CHAPTER ONE Indications of Evidence (pramana nirdeshah) shri-krishna-chaitanya-candraya namah yat-kripaya pravritto 'ham etasmin grantha-sangrahe tam gaura-parshadam

vande damodara-svarupakam 1.1.1 Invocation om namo bhagavate vasudevaya janmady asya yato nvayad itaratash cartheshv abhijshah svarat tene brahma hrida ya adi-kavaye muhyanti yat surayah tejo-vari-mridam yatha vinimayo yatra tri-sargo mrisha dhamna svena sada nirasta-kuhakam satyam param dhimahi omO my Lord; namahoffering obeisances; bhagavateunto the Personality of Godhead; vasudevayaunto Vasudeva (the son of Vasudeva), or Lord Shri Krishna, the primeval Lord; janma-adi creation, sustenance and destruction; asyaof the manifested universes; yatahfrom whom; anvayatdirectly; itaratah indirectly; caand; atheshupurposes; abhijshahfully cognizant; sva-ratfully independent; teneimparted; brahmathe Vedic knowledge; hridaconsciousness of the heart; yahone who; adikavayeunto the original created being; muhyantiare illusioned; yatabout whom; surayahgreat sages and demigods; tejahfire; variwater; mridamearth; yathaas much as; vinimayahaction and reaction; yatrawhereupon; tri-sargahthree modes of creation, creative faculties; amrishaalmost factual; dhamna along with all transcendental paraphernalia; svenaself-sufficiently; sadaalways; nirastanegation by absence; kuhakamillusion; satyamtruth; paramabsolute; dhimahiI do meditate upon. O my Lord, Shri Krishna, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Shri Krishna because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmaji, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord Shri Krishna, who is eternally existent in the transcendental abode, which is forever free from the illusory representations of the material world. I meditate upon Him,

for He is the Absolute Truth. 11.14.3-10 Shri Krishna to Uddhava shri-bhagavan uvaca kalena nashta pralaye vaniyam veda-samjshita mayadau brahmane prokta dharmo yasyam mad-atmakah shri-bhagavan uvacathe Supreme Personality of Godhead said; kalenaby the influence of time; nashtalost; pralayeat the time of annihilation; vanimessage; iyamthis; veda-samjshita consisting of the Vedas; mayaby Me; adauat the time of creation; brahmaneunto Lord Brahma; proktaspoken; dharmah religious principles; yasyamin which; mat-atmakahidentical with Me. The Supreme Personality of Godhead said: By the influence of time, the transcendental sound of Vedic knowledge was lost at the time of annihilation. Therefore, when the subsequent creation took place, I spoke the Vedic knowledge to Brahma because I Myself am the religious principles enunciated in the Vedas. (3) tena prokta sva-putraya manave purva-jaya sa tato bhrigv-adayo grihnan sapta brahma-maharshayah tenaby Brahma; proktaspoken; sva-putrayato his son; manave to Manu; purva-jayathe oldest; sathat Vedic knowledge; tatah from Manu; bhrigu-adayahthose headed by Bhrigu Muni; agrihnanaccepted; saptaseven; brahmain Vedic literature; maha-rishayahmost learned sages. Lord Brahma spoke this knowledge to his eldest son Manu, and the seven great sages headed by Bhrigu Muni then accepted the same knowledge from Manu. (4) tebhyah pitribhyas tat-putra deva-danava-guhyakah manushyah siddha-gandharvah sa-vidyadhara-caranah kindevah kinnara naga rakshah-kimpurushadayah bahvyas tesham prakritayo rajah-sattva-tamo-bhuvah yabhir bhutani bhidyante bhutanam patayas tatha yatha-prakriti sarvesham citra vacah sravanti hi tebhyahfrom them (Bhrigu Muni, etc.); pitribhyahfrom the forefathers; tattheir; putrahsons, descendants; devathe demigods; danavademons; guhyakahthe Guhyakas; manushyah human beings; siddha-gandharvahSiddhas and Gandharvas; sa-

vidyadhara-caranahalong with Vidyadhras and Caranas; kindevah a different human species; kinnarahhalf-humans; nagah snakes; rakshahdemons; kimpurushaan advanced race of monkeys; adayahand so on; bahvyahmany different; teshamof such living entities; prakritayahdesires or natures; rajah-sattvatamah-bhuvahbeing generated from the three mods of material nature; yabhihby such material desires or tendencies; bhutaniall such living entities; bhidyanteappear divided in many material forms; bhutanamand their; patayahleaders; tathadivided in the same way; yatha-prakritiaccording to propensity or desire; sarveshamof all of them; citrahvariegated; vacahVedic rituals and mantras; sravantiflow down; hicertainly. From the forefathers headed by Bhrigu Muni and other sons of Brahma appeared many children and descendants, who assumed different forms as demigods, demons, human beings, Guhyakas, Siddhas, Gandharvas, Vidyadharas, Caranas, Kindevas, Kinnaras, Nagas, Kimpurushas, and so on. All of the many universal species, along with their respective leaders, appeared with different natures and desires generated from the three modes of material nature. Therefore, because of the different characteristics of the living entities within the universe, there are a great many Vedic rituals, mantras and rewards. (5-7) evam prakriti-vaicitryad bhidyante matayo nrinam paramparyena keshashcit pashanda-matayo pare thus; prakritiof nature or desires; vaicitryatdue to the great variety; bhidyanteare divided; matayahphilosophies of life; nrinamamong human beings; paramparyenaby tradition or disciplic succession; keshashcitamong some people; pashanda atheistic; matayahphilosophies; apareothers. Thus, due to the great variety of desires and natures among human beings, there are many different theistic philosophies of life, which are handed down through tradition, custom and disciplic succession. There are other teachers who directly support atheistic viewpoints. (8) man-maya-mohita-dhiyah purushah purusharshabha shreyo vadanty anekantam yatha-karma yatha-ruci mat-mayaby My illusory potency; mohitabewildered; dhiyah those whose intelligence; purushahpeople; purusha-rishabhaO best among men; shreyahwhat is good for people; vadantithey speak; aneka-antamin innumerable ways; yatha-karma according to their own activities; yatha-ruciaccording to what pleases them. O best among men, the intelligence of human beings is bewildered by My illusory potency, and thus, according to their own activities

and whims, they speak in innumerable ways about what is actually good for people. (9) dharmam eke yashash canye kamam satyam damam shamam anye vadanti svartham va aishvaryam tyaga-bhojanam kecid yajsham tapo danam vratani niyaman yaman dharmampious activities; ekesome people; yashahfame; ca also; anyeothers; kamamsense gratification; satyam truthfulness; damamself-control; shamampeacefulness; anye others; vadantipropound; sva-arthampursuing ones selfinterest; vaicertainly; aishvaryamopulence or political influence; tyagarenunciation; bhojanamconsumption; kecitsome people; yajshamsacrifice; tapahausterity; danamcharity; vratani taking vows; niyamanregular religious duties; yamanstrict regulative discipline. Some say that people will be happy by performing pious religious activities. Others say that happiness is attained through fame, sense gratification, truthfulness, self- control, peace, self-interest, political influence, opulence, renunciation, consumption, sacrifice, penance, charity, vows, regulated duties or strict disciplinary regulation. Each process has its proponents. (10) 11.14.11-14 Shri Krishna to Uddhava ady-anta-vanta evaisham lokah karma-vinirmitah duhkhodarkas tamo-nishthah kshudra mandah shucarpitah adi-anta-vantahpossessing a beginning and end; eva undoubtedly; eshamof them (the materialistic); lokahachieved destinations; karmaby ones material work; vinirmitahproduced; duhkhamisery; udarkahbringing as the future result; tamah ignorance; nishthahsituated in; kshudrahmeager; mandah wretched; shucawith lamentation; arpitahfilled. All the persons I have just mentioned obtain temporary fruits from their material work. Indeed, the meager and miserable situations they achieve bring future unhappiness and are based on ignorance. Even while enjoying the fruits of their work, such persons are filled with lamentation. (11) mayy arpitatmanah sabhya nirapekshasya sarvatah mayatmana sukham yat tat kutah syad vishayatmanam mayiin Me; arpitafixed; atmanahof one whose consciousness; sabhyaO learned Uddhava; nirapekshasyaof one bereft of

material desires; sarvatahin all respects; mayawith Me; atmana with the Supreme Personality of Godhead or with ones own spiritual body; sukhamhappiness; yat tatsuch; kutahhow; syat could it be; vishayain material sense gratification; atmanamof those who are attached. O learned Uddhava, those who fix their consciousness in Me, giving up all material desires, share with Me a happiness that cannot possibly be experienced by those engaged in sense gratification. (12) akincanasya dantasya shantasya sama-cetasah maya santushta-manasah sarvah sukha-maya dishah akincanasyaof one who does not desire anything; dantasya whose senses are controlled; shantasyapeaceful; sama-cetasah whose consciousness is equal everywhere; mayawith Me; santushtacompletely satisfied; manasahwhose mind; sarvah all; sukha-mayahfull of happiness; dishahdirections. One who does not desire anything within this world, who has achieved peace by controlling his senses, whose consciousness is equal in all conditions and whose mind is completely satisfied in Me finds only happiness wherever he goes. (13) na parameshthyam na mahendra-dhishnyam na sarvabhaumam na rasadhipatyam na yoga-siddhir apunar-bhavam va mayy arpitatmecchati mad vinanyat nanot; parameshthyamthe position or abode of Lord Brahma; na never; maha-indra-dhishnyamthe position of Lord Indra; na neither; sarvabhaumamempire on the earth; nanor; rasaadhipatyamsovereignty in the lower planetary systems; na never; yoga-siddhihthe eightfold yoga perfections; apunahbhavamliberation; vanor; mayiin Me; arpitafixed; atma consciousness; icchatihe desires; matMe; vinawithout; anyat anything else. One who has fixed his consciousness on Me desires neither the position or abode of Lord Brahma or Lord Indra, nor an empire on the earth, nor sovereignty in the lower planetary systems, nor the eightfold perfection of yoga, nor liberation from birth and death. Such a person desires Me alone. 11.19.17 Shri Krishna to Uddhava shrutih pratyaksham aitihyam anumanam catushtayam pramaneshv anavasthanad vikalpat sa virajyate shrutihVedic knowledge; pratyakshamdirect experience;

aitihyamtraditional wisdom; anumanamlogical induction; catushtayamfourfold; pramaneshuamong all types of evidence; anavasthanatdue to the flickering nature; vikalpatfrom material diversity; saha person; virajyatebecomes detached. From the four types of evidenceVedic knowledge, direct experience, traditional wisdom and logical inductionone can understand the temporary, insubstantial situation of the material world, by which one becomes detached from the duality of this world. 6.9.36 Demigods to Shri Vishnu na hi virodha ubhayam bhagavaty aparimita-guna-gana ishvare navagahya-mahatmye rvacina-vikalpa-vitarka-vicarapramanabhasa-kutarka-shastra-kalilantahkaranashrayaduravagraha-vadinam vivadanavasara uparata-samasta-mayamaye kevala evatma-mayam antardhaya ko nv artho durghata iva bhavati svarupa-dvayabhavat. nanot; hicertainly; virodhahcontradiction; ubhayamboth; bhagavatiin the Supreme personality of Godhead; aparimita unlimited; guna-ganewhose transcendental attributes; ishvarein the supreme controller; anavagahyapossessing; mahatmye unfathomable ability and glories; arvacinarecent; vikalpafull of equivocal calculations; vitarkaopposing arguments; vicara judgments; pramana-abhasaimperfect evidence; kutarkauseless arguments; shastraby unauthorized scriptures; kalilaagitated; antahkaranaminds; ashrayawhose shelter; duravagrahawith wicked obstinacies; vadinamof theorists; vivadaof the controversies; anavasarenot within the range; uparata withdrawn; samastafrom whom all; maya-mayeillusory energy; kevalewithout a second; evaindeed; atma-mayamthe illusory energy, which can do and undo the inconceivable; antardhaya placing between; kahwhat; nuindeed; arthahmeaning; durghatahimpossible; ivaas it were; bhavatiis; sva-rupa natures; dvayaof two; abhavatdue to the absence. O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord, since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the supreme controller, Your unlimited glories are inconceivable for the conditioned souls. Many modern theologians argue about right and wrong without knowing what is actually right. Their arguments are always false and their judgements inconclusive because they have no authorized evidence with which to gain knowledge of You. Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You. Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions. You are one without a second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory. Your potency is so great that it

can do and undo anything as You like. With the help of that potency, what is impossible for You? Since there is no duality in Your constitutional position, You can do everything by the influence of Your energy. 10.87.36 The Personified Vedas to Maha-Vishnu sata idam utthitam sad iti cen nanu tarka-hatam vyabhicarati kva ca kva ca mrisha na tathobhaya-yuk vyavahritaye vikalpa ishito ndha-paramparaya bhramayati bharati ta uru-vrittibhir uktha-jadan satahfrom that which is permanent; idamthis (universe); utthitamarisen; satpermanent; itithus; cetif (someone proposes); nanucertainly; tarkaby logical contradiction; hatam refuted; vyabhicaratiit is inconsistent; kva cain some cases; kva cain other cases; mrishaillusion; nanot; tathaso; ubhayaof both (the real and illusion); yukthe conjunction; vyavahritayefor the sake of ordinary affairs; vikalpahan imaginary situation; ishitahdesired; andhaof blind men; paramparayaby a succession; bhramayatibewilder; bharatithe words of wisdom; te Your; urunumerous; vrittibhihwith their semantic functions; ukthaby ritual utterances; jadandulled. It may be proposed that this world is permanently real because it is generated from the permanent reality, but such an argument is subject to logical refutation. Sometimes, indeed, the apparent nondifference of a cause and its effect fails to prove true, and at other times the product of something real is illusory. Furthermore, this world cannot be permanently real, for it partakes of the natures of not only the absolute reality but also the illusion disguising that reality. Actually, the visible forms of this world are just an imaginary arrangement resorted to by a succession of ignorant persons in order to facilitate their material affairs. With their various meanings and implications, the learned words of Your Vedas bewilder all persons whose minds have been dulled by hearing the incantations of sacrificial rituals. 6.4.31 Prajapati Daksha to Shri Vishnu* yac-chaktayo vadatam vadinam vai vivada-samvada-bhuvo bhavanti kurvanti caisham muhur atma-moham tasmai namo nanta-gunaya bhumne yat-shaktayahwhose multifarious potencies; vadatamspeaking different philosophies; vadinamof the speakers; vaiindeed; vivadaof argument; samvadaand agreement; bhuvahthe causes; bhavantiare; kurvanticreate; caand; eshamof them (the theorists); muhuhcontinuously; atma-mohambewilderment regarding the existence of the soul; tasmaiunto Him; namahmy respectful obeisances; anantaunlimited; gunayapossessing transcendental attributes; bhumnethe all-pervading Godhead. Let me offer my respectful obeisances unto the all-pervading Supreme Personality of Godhead, who possesses unlimited

transcendental qualities. Acting within the cores of the hearts of all philosophers, who propagate various views, He causes them to forget their own souls while sometimes agreeing and sometimes disagreeing among themselves. Thus He creates within this material world a situation in which they are unable to come to a conclusion. I offer my obeisances unto Him. 4.11.22 Svayambhuva Manu to Dhruva Maharaja kecit karma vadanty enam svabhavam apare nripa eke kalam pare daivam pumsah kamam utapare kecitsome; karmafruitive activities; vadantiexplain; enam that; svabhavamnature; apareothers; nripamy dear King Dhruva; ekesome; kalamtime; pareothers; daivamfate; pumsahof the living entity; kamamdesire; utaalso; apare others. The differentiation among varieties of life and their suffering and enjoyment is explained by some to be the result of karma. Others say it is due to nature, others due to time, others due to fate, and still others say it is due to desire. 4.29.48 Narada Muni to King Pracinabarhi svam lokam na vidus te vai yatra devo janardanah ahur dhumra-dhiyo vedam sakarmakam atad-vidah svamown; lokamabode; nanever; viduhknow; tesuch persons; vaicertainly; yatrawhere; devahthe Supreme Personality of Godhead; janardanahKrishna, or Vishnu; ahuh speak; dhumra-dhiyahthe less intelligent class of men; vedam the four Vedas; sa-karmakamfull of ritualistic ceremonies; a-tatvidahpersons who are not in knowledge. Those who are less intelligent accept the Vedic ritualistic ceremonies as all in all. They do not know that the purpose of the Vedas is to understand one's own home, where the Supreme Personality of Godhead lives. Not being interested in their real home, they are illusioned and search after other homes. 4.11.23 Svayambhuva Manu to Dhruva Maharaja avyaktasyaprameyasya nana-shakty-udayasya ca na vai cikirshitam tata ko vedatha sva-sambhavam avyaktasyaof the unmanifested; aprameyasyaof the Transcendence; nanavarious; shaktienergies; udayasyaof Him who gives rise to; caalso; nanever; vaicertainly; cikirshitam the plan; tatamy dear boy; kahwho; vedacan know; atha therefore; svaown; sambhavamorigin.

The Absolute Truth, Transcendence, is never subject to the understanding of imperfect sensory endeavor, nor is He subject to direct experience. He is the master of varieties of energies, like the full material energy, and no one can understand His plans or actions; therefore it should be concluded that although He is the original cause of all causes, no one can know Him by mental speculation. 6.4.32 Prajapati Daksha to Shri Vishnu astiti nastiti ca vastu-nishthayor eka-sthayor bhinna-viruddha-dharmanoh avekshitam kincana yoga-sankhyayoh samam param hy anukulam brihat tat astithere is; itithus; nanot; astithere is; itithus; caand; vastu-nishthayohprofessing knowledge of the ultimate cause; ekasthayohwith one and the same subject matter, establishing Brahman; bhinnademonstrating different; viruddha-dharmanoh and opposing characteristics; avekshitamperceived; kincanathat something which; yoga-sankhyayohof mystic yoga and the Sankhya philosophy (analysis of the ways of nature); samamthe same; paramtranscendental; hiindeed; anukulamdwelling place; brihat tatthat ultimate cause. There are two partiesnamely, the theists and the atheists. The theist, who accepts the Supersoul, finds the spiritual cause through mystic yoga. The Sankhyite, however, who merely analyzes the material elements, comes to a conclusion of impersonalism and does not accept a supreme causewhether Bhagavan, Paramatma or even Brahman. Instead, he is preoccupied with the superfluous, external activities of material nature. Ultimately, however, both parties demonstrate the Absolute Truth because although they offer opposing statements, their object is the same ultimate cause. They are both approaching the same Supreme Brahman, to whom I offer my respectful obeisances. 11.22.4-5 Shri Krishna to Uddhava shri-bhagavan uvaca yuktam ca santi sarvatra bhashante brahmana yatha mayam madiyam udgrihya vadatam kim nu durghatam shri-bhagavan uvacathe Supreme Personality of Godhead said; yuktamreasonably; caeven; santithey are present; sarvatra everywhere; bhashantethey speak; brahmanahbrahmanas; yathahow; mayamthe mystic energy; madiyamMy; udgrihya resorting to; vadatamof those who speak; kimwhat; nuafter all; durghatamwill be impossible. Lord Krishna replied: Because all material elements are present

everywhere, it is reasonable that different learned brahmanas have analyzed them in different ways. All such philosophers spoke under the shelter of My mystic potency, and thus they could say anything without contradicting the truth. naitad evam yathattha tvam yad aham vacmi tat tatha evam vivadatam hetum shaktayo me duratyayah nait is not; etatthis; evamso; yathaas; atthasay; tvam you; yatwhich; ahamI; vacmiam saying; tatthat; tathathus; evamin this way; vivadatamfor those who argue; hetumover logical reasons; shaktayahthe energies (are impelling); meMy; duratyayahunsurpassable. When philosophers argue, "I dont choose to analyze this particular case in the same way that you have," it is simply My own insurmountable energies that are motivating their analytic disagreements. 11.3.43-46 Avirhotra to Maharaja Nimi shri-avirhotra uvaca karmakarma vikarmeti veda-vado na laukikah vedasya ceshvaratmatvat tatra muhyanti surayah shri-avirhotrah uvacathe sage avirhotra said; karmathe execution of duties prescribed by scripture; akarmafailure to perform such duties; vikarmaengagement in forbidden activities; itithus; veda-vadahsubject matter understood through the Vedas; nanot; laukikahmundane; vedasyaof the vedas; ca and; ishvara-atmatvatbecause of coming from the Personality of Godhead Himself; tatrain this matter; muhyantibecome confused; surayah(even) great scholarly authorities. Shri Avirhotra replied: Prescribed duties, nonperformance of such duties, and forbidden activities are topics one can properly understand through authorized study of the Vedic literature. This difficult subject matter can never be understood by mundane speculation. The authorized Vedic literature is the sound incarnation of the Personality of Godhead Himself, and thus Vedic knowledge is perfect. Even the greatest learned scholars are bewildered in their attempts to understand the science of action if they neglect the authority of Vedic knowledge. paroksha-vado vedo yam balanam anushasanam karma-mokshaya karmani vidhatte hy agadam yatha paroksha-vadahdescribing a situation as something else in order to disguise its real nature; vedahVedas; ayamthese; balanam of childlike persons; anushasanamguidance; karma-mokshaya for liberation from material activities; karmanimaterial activities;

vidhatteprescribe; hiindeed; agadama medicine; yathajust as. Childish and foolish people are attached to materialistic, fruitive activities, although the actual goal of life is to become free from such activities. Therefore, the Vedic injunctions indirectly lead one to the path of ultimate liberation by first prescribing fruitive religious activities, just as a father promises his child candy so that the child will take his medicine. nacared yas tu vedoktam svayam ajno jitendriyah vikarmana hy adharmena mrityor mrityum upaiti sah na acaretdoes not perform; yahwho; tubut; veda-uktamwhat is prescribed in the Vedas; svayamhimself; ajnahignorant; ajitaindriyahnot having learned to control his senses; vikarmanaby not executing scriptural duty; hiindeed; adharmenaby his irreligion; mrityoh mrityumdeath after death; upaitiachieves; sahhe. If an ignorant person who has not conquered the material senses does not adhere to the Vedic injunctions, certainly he will engage in sinful and irreligious activities. Thus his reward will be repeated birth and death. vedoktam eva kurvano nihsango rpitam ishvare naishkarmyam labhate siddhim rocanartha phala-shrutih veda-uktamthe regulated activities described by the Vedas; eva certainly; kurvanahperforming; nihsangahwithout attachment; arpitamoffered; ishvareto the Supreme Lord; naishkarmyamof liberation from material work and its reactions; labhateone achieves; siddhimthe perfection; rocana-arthafor the purpose of giving encouragement; phala-shrutihthe promises of material results given in the Vedic scriptures. By executing without attachment the regulated activities prescribed in the Vedas, offering the results of such work to the Supreme Lord, one attains the perfection of freedom from the bondage of material work. The material fruitive results offered in the revealed scriptures are not the actual goal of Vedic knowledge, but are meant for stimulating the interest of the performer. 11.5.5 Camasa Rishi to Maharaja Nimi vipro rajanya-vaishyau va hareh praptah padantikam shrautena janmanathapi muhyanty amnaya-vadinah viprahthe brahmanas; rajanya-vaishyauof the royal order and the vaishyas; vaor; harehof the Supreme Lord, Hari; praptah after being allowed to approach; pada-antikamnear the lotus feet; shrautena janmanaby having received the second birth of Vedic

initiation; athathen; apieven; muhyantibewildered; amnayavadinahadopting various materialistic philosophies. On the other hand, brahmanas, members of the royal order and vaishyas, even after being allowed to approach the lotus feet of the Supreme Lord, Hari, by receiving the second birth of Vedic initiation, can become bewildered and adopt various materialistic philosophies. 11.5.11 Camasa Rishi to Maharaja Nimi loke vyavayamisha-madya-seva nitya hi jantor na hi tatra codana vyavasthitis teshu vivaha-yajna sura-grahair asu nivrittir ishta lokein the material world; vyavayasex indulgence; amishaof meat; madyaand liquor; sevahthe taking; nityahalways found; hiindeed; jantohin the conditioned living being; nanot; hi indeed; tatrain regard to them; codanaany command of scripture; vyavasthitihthe prescribed arrangement; teshuin these; vivahaby sacred marriage; yajnathe offering of sacrifice; sura-grahaihand the acceptance of ritual cups of wine; asuof these; nivrittihcessation; ishtais the desired end. In this material world the conditioned soul is always inclined to sex, meat-eating and intoxication. Therefore religious scriptures never actually encourage such activities. Although the scriptural injunctions provide for sex through sacred marriage, for meat-eating through sacrificial offerings and for intoxication through the acceptance of ritual cups of wine, such ceremonies are meant for the ultimate purpose of renunciation. 11.5.13-14 Camasa Rishi to Maharaja Nimi yad ghrana-bhaksho vihitah surayas tatha pashor alabhanam na himsa evam vyavayah prajaya na ratya imam vishuddham na viduh sva-dharmam yatbecause; ghranaby smell; bhakshahthe taking; vihitahis enjoined; surayahof wine; tathasimilarly; pashohof a sacrificial animal; alabhanamprescribed killing; nanot; himsawanton violence; evamin the same way; vyavayahsex; prajayafor the purpose of begetting children; nanot; ratyaifor the sake of sense enjoyment; imamthis (as pointed out in the previous verse); vishuddhammost pure; na viduhthey do not understand; svadharmamtheir own proper duty. According to the Vedic injunctions, when wine is offered in sacrificial ceremonies it is later to be consumed by smelling, and not by drinking. Similarly, the sacrificial offering of animals is permitted, but there is no provision for wide-scale animal slaughter. Religious sex life is also permitted, but only in marriage for begetting children, and not for sensuous exploitation of the body. Unfortunately, however, the less intelligent materialists cannot

understand that their duties in life should be performed purely on the spiritual platform. ye tv anevam-vido santah stabdhah sad-abhimaninah pashun druhyanti vishrabdhah pretya khadanti te ca tan yethose who; tubut; anevam-vidahnot knowing these facts; asantahvery impious; stabdhahpresumptuous; sat-abhimaninah considering themselves saintly; pashunanimals; druhyantithey harm; vishrabdhahbeing innocently trusted; pretyaafter leaving this present body; khadantithey eat; tethose animals; caand; tanthem. Those sinful persons who are ignorant of actual religious principles, yet consider themselves to be completely pious, without compunction commit violence against innocent animals who are fully trusting in them. In their next lives, such sinful persons will be eaten by the same creatures they have killed in this world. 11.5.15 Camasa Rishi to Maharaja Nimi dvishantah para-kayeshu svatmanam harim ishvaram mritake sanubandhe smin baddha-snehah patanty adhah dvishantahenvying; para-kayeshu(the souls) within the bodies of others; sva-atmanamtheir own true self; harim ishvaramthe Supreme Personality of Godhead, Hari; mritakein the corpse; saanubandhetogether with its relations; asminthis; baddha-snehah their affection being fixed; patantithey fall; adhahdownward. The conditioned souls become completely bound in affection to their own corpselike material bodies and their relatives and paraphernalia. In such a proud and foolish condition, the conditioned souls envy other living entities as well as the Supreme Personality of Godhead, Hari, who resides in the heart of all beings. Thus enviously offending others, the conditioned souls gradually fall down into hell. 11.11.18-19 Shri Krishna to Uddhava shabda-brahmani nishnato na nishnayat pare yadi shramas tasya shrama-phalo hy adhenum iva rakshatah shabda-brahmaniin the Vedic literature; nishnatahexpert through complete study; na nishnayatdoes not absorb the mind; parein the Supreme; yadiif; shramahlabor; tasyahis; shrama of great endeavor; phalahthe fruit; hicertainly; adhenuma cow that gives no milk; ivalike; rakshatahof one who is taking care of. If through meticulous study one becomes expert in reading Vedic literature but makes no endeavor to fix ones mind on the Supreme Personality of Godhead, then ones endeavor is certainly like that of

a man who works very hard to take care of a cow that gives no milk. In other words, the fruit of ones laborious study of Vedic knowledge will simply be the labor itself. There will be no other tangible result. gam dugdha-doham asatim ca bharyam deham paradhinam asat-prajam ca vittam tv atirthi-kritam anga vacam hinam maya rakshati duhkha-duhkhi gama cow; dugdhawhose milk; dohamalready taken; asatim unchaste; caalso; bharyama wife; dehama body; paraupon others; adhinamalways dependent; asatuseless; prajam children; caalso; vittamwealth; tubut; atirthi-kritamnot given to the proper recipient; angaO Uddhava; vacamVedic knowledge; hinamdevoid; mayaof knowledge of Me; rakshati he takes care of; duhkha-duhkhihe who suffers one misery after another. My dear Uddhava, that man is certainly most miserable who takes care of a cow that gives no milk, an unchaste wife, a body totally dependent on others, useless children or wealth not utilized for the right purpose. Similarly, one who studies Vedic knowledge devoid of My glories is also most miserable. 11.21.35-36 Shri Krishna to Uddhava veda brahmatma-vishayas tri-kanda-vishaya ime paroksha-vada rishayah paroksham mama ca priyam vedahthe Vedas; brahma-atmathe understanding that the soul is pure spirit; vishayahhaving as their subject matter; tri-kandavishayahdivided into three sections (which represent fruitive work, worship of demigods and realization of the Absolute Truth); ime these; paroksha-vadahspeaking esoterically; rishayahthe Vedic authorities; parokshamindirect explanation; mamato Me; ca also; priyamdear. The Vedas, divided into three divisions, ultimately reveal the living entity as pure spirit soul. The Vedic seers and mantras, however, deal in esoteric terms, and I also am pleased by such confidential descriptions. shabda-brahma su-durbodham pranendriya-mano-mayam ananta-param gambhiram durvigahyam samudra-vat shabda-brahmathe transcendental sound of the Vedas; sudurbodhamextremely difficult to comprehend; pranaof the vital air; indriyasenses; manahand mind; mayammanifesting on the different levels; ananta-paramwithout limit; gambhiramdeep; durvigahyamunfathomable; samudra-vatlike the ocean. The transcendental sound of the Vedas is very difficult to comprehend and manifests on different levels within the prana, senses and mind. This Vedic sound is unlimited, very deep and

unfathomable, just like the ocean. 11.21.40-42 Shri Krishna to Uddhava vicitra-bhasha-vitatam chandobhish catur-uttaraih ananta-param brihatim shrijaty akshipate svayam vicitravariegated; bhashaby verbal expressions; vitatam elaborated; chandobhihalong with the metrical arrangements; catuh-uttaraiheach having four syllables more than the previous; ananta-paramlimitless; brihatimthe great expanse of Vedic literature; shrijatiHe creates; akshipateand withdraws; svayam Himself. The Veda is then elaborated by many verbal varieties, expressed in different meters, each having four more syllables than the previous one. Ultimately the Lord again withdraws His manifestation of Vedic sound within Himself. gayatry ushnig anushtup ca brihati panktir eva ca trishtub jagaty aticchando hy atyashty-atijagad-virat gayatri ushnik anushtup caknown as Gayatri, Ushnik and Anushtup; brihati panktihBrihati and Pankti; eva caalso; trishtup jagati aticchandahTrishtup, Jagati and Aticchanda; hiindeed; atyashti-atijagat-viratAtyashti, Atijagati and Ativirat. The Vedic meters are Gayatri, Ushnik, Anushtup, Brihati, Pankti, Trishtup, Jagati, Aticchanda, Atyashti, Atijagati and Ativirat. kim vidhatte kim acashte kim anudya vikalpayet ity asya hridayam loke nanyo mad veda kashcana kimwhat; vidhatteenjoins (in the ritualistic karma-kanda); kim what; acashteindicates (as the object of worship in the devatakanda); kimwhat; anudyadescribing in different aspects; vikalpayetraises the possibility of alternatives (in the jnanakanda); itithus; asyahof Vedic literature; hridayamthe heart, or confidential purpose; lokein this world; nadoes not; anyah other; matthan Me; vedaknow; kashcanaanyone. In the entire world no one but Me actually understands the confidential purpose of Vedic knowledge. Thus people do not know what the Vedas are actually prescribing in the ritualistic injunctions of karma-kanda, or what object is actually being indicated in the formulas of worship found in the upasana-kanda, or that which is elaborately discussed through various hypotheses in the jnanakanda section of the Vedas. 11.19.33-39 Shri Krishna to Uddhava shri-bhagavan uvaca ahimsa satyam asteyam

asango hrir asancayah astikyam brahmacaryam ca maunam sthairyam kshamabhayam shaucam japas tapo homah shraddhatithyam mad-arcanam tirthatanam parartheha tushtir acarya-sevanam ete yamah sa-niyama ubhayor dvadasha smritah pumsam upasitas tata yatha-kamam duhanti hi shri-bhagavan uvacathe Supreme Personality of Godhead said; ahimsanonviolence; satyamtruthfulness; asteyamnever coveting or stealing the property of others; asangahdetachment; hrihhumility; asancayahbeing nonpossessive; astikyamtrust in the principles of religion; brahmacaryamcelibacy; caalso; maunamsilence; sthairyamsteadiness; kshamaforgiving; abhayamfearless; shaucaminternal and external cleanliness; japahchanting the holy names of the Lord; tapahausterity; homahsacrifice; shraddhafaith; atithyamhospitality; matarcanamworship of Me; tirtha-atanamvisiting holy places; paraartha-ihaacting and desiring for the Supreme; tushtih satisfaction; acarya-sevanamserving the spiritual master; ete these; yamahdisciplinary principles; sa-niyamahalong with secondary regular duties; ubhayohof each; dvadashatwelve; smritahare understood; pumsamby human beings; upasitah being cultivated with devotion; tataMy dear Uddhava; yathakamamaccording to ones desire; duhantithey supply; hi indeed. The Supreme Personality of Godhead said: Nonviolence, truthfulness, not coveting or stealing the property of others, detachment, humility, freedom from possessiveness, trust in the principles of religion, celibacy, silence, steadiness, forgiveness and fearlessness are the twelve primary disciplinary principles. Internal cleanliness, external cleanliness, chanting the holy names of the Lord, austerity, sacrifice, faith, hospitality, worship of Me, visiting holy places, acting and desiring only for the supreme interest, satisfaction, and service to the spiritual master are the twelve elements of regular prescribed duties. These twenty-four elements bestow all desired benedictions upon those persons who devotedly cultivate them. shamo man-nishthata buddher dama indriya-samyamah titiksha duhkha-sammarsho jihvopastha-jayo dhritih danda-nyasah param danam kama-tyagas tapah smritam svabhava-vijayah shauryam satyam ca sama-darshanam

anyac ca sunrita vani kavibhih parikirtita karmasv asangamah shaucam tyagah sannyasa ucyate dharma ishtam dhanam nrinam yajno ham bhagavattamah dakshina jnana-sandeshah pranayamah param balam shamahmental equilibrium; matin Me; nishthatasteady absorption; buddhehof the intelligence; damahself-control; indriyaof the senses; samyamahperfect discipline; titiksha tolerance; duhkhaunhappiness; sammarshahtolerating; jihva the tongue; upasthaand genitals; jayahconquering; dhritih steadiness; dandaaggression; nyasahgiving up; paramthe supreme; danamcharity; kamalust; tyagahgiving up; tapah austerity; smritamis considered; svabhavaones natural tendency to enjoy; vijayahconquering; shauryamheroism; satyamreality; caalso; sama-darshanamseeing the Supreme Lord everywhere; anyatthe next element (truthfulness); caand; su-nritapleasing; vanispeech; kavibhihby the sages; parikirtita is declared to be; karmasuin fruitive activities; asangamah detachment; shaucamcleanliness; tyagahrenunciation; sannyasahthe sannyasa order of life; ucyateis said to be; dharmahreligiousness; ishtamdesirable; dhanamwealth; nrinamfor human beings; yajnahsacrifice; ahamI am; bhagavat-tamahthe Supreme Personality of Godhead; dakshina religious remuneration; jnana-sandeshahthe instruction of perfect knowledge; pranayamahthe yogic system of controlling the breath; paramthe supreme; balamstrength. Absorbing the intelligence in Me constitutes mental equilibrium, and complete discipline of the senses is self-control. Tolerance means patiently enduring unhappiness, and steadfastness occurs when one conquers the tongue and genitals. The greatest charity is to give up all aggression toward others, and renunciation of lust is understood to be real austerity. Real heroism is to conquer ones natural tendency to enjoy material life, and reality is seeing the Supreme Personality of Godhead everywhere. Truthfulness means to speak the truth in a pleasing way, as declared by great sages. Cleanliness is detachment in fruitive activities, whereas renunciation is the sannyasa order of life. The true desirable wealth for human beings is religiousness, and I, the Supreme Personality of Godhead, am sacrifice. Religious remuneration is devotion to the acarya with the purpose of acquiring spiritual instruction, and the greatest strength is the pranayama system of breath control. 11.19.40-44 Shri Krishna to Uddhava bhago ma aishvaro bhavo labho mad-bhaktir uttamah vidyatmani bhida-badho

jugupsa hrir akarmasu shrir guna nairapekshyadyah sukham duhkha-sukhatyayah duhkham kama-sukhapeksha pandito bandha-moksha-vit murkho dehady-aham-buddhih pantha man-nigamah smritah utpathash citta-vikshepah svargah sattva-gunodayah narakas tama-unnaho bandhur gurur aham sakhe griham shariram manushyam gunadhyo hy adhya ucyate daridro yas tv asantushtah kripano yo jitendriyah guneshv asakta-dhir isho guna-sango viparyayah bhagahopulence; meMy; aishvarahdivine; bhavahnature; labhahgain; mat-bhaktihdevotional service unto Me; uttamah supreme; vidyaeducation; atmaniin the soul; bhidaduality; badhahnullifying; jugupsadisgust; hrihmodesty; akarmasuin sinful activities; shrihbeauty; gunahgood qualities; nairapekshya detachment from material things; adyahand so on; sukham happiness; duhkhamaterial unhappiness; sukhaand material happiness; atyayahtranscending; duhkhamunhappiness; kama of lust; sukhaon the happiness; apekshameditating; panditaha wise man; bandhafrom bondage; mokshaliberation; vitone who knows; murkhaha fool; dehawith the body; adiand so forth (the mind); aham-buddhihone who identifies himself; panthahthe true path; matto Me; nigamahleading; smritahis to be understood; utpathahthe wrong path; cittaof consciousness; vikshepahbewilderment; svargahheaven; sattvagunaof the mode of goodness; udayahthe predominance; narakahhell; tamahof the mode of ignorance; unnahahthe predominance; bandhuhthe real friend; guruhthe spiritual master; ahamI am; sakheMy dear friend, Uddhava; griham ones home; shariramthe body; manushyamhuman; gunawith good qualities; adhyahenriched; hiindeed; adhyaha rich person; ucyateis stated to be; daridraha poor person; yahone who; tuindeed; asantushtahunsatisfied; kripanaha wretched person; yahone who; ajitahas not conquered; indriyahthe senses; guneshuin material sense gratification; asaktanot attached; dhihwhose intelligence; ishaha controller; gunato sense gratification; sangahattached; viparyayahthe opposite, a slave. Actual opulence is My own nature as the Personality of Godhead, through which I exhibit the six unlimited opulences. The supreme gain in life is devotional service to Me, and actual education is nullifying the false perception of duality within the soul. Real

modesty is to be disgusted with improper activities, and beauty is to possess good qualities such as detachment. Real happiness is to transcend material happiness and unhappiness, and real misery is to be implicated in searching for sex pleasure. A wise man is one who knows the process of freedom from bondage, and a fool is one who identifies with his material body and mind. The real path in life is that which leads to Me, and the wrong path is sense gratification, by which consciousness is bewildered. Actual heaven is the predominance of the mode of goodness, whereas hell is the predominance of ignorance. I am everyones true friend, acting as the spiritual master of the entire universe, and ones home is the human body. My dear friend Uddhava, one who is enriched with good qualities is actually said to be rich, and one who is unsatisfied in life is actually poor. A wretched person is one who cannot control his senses, whereas one who is not attached to sense gratification is a real controller. One who attaches himself to sense gratification is the opposite, a slave. 12.4.41-43 Shukadeva Gosvami to Maharaja Parikshit purana-samhitam etam rishir narayano vyayah naradaya pura praha krishna-dvaipayanaya sah puranaof all the Puranas; samhitamthe essential compendium; etamthis; rishihthe great sage; narayanahLord NaraNarayana; avyayahthe infallible; naradayato Narada Muni; pura previously; prahaspoke; krishna-dvaipayanayato Krishna Dvaipayana Vedavyasa; sahhe, Narada. Long ago this essential anthology of all the Puranas was spoken by the infallible Lord Nara-Narayana rishi to Narada, who then repeated it to Krishna Dvaipayana Vedavyasa. sa vai mahyam maha-raja bhagavan badarayanah imam bhagavatim pritah samhitam veda-sammitam sahhe; vaiindeed; mahyamto me, shukadeva Gosvami; maharajaO King Parikshit; bhagavanthe powerful incarnation of the Supreme Lord; badarayanahshrila Vyasadeva; imamthis; bhagavatimBhagavata scripture; pritahbeing satisfied; samhitamthe anthology; veda-sammitamequal in status to the four Vedas. My dear Maharaja Parikshit, that great personality shrila Vyasadeva taught me this same scripture, , which is equal in stature to the four Vedas. imam vakshyaty asau suta rishibhyo naimishalaye dirgha-satre kuru-shreshtha samprishtah shaunakadibhih imamthis; vakshyatiwill speak; asaupresent before us; sutah

Suta Gosvami; rishibhyahto the sages; naimisha-alayein the forest of Naimisha; dirgha-satreat the lengthy sacrificial performance; kuru-shreshthaO best of the Kurus; samprishtah questioned; shaunaka-adibhihby the assembly led by shaunaka. O best of the Kurus, the same Suta Gosvami who is sitting before us will speak this Bhagavatam to the sages assembled in the great sacrifice at Naimisharanya. This he will do when questioned by the members of the assembly, headed by shaunaka. 12.5.1 Shukadeva Gosvami to Maharaja Parikshit shri-shuka uvaca atranuvarnyate bhikshnam vishvatma bhagavan harih yasya prasada-jo brahma rudrah krodha-samudbhavah shri-shukah uvacashri shukadeva Gosvami said; atrain this shrimad-Bhagavatam; anuvarnyateis elaborately described; abhikshnamrepeatedly; vishva-atmathe soul of the entire universe; bhagavanthe Supreme Personality of Godhead; harih Lord Hari; yasyaof whom; prasadafrom the satisfaction; jah born; brahmaLord Brahma; rudrahLord shiva; krodhafrom the anger; samudbhavahwhose birth. Shukadeva Gosvami said: This shrimad-Bhagavatam has elaborately described in various narrations the Supreme Soul of all that bethe Personality of Godhead, Harifrom whose satisfaction Brahma is born and from whose anger Rudra takes birth. 1.3.41 Suta Gosvami to Shaunaka Rishi tad idam grahayam asa sutam atmavatam varam sarva-vedetihasanam saram saram samuddhritam tatthat; idamthis; grahayam asamade to accept; sutamunto his son; atmavatamof the self-realized; varammost respectful; sarvaall; vedaVedic literatures (books of knowledge); itihasanam of all the histories; saramcream; saramcream; samuddhritam taken out. shri Vyasadeva delivered it to his son, who is the most respected among the self-realized, after extracting the cream of all Vedic literatures and histories of the universe. 1.3.43 Suta Gosvami to Shaunaka Rishi krishne sva-dhamopagate dharma-jnanadibhih saha kalau nashta-drisham esha puranarko dhunoditah krishnein Krishnas; sva-dhamaown abode; upagatehaving returned; dharmareligion; jnanaknowledge; adibhihcombined together; sahaalong with; kalauin the Kali-yuga; nashta-drisham

of persons who have lost their sight; eshahall these; puranaarkahthe Purana which is brilliant like the sun; adhunajust now; uditahhas arisen. This Bhagavata Purana is as brilliant as the sun, and it has arisen just after the departure of Lord Krishna to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purana. 12.13.14 Suta Gosvami to Shaunaka Rishi rajante tavad anyani puranani satam gane yavad bhagavatam naiva shruyate mrita-sagaram rajantethey shine forth; tavatthat long; anyanithe other; purananiPuranas; satamof saintly persons; ganein the assembly; yavatas long as; bhagavatamshrimad-Bhagavatam; nanot; evaindeed; shruyateis heard; amrita-sagaramthe great ocean of nectar. All other Puranic scriptures shine forth in the assembly of saintly devotees only as long as that great ocean of nectar, shrimadBhagavatam, is not heard.

CHAPTER TWO The Rising Sun of Shrimad-Bhagavatam (bhagavatarkodayah) shri-krishna-chaitanya-candraya namah gauranga-kripaya yasya tattvam bhagavatoditam sampraptam hridaye vande sarvabhauma mahashayam 1.1.2 dharmah projjhita-kaitavo tra paramo nirmatsaranam satam vedyam vastavam atra vastu shivadam tapa-trayonmulanam shrimad-bhagavate maha-muni-krite kim va parair ishvarah sadyo hridy avarudhyate tra kritibhih shushrushubhis tat-kshanat dharmahreligiosity; projjhitacompletely rejected; kaitavah covered by fruitive intention; atraherein; paramahthe highest; nirmatsaranamof the one-hundred-percent pure in heart; satam devotees; vedyamunderstandable; vastavamfactual; atra herein; vastusubstance; shivadamwell-being; tapa-traya threefold miseries; unmulanamcausing uprooting of; shrimat beautiful; bhagavatethe Bhagavata Purana; maha-munithe great sage (Vyasadeva); kritehaving compiled; kimwhat is; vathe need; paraihothers; ishvarahthe Supreme Lord; sadyahat once; hridiwithin the heart; avarudhyatebecome compact; atra herein; kritibhihby the pious men; shushrushubhihby culture; tat-kshanatwithout delay.

Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhagavatam, compiled by the great sage Vyasadeva [in his maturity], is sufficient in itself for God realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhagavatam, by this culture of knowledge the Supreme Lord is established within his heart. 1.4.14-16 Suta Gosvami to Shaunaka Rishi suta uvaca dvapare samanuprapte tritiye yuga-paryaye jatah parasharad yogi vasavyam kalaya hareh sutahSuta Gosvami; uvacasaid; dvaparein the second millennium; samanuprapteon the advent of; tritiyethird; yuga millennium; paryayein the place of; jatahwas begotten; parasharatby Parashara; yogithe great sage; vasavyamin the womb of the daughter of Vasu; kalayain the plenary portion; hareh of the Personality of Godhead. Suta Gosvami said: When the second millennium overlapped the third, the great sage [Vyasadeva] was born to Parasara in the womb of Satyavati, the daughter of Vasu. (14) sa kadacit sarasvatya upasprishya jalam shucih vivikta eka asina udite ravi-mandale sahhe; kadacitonce; sarasvatyahon the bank of the Sarasvati; upasprishyaafter finishing morning ablutions; jalamwater; shucih being purified; vivikteconcentration; ekahalone; asinahbeing thus seated; uditeon the rise; ravi-mandaleof the sun disc. Once upon a time he [Vyasadeva], as the sun rose, took his morning ablution in the waters of the Sarasvati and sat alone to concentrate. (15) paravara-jnah sa rishih kalenavyakta-ramhasa yuga-dharma-vyatikaram praptam bhuvi yuge yuge para-avarapast and future; jnahone who knows; sahhe; rishih Vyasadeva; kalenain the course of time; avyakta unmanifested; ramhasaby great force; yuga-dharmaacts in terms of the millennium; vyatikaramanomalies; praptamhaving accrued; bhuvion the earth; yuge yugedifferent ages. The great sage Vyasadeva saw anomalies in the duties of the millennium. This happens on the earth in different ages, due to

unseen forces in the course of time. (16) 1.4.17-22 Suta Gosvami to Shaunaka Rishi bhautikanam ca bhavanam shakti-hrasam ca tat-kritam ashraddadhanan nihsattvan durmedhan hrasitayushah durbhagamsh ca janan vikshya munir divyena cakshusha sarva-varnashramanam yad dadhyau hitam amogha-drik bhautikanam caalso of everything that is made of matter; bhavanamactions; shakti-hrasam caand deterioration of natural power; tat-kritamrendered by that; ashraddadhananof the faithless; nihsattvanimpatient due to want of the mode of goodness; durmedhandull-witted; hrasitareduced; ayushahof duration of life; durbhagan caalso the unlucky; jananpeople in general; vikshyaby seeing; munihthe muni; divyenaby transcendental; cakshushavision; sarvaall; varna-asramanam of all the statuses and orders of life; yatwhat; dadhyau contemplated; hitamwelfare; amogha-drikone who is fully equipped in knowledge. The great sage, who was fully equipped in knowledge, could see, through his transcendental vision, the deterioration of everything material, due to the influence of the age. He could also see that the faithless people in general would be reduced in duration of life and would be impatient due to lack of goodness. Thus he contemplated for the welfare of men in all statuses and orders of life. (17-18) catur-hotram karma shuddham prajanam vikshya vaidikam vyadadhad yajna-santatyai vedam ekam catur-vidham catuhfour; hotramsacrificial fires; karma shuddhampurification of work; prajanamof the people in general; vikshyaafter seeing; vaidikamaccording to Vedic rites; vyadadhatmade into; yajna sacrifice; santatyaito expand; vedam ekamonly one Veda; catuh-vidhamin four divisions. He saw that the sacrifices mentioned in the Vedas were means by which the people's occupations could be purified. And to simplify the process he divided the one Veda into four, in order to expand them among men. (19) rig-yajuh-samatharvakhya vedash catvara uddhritah itihasa-puranam ca pancamo veda ucyate rig-yajuh-sama-atharva-akhyahthe names of the four Vedas; vedahthe Vedas; catvarahfour; uddhritahmade into separate parts; itihasahistorical records (Mahabharata); puranam caand the Puranas; pancamahthe fifth; vedahthe original source of

knowledge; ucyateis said to be. The four divisions of the original sources of knowledge [the Vedas] were made separately. But the historical facts and authentic stories mentioned in the Puranas are called the fifth Veda. (20) tatrarg-veda-dharah pailah samago jaiminih kavih vaishampayana evaiko nishnato yajusham uta tatrathereupon; rig-veda-dharahthe professor of the Rig Veda;pailahthe rishi named Paila; sama-gaathat of the Sama Veda; jaiminihthe rishi named Jaimini; kavihhighly qualified; vaishampayanahthe rishi named Vaishampayana; evaonly; ekah alone; nishnatahwell versed; yajushamof the Yajur Veda; uta glorified. After the Vedas were divided into four divisions, Paila Rishi became the professor of the Rg Veda, Jaimini the professor of the Sama Veda, and Vaisampayana alone became glorified by the Yajur Veda. (21) atharvangirasam asit sumantur daruno munih itihasa-purananam pita me romaharshanah atharvathe Atharva Veda; angirasamunto the risi Angira; asit was entrusted; sumantuhalso known as Sumantu Muni; darunah seriously devoted to the Atharva Veda; munihthe sage; itihasapurananamof the historical records and the Puranas; pitafather; memine; romaharshanahthe risi Romaharshana. The Sumantu Muni Angira, who was very devotedly engaged, was entrusted with the Atharva Veda. And my father, Romaharsana, was entrusted with the Puranas and historical records. (22) 1.4.25,27 Suta Gosvami to Shaunaka Rishi stri-shudra-dvijabandhunam trayi na shruti-gocara karma-shreyasi mudhanam shreya evam bhaved iha iti bharatam akhyanam kripaya munina kritam strithe woman class; shudrathe laboring class; dvija-bandhunam of the friends of the twice-born; trayithree; nanot; shrutigocarafor understanding; karmain activities; shreyasiin welfare; udhanamof the fools; shreyahsupreme benefit; evam thus; bhavetachieved; ihaby this; itithus thinking; bharatam the great Mahabharata; akhyanamhistorical facts; kripayaout of great mercy; muninaby the muni; kritamis completed. Out of compassion, the great sage thought it wise that this would enable men to achieve the ultimate goal of life. Thus he compiled the great historical narration called the Mahabharata for women,

laborers and friends of the twice-born. (25) natiprasidad dhridayah sarasvatyas tate shucau vitarkayan vivikta-stha idam covaca dharma-vit nanot; atiprasidatvery much satisfied; hridayahat heart; sarasvatyahof the River Sarasvati; tateon the bank of; shucau being purified; vitarkayanhaving considered; vivikta-sthah situated in a lonely place; idam caalso this; uvacasaid; dharmavitone who knows what religion is. Thus the sage, being dissatisfied at heart, at once began to reflect, because he knew the essence of religion, and he said within himself: (27) 1.4.30 Vyasadeva to Himself thatapi bata me daihyo hy atma caivatmana vibhuh asampanna ivabhati brahma-varcasya sattamah thatapialthough; batadefect; memine; daihyahsituated in the body; hicertainly; atmaliving being; caand; evaeven; atmanamyself; vibhuhsufficient; asampannahwanting in; iva abhatiit appears to be; brahma-varcasyaof the Vedantists; sattamahthe supreme. I am feeling incomplete, though I myself am fully equipped with everything required by the Vedas. 1.4.32 Suta Gosvami to Shaunaka Rishi tasyaivam khilam atmanam manyamanasya khidyatah krishnasya narado 'bhyagad ashramam prag udahritam tasyahis; evamthus; khilaminferior; atmanamsoul; manyamanasyathinking within the mind; khidyatahregretting; krishnasyaof Krishna-dvaipayana Vyasa; naradah abhyagat Narada came there; ashramamthe cottage; prakbefore; udahritamsaid. As mentioned before, Narada reached the cottage of Krishnadvaipayana Vyasa on the banks of the Sarasvati just as Vyasadeva was regretting his defects. 1.5.4 Narada Muni to Vyasadeva jijnasitam adhitam ca brahma yat tat sanatanam thatapi shocasy atmanam akritartha iva prabho jijnasitamdeliberated fully well; adhitamthe knowledge obtained; caand; brahmathe Absolute; yatwhat; tatthat; sanatanam eternal; thatapiin spite of that; shocasilamenting; atmanam

unto the self; akrita-arthahundone; ivalike; prabhomy dear sir. You have fully delineated the subject of impersonal Brahman as well as the knowledge derived therefrom. Why should you be despondent in spite of all this, thinking that you are undone, my dear prabhu? 1.5.5 Vyasadeva to Narada Muni vyasa uvaca asty eva me sarvam idam tvayoktam thatapi natma paritushyate me tan-mulam avyaktam agadha-bodham pricchamahe tvatma-bhavatma-bhutam vyasahVyasa; uvacasaid; astithere is; evacertainly; me mine; sarvamall; idamthis; tvayaby you; uktamuttered; thatapiand yet; nanot; atmaself; paritushyatedoes pacify; meunto me; tatof which; mulamroot; avyaktamundetected; agadha-bodhamthe man of unlimited knowledge; pricchamahe do inquire; tvaunto you; atma-bhavaself-born; atma-bhutam offspring. Shri Vyasadeva said: All you have said about me is perfectly correct. Despite all this, I am not pacified. I therefore question you about the root cause of my dissatisfaction, for you are a man of unlimited knowledge due to your being the offspring of one [Brahma] who is self-born [without mundane father and mother]. 1.5.8-9 Narada Muni to Vyasadeva shri-narada uvaca bhavatanudita-prayam yasho bhagavato 'malam yenaivasau na tushyeta manye tad darshanam khilam shri-naradahShri Narada; uvacasaid; bhavataby you; anuditaprayamalmost not praised; yashahglories; bhagavatahof the Personality of Godhead; amalamspotless; yenaby which; eva certainly; asauHe (the Personality of Godhead); nadoes not; tushyetabe pleased; manyeI think; tatthat; darshanam philosophy; khilaminferior. Shri Narada said: You have not actually broadcast the sublime and spotless glories of the Supreme Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless. (8) yatha dharmadayash cartha muni-varyanukirtitah na thata vasudevasya mahima hy anuvarnitah yathaas much as; dharma-adayahall four principles of religious behavior; caand; artahpurposes; muni-varyaby yourself, the great sage; anukirtitahrepeatedly described; nanot; thatain

that way; vasudevasyaof the Personality of Godhead Shri Krishna; mahimaglories; hicertainly; anuvarnitahso constantly described. Although, great sage, you have very broadly described the four principles beginning with religious performances, you have not described the glories of the Supreme Personality, Vasudeva. (9) 1.5.12-14 Narada Muni to Vyasadeva naishkarmyam apy acyuta-bhava-varjitam na shobhate jnanam alam niranjanam kutah punah shashvad abhadram ishvare na carpitam karma yad apy akaranam naishkarmyamself-realization, being freed from the reactions of fruitive work; apiin spite of; acyutathe infallible Lord; bhava conception; varjitamdevoid of; nadoes not; shobhatelook well; jnanamtranscendental knowledge; alamby and by; niranjanam free from designations; kutahwhere is; punahagain; shashvat always; abhadramuncongenial; Ishvareunto the Lord; nanot; caand; arpitamoffered; karmafruitive work; yat apiwhat is; akaranamnot fruitive. Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord? (12) atho maha-bhaga bhavan amogha-drik shuci-shravah satya-rato dhrita-vratah urukramasyakhila-bandha-muktaye samadhinanusmara tad-viceshtitam athotherefore; maha-bhagahighly fortunate; bhavanyourself; amogha-drikthe perfect seer; shucispotless; shravahfamous; satya-ratahhaving taken the vow of truthfulness; dhrita-vratah fixed in spiritual qualities; urukramasyaof the one who performs supernatural activities (God); akhilauniversal; bandhabondage; muktayefor liberation from; samadhinaby trance; anusmara think repeatedly and then describe them; tat-viceshtitamvarious pastimes of the Lord. O Vyasadeva, your vision is completely perfect. Your good fame is spotless. You are firm in vow and situated in truthfulness. And thus you can think of the pastimes of the Lord in trance for the liberation of the people in general from all material bondage. (13) tato 'nyatha kincana yad vivakshatah prithag drishas tat-krita-rupa-namabhih na karhicit kvapi ca duhsthita matir labheta vatahata-naur ivaspadam tatahfrom that; anyathaapart; kincanasomething; yat whatsoever; vivakshatahdesiring to describe; prithakseparately; drishahvision; tat-kritareactionary to that; rupaform; namabhihby names; na karhicitnever; kvapiany; caand;

duhsthita matihoscillating mind; labhetagains; vata-ahata troubled by the wind; nauhboat; ivalike; aspadamplace. Whatever you desire to describe that is separate in vision from the Lord simply reacts, with different forms, names and results, to agitate the mind as the wind agitates a boat which has no resting place. (14) 1.5.15 Narada Muni to Vyasadeva jugupsitam dharma-krite 'nushasatah svabhava-raktasya mahan vyatikramah yad-vakyato dharma ititarah sthito na manyate tasya nivaranam janah jugupsitamverily condemned; dharma-kritefor the matter of religion; anusasatahinstruction; svabhava-raktasyanaturally inclined; mahangreat; vyatikramahunreasonable; yat-vakyatah under whose instruction; dharmahreligion; itiit is thus; itarah the people in general; sthitahfixed; nado not; manyatethink; tasyaof that; nivaranamprohibition; janahthey. The people in general are naturally inclined to enjoy, and you have encouraged them in that way in the name of religion. This is verily condemned and is quite unreasonable. Because they are guided under your instructions, they will accept such activities in the name of religion and will hardly care for prohibitions. <incl?> <1.5.16-19> vicakshano 'syarhati veditum vibhor ananta-parasya nivrittitah sukham pravartamanasya gunair anatmanas tato bhavan darshaya ceshtitam vibhoh vicakshanahvery expert; asyaof him; arhatideserves; veditum to understand; vibhohof the Lord; ananta-parasyaof the unlimited; nivrittitahretired from; sukhammaterial happiness; pravartamanasyathose who are attached to; gunaihby the material qualities; anatmanahdevoid of knowledge in spiritual value; tatahtherefore; bhavanYour Goodness; darshayashow the ways; ceshtitamactivities; vibhohof the Lord. The Supreme Lord is unlimited. Only a very expert pesonality, retired from the activities of material happiness, deserves to understand this knowledge of spiritual values. Therefore those who are not so well situated, due to material attachment, should be shown the ways of transcendental realization, by Your Goodness, through descriptions of the transcendental activities of the Supreme Lord. (16) tyaktva sva-dharmam caranambujam harer bhajann apakvo 'tha patet tato yadi yatra kva vabhadram abhud amushya kim ko vartha apto 'bhajatam sva-dharmatah tvaktvahaving forsaken; sva-dharmamone's own occupational engagement; carana-ambujamthe lotus feet; harehof Hari (the

Lord); bhajanin the course of devotional service; apakvah immature; athafor the matter of; patetfalls down; tatahfrom that place; yadiif; yatrawhereupon; kvawhat sort of; vaor (used sarcastically); abhadramunfavorable; abhutshall happen; amushyaof him; kimnothing; kah va arthahwhat interest; aptahobtained; abhajatamof the nondevotee; sva-dharmatah being engaged in occupational service. One who has forsaken his material occupations to engage in the devotional service of the Lord may sometimes fall down while in an immature stage, yet there is no danger of his being unsuccessful. On the other hand, a nondevotee, trough fully engaged in occupational duties, does not gain anything. (17) tasyaiva hetoh prayateta kovido na labhyate yad bhramatam upary adhah tal labhyate duhkhavad anyatah sukham kalena sarvatra gabhira-ramhasa tasyafor that purpose; evaonly; hetohreason; prayateta should endeavor; kovidahone who is philosophically inclined; nanot; labhyateis not obtained; yatwhat; bhramatamwandering; upari adhahfrom top to bottom; tatthat; labhyatecan be obtained; duhkhavatlike the miseries; anyatahas a result of previous work; sukhamsense enjoyment; kalena-in course of time; sarvatra everywhere; gabhirasubtle; ramhasaprogress. Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet (Brahmaloka) down to the lowest planet (Patala). As far as happiness derived from sense enjoyment is concerned, it can be obtained automatically in course of time, just as in course of time we obtain miseries even though we do not desire them. (18) na vai jano jatu kathancanavrajen mukunda-sevy anyavad anga samshritim smaran mukundanghry-upaguhanam punar vihatum icchen na rasa-graho janah nanever; vaicertainly; janaha person; jatuat any time; kathancanasomehow or other; avrajetdoes not undergo; mukunda-sevithe devotee of the Lord; anyavatlike others; anga O my dear; samshritimmaterial existence; smaran remembering; mukunda-anghrithe lotus feet of the Lord; upaguhanamembracing; punahagain; vihatumwilling to give up; icchetdesire; nanever; rasa-grahahone who has relished the mellow; janahperson. My dear Vyasa, even though a devotee of Lord Krishna sometimes falls down somehow or other, he certainly does not undergo material existence like others (fruitive workers, etc.) because a person who has once relished the taste of the lotus feet of the Lord can do nothing but remember that ectasy again and again. (19)

1.5.20 Narada Muni to Vyasadeva idam hi vishvam bhagavan ivetaro yato jagat-sthana-nirodha-sambhavah tad dhi svayam veda bhavams thatapi te pradesha-matram bhavatah pradarshitam idamthis; hiall; vishvamcosmos; bhagavanthe Supreme Lord; ivaalmost the same; itarahdifferent from; yatahfrom whom; jagatthe worlds; sthanaexist; nirodhaannihilation; sambhavahcreation; tat hiall about; svayampersonally; veda know; bhavanyour good self; tatha apistill; teunto you; pradesha-matrama synopsis only; bhavatahunto you; pradarshitamexplained. The Supreme Lord Personality of Godhead is Himself this cosmos, and still He is aloof from it. From Him only has this cosmic manifestation emanated, in Him it rests, and unto Him it enters after annihilation. Your good self knows all about this. I have given only a synopsis. 1.5.22-23 Narada Muni to Vyasadeva idam hi pumsas tapasah shrutasya va svishtasya suktasya ca buddhi-dattayoh avicyuto 'rthah kavibhir nirupito yad-uttamashloka-gunanuvarnanam idamthis; hicertainly; pumsahof everyone; tapasahby dint of austerities; shrutasyaby dint of study of the Vedas; vaor; svishtasyasacrifice; suktasyaspiritual education; caand; buddhiculture of knowledge; dattayohcharity; avicyutah infallible; arthahinterest; kavibhihby the recognized learned person; nirupitahconcluded; yatwhat; uttamashlokathe Lord, who is described by choice poetry; guna-anuvarnanamdescription of the transcendental qualities of. Learned circles have positively concluded that the infallible purpose of the advancement of knowledge, namely austerities, study of the Vedas, sacrifice, chanting of hymns and charity, culminates in the transcendental descriptions of the Lord, who is defined in choice poetry. (22) aham puratita-bhave 'bhavam mune dasyas tu kasyashcana veda-vadinam nirupito balaka eva yoginam shushrushane pravrishi nirvivikshatam ahamI; puraformerly; atita-bhavein the previous millennium; abhavambecame; muneO muni; dasyahof the maidservant; tu but; kasyashcanacertain; veda-vadinamof the followers of Vedanta; nirupitahengaged; balakahboy servant; evaonly; yoginamof the devotees; shushrushanein the service of; pravrishiduring the four months of the rainy season; nirvivikshatamliving together. O Muni, in the last millennium I was born as the son of a certain

maidservant engaged in the service of brahmanas who were following the principles of the Vedanta. When they were living together during the four months of the rainy season, I was engaged in their personal service. (23) 1.5.25-26 Narada Muni to Vyasadeva ucchishta-lepan anumodito dvijaih sakrit sma bhunje tad-apasta-kilbishah evam pravrittasya vishuddha-cetasas tad-dharma evatma-rucih prajayate ucchishta-lepanthe remnants of foodstuff; anumoditahbeing permitted; dvijaihby the Vedantist brahmanas; sakritonce upon a time; smain the past; bhunjetook; tatby that action; apasta eliminated; kilbishahall sins; evamthus; pravrittasyabeing engaged; vishuddha-cetasahof one whose mind is purified; tat that particular; dharmahnature; evacertainly; atma-rucih transcendental attraction; prajayatewas manifested. Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated. Thus being engaged, I became purified in heart, and at that time the very nature of the transcendentalist became attractive to me. (25) tatranvaham krishna-kathah pragayatam anugrahenashrinavam manoharah tah shraddhaya me 'nupadam vishrinvatah priyashravasy anga mamabhavad rucih tatrathereupon; anuevery day; ahamI; krishna-kathah narration of Lord Krishna's activities; pragayatamdescribing; anugrahenaby causeless mercy; ashrinavamgiving aural reception; manah-harahattractive; tahthose; shraddhaya respectfully; meunto me; anupadamevery step; vishrinvatah hearing attentively; priyashravasiof the Personality of Godhead; angaO Vyasadeva; mamamine; abhavatit so became; rucih taste. O Vyasadeva, in that association and by the mercy of those great Vedantists, I could hear them describe the attractive activities of Lord Krishna. And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step. (26) 1.5.28 Narada Muni to Vyasadeva ittham sharat-pravrishikav ritu harer vishrinvato me 'nusavam yasho 'malam sankirtyamanam munibhir mahatmabhir bhaktih pravrittatma-rajas-tamopaha itthamthus; sharatautumn; pravrishikaurainy season; ritutwo seasons; harehof the Lord; vishrinvatahcontinuously hearing; memyself; anusavamconstantly; yashah amalam unadulterated glories; sankirtyamanamchanted by; munibhihthe great sages; maha-atmabhihgreat souls; bhaktihdevotional service; pravrittabegan to flow; atmaliving being; rajahmode

of passion; tamamode of ignorance; upahavanishing. Thus during two seasonsthe rainy season and autumnI had the opportunity to hear these great-souled sages constantly chant the unadulterated glories of the Lord Hari. As the flow of my devotional service began, the coverings of the modes of passion and ignorance vanished. <incl?> 1.5.30 Narada Muni to Vyasadeva jnanam guhyatamam yat tat sakshad bhagavatoditam anvavocan gamishyantah krpaya dina-vatsalah jnanamknowledge; guhyatamammost confidential; yatwhat is; tatthat; sakshatdirectly; bhagavata uditampropounded by the Lord Himself; anvavocangave instruction; gamishyantahwhile departing from; kripayaby causeless mercy; dina-vatsalahthose who are very kind to the poor and meek. As they were leaving, those bhakti-vedantas, who are very kind to poor-hearted souls, instructed me in that most confidential subject which is instructed by the Personality of Godhead Himself. 1.5.32 Narada Muni to Vyasadeva etat samsucitam brahmams tapa-traya-cikitsitam yad ishvare bhagavati karma brahmani bhavitam etatthis much; samsucitamdecided by the learned; brahmanO brahmana Vyasa; tapa-trayathree kinds of miseries; cikitsitam remedial measures; yatwhat; ishvarethe supreme controller; bhagavatiunto the Personality of Godhead; karmaone's prescribed activities; brahmaniunto the great; bhavitam dedicated. O Brahmana Vyasadeva, it is decided by the learned that the best remedial measure for removing all troubles and miseries is to dedicate one's activities to the service of the Supreme Lord Personality of Godhead [Shri Krishna]. 1.5.34-36 Narada Muni to Vyasadeva evam nrinam kriya-yogah sarve samshriti-hetavah ta evatma-vinashaya kalpante kalpitah pare evamthus; nrinamof the human being; kriya-yogahall activities; sarveeverything; samshritimaterial existence; hetavahcauses; tethat; evacertainly; atmathe tree of work; vinashayakilling; kalpantebecome competent; kalpitah dedicated; pareunto the Transcendence. Thus when all a man's activities are dedicated to the service of the Lord, those very activities which caused his perpetual bondage

become the destroyer of the tree of work. (34) yad atra kriyate karma bhagavat-paritoshanam jnanam yat tad adhinam hi bhakti-yoga-samanvitam yatwhatever; atrain this life or world; kriyatedoes perform; karmawork; bhagavatunto the Personality of Godhead; paritoshanamsatisfaction of; jnanamknowledge; yat tatwhat is so called; adhinamdependent; hicertainly; bhakti-yoga devotional; samanvitamdovetailed with bhakti-yoga. Whatever work is done here in this life for the satisfaction of the mission of the Lord is called bhakti-yoga, or transcendental loving service to the Lord, and what is called knowledge becomes a concomitant factor. (35) kurvana yatra karmani bhagavac-chikshayasakrit grinanti guna-namani krishnasyanusmaranti ca kurvanahwhile performing; yatrathereupon; karmaniduties; bhagavatthe Personality of Godhead; shikshayaby the will of; asakritconstantly; grinantitakes on; gunaqualities; namani names; krishnasyaof Krishna; anusmaranticonstantly remembers; caand. While performing duties according to the order of Shri Krishna, the Supreme Personality of Godhead, one constantly remembers Him, His names and His qualities. (36) <1.6.34> <incl 1.6.36?> 1.6.35-36 Narada Muni to Vyasadeva yamadibhir yoga-pathaih kama-lobha-hato muhuh mukunda-sevaya yadvat tathatmaddha na shamyati yama-adibhihby the process of practicing self-restraint; yogapathaihby the system of yoga (mystic bodily power to attain the godly stage); kamadesires for sense satisfaction; lobhalust for satisfaction of the senses; hatahcurbed; muhuhalways; mukundathe Personality of Godhead; sevayaby the service of; yadvatas it is; tathalike that; atmathe soul; addhafor all practical purposes; nadoes not; shamyatibe satisfied. It is true that by practicing restraint of the senses by the yoga system one can get relief from the disturbances of desire and lust, but this is not sufficient to give satisfaction to the soul, for this [satisfaction] is derived from devotional service to the Personality of Godhead. (35) sarvam tad idam akhyatam yat prishto 'ham tvayanagha janma-karma-rahasyam me

bhavatash catma-toshanam sarvamall; tatthat; idamthis; akhyatamdescribed; yat whatever; prishtahasked by; ahamme; tvayaby you; anagha without any sins; janmabirth; karmaactivities; rahasyam mysteries; memine; bhavatahyour; caand; atmaself; toshaamsatisfaction. O Vyasadeva, you are freed from all sins. Thus I have explained my birth and activities for self-realization, as you asked. All this will be conducive for your personal satisfaction also. (36) 1.7.2-8 Suta Gosvami to Shaunaka Rishi suta uvaca brahma-nadyam sarasvatyam ashramah pashcime tate shamyaprasa iti prokta rishinam satra-vardhanah sutahShri Suta; uvacasaid; brahma-nadyamon the bank of the river intimately related with Vedas, brahmanas, saints, and the Lord; sarasvatyamSarasvati; ashramahcottage for meditation; pashcimeon the west; tatebank; shamyaprasahthe place named Samyaprasa; itithus; proktahsaid to be; rishinamof the sages; satra-vardhanahthat which enlivens activities. Shri Suta said: On the western bank of the River Sarasvati, which is intimately related with the Vedas, there is a cottage for meditation at Shamyaprasa which enlivens the transcendental activities of the sages. (2) tasmin sva ashrame vyaso badari-shanda-mandite asino 'pa upasprshya pranidadhyau manah svayam tasminin that (ashrama); sveown; ashramein the cottage; vyasahVyasadeva; badariberry; shandatrees; mandite surrounded by; asinahsitting; apah upasprishyatouching water; pranidadhyauconcentrated; manahthe mind; svayamhimself. In that place, Shrila Vyasadeva, in his own ashrama, which was surrounded by berry trees, sat down to meditate after touching water for purification. (3) bhakti-yogena manasi samyak pranihite 'male apashyat purusham purnam mayam ca tad-apashrayam bhaktidevotional service; yogenaby the process of linking up; manasiupon the mind; samyakperfectly; pranihiteengaged in and fixed upon; amalewithout any matter; apashyatsaw; purushamthe Personality of Godhead; purnamabsolute; mayam energy; caalso; tatHis; apashrayamunder full control. Thus he fixed his mind, perfectly engaging it by linking it in devotional service (bhakti-yoga) without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His

external energy, which was under full control. (4) yaya sammohito jiva atmanam tri-gunatmakam paro 'pi manute 'nartham tat-kritam cabhipadyate yayaby whom; sammohitahillusioned; jivahthe living entities; atmanamself; tri-guna-atmakamconditioned by the three modes of nature, or a product of matter; parahtranscendental; apiin spite of; manutetakes it for granted; anarthamthings not wanted; tatby that; kritam careaction; abhipadyateundergoes thereof. Due to this external energy, the living entity, although transcendental to the three modes of material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries. (5) anarthopashamam sakshad bhakti-yogam adhokshaje lokasyajanato vidvamsh cakre satvata-samhitam anarthathings which are superfluous; upashamammitigation; sakshatdirectly; bhakti-yogamthe linking process of devotional service; adhokshajeunto the Transcendence; lokasyaof the general mass of men; ajanatahthose who are unaware of; vidvan the supremely learned; cakrecompiled; satvatain relation with the Supreme Truth; samhitamVedic literature. The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vyasadeva compiled this Vedic literature, which is in relation to the Supreme Truth. (6) yasyam vai shruyamanayam krishne parama-puruse bhaktir utpadyate pumsah shoka-moha-bhayapaha yasyamthis Vedic literature; vaicertainly; shruyamanayam simply by giving aural reception; krishneunto Lord Krishna; paramasupreme; purusheunto the Personality of Godhead; bhaktihfeelings of devotional service; utpadyatesprout up; pumsahof the living being; shokalamentation; mohaillusion; bhayafearfulness; apahathat which extinguishes. Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Krishna, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness. (7) sa samhitam bhagavatim kritvanukramya catma-jam shukam adhyapayam asa nivritti-niratam munih sahthat; samhitamVedic literature; bhagavatimin relation with

the Personality of Godhead; kritvahaving done; anukramyaby correction and repetition; caand; atma-jamhis own son; shukam Shukadeva Gosvami; adhyapayam asataught; nivrittipath of self realization; niratamengaged; munihthe sage. The great sage Vyasadeva, after compiling the ShrimadBhagavatam and revising it, taught it to his own son, Shri Shukadeva Gosvami, who was already engaged in self-realization. (8) 1.7.9 Shaunaka Rishi to Suta Gosvami shaunaka uvaca sa vai nivritti-niratah sarvatropekshako munih kasya va brihatim etam atmaramah samabhyasat shaunakah uvacaShri Shaunaka asked; sahhe; vaiof course; nivrittion the path of self-realization; niratahalways engaged; sarvatrain every respect; upekshakahindifferent; munihsage; kasyafor what reason; vaor; brhatimvast; etamthis; atmaaramahone who is pleased in himself; samabhyasatundergo the studies. Shri Shaunaka asked Suta Gosvami: Shri Shukadeva Gosvami was already on the path of self-realization, and thus he was pleased with his own self. So why did he take the trouble to undergo the study of such a vast literature? <incl?> 1.7.10-11 Suta Gosvami to Shaunaka Rishi suta uvaca atmaramash ca munayo nirgrantha apy urukrame kurvanty ahaitukim bhaktim ittham-bhuta-guno harih sutah uvacaSuta Gosvami said; atmaramah who take pleasure in atma (generally, spirit self); caalso; munayahsages; nirgranthahfreed from all bondage; apiin spite of; urukrame unto the great adventurer; kurvantido; ahaitukmunalloyed; bhaktimdevotional service; ittham-bhutasuch wonderful; gunah qualities; harihof the Lord. All different varieties of atmaramas [those who take pleasure in atma, or spirit self], especially those established on the path of selfrealization, though freed from all kinds of material bondage, desire to render unalloyed devotional service unto the Personality of Godhead. This means that the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls. (10) harer gunakshipta-matir bhagavan badarayanih adhyagan mahad akhyanam

nityam vishnu-jana-priyah harehof Hari, the Personality of Godhead; gunatranscendental attribute; akshiptabeing absorbed in; matihmind; bhagavan powerful; badarayanihthe son of Vyasadeva; adhyagat underwent studies; mahatgreat; akhyanamnarration; nityam regularly; vishnu-janadevotees of the Lord; priyahbeloved. Shrila Shukadeva Gosvami, son of Shrila Vyasadeva, was not only transcendentally powerful. He was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration [Shrimad-Bhagavatam]. (11) 1.2.3 Suta Gosvami to Shaunaka Rishi yah svanubhavam akhila-shruti-saram ekam adhyatma-dipam atititirshatam tamo 'ndham samsarinam karunayaha purana-guhyam tam vyasa-sunum upayami gurum muninam yahhe who; sva-anubhavamself-assimilated (experienced); akhilaall around; shrutithe Vedas; saramcream; ekamthe only one; adhyatmatranscendental; dipamtorchlight; atititirshatamdesiring to overcome; tamah andhamdeeply dark material existence; samsarinamof the materialistic men; karunaya out of causeless mercy; ahasaid; puranasupplement to the Vedas; guhyamvery confidential; tamunto him; vyasa-sunum the son of Vyasadeva; upayamilet me offer my obeisances; gurum the spiritual master; muninamof the great sages. Let me offer my respectful obeisances unto him [Shuka], the spiritual master of all sages, the son of Vyasadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience. CHAPTER THREE The Exposition of Bhagavata bhagavat-vivritti 01.01.03 nigama-kalpa-taror galitam phalam shuka-mukhad amrita-drava-samyutam pibata bhagavatam rasam alayam muhur aho rasika bhuvi bhavukah nigamathe Vedic literatures; kalpa-tarohthe desire tree; galitam fully matured; phalamfruit; shukaShrila Shukadeva Gosvami, the original speaker of Shrimad-Bhagavatam; mukhatfrom the lips of; amrtanectar; dravasemisolid and soft and therefore easily swallowable; samyutamperfect in all respects; pibatado relish it; bhagavatamthe book dealing in the science of the eternal relation with the Lord; rasamjuice (that which is relishable); alayamuntil

liberation, or even in a liberated condition; muhuhalways; ahoO; rasikahthose who are full in the knowledge of mellows; bhuvion the earth; bhavukahexpert and thoughtful. O expert and thoughtful men, relish Shrimad-Bhagavatam, the mature fruit of the desire tree of Vedic literatures. It emanated from the lips of Shri Shukadeva Gosvami. Therefore, this fruit has become even more tasteful, although its nectarean juice was already relishable for all, including liberated souls. 12.13.18 Suta Gosvami to Shaunaka Rishi shrimad-bhagavatam puranam amalam yad vaishnavanam priyam yasmin paramahamsyam ekam amalam jnanam param giyate tatra jnana-viraga-bhakti-sahitam naishkarmyam aviskritam tac chrinvan su-pathan vicarana-paro bhaktya vimucyen narah shrimat-bhagavatamShrimad-Bhagavatam; puranamthe Purana; amalamperfectly pure; yatwhich; vaishnavanamto the Vaishnavas; priyammost dear; yasminin which; paramahamsyamattainable by the topmost devotees; ekam exclusive; amalamperfectly pure; jnanamknowledge; param supreme; giyateis sung; tatrathere; jnana-viraga-bhakti-sahitam together with knowledge, renunciation and devotion; naishkarmyamfreedom from all material work; avishkritamis revealed; tatthat; shrinvanhearing; su-pathanproperly chanting; vicarana-parahwho is serious about understanding; bhaktyawith devotion; vimucyetbecomes totally liberated; narah a person. Shrimad-Bhagavatam is the spotless Purana. It is most dear to the Vaishnavas because it describes the pure and supreme knowledge of the paramahamsas. This Bhagavatam reveals the means for becoming free from all material work, together with the processes of transcendental knowledge, renunciation and devotion. Anyone who seriously tries to understand Shrimad-Bhagavatam, who properly hears and chants it with devotion, becomes completely liberated. 12.13.19 Suta Gosvami to Shaunaka Rishi kasmai yena vibhasito yam atulo jnana-pradipah pura tad-rupena ca naradaya munaye krishnaya tad-rupina yogindraya tad-atmanatha bhagavad-rataya karunyatas tac chuddham vimalam vishokam amritam satyam param dhimahi kasmaiunto Brahma; yenaby whom; vibhasitahthoroughly revealed; ayamthis; atulahincomparable; jnanaof transcendental knowledge; pradipahthe torchlight; puralong ago; tat-rupenain the form of Brahma; caand; naradayato Narada; munayethe great sage; krishnayato Krishna-dvaipayana Vyasa; tat-rupinain the form of Narada; yogi-indrayato the best of yogis, Shukadeva; tat-atmanaas Narada; athathen; bhagavatratayato Parikshit Maharaja; karunyatahout of mercy; tatthat; shuddhampure; vimalamuncontaminated; vishokamfree from misery; amritamimmortal; satyamupon the truth; param supreme; dhimahiI meditate.

I meditate upon that pure and spotless Supreme Absolute Truth, who is free from suffering and death and who in the beginning personally revealed this incomparable torchlight of knowledge to Brahma. Brahma then spoke it to the sage Narada, who narrated it to Krishna Dvaipayana Vyasa. Shrila Vyasa revealed this Bhagavatam to the greatest of sages, Shukadeva Gosvami, and Shukadeva Gosvami mercifully spoke it to Maharaja Parikshit. 12.13.15?. Sarva-vedanta-saram hi shri-bhagavatam ishyate tad-rasamrita-triptasya nanyatra syad ratih kvacit sarva-vedantaof all Vedanta philosophy; saramthe essence; hi indeed; shri-bhagavatamShrimad-Bhagavatam; ishyateis said to be; tatof it; rasa-amritaby the nectarean taste; triptasyafor one who is satisfied; nanot; anyatraelsewhere; syatthere is; ratihattraction; kvacitever. Shrimad-Bhagavatam is declared to be the essence of all Vedanta philosophy. One who has felt satisfaction from its nectarean mellow will never be attracted to any other literature. 12.13.11 Suta Gosvami to Shaunaka Rishi adi-madhyavasaneshu vairagyakhyana-samyutam hari-lila-katha-vratamritanandita-sat-suram adiin the beginning; madhyathe middle; avasaneshuand the end; vairagyaconcerning renunciation of material things; akhyana with narrations; samyutamfull; hari-lilaof the pastimes of Lord Hari; katha-vrataof the many discussions; amritaby the nectar; ananditain which are made ecstatic; sat-suramthe saintly devotees and demigods From beginning to end, the Shrimad-Bhagavatam is full of narrations that encourage renunciation of material life, as well as nectarean accounts of Lord Hari's transcendental pastimes, which give ecstasy to the saintly devotees and demigods. 12.13.12 Suta Gosvami to Shaunaka Rishi sarva-vedanta-saram yad brahmatmaikatva-lakshanam vastv advitiyam tan-nishtham kaivalyaika-prayojanam sarva-vedantaof all the Vedanta; saramthe essence; yatwhich; brahmathe Absolute Truth; atma-ekatvain terms of nondifference from the spirit soul; lakshanamcharacterized; vastu the reality; advitiyamone without a second; tat-nishtham having that as its prime subject matter; kaivalyaexclusive devotional service; ekathe only; prayojanamultimate goal. This Bhagavatam is the essence of all Vedanta philosophy because its subject matter is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate reality, one without a second.

The goal of this literature is exclusive devotional service unto that Supreme Truth. <incl?> 12.12.06-11 Suta Gosvami to Shaunaka Rishi prayopavesho rajarsher vipra-shapat parikshitah shukasya brahmarshabhasya samvadash ca parikshitah praya-upaveshahthe fast until death; raja-rishehof the sage among kings; vipra-shapatbecause of the curse of the brahmanas son; parikshitahof King Parikshit; shukasyaof Shukadeva; brahma-rishabhasyathe best of brahmanas; samvadahthe conversation; caand; parikshitahwith Parikshit. Also described are saintly King Parikshit's sitting down to fast until death in response to the curse of a brahmana's son, and the conversations between Parikshit and Shukadeva Gosvami, who the best of all brahmanas. (6) yoga-dharanayotkrantih samvado naradajayoh avataranugitam ca sargah pradhaniko gratah yoga-dharanayaby fixed meditation in yoga; utkrantihthe attainment of liberation at the time of passing away; samvadah the conversation; narada-ajayohbetween Narada and Brahma; avatara-anugitamthe listing of the incarnations of the Supreme Lord; caand; sargahthe process of creation; pradhanikahfrom the unmanifest material nature; agratahin progressive order. The Bhagavatam explains how one can attain liberation at the time of death by practicing fixed meditation in yoga. It also contains a discussion between Narada and Brahma, an enumeration of the incarnations of the Supreme Personality of Godhead, and a description of how the universe was created in progressive sequence, beginning from the unmanifest stage of material nature. (7) viduroddhava-samvadah kshattri-maitreyayos tatah purana-samhita-prashno maha-purusha-samsthitih vidura-uddhavabetween Vidura and Uddhava; samvadahthe discussion; kshattri-maitreyayohbetween Vidura and Maitreya; tatahthen; purana-samhitaconcerning this Puranic compilation; prashnahinquiries; maha-purushawithin the Supreme Personality of Godhead; samsthitihthe winding up of creation. This scripture also relates the discussions Vidura had with Uddhava and with Maitreya, inquiries about the subject matter of this Purana, and the winding up of creation within the body of the Supreme Lord at the time of annihilation. (8)

tatah prakritikah sargah sapta vaikritikash ca ye tato brahmanda-sambhutir vairajah purusho yatah tatahthen; prakritikahfrom material nature; sargahthe creation; saptathe seven; vaikritikahstages of creation derived by transformation; caand; yewhich; tatahthen; brahma-anda of the universal egg; sambhutihthe construction; vairajah purushahthe universal form of the Lord; yatahfrom which. The creation effected by the agitation of the modes of material nature, the seven stages of evolution by elemental transformation, and the construction of the universal egg, from which arises the universal form of the Supreme Lordall these are thoroughly described. (9) kalasya sthula-sukshmasya gatih padma-samudbhavah bhuva uddharane mbhodher hiranyaksha-vadho yatha kalasyaof time; sthula-sukshmasyagross and subtle; gatihthe movement; padmaof the lotus; samudbhavahthe generation; bhuvahof the earth; uddharanein connection with the deliverance; ambhodhehfrom the ocean; hiranyaksha-vadhah the killing of the demon Hiranyaksha; yathaas it occurred. Other topics include the subtle and gross movements of time, the generation of the lotus from the navel of Garbhodakashayi Vishnu, and the killing of the demon Hiranyaksha when the earth was delivered from the Garbhodaka ocean. (10) urdhva-tiryag-avak-sargo rudra-sargas tathaiva ca ardha-narishvarasyatha yatah svayambhuvo manuh urdhvaof the higher species, the demigods; tiryakof the animals; avakand of lower species; sargahthe creation; rudraof Lord.Shiva; sargahthe creation; tathaand; evaindeed; ca also; ardha-narias a half man, half woman; ishvarasyaof the lord; athathen; yatahfrom whom; svayambhuvah manuh Svayambhuva Manu. The Bhagavatam also describes the creation of demigods, animals and demoniac species of life; the birth of Lord Rudra; and the appearance of Svayambhuva Manu from the half-man, half- woman Ishvara. (11) 12.12.12-27 Suta Gosvami to Shaunaka Rishi shatarupa ca ya strinam adya prakritir uttama santano dharma-patninam kardamasya prajapateh shatarupaShatarupa; caand; yawho; strinamof women; adya

the first; prakritihthe consort; uttamabest; santanahthe progeny; dharma-patninamof the pious wives; kardamasyaof the sage Kardama; prajapatehthe progenitor. Also related are the appearance of the first woman, Satarupa, who was the excellent consort of Manu, and the offspring of the pious wives of Prajapati Kardama. (12) avataro bhagavatah kapilasya mahatmanah devahutyash ca samvadah kapilena ca dhimata avatarahthe descent; bhagavatahof the Supreme Personality of Godhead; kapilasyaLord Kapila; maha-atmanahthe Supreme Soul; devahutyahof Devahuti; caand; samvadahthe conversation; kapilenawith Lord Kapila; caand; dhi-matathe intelligent. The Bhagavatam describes the incarnation of the Supreme Personality of Godhead as the exalted sage Kapila and records the conversation between that greatly learned soul and His mother, Devahuti.(13) nava-brahma-samutpattir daksha-yajna-vinashanam dhruvasya caritam pashcat prithoh pracinabarhishah naradasya ca samvadas tatah praiyavratam dvijah nabhes tato nucaritam rishabhasya bharatasya ca nava-brahmaof the nine brahmanas (the sons of Lord Brahma, headed by Marici); samutpattihthe descendants; daksha-yajnaof the sacrifice performed by Daksha; vinashanamthe destruction; dhruvasyaof Dhruva Maharaja; caritamthe history; pashcat then; prithohof King Prithu; pracinabarhishahof Pracinabarhi; naradasyawith Narada Muni; caand; samvadahhis conversation; tatahthen; praiyavratamthe story of Maharaja Priyavrata; dvijahO brahmanas; nabhehof Nabhi; tatahthen; anucaritamthe life story; rishabhasyaof Lord Rishabha; bharatasyaof Bharata Maharaja; caand. Also described are the progeny of the nine great brahmanas, the destruction of Dakshas sacrifice, and the history of Dhruva Maharaja, followed by the histories of King Prithu and King Pracinabarhi, the discussion between Pracinabarhi and Narada, and the life of Maharaja Priyavrata. Then, O brahmanas, the Bhagavatam tells of the character and activities of King Nabhi, Lord Rishabha and King Bharata. (14-15) dvipa-varsha-samudranam giri-nady-upavarnanam

jyotish-cakrasya samsthanam patala-naraka-sthitih dvipa-varsha-samudranamof the continents, great islands and oceans; giri-nadiof the mountains and rivers; upavarnanamthe detailed description; jyotih-cakrasyaof the celestial sphere; samsthanamthe arrangement; patalaof the subterranean regions; narakaand of hell; sthitihthe situation. The Bhagavatam gives an elaborate description of the earths continents, regions, oceans, mountains and rivers. Also described are the arrangement of the celestial sphere and the conditions found in the subterranean regions and in hell.(16) daksha-janma pracetobhyas tat-putrinam ca santatih yato devasura-naras tiryan-naga-khagadayah daksha-janmathe birth of Daksha; pracetobhyahfrom the Pracetas; tat-putrinamof his daughters; caand; santatihthe progeny; yatahfrom which; deva-asura-narahthe demigods, demons and human beings; tiryak-naga-khaga-adayahthe animals, serpents, birds and other species. The rebirth of Prajapati Daksha as the son of the Pracetas, and the progeny of Dakshas daughters, who initiated the races of demigods, demons, human beings, animals, serpents, birds and so onall this is described.(17) tvashtrasya janma-nidhanam putrayosh ca diter dvijah daityeshvarasya caritam prahradasya mahatmanah tvashtrasyaof the son of Tvashta (Vritra); janma-nidhanamthe birth and death; putrayohof the two sons, Hiranyaksha and Hiranyakashipu; caand; ditehof Diti; dvijahO brahmanas; daitya-ishvarasyaof the greatest of the Daityas; caritamthe history; prahradasyaof Prahlada; maha-atmanahthe great soul. O brahmanas, also recounted are the births and deaths of Vritrasura and of Ditis sons Hiranyaksha and Hiranyakashipu, as well as the history of the greatest of Ditis descendants, the exalted soul Prahlada.(18) manv-antaranukathanam gajendrasya vimokshanam manv-antaravatarash ca vishnor hayashiradayah manu-antaraof reigns of the various Manus; anukathanamthe detailed description; gaya-indrasyaof the king of the elephants; vimokshanamthe liberation; manu-antara-avatarahthe particular incarnations of the Supreme Personality of Godhead in each manvantara; caand; vishnohof Lord Vishnu; hayashira-adayahsuch

as Lord Hayashirsha. The reign of each Manu, the liberation of Gajendra, and the special incarnations of Lord Vishnu in each manv-antara, such as Lord Hayashirsha, are described as well.(19) kaurmam matsyam narasimham vamanam ca jagat-pateh kshiroda-mathanam tadvad amritarthe divaukasam kaurmamthe incarnation as a tortoise; matsyamas a fish; narasimhamas a man-lion; vamanamas a dwarf; caand; jagatpatehof the Lord of the universe; kshira-udaof the ocean of milk; mathanamthe churning; tadvatthus; amrita-arthefor the sake of nectar; diva-okasamon the part of the inhabitants of heaven. The Bhagavatam also tells of the appearances of the Lord of the universe as Kurma, Matsya, Narasimha and Vamana, and of the demigods churning of the milk ocean to obtain nectar.(20) devasura-maha-yuddham raja-vamshanukirtanam ikshvaku-janma tad-vamshah sudyumnasya mahatmanah deva-asuraof the demigods and demons; maha-yuddhamthe great war; raja-vamshaof the dynasties of kings; anukirtanam the reciting in sequence; ikshvaku-janmathe birth of Ikshvaku; tatvamshahhis dynasty; sudyamnasya(and the dynasty) of Sudyumna; maha-atmanahthe great soul. An account of the great battle fought between the demigods and the demons, a systematic description of the dynasties of various kings, and narrations concerning Ikshvakus birth, his dynasty and the dynasty of the pious Sudyumnaall are presented within this literature.(21) ilopakhyanam atroktam taropakhyanam eva ca surya-vamshanukathanam shashadadya nrigadayah ila-upakhyanamthe history of Ila; acraherein; uktamis spoken; tara-upakhyanamthe history of Tara; evaindeed; caalso; surya-vamshaof the dynasty of the sun-god; anukathanamthe narration; shashada-adyahShashada and others; nriga-adayah Nriga and others. Also related are the histories of Ila and Tara, and the description of the descendants of the sun-god, including such kings as Shashada and Nriga.(22) saukanyam catha sharyateh kakutsthasya ca dhimatah

khatvangasya ca mandhatuh saubhareh sagarasya ca saukanyamthe story of Sukanya; caand; athathen; sharyateh that of Sharyati; kakutsthasyaof Kakutstha; caand; dhi-matah who was an intelligent king; khatvangasyaof Khatvanga; ca and; mandhatuhof Mandhata; saubharehof Saubhari; sagarasya of Sagara; caand. The histories of Sukanya, Sharyati, the intelligent Kakutstha, Khatvanga, Mandhata, Saubhari and Sagara are narrated.(23) ramasya koshalendrasya caritam kilbishapaham nimer anga-parityago janakanam ca sambhavah ramasyaof Lord Ramacandra; koshala-indrasyathe King of Koshala; caritamthe pastimes; kilbisha-apahamwhich drive away all sins; nimehof King Nimi; anga-parityagahthe giving up of his body; janakanamof the descendants of Janaka; caand; sambhavahthe appearance. The Bhagavatam narrates the sanctifying pastimes of Lord Ramacandra, the King of Kosala, and also explains how King Nimi abandoned his material body. The appearance of the descendants of King Janaka is also mentioned.(24) ramasya bhargavendrasya nihkshatrii-karanam bhuvah ailasya soma-vamshasya yayater nahushasya ca daushmanter bharatasyapi shantanos tat-sutasya ca yayater jyeshtha-putrasya yador vamsho nukirtitah ramasyaby Lord Parashurama; bhargava-indrasyathe greatest of the descendants of Bhrigu Muni; nihkshatri-karanamthe elimination of all the kshatriyas; bhuvahof the earth; ailasyaof Maharaja Aila; soma-vamshasyaof the dynasty of the moon-god; yayatehof Yayati; nahushasyaof Nahusha; caand; daushmantehof the son of Dushmanta; bharatasyaBharata; api also; shantanohof King Shantanu; tathis; sutasyaof the son, Bhishma; caand; yayatehof Yayati; jyeshtha-putrasyaof the eldest son; yadohYadu; vamshahthe dynasty; anu-kirtitahis glorified. The Shrimad-Bhagavatam describes how Lord Parashurama, the greatest descendant of Bhrigu, annihilated all the kshatriyas on the face of the earth. It further recounts the lives of glorious kings who appeared in the dynasty of the moon-godkings such as Aila, Yayati, Nahusha, Dushmantas son Bharata, Shantanu and Shantanus son Bhishma. Also described is the great dynasty founded by King Yadu, the eldest son of Yayati.(25-26)

yatravatirino bhagavan krishnakhyo jagad-ishvarah vasudeva-grihe janma tato vriddhish ca gokule yatrain which dynasty; avatirnahdescended; bhagavanthe Supreme Personality of Godhead; krishna-akhyahknown as Krishna; jagat-ishvarahthe Lord of the universe; vasudeva-grihe in the home of Vasudeva; janmaHis birth; tatahsubsequently; vriddhihHis growing up; caand; gokulein Gokula. How Shri Krishna, the Supreme personality of Godhead and Lord of the universe, descended into this Yadu dynasty, how He took birth in the home of Vasudeva, and how He then grew up in Gokulaall this is described in detail.(27) 12.12.28-44 Suta Gosvami to Shaunaka Rishi tasya karmany aparani kirtitany asura-dvishah putanasu-payah-panam shakatoccatanam shishoh trinavartasya nishpeshas tathaiva baka-vatsayoh aghasura-vadho dhatra vatsa-palavaguhanam tasyaHis; karmaniactivities; aparaniinnumerable; kirtitaniare glorified; asura-dvishahof the enemy of the demons; putanaof the witch Putana; asualong with her life air; payahof the milk; panamthe drinking; shakataof the cart; uccatanamthe breaking; shishohby the child; trinavartasyaof Trinavarta; nishpeshahthe trampling; tathaand; evaindeed; bakavatsayohof the demons named Baka and Vatsa; agha-asuraof the demon Agha; vadhahthe killing; dhatraby Lord Brahma; vatsa-palaof the calves and cowherd boys; avaguhanamthe hiding away. Also glorified are the innumerable pastimes of Shri Krishna, the enemy of the demons, including His childhood pastimes of sucking out Putanas life air along with her breast-milk, breaking the cart, trampling down Trinavarta, killing Bakasura, Vatsasura and Aghasura, and the pastimes He enacted when Lord Brahma hid His calves and cowherd boyfriends in a cave.(28-29) dhenukasya saha-bhratuh pralambasya ca sankshayah gopanam ca paritranam davagneh parisarpatah dhenukasyaof Dhenuka; saha-bhratuhalong with his companions; pralambasyaof Pralamba; caand; sankshayahthe destruction; gopanamof the cowherd boys; caand; paritranam the saving; dava-agnehfrom the forest fire; parisarpatahwhich was encircling.

The Shrimad-Bhagavatam tells how Lord Krishna and Lord Balarama killed the demon Dhenukasura and his companions, how Lord Balarama destroyed Pralambasura, and also how Krishna saved the cowherd boys from a raging forest fire that had encircled them.(30) damanam kaliyasyaher mahaher nanda-mokshanam vrata-carya tu kanyanam yatra tushto cyuto vrataih prasado yajna-patnibhyo vipranam canutapanam govardhanoddharanam ca shakrasya surabher atha yajnabhishekah krishnasya stribhih krida ca ratrishu shankhacudasya durbuddher vadho rishtasya keshinah damanamthe subduing; kaliyasyaof Kaliya; ahehthe snake; maha-ahehfrom the great serpent; nanda-mokshanamthe rescue of Maharaja Nanda; vrata-caryathe execution of austere vows; tuand; kanyanamof the gopis; yatraby which; tushtah became satisfied; acyutahLord Krishna; vrataihwith their vows; prasadahthe mercy; yajna-patnibhyahto the wives of the brahmanas performing Vedic sacrifices; vipranamof the brahmana husbands; caand; anutapanamthe experience of remorse; govardhana-uddharanamthe lifting of Govardhana Hill; caand; shakrasyaby Indra; surabhehalong with the Surabhi cow; atha then; yajna-abhishekahthe worship and ritual bathing; krishnasya of Lord Krishna; stribhihtogether with the women; kridathe sporting; caand; ratrishuin the nights; shankhacudasyaof the demon Shankhacuda; durbuddhehwho was foolish; vadhahthe killing; arishtasyaof Arishta; keshinahof Keshi. The chastisement of the serpent Kaliya; the rescue of Nanda Maharaja from a great snake; the severe vows performed by the young gopis, who thus satisfied Lord Krishna; the mercy He showed the wives of the Vedic brahmanas, who felt remorse; the lifting of Govardhana Hill followed by the worship and bathing ceremony performed by Indra and the Surabhi cow; Lord Krishnas nocturnal pastimes with the cowherd girls; and the killing of the foolish demons Shankhacuda, Arishta and Keshiall these pastimes are elaborately recounted.(31-33) akruragamanam pashcat prasthanam rama-krishnayoh vraja-strinam vilapash ca mathuralokanam tatah akruraof Akrura; agamanamthe coming; pashcatafter that; prasthanamthe departure; rama-krishnayohof Lord Balarama and Lord Krishna; vraja-strinamof the women of Vrindavana;

vilapahthe lamentation; caand; mathura-alokanamthe seeing of Mathura; tatahthen. The Bhagavatam describes the arrival of Akrura, the subsequent departure of Krishna and Balarama, the lamentation of the gopis and the touring of Mathura.(34) gaja-mushtika-canurakamsadinam tatha vadhah mritasyanayanam sunoh punah sandipaner guroh gajaof the elephant Kuvalayapida; mushtika-canuraof the wrestlers Mushtika and Canura; kamsaof Kamsa; adinamand of others; tathaalso; vadhahthe killing; mritasyawho had died; anayanamthe bringing back; sunohof the son; punahagain; sandipanehof Sandipani; gurohtheir spiritual master. Also narrated are how Krishna and Balarama killed the elephant Kuvalayapida, the wrestlers Mushtika and Canura, and Kamsa and other demons, as well as how Krishna brought back the dead son of His spiritual master, Sandipani Muni.(35) mathurayam nivasata yadu-cakrasya yat priyam kritam uddhava-ramabhyam yutena harina dvijah mathurayamin Mathura; nivasataby Him who was residing; yadu-cakrasyafor the circle of Yadus; yatwhich; priyam gratifying; kritamwas done; uddhava-ramabhyamwith Uddhava and Balarama; yutenajoined; harinaby Lord Hari; dvijahO brahmanas. Then, O brahmanas, this scripture recounts how Lord Hari, while residing in Mathura in the company of Uddhava and Balarama, performed pastimes for the satisfaction of the Yadu dynasty.(36) jarasandha-samanitasainyasya bahusho vadhah ghatanam yavanendrasya kushasthalya niveshanam jarasandhabv King Jarasandha; samanitaassembled; sainyasya of the army; bahushahmany times; vadhahthe annihilation; ghatanamthe killing; yavana-indrasyaof the king of the barbarians; kushasthalyahof Dvaraka; niveshanamthe founding. Also described are the annihilation of each of the many armies brought by Jarasandha, the killing of the barbarian king Kalayavana and the establishment of Dvaraka City.(37) adanam parijatasya sudharmayah suralayat rukminya haranam yuddhe pramathya dvishato hareh

adanamthe receiving; parijatasyaof the parijata tree; sudharmayahof the Sudharma assembly hall; sura-alayatfrom the abode of the demigods; rukminyahof Rukmini; haranamthe kidnapping; yuddhein battle; pramathyadefeating; dvishatah His rivals; harehby Lord Hari. This work also describes how Lord Krishna brought from heaven the parijata tree and the Sudharma assembly hall, and how He kidnapped Rukmini by defeating all His rivals in battle.(38) harasya jrimbhanam yuddhe banasya bhuja-krintanam pragjyotisha-patim hatva kanyanam haranam ca yat harasyaof Lord Shiva; jrimbhanamthe forced yawning; yuddhe in battle; banasyaof Bana; bhujaof the arms; krintanamthe cutting,; pragjyotisha-patimthe master of the city Pragjyotisha; hatvakilling; kanyanamof the unmarried virgins; haranamthe removal; caand; yatwhich. Also narrated are how Lord Krishna, in the battle with Banasura, defeated Lord Shiva by making him yawn, how the Lord cut off Banasuras arms, and how He killed the master of Pragjyotishapura and then rescued the young princesses held captive in that city.(39) caidya-paundraka-shalvanam dantavakrasya durmateh shambaro dvividah pitho murah pancajanadayah mahatmyam ca vadhas tesham varanasyash ca dahanam bharavataranam bhumer nimitti-kritya pandavan caidyaof the King of Cedi, Shishupala; paundrakaof Paundraka; shalvanamand of Shalva; dantavakrasyaof Dantavakra; durmatehthe foolish; shambarah dvividah pithahthe demons Shambara, Dvivida and Pitha; murah pancajana-adayahMura, Pancajana and others; mahatmyamthe prowess; caand; vadhah the death; teshamof these; varanasyahof the holy city of Benares; caand; dahanamthe burning; bharaof the burden; avataranamthe reduction; bhumehof the earth; nimitti-kritya making the apparent cause; pandavanthe sons of Pandu. There are descriptions of the powers and the deaths of the King of Cedi, Paundraka, Shalva, the foolish Dantavakra, Shambara, Dvivida, Pitha, Mura, Pancajana and other demons, along with a description of how Varanasi was burned to the ground. The Bhagavatam also recounts how Lord Krishna relieved the earths burden by engaging the Pandavas in the Battle of Kurukshetra.(4041) vipra-shapapadeshena samharah sva-kulasya ca

uddhavasya ca samvado vasudevasya cadbhutah yatratma-vidya hy akhila prokta dharma-vinirnayah tato martya-parityaga atma-yoganubhavatah vipra-shapaof the curse by the brahmanas; apadeshenaon the pretext; samharahthe withdrawal; sva-kulasyaof His own family; caand; uddhavasyawith Uddhava; caand; samvadahthe discussion; vasudevasyaof Vasudeva (with Narada); caand; adbhutahwonderful; yatrain which; atma-vidyathe science of the self; hiindeed; akhilacompletely; proktawas spoken; dharma-vinirnayahthe ascertainment of the principles of religion; tatahthen; martyaof the mortal world; parityagahthe giving up; atma-yogaof His personal mystic power; anubhavatahon the strength. How the Lord withdrew His own dynasty on the pretext of the brahmanas curse; Vasudevas conversation with Narada; the extraordinary conversation between Uddhava and Krishna, which reveals the science of the self in complete detail and elucidates the religious principles of human society; and then how Lord Krishna gave up this mortal world by His own mystic powerthe Bhagavatam narrates all these events.(42-43) yuga-lakshana-vrittish ca kalau nRinam upaplavah catur-vidhash ca pralaya utpattis tri-vidha tatha yugaof the different ages; lakshanathe characteristics; vrittih and the corresponding activities; caalso; kalauin the present age of Kali; nRinamof men; upaplavahthe total disturbance; catuhvidhahfourfold; caand; pralayahthe process of annihilation; utpattihcreation; tri-vidhaof three kinds; tathaand. This work also describes peoples characteristics and behavior in the different ages, the chaos men experience in the age of Kali, the four kinds of annihilation and the three kinds of creation.(44) 12.12.45 Suta Gosvami to Shaunaka Rishi deha-tyagash ca rajarsher vishnu-ratasya dhimatah shakha-pranayanam risher markandeyasya sat-katha maha-purusha-vinyasah suryasya jagad-atmanah deha-tyagahthe relinquishing of his body; caand; raja-rishehby the saintly king; vishnu-ratasyaParikshit; dhi-matahthe intelligent; shakhaof the branches of the Vedas; pranayanamthe dissemination; rishehfrom the great sage Vyasadeva; markandeyasyaof Markandeya Rishi; sat-kathathe pious narration; maha-purushaof the universal form of the Lord;

vinyasahthe detailed arrangement; suryasyaof the sun; jagatatmanahwho is the soul of the universe. There are also an account of the passing away of the wise and saintly King Vishnurata [Parikshit], an explanation of how Shrila Vyasadeva disseminated the branches of the Vedas, a pious narration concerning Markandeya Rishi, and a description of the detailed arrangement of the Lord's universal form and His form as the sun, the soul of the universe. 12.12.47 Suta Gosvami to Shaunaka Rishi patitah skhalitash cartah kshuttva va vivasho grinan haraye nama ity uccair mucyate sarva-patakat patitahfalling; skhalitahtripping; caand; artahfeeling pain; kshuttvasneezing; vaor; vivashahinvoluntarily; grinan chanting; haraye namah"obeisances to Lord Hari"; itithus; uccaihloudly; mucyateone is freed; sarva-patakatfrom all sinful reactions. If when falling, slipping, feeling pain or sneezing one involuntarily cries out in a loud voice, "Obeisances to Lord Hari!" one will be automatically freed from all his sinful reactions. 12.12.50-52 Suta Gosvami to Shaunaka Rishi tad eva ramyam ruciram navam navam tad eva shashvan manaso mahotsavam tad eva shokarnava-shoshanam nrinam yad uttamahshloka-yasho nugiyate tatthat; evaindeed; ramyamattractive; rucirampalatable; navam navamnewer and newer; tatthat; evaindeed; shashvat constantly; manasahfor the mind; maha-utsavama great festival; tatthat; evaindeed; shoka-arnavathe ocean of misery; shoshanamthat which dries; nRinamfor all persons; yatin which; uttamahshlokaof the all-famous Supreme Personality of Godhead; yashahthe glories; anugiyateare sung. Those words describing the glories of the all-famous Personality of Godhead are attractive, relishable and ever fresh. Indeed, such words are a perpetual festival for the mind, and they dry up the ocean of misery.(50) na yad vacash citra-padam harer yasho jagat-pavitram pragrinita karhicit tad dhvanksha-tiritham na tu hamsa-sevitam yatracyutas tatra hi sadhavo malah nanot; yatwhich; vacahvocabulary; citra-padamdecorative words; harehof the Lord; yashahthe glories; jagatthe universe; pavitramsanctifying; pragrinitadescribe; karhicitever; tat that; dhvankshaof the crows; tirthama place of pilgrimage; na not; tuon the other hand; hamsaby saintly persons situated in knowledge; sevitamserved; yatrain which; acyutahLord Acyuta (is described); tatrathere; hialone; sadhavahthe saints;

amalahwho are pure. Those words that do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered to be like unto a place of pilgrimage for crows, and are never resorted to by those situated in transcendental knowledge. The pure and saintly devotees take interest only in topics glorifying the infallible Supreme Lord.(51) tad vag-visargo janatagha-samplavo yasmin prati-shlokam abaddhavaty api namany anantasya yasho nkitani yat shrinvanti gayanti grinanti sadhavah tatthat; vakvocabulary; visargahcreation; janataof the people in general; aghaof the sins; samplavaha revolution; yasminin which; prati-shlokameach and every stanza; abaddhavatiis irregularly composed; apialthough; namanithe transcendental names, etc; anantasyaof the unlimited Lord; yashahthe glories; ankitanidepicted; yatwhich; shrinvantido hear; gayantido sing; grinantido accept; sadhavahthe purified men who are honest. On the other hand, that literature which is full of descriptions of the transcendental glories of the name, fame, forms, pastimes and so on of the unlimited Supreme Lord is a different creation, full of transcendental words directed toward bringing about a revolution in the impious lives of this worlds misdirected civilization. Such transcendental literatures, even though imperfectly composed, are heard, sung and accepted by purified men who are thoroughly honest.(52) 12.12.55 Suta Gosvami to Shaunaka Rishi avismritih krishna-padaravindayoh kshinoty abhadrani ca sham tanoti sattvasya shuddhim paramatma-bhaktim jnanam ca vijnana-viraga-yuktam avismritihremembrance; krishna-pada-aravindayohof Lord Krishnas lotus feet; kshinotidestroys; abhadranieverything inauspicious; caand; shamgood fortune; tanotiexpands; sattvasyaof the heart; shuddhimthe purification; parama-atma for the Supreme Soul; bhaktimdevotion; jnanamknowledge; ca and; vijnanawith direct realization; viragaand detachment; yuktamendowed. Remembrance of Lord Krishna's lotus feet destroys everything inauspicious and awards the greatest good fortune. It purifies the heart and bestows devotion for the Supreme Soul, along with knowledge enriched with realization and renunciation. 12.12.59 Suta Gosvami to Shaunaka Rishi ya etat shravayen nityam yama-kshanam ananya-dhih shlokam ekam tad-ardham va padam padardham eva va

shraddhavan yo nushrinuyat punaty atmanam eva sah yahwho; etatthis; shravayetmakes others hear; nityam always; yama-kshanamevery hour and every minute; ananya-dhih with undeviated attention; shlokamverse; ekamone; tatardhamhalf of that; vaor; padama single line; pada-ardham half a line; evaindeed; vaor; shraddha-vanwith faith; yah who; anushrinuyathears from the proper source; punatipurifies; atmanamhis very self; evaindeed; sahhe. One who with undeviating attention constantly recites this literature at every moment of every hour, as well as one who faithfully hears even one verse or half a verse or a single line or even half a line, certainly purifies his very self. 12.12.65 Suta Gosvami to Shaunaka Rishi vipro dhityapnuyat prajnam rajanyodadhi-mekhalam vaishyo nidhi-patitvam ca shudrah shudhyeta patakat vipraha brahmana; adhityastudying; apnuyatachieves; prajnamintelligence in devotional service; rajanyaa king; udadhimekhalam(the earth) bounded by the seas; vaishyaha businessman; nidhiof treasures; patitvamlordship; caand; shudraha worker; shudhyetabecomes purified; patakatfrom sinful reactions. A brahmana who studies the Shrimad-Bhagavatam achieves firm intelligence in devotional service, a king who studies it gains sovereignty over the earth, a vaishya acquires great treasure and a shudra is freed from sinful reactions. 12.12.68 Suta Gosvami to Shaunaka Rishi upacita-nava-shaktibhih sva atmany uparacita-sthira-jangamalayaya bhagavata upalabdhi-matra-dhamne sura-rishabhaya namah sanatanaya upacitafully developed; nava-shaktibhihby His nine energies (prakriti, purusha, mahat, false ego and the five subtle forms of perception); sve atmaniwithin Himself; uparacitaarranged in proximity; sthira jangamaof both the nonmoving and the moving living beings; alayayathe abode; bhagavateto the Supreme Personality of Godhead; upalabhdhi-matrapure consciousness; dhamnewhose manifestation; suraof deities; rishabhayathe chief; namahmy obeisances; sanatanayato the eternal Lord. I offer my obeisances to the Supreme Personality of Godhead, who is the eternal Lord and leader of all other deities, who by evolving His nine material energies has arranged within Himself the abode of all moving and nonmoving creatures, and who is always situated in pure, transcendental consciousness. 12.12.69 Suta Gosvami to Shaunaka Rishi sva-sukha-nibhrita-cetas tad-vyudastanya-bhavo py ajita-rucira-lilakrishta-saras tadiyam

vyatanuta kripaya yas tattva-dipam puranam tam akhila-vrijina-ghnam vyasa-sunum nato smi sva-sukhain the happiness of the self; nibhritasolitary; cetah whose consciousness; tatbecause of that; vyudastagiven up; anya-bhavahany other type of consciousness; apialthough; ajita of Shri Krishna, the unconquerable Lord; rucirapleasing; lilaby the pastimes; akrishtaattracted; sarahwhose heart; tadiyam consisting of the activities of the Lord; vyatanutaspread, manifested; kripayamercifully; yahwho; tattva-dipamthe bright light of the Absolute Truth; puranamthe Purana (ShrimadBhagavatam); tamunto Him; akhila-vrijina-ghnamdefeating everything inauspicious; vyasa-sunumson of Vyasadeva; natah asmiI offer my obeisances. Let me offer my respectful obeisances unto my spiritual master, the son of Vyasadeva, Shukadeva Gosvami. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the pleasing, most melodious pastimes of Lord Shri Krishna. He therefore mercifully spoke this supreme Purana, Shrimad-Bhagavatam, which is the bright light of the Absolute Truth and which describes the activities of the Lord. (69) 12.03.14 Shukadeva Gosvami to Maharaja Parikshit katha imas te kathita mahiyasam vitaya lokeshu yashah pareyusham vijnana-vairagya-vivakshaya vibho vaco-vibhutir na tu paramarthyam kathahthe narrations; imahthese; teunto you; kathitahhave been spoken; mahiyasamof great kings; vitayaspreading; lokeshuthroughout all the worlds; yashahtheir fame; pareyushamwho have departed; vijnanatranscendental knowledge; vairagyaand renunciation; vivakshayawith the desire for teaching; vibhoO mighty Parikshit; vacahof words; vibhutihthe decoration; nanot; tubut; parama-arthyamof the most essential purport. Shukadeva Gosvami said: O mighty Parikshit, I have related to you the narrations of all these great kings, who spread their fame throughout the world and then departed. My real purpose was to teach transcendental knowledge and renunciation. Stories of kings lend power and opulence to these narrations but do not in themselves constitute the ultimate aspect of knowledge. 12.03.15 Shukadeva Gosvami to Maharaja Parisksit yas tuttamah-shloka-gunanuvadah sangiyate bhikshnam amangala-ghnah tam eva nityam shrinuyad abhikshnam krishne malam bhaktim abhipsamanah yahwhich; tuon the other hand; uttamah-shlokaof the Supreme Personality of Godhead, who is praised in transcendental verses; gunaof the qualities; anuvadahthe recounting; sangiyate

is sung; abhikshnamalways; amangala-ghnahwhich destroys everything inauspicious; tamthat; evaindeed; nityamregularly; shrinuyatone should hear; abhikshnamconstantly; krishneunto Lord Krishna; amalamuntainted; bhaktimdevotional service; abhipsamanahhe who desires. The person who desires pure devotional service to Lord Krishna should hear the narrations of Lord Uttamashloka's glorious qualities, the constant chanting of which destroys everything inauspicious. The devotee should engage in such listening in regular daily assemblies and should also continue his hearing throughout the day. CHAPTER FOUR The Factual Truth of Krishna bhagavat-svarupa tattvam 12.13.01 Suta Gosvami to Shaunaka Rishi suta uvaca yam brahma varunendra-rudra-marutah stunvanti divyaih stavair vedaih sanga-pada-kramopanishadair gayanti yam sama-gah dhyanavasthita-tad-gatena manasa pashyanti yam yogino yasyantam na viduh surasura-gana devaya tasmai namah sutah uvacaSuta Gosvami said; yamwhom; brahmaLord Brahma; varuna-indra-rudra-marutahas well as Varuna, Indra, Rudra and the Maruts; stunvantipraise; divyaihwith transcendental; stavaihprayers; vedaihwith the Vedas; sa along with; angathe corollary branches; pada-kramathe special sequential arrangement of mantras; upanishadaihand the Upanishads; gayantithey sing about; yamwhom; sama-gahthe singers of the Sama Veda; dhyanain meditative trance; avasthita situated; tat-gatenawhich is fixed upon Him; manasawithin the mind; pashyantithey see; yamwhom; yoginahthe mystic yogis; yasyawhose; antamend; na viduhthey do not know; suraasura-ganahall the demigods and demons; devayato the Supreme Personality of Godhead; tasmaito Him; namah obeisances. Suta Gosvami said: Unto that personality whom Brahma, Varuna, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upanishads, to whom the chanters of the Sama Veda always sing, whom the perfected yogis see within their minds after fixing themselves in trance and absorbing themselves within Him, and whose limit can never be found by any demigod or demonunto that Supreme Personality of Godhead I offer my humble obeisances. 01.02.11 Suta Gosvami to Shaunaka Rishi vadanti tat tattva-vidas tattvam yaj jnanam advayam brahmeti paramatmeti bhagavan iti shabdyate

vadantithey say; tatthat; tattva-vidahthe learned souls; tattvamthe Absolute Truth; yatwhich; jnanamknowledge; advayamnondual; brahma itiknown as Brahman; paramatma iti known as Paramatma; bhagavan itiknown as Bhagavan; shabdyateit so sounded. Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramatma or Bhagavan. 02.06.40 Brahma to Narada Muni vishuddham kevalam jnanam pratyak samyag avasthitam satyam prnam anshdy-antam nirgunam nityam advayam vishuddhamwithout any material tinge; kevalampure and perfect; jnanamknowledge; pratyakall-pervading; samyakin fullness; avasthitamsituated; satyamtruth; prnamabsolute; anadiwithout any beginning; antamand so also without any end; nirgunamdevoid of material modes; nityameternal; advayam without any rival; The Personality of Godhead is pure, being free from all contaminations of material tinges. He is the Absolute Truth and the embodiment of full and perfect knowledge. He is all-pervading, without beginning or end, and without rival. 03.32.26 Kapiladeva to Devahuti jnana-matram param brahma paramatmeshvarah puman drishy-adibhih prithag bhavair bhagavan eka iyate jnanaknowledge; matramonly; paramtranscendental; brahma Brahman; parama-atmaParamatma; ishvarahthe controller; pumanSupersoul; drishi-adibhihby philosophical research and other processes; prithak bhavaihaccording to different processes of understanding; bhagavanthe Supreme personality of Godhead; ekahalone; iyateis perceived. The Supreme Personality of Godhead alone is complete transcendental knowledge, but according to the different processes of understanding He appears differently, either as impersonal Brahman, as Paramatma, as the Supreme Personality of Godhead or as the purusha-avatara. 05.12.11 Jada Bharata to King Rahugana jnanam vishuddham paramartham ekam anantaram tv abahir brahma satyam pratyak prashantam bhagavac-chabda-samjnam yad vasudevam kavayo vadanti jnanamthe supreme knowledge; vishuddhamwithout contamination; parama-arthamgiving the ultimate goal of life; ekamunified; anantaramwithout interior, unbroken; tualso; abahihwithout exterior; brahmathe Supreme; satyamAbsolute Truth; pratyakinner; prashantamthe calm and peaceful Supreme Lord, worshiped by the yogis; bhagavat-shabda-samjnamknown in

the higher sense as Bhagavan, or full of all opulences; yatthat; vasudevamLord Krishna, the son of Vasudeva; kavayahthe learned scholars; vadantisay. What, then, is the ultimate truth? The answer is that nondual knowledge is the ultimate truth. It is devoid of the contamination of material qualities. It gives us liberation. It is the one without a second, all-pervading and beyond imagination. The first realization of that knowledge is Brahman. Then Paramatma, the Supersoul, is realized by the yogis who try to see Him without grievance. This is the second stage of realization. Finally, full realization of the same supreme knowledge is realized in the Supreme Person. All learned scholars describe the Supreme Person as Vasudeva, the cause of Brahman, Paramatma and others. 10.03.13 Vasudeva to Child-Vishnu shri-vasudeva uvaca vidito 'si bhavan sakshat purushah prakriteh parah kevalanu bhavanandasvarupah sarva-buddhi-drik shri-vasudevah uvacaShri Vasudeva prayed; viditah asinow I am fully conscious of You; bhavanYour Lordship; sakshatdirectly; purusahthe Supreme Person; prakrtehto material nature; parah transcendental, beyond everything material; kevala-anubhavaananda-svarupahYour form is sac-cid-ananda-vigraha, and whoever perceives You becomes transcendentally blissful; sarvabuddhi-drikthe supreme observer, the Supersoul, the intelligence of everyone. Vasudeva said: My Lord, You are the Supreme Person, beyond material existence, and You are the Supersoul. Your form can be perceived by transcendental knowledge, by which You can be understood as the Supreme Personality of Godhead. I now understand Your position perfectly. 02.07.47 Brahma to Narada Muni shashvat prashantam abhayam pratibodha-matram shuddham samam sad-asatah paramatma-tattvam shabdo na yatra puru-karakavan kriyartho maya paraity abhimukhe ca vilajjamana tad vai padam bhagavatah paramasya pumso brahmeti yad vidur ajasra-sukham vishokam shashvateternal; prasantamwithout disturbance; abhayam without fear; pratibodha-matrama consciousness opposed to the material counterpart; shuddhamuncontaminated; samam without distinction; sat-asatahof the cause and effect; paramatma-tattvamthe principle of primeval cause; shabdah speculative sound; nanot; yatrawhere there is; puru-karakavan resulting in fruitive action; kriya-arthahfor the matter of sacrifice; mayaillusion; paraitiflies away; abhimukhein front of; caalso; vilajjamanabeing ashamed of; tatthat; vaiis certainly; padamultimate phase; bhagavatahof the Personality

of Godhead; paramasyaof the Supreme; pumsahof the person; brahmathe Absolute; itithus; yatwhich; viduhknown as; ajasraunlimited; sukhamhappiness; vishokamwithout grief. What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead. He is eternally void of all disturbances and fearless. He is completely conscious as opposed to matter. Uncontaminated and without distinctions, He is the principal primeval cause of all causes and effects, in whom there is no sacrifice for fruitive activities and in whom the illusory energy does not stand. 03.09.11 Brahma to Shri Krishna tvam bhakti-yoga-paribhavita-hrit-saroja asse shrutekshita-patho nanu natha pumsam yad-yad-dhiya ta urugaya vibhavayanti tat-tad-vapuh pranayase sad-anugrahaya tvamunto You; bhakti-yogain devotional service; paribhavita being one hundred percent engaged; hritof the heart; sarojeon the lotus; asseYou reside; shruta-ikshitaseen through the ear; pathahthe path; nanunow; nathaO my Lord; pumsamof the devotees; yat-yatwhichever; dhiyaby meditating; teYour; urugayaO multiglorious; vibhavayantithey specifically think of; tat-tatthe very same; vapuhtranscendental form; pranayasedo You manifest; sat-anugrahayato show Your causeless mercy. O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You. 08.01.15 Svayambhuva Manu ihate bhagavan isho na hi tatra visajjate atma-labhena purnartho navasidanti ye 'nu tam ihateengages in activities of creation, maintenance and annihilation; bhagavanthe Supreme Personality of Godhead, Krishna; ishahthe supreme controller; nanot; hiindeed; tatra in such activities; visajjateHe becomes entangled; atma-labhena because of His own gain; purna-arthahwho is self-satisfied; na not; avasidantiare disheartened; yepersons who; anufollow; tamthe Supreme Personality of Godhead. The Supreme Personality of Godhead is full in opulence by His own gain, yet He acts as the creator, maintainer and annihilator of this material world. In spite of acting in that way, He is never entangled. Hence devotees who follow in His footsteps are also never entangled. 10.02.39 Demigods to Shri Krishna na te 'bhavasyesha bhavasya karanam vina vinodam bata tarkayamahe

bhavo nirodhah sthitir apy avidyaya krita yatas tvayy abhayashrayatmani nanot; teof Your Lordship; abhavasyaof whom there is no birth, death or maintenance as for an ordinary being; ishaO Supreme Lord; bhavasyaof Your appearance, Your birth; karanam the cause; vinawithout; vinodamthe pastimes (despite what is said, You are not forced to come to this world by any cause); bata however; tarkayamahewe cannot argue (but must simply understand that these are Your pastimes); bhavahbirth; nirodhah death; sthitihmaintenance; apialso; avidyayaby the external, illusory energy; kritahdone; yatahbecause; tvayiunto You; abhaya-ashrayaO fearless shelter of all; atmaniof the ordinary living entity. O Supreme Lord, You are not an ordinary living entity appearing in this material world as a result of fruitive activities. Therefore Your appearance or birth in this world has no other cause than Your pleasure potency. Similarly, the living entities, who are part of You, have no cause for miseries like birth, death and old age, except when these living entities are conducted by Your external energy. 11.03.36 Pippalayana to Maharaja Nimi naitan mano vishati vag uta cakshur atma pranendriyani ca yathanalam arcishah svah shabdo pi bodhaka-nishedhatayatma-mulam arthoktam aha yad-rite na nishedha-siddhih nacannot; etatthis (Supreme Truth); manahthe mind; vishati enter; vakthe function of speech; utanor; cakshuhsight; atma intelligence; pranathe subtle airs supporting life; indriyanithe senses; caor; yathajust as; analama fire; arcishahits sparks; svahown; shabdahthe authoritative sound of the Vedas; api even; bodhakabeing able to indicate by verbal reference; nishedhatayabecause of denying such; atmaof the Supreme Soul; mulambasic evidence; artha-uktamexpressed indirectly; ahadoes express; yat-ritewithout which (Supreme); nathere is not; nishedhaof the negative statements of scripture; siddhih ultimate purpose. Neither the mind nor the faculties of speech, sight, intelligence, the life air or any of the senses are capable of penetrating that Supreme Truth, any more than small sparks can affect the original fire from which they are generated. Not even the authoritative language of the Vedas can perfectly describe the Supreme Truth, since the Vedas themselves disclaim the possibility that the Truth can be expressed by words. But through indirect reference the Vedic sound does serve as evidence of the Supreme Truth, since without the existence of that Supreme Truth the various restrictions found in the Vedas would have no ultimate purpose. 11.03.37 Pippalayana to Maharaja Nimi sattvam rajas tama iti tri-vrid ekam adau sutram mahan aham iti pravadanti jivam

jnana-kriyartha-phala-rupatayoru-shakti brahmaiva bhati sad asac ca tayoh param yat sattvamgoodness; rajahpassion; tamahand ignorance; iti thus known; tri-vritthreefold; ekamone; adauin the beginning, before creation; sutramthe power to act; mahanthe power of consciousness; ahamand the false ego; itithus; pravadantiis called; jivam(false ego, which covers) the living entity; jnanathe demigods as the embodiment of knowledge; kriyathe senses; arthasense objects; phalaand fruitive results such as happiness and distress; rupatayaassuming the forms; uru-shaktipossessing great varieties of energy; brahma evathe Supreme alone; bhati is manifest; sat asat caas both gross objects and their subtle causes; tayohboth; parambeyond; yatwhich is. Originally one, the Absolute, Brahman, comes to be known as threefold, manifesting itself as the three modes of material nature goodness, passion and ignorance. Brahman further expands its potency, and thus the power to act and the power of consciousness become manifest, along with the false ego, which covers the identity of the conditioned living being. Thus, by the expansion of the multipotencies of the Absolute, the demigods, as the embodiment of knowledge, become manifest, along with the material senses, their objects, and the results of material activity, namely happiness and distress. In this way, the manifestation of the material world takes place as the subtle cause and as the material effect visible in the appearance of gross material objects. Brahman, which is the source of all subtle and gross manifestations, is simultaneously transcendental to them, being absolute. (37) 11.03.35 Pippalayana to Maharaja Nimi shri-pippalayana uvaca sthity-udbhava-pralaya-hetur ahetur asya yat svapna-jagara-sushuptishu sad bahish ca dehendriyasu-hridayani caranti yena sanjivitani tad avehi param narendra shri-pippalayanah uvacaShri Pippalayana said; sthitiof the creation; udbhavamaintenance; pralayaand destruction; hetuh the cause; ahetuhitself without cause; asyaof this material universe; yatwhich; svapnain dream; jagarawakefulness; sushuptishuin deep sleep or unconsciousness; satwhich exists; bahih caand external to them as well; dehaof the material bodies of the living entities; indriyathe senses; asulife airs; hridayaniand minds; carantiact; yenaby which; sanjivitani given life; tatthat; avehiplease know; paramto be the Supreme; nara-indraO King. Shri Pippalayana said: The Supreme Personality of Godhead is the cause of the creation, maintenance and destruction of this universe, yet He has no prior cause. He pervades the various states of wakefulness, dreaming and unconscious deep sleep and also exists beyond them. By entering the body of every living being as the Supersoul, He enlivens the body, senses, life airs and mental

activities, and thus all the subtle and gross organs of the body begin their functions. My dear King, know that Personality of Godhead to be the Supreme. 01.03.37-38 Suta Gosvami to Shaunaka Rishi na casya kashcin nipunena dhatur avaiti jantuh kumanisha utih namani rupani mano-vacobhih santanvato nata-caryam ivajnah nanot; caand; asyaof Him; kashcitanyone; nipunenaby dexterity; dhatuhof the creator; avaitican know; jantuhthe living being; kumanishahwith a poor fund of knowledge; utih activities of the Lord; namaniHis names; rupaniHis forms; manah-vacobhihby dint of mental speculation or deliverance of speeches; santanvatahdisplaying; nata-caryama dramatic action; ivalike; ajnahthe foolish. The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can they express such things, neither in their speculations nor in their words. (37) sa veda dhatuh padavim parasya duranta-viryasya rathanga-paneh yo 'mayaya santatayanuvrittya bhajeta tat-pada-saroja-gandham sahHe alone; vedacan know; dhatuhof the creator; padavim glories; parasyaof the transcendence; duranta-viryasyaof the greatly powerful; ratha-anga-panehof Lord Krishna, who bears in His hand the wheel of a chariot; yahone who; amayayawithout reservation; santatayawithout any gap; anuvrittyafavorably; bhajetarenders service; tat-padaof His feet; saroja-gandham fragrance of the lotus. Only those who render unreserved, uninterrupted, favorable service unto the lotus feet of Lord Krishna, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence. (38) 01.08.26 Kuntidevi to Shri Krishna janmaishvarya-shruta-shribhir edhamana-madah puman naivarhaty abhidhatum vai tvam akincana-gocaram janmabirth; aishvaryaopulence; shrutaeducation; shribhihby the possession of beauty; edhamanaprogressively increasing; madahintoxication; pumanthe human being; nanever; eva ever; arhatideserves; abhidhatumto address in feeling; vai certainly; tvamYou; akincana-gocaramone who is approached easily by the materially exhausted man. My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted. One who is on the path of [material] progress, trying to improve himself with respectable parentage,

great opulence, high education and bodily beauty, cannot approach You with sincere feeling. 02.02.17 Shukadeva Gosvami to Maharaja Parikshit na yatra kalo 'nimisham parah prabhuh kuto nu deva jagatam ya ishire na yatra sattvam na rajas tamash ca na vai vikaro na mahan pradhanam nanot; yatrawherein; kalahdestructive time; animishamof the heavenly demigods; parahsuperior; prabhuhcontroller; kutah where is there; nucertainly; devahthe demigods; jagatamthe mundane creatures; yethose; ishirerules; nanot; yatra therein; sattvammundane goodness; nanor; rajahmundane passion; tamahmundane ignorance; caalso; nanor; vai certainly; vikarahtransformation; nanor; mahanthe material Causal Ocean; pradhanammaterial nature. In that transcendental state of labdhopashanti, there is no supremacy of devastating time, which controls even the celestial demigods who are empowered to rule over mundane creatures. [And what to speak of the demigods themselves.] Nor is there the mode of material goodness, nor passion, nor ignorance, nor even the false ego, nor the material Causal Ocean, nor the material nature. 02.02.18 Shukadeva Gosvami to Maharaja Parikshit param padam vaishnavam amananti tad yan neti netity atad utsishrikshavah vishrijya dauratmyam ananya-sauhrida hridopaguhyarha-padam pade pade paramthe supreme; padamsituation; vaishnavamin relation with the personality of Godhead; amanantido they know; tat that; yatwhich; na itinot this; na itinot this; itithus; atat godless; utsishrikshavahthose who desire to avoid; vishrijya giving it up completely; dauratmyamperplexities; ananya absolutely; sauhridahin good will; hrida upaguhyataking them into his heart; arhathat which is only worshipable; padamlotus feet; pade padeat every moment. The transcendentalists desire to avoid everything godless, for they know that supreme situation in which everything is related with the Supreme Lord Vishnu. Therefore a pure devotee who is in absolute harmony with the Lord does not create perplexities, but worships the lotus feet of the Lord at every moment, taking them into his heart. 10.38.22 Akrura to Himself na tasya kashcid dayitah suhrittamo na capriyo dveshya upekshya eva va thatapi bhaktan bhajate yathaa thataa sura-drumo yadvad upashrito rtha-dah na tasyaHe does not have; kashcitany; dayitahfavorite; suhrittamahbest friend; na canor; apriyahunfavored; dveshyah hated: upekshyahneglected; evaindeed; vaor; tatha api

still; bhaktanwith His devotees; bhajateHe reciprocates; yatha as they are; thataaccordingly; sura-drumaha heavenly desire tree; yadvatjust as; upashritahtaken shelter of; arthadesired benefits; dahgiving. The Supreme Lord has no favorite and no dearmost friend, nor does He consider anyone undesirable, despicable or fit to be neglected. All the same, He lovingly reciprocates with His devotees in whatever manner they worship Him, just as the trees of heaven fulfill the desires of whoever approaches them. 10.87.28 The Personified Vedas to Maha-Vishnu tvam akaranah sva-rad akhila-karaka-shakti-dharas tava balim udvahanti samadanty ajayanimishah varsha-bhujo khila-kshiti-pater iva vishva-shrijo vidadhati yatra ye tv adhikrita bhavatash cakitah tvamYou; akaranahdevoid of material senses; sva-ratselfeffulgent; akhilaof all; karakasensory functions; shaktiof the potencies; dharahthe maintainer; tavaYour; balimtribute; udvahanticarry; samadantiand partake of; ajayaalong with material nature; animishahthe demigods; varshaof districts of a kingdom; bhujahthe rulers; akhilaentire; kshitiof the land; patehof the lord; ivaas if; vishvaof the universe; shrijahthe creators; vidadhatiexecute; yatrain which; yethey; tuindeed; adhikritaassigned; bhavatahof You; cakitahafraid. Though You have no material senses, You are the self-effulgent sustainer of everyone's sensory powers. The demigods and material nature herself offer You tribute, while also enjoying the tribute offered them by their worshipers, just as subordinate rulers of various districts in a kingdom offer tribute to their lord, the ultimate proprietor of the land, while also enjoying the tribute paid them by their own subjects. In this way the universal creators faithfully execute their assigned services out of fear of You. 10.85.06 Vasudeva to Krishna and Balarama pranadinam vishva-shrijam shaktayo yah parasya tah paratantryad vaisadrishyad dvayosh ceshtaiva ceshtatam pranaof the life air; adinamand so on; vishvaof the universe; shrijamthe creative factors; shaktayahpotencies; yahwhich; parasyabelonging to the Supreme; tahthey; paratantryat because of being dependent; vaisadrishyatbecause of being different; dvayohof both (living and nonliving manifestations in the material world); ceshtathe activity; evamerely; ceshtatamof those entities (namely, prana and so on) that are active Whatever potencies the life air and other elements of universal creation exhibit are actually all personal energies of the Supreme Lord, for both life and matter are subordinate to Him and dependent on Him, and also different from one another. Thus everything active in the material world is set into motion by the Supreme Lord.

10.85.10 Vasudeva to Krishna and Balarama indriyam tv indriyanam tvam devash ca tad-anugrahah avabodho bhavan buddher jivasyanusmritih sati indriyamthe power to illuminate their objects; tuand; indriyanam of the senses; tvamYou; devahthe demigods (who regulate the various senses); caand; tatof them (the demigods); anugrahah the mercy (by which ones senses can act); avabodhahthe power of decision; bhavanYou; buddhehof intelligence; jivasyaof the living entity; anusmritihthe power of recollection; saticorrect. You are the power of the senses to reveal their objects, the senses' presiding demigods, and the sanction these demigods give for sensory activity. You are the capacity of the intelligence for decision-making, and the living being's ability to remember things accurately. 10.85.13 Vasudeva to Krishna and Balarama sattvam rajas tama iti gunas tad-vrittayash ca yah tvayy addha brahmani pare kalpita yoga-mayaya sattvam rajah tamah itiknown as goodness, passion and ignorance; gunahthe modes of material nature; tattheir; vrittayahfunctions; caand; yahwhich; tvayiwithin You; addhahmanifestly; brahmaniwithin the Absolute Truth; pare supreme; kalpitaharranged; yoga-mayayaby Yogamaya (the internal potency of the Supreme Lord that facilitates His pastimes). The modes of material naturenamely goodness, passion and ingnorancetogether with all their functions, become directly manifest within You, the Absolute Truth, by the arrangement of Your Yogamaya. 08.01.13 Svayambhuva Manu sa vishva-kayah puru-huta ishah satyah svayam-jyotir ajah puranah dhatte 'sya janmady-ajayatma-shaktya tam vidyayodasya niriha aste sahthat Supreme Personality of Godhead; vishva-kayahthe total form of the universe (the whole universe is the external body of the Supreme Personality of Godhead); puru-hutahknown by so many names; ishahthe supreme controller (with full power); satyahthe ultimate truth; svayampersonally; jyotihself-effulgent; ajah unborn, beginningless; puranahthe oldest; dhatteHe performs; asyaof this universe; janma-adithe creation, maintenance and annihilation; ajayaby His external energy; atma-shaktyaby His personal potency; tamthat external material energy; vidyayaby His spiritual potency; udasyagiving up; nirihahwithout any desire or activity; asteHe is existing (untouched by the material energy). The entire cosmic manifestation is the body of the Supreme Personality of Godhead, the Absolute Truth, who has millions of

names and unlimited potencies. He is self-effulgent, unborn and changeless. He is the beginning of everything, but He has no beginning. Because He has created this cosmic manifestation by His external energy, the universe appears to be created, maintained and annihilated by Him. Nonetheless, He remains inactive in His spiritual energy and is untouched by the activities of the material energy. 06.09.33 Demigods to Shri Krishna om namas te 'stu bhagavan narayana vasudevadi-purusha mahapurusha mahanubhava parama-mangala parama-kalyana paramakarunika kevala jagad-adhara lokaika-natha sarveshvara lakshmi-natha paramahamsa-parivrajakaih paramenatma-yoga-samadhina paribhavita-parisphuta-paramahamsya-dharmenodghatita-tamahkapata-dvare citte 'pavrita atma-loke svayam upalabdha-nija-sukhanubhavo bhavan. omO Lord; namahrespectful obeisances; teunto You; astulet there be; bhagavanO Supreme Personality of Godhead; narayana the resort of all living entities, Narayana; vasudevaLord Vasudeva, Shri Krishna; adi-purushathe original person; mahapurushathe most exalted personality; maha-anubhavathe supremely opulent; parama-mangalathe most auspicious; paramakalyanathe supreme benediction; parama-karunikathe supremely merciful; kevalachangeless; jagat-adharathe support of the cosmic manifestation; loka-eka-nathathe only proprietor of all the planetary systems; sarva-ishvarathe supreme controller; lakshmi-nathathe husband of the goddess of fortune; paramahamsa-parivrajakaihby the topmost sannyasi wandering all over the world; paramenaby supreme; atma-yoga-samadhina absorption in bhakti-yoga; paribhavitafully purified; parisphuta and fully manifested; paramahamsya-dharmenaby executing the transcendental process of devotional service; udghatitapushed open; tamahof illusory existence; kapatain which the door; dvareexisting as the entrance; cittein the mind; apaavrite without contamination; atma-lokein the spiritual world; svayam personally; upalabdhaexperiencing; nijapersonal; sukhaanubhavahperception of happiness; bhavanYour Lordship. O Supreme Personality of Godhead, O Narayana, O Vasudeva, original person! O most exalted person, supreme experience, welfare personified! O supreme benediction, supremely merciful and changeless! O support of the cosmic manifestation, sole proprietor of all planetary systems, master of everything and husband of the goddess of fortune! Your Lordship is realized by the topmost sannyasis, who wander about the world to preach Krishna consciousness, fully absorbed in samadhi through bhakti-yoga. Because their minds are concentrated upon You, they can receive the conception of Your personality in their fully purified hearts. When the darkness in their hearts is completely eradicated and You

are revealed to them, the transcendental bliss they enjoy is the transcendental form of Your Lordship. No one but such persons can realize You. Therefore we simply offer You our respectful obeisances. 01.16.26-30 Mother Earth to Dharma satyam shaucam daya kshantis tyagah santosha arjavam shamo damas tapah samyam titikshoparatih shrutam jnanam viraktir aishvaryam shauryam tejo balam smritih svatantryam kaushalam kantir dhairyam mardavam eva ca pragalbhyam prashrayah shilam saha ojo balam bhagah gambhiryam sthairyam astikyam kirtir mano 'nahankritih ete canye ca bhagavan nitya yatra maha-gunah prarthya mahattvam icchadbhir na viyanti sma karhicit tenaham guna-patrena shri-nivasena sampratam shocami rahitam lokam papmana kalinekshitam satyamtruthfulness; shaucamcleanliness; dayaintolerance of others' unhappiness; kshantihself-control even if there is cause of anger; tyagahmagnanimity; santoshahself-satisfaction; arjavam straightforwardness; shamahfixing of the mind; damahcontrol of the sense organs; tapahtrueness to one's responsibility; samyamindiscrimination between friend and foe; titiksha tolerance of the offenses of others; uparatihindifference to loss and gain; shrutamfollowing scriptural injunctions; jnanam knowledge (self-realization); viraktihdetachment from sense enjoyment; aishvaryamleadership; shauryamchivalry; tejah influence; balamto render possible that which is impossible; smritihto find one's proper duty; svatantryamnot to depend on others; kaushalamdexterity in all activities; kantihbeauty; dhairyamfreedom from disturbance; mardavam kindheartedness; evathus; caalso; pragalbhyamingenuity; prashrayahgentility; shilammannerliness; sahahdetermination; ojahperfect knowledge; balamproper execution; bhagahobject of enjoyment; gambhiryamjoyfulness; sthairyamimmovability; astikyamfaithfulness; kirtihfame; manahworthy of being worshiped; anahankritihpridelessness; eteall these; ca anye also many others; caand; bhagavanthe Personality of Godhead; nityaheverlasting; yatrawhere; maha-gunahgreat qualities; prarthyahworthy to possess; mahattvamgreatness; icchadbhih those who desire so; nanever; viyantideteriorates; smaever;

karhicitat any time; tenaby Him; ahammyself; guna-patrena the reservoir of all qualities; shrithe goddess of fortune; nivasena by the resting place; sampratamvery recently; shocamiI am thinking of; rahitambereft of; lokamplanets; papmanaby the store of all sins; kalinaby Kali; ikshitamis seen. In Him reside 1) truthfulness, 2) cleanliness, 3) intolerance of another's unhappiness, 4) the power to control anger, 5) selfsatisfaction, 6) straightforwardness, 7) steadiness of mind, 8) control of the sense organs, 9) responsibility, 10) equality, 11) tolerance, 12) equanimity, 13) faithfulness; 14) knowledge, 15) absence of sense enjoyment, 16) leadership, 17) chivalry, 18) influence, 19) the power to make everything possible, 20) the discharge of proper duty, 21) complete independence, 22) dexterity, 23) fullness of all beauty, 24) serenity, 25) kindheartedness, 26) ingenuity, 27) gentility, 28) magnanimity, 29) determination, 30) perfection in all knowledge, 31) proper execution, 32) possession of all objects of enjoyment, 33) joyfullness, 34) immovability, 35) fidelity, 36) fame, 37) worship, 38) pridelessness, 39) being [as the Personality of Godhead], 40) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him. That Personality of Godhead, the reservoir of all goodness and beauty, Lord Shri Krishna, has now closed His transcendental pastimes on the face of the earth. In His absence the age of Kali has spread its influence everywhere, so I am sorry to see this condition of existence. 02.06.31 Brahma to Narada Muni narayane bhagavati tad idam vishvam ahitam grihita-mayoru-gunah sargadav agunah svatah narayaneunto Narayana; bhagavatithe Personality of Godhead; tat idamall these material manifestations; vishvamall the universes; ahitamsituated; grihitahaving accepted; maya material energies; uru-gunahgreatly powerful; sarga-adauin creation, maintenance and destruction; agunahwithout affinity for the material modes; svatahself-sufficiently. All the material manifestations of the universes are therefore situated in His powerful material energies, which He accepts selfsufficiently, although He is eternally without affinity for the material modes. 02.05.18 Brahma to Narada Muni sattvam rajas tama iti nirgunasya gunas trayah sthiti-sarga-nirodheshu gririhita mayaya vibhoh sattvamthe mode of goodness; rajahthe mode of passion; tamah the mode of ignorance; itiall these; nirgunasyaof the Transcendence; gunah trayahare three qualities; sthiti maintenance; sargacreation; nirodheshuin destruction; grihitah

accepted; mayayaby the external energy; vibhohof the Supreme. The Supreme Lord is pure spiritual form, transcendental to all material qualities, yet for the sake of the creation of the material world and its maintenance and annihilation, He accepts through His external energy the material modes of nature called goodness, passion and ignorance. 02.06.16 Brahma to Narada Muni (Not included in GM Beng.!) This is not verse 16 but 11 avyakta-rasa-sindhunam bhutanam nidhanasya ca udaram viditam pumso hridayam manasah padam avyaktathe impersonal feature; rasa-sindhunamof the seas and oceans of water; bhutanamof those who take birth in the material world; nidhanasyaof the annihilation; caalso; udaramHis belly; viditamis known by the intelligent class of men; pumsahof the great personality; hridayamthe heart; manasahof the subtle body; padamthe place. The impersonal feature of the Lord is the abode of great oceans, and His belly is the resting place for the materially annihilated living entities. His heart is the abode of the subtle material bodies of living beings. Thus it is known by the intelligent class of men. 02.06.19 Brahma to Narada Muni (Not Incl. in GM English!) padeshu sarva-bhutani pumsah sthiti-pado viduh amritam kshemam abhayam tri-murdhno 'dhayi murdhasu padeshuin the one fourth; sarvaall; bhutaniliving entities; pumsahof the Supreme Person; sthiti-padahthe reservoir of all material opulence; viduhyou should know; amritam deathlessness; kshemamall happiness, free from the anxiety of old age, diseases, etc.; abhayamfearlessness; tri-murdhnah beyond the three higher planetary systems; ddhayiexist; murdhasubeyond the material coverings. The Supreme Personality of Godhead is to be known as the supreme reservoir of all material opulences by the one fourth of His energy in which all the living entities exist. Deathlessness, fearlessness and freedom from the anxieties of old age and disease exist in the kingdom of God, which is beyond the three higher planetary systems and beyond the material coverings. 02.05.14 Brahma to Narada Muni dravyam karma ca kalash ca svabhavo jiva eva ca vasudevat paro brahman na canyo 'rtho 'sti tattvatah dravyamthe ingredients (earth, water, fire, air and sky); karma the interaction; caand; kalaheternal time; caalso; sva-bhavah intuition or nature; jivahthe living being; evacertainly; ca

and; vasudevatfrom Vasudeva; parahdifferentiated parts; brahmanO brahmana; nanever; caalso; anyahseparate; arthahvalue; astithere is; tattvatahin truth. The five elementary ingredients of creation, the interaction thereof set up by eternal time, and the intuition or nature of the individual living beings are all differentiated parts and parcels of the Personality of Godhead, Vasudeva, and in truth there is no other value in them. 01.11.37-38 Suta Gosvami to Shaunaka Rishi tam ayam manyate loko hy asangam api sanginam atmaupamyena manujam vyaprinvanam yato 'budhah tamunto Lord Krishna; ayamall these (common men); manyate do speculate within the mind; lokahthe conditioned souls; hi certainly; asangamunattached; apiin spite of; sanginam affected; atmaself; aupamyenaby comparison with the self; manujamordinary man; vyaprinvanambeing engaged in; yatah because; abudhahfoolish because of ignorance. The common materialistic conditioned souls speculate that the Lord is one of them. Out of their ignorance they think that the Lord is affected by matter, although He is unattached. (37) etad ishanam ishasya prakriti-stho 'pi tad-gunaih na yujyate sadatma-sthair yatha buddhis tad-ashraya etatthis; ishanamdivinity; ishasyaof the Personality of Godhead; prakriti-sthahbeing in contact with material nature; api in spite of; tat-gunaihby the qualities; nanever; yujyateis affected; sada atma-sthaihby those who are situated in eternity; yathaas is; buddhihintelligence; tatthe Lord; ashrayathose who are under the shelter of. This is the divinity of the Personality of Godhead: He is not affected by the qualities of material nature, even though He is in contact with them. Similarly, the devotees who have taken shelter of the Lord do not become influenced by the material qualities. (38) 04.03.23 Shiva to Sati sattvam vishddham vasudeva-shabditam yad iyate tatra puman apavritah sattve ca tasmin bhagavan vasudevo hy adhokshajo me namasa vidhiyate sattvamconsciousness; vishddhampure; vasudevaVasudeva; shabditamknown as; yatbecause; iyateis revealed; tatra there; pumanthe Supreme Person; apavritahwithout any covering; sattvein consciousness; caand; tasminin that; bhagavanthe Supreme Personality of Godhead; vasudevah Vasudeva; hibecause; adhokshajahtranscendental; meby me; namasawith obeisances; vidhiyateworshiped.

I am always engaged in offering obeisances to Lord Vasudeva in pure Krishna consciousness. Krishna consciousness is always pure consciousness, in which the Supreme Personality of Godhead, known as Vasudeva, is revealed without any covering. 03.15.14-16 Brahma to Demigods vasanti yatra purushah sarve vaikuntha-murtayah ye 'nimitta-nimittena dharmenaradhayan harim vasantithey live; yatrawhere; purushahpersons; sarveall; vaikuntha-murtayahhaving a four-handed form similar to that of the Supreme Lord, Vishnu; yethose Vaikuntha persons; animitta without desire for sense gratification; nimittenacaused by; dharmenaby devotional service; aradhayancontinuously worshiping; harimunto the Supreme Personality of Godhead. In the Vaikuntha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service to the Lord without desires for sense gratification. (14) yatra cadyah puman aste bhagavan shabda-gocarah sattvam vishtabhya virajam svanam no mridayan vrishah yatrain the Vaikuntha planets; caand; adyahoriginal; puman person; asteis there; bhagavanthe Supreme Personality of Godhead; shabda-gocarahunderstood through the Vedic literature; sattvamthe mode of goodness; vishtabhyaaccepting; virajam uncontaminated; svanamof His own associates; nahus; mridayanincreasing happiness; vrishahthe personification of religious principles. In the Vaikuntha planets is the Supreme Personality of Godhead, who is the original person and who can be understood through the Vedic literature. He is full of the uncontaminated mode of goodness, with no place for passion or ignorance. He contributes religious progress for the devotees. (15) yatra naihshreyasam nama vanam kama-dughair drumaih sarvartu-shribhir vibhrajat kaivalyam iva murtimat yatrain the Vaikuntha planets; naihshreyasamauspicious; nama named; vanamforests; kama-dughaihyielding desire; drumaih with trees; sarvaall; rituseasons; shribhihwith flowers and fruits; vibhrajatsplendid; kaivalyamspiritual; ivaas; murtimat personal. In those Vaikuntha planets there are many forests which are very auspicious. In those forests the trees are desire trees, and in all seasons they are filled with flowers and fruits because everything in the Vaikuntha planets is spiritual and personal. (16)

02.09.16 Shukadeva Gosvami to Maharaja Parikshit bhritya-prasadabhimukham drig-asavam prasanna-hasaruna-locanananam kiritinam kundalinam catur-bhujam pitamshukam vakshasi lakshitam shriya bhrityathe servitor; prasadaaffection; abhimukhamfavorably facing; drikthe very sight; asavaman intoxication; prasanna very much pleased; hasasmile; arunareddish; locanaeyes; ananamface; kiritinamwith helmet; kundalinamwith earrings; catuh-bhujamwith four hands; pitayellow; amshukamdress; vakshasion the chest; lakshitammarked; shriyawith the goddess of fortune. The Personality of Godhead, seen leaning favorably towards His loving servitors, His very sight intoxicating and attractive, appeared to be very much satisfied. He had a smiling face decorated with an enchanting reddish hue. He was dressed in yellow robes and wore earrings and a helmet on His head. He had four hands, and His chest was marked with the lines of the goddess of fortune. 11.31.06 Shukadeva Gosvami to Maharaja Parikshit lokabhiramam sva-tanum dharana-dhyana-mangalam yoga-dharanayagneyyadagdhva dhamavishat svakam lokato all the worlds; abhiramammost attractive; sva-tanum His own transcendental body; dharanaof all trance; dhyanaand meditation; mangalamthe auspicious object; yoga-dharanayaby mystic trance; agneyyafocused on fire; adagdhvawithout burning; dhamathe abode; avishatHe entered; svakamHis own. Without employing the mystic agneyi meditation to burn up His transcendental body, which is the all-attractive resting place of all the worlds and the object of all contemplation and meditation, Lord Krishna entered into His own abode. 11.31.0910 Shukadeva Gosvami to Maharaja Parikshit saudamanya yathaklashe yantya hitvabhra-mandalam gatir na lakshyate martyais tatha krishnasya daivataih saudamanyahof lightning; yathajust as; akashein the sky; yantyahwhich is traveling; hitvahaving left; abhra-mandalam the clouds; gatihthe movement; na lakshyatecannot be ascertained; martyaihby mortals; tathasimilarly; krishnasyaof Lord Krishna; daivataihby the demigods. Just as ordinary men cannot ascertain the path of a lightning bolt as it leaves a cloud, the demigods could not trace out the movements of Lord Krishna as He returned to His abode. (9) brahma-rudradayas te tu drishtva yoga-gatim hareh

vismitas tam prashamsantah svam svam lokam yayus tada brahma-rudra-adayahBrahma, Rudra and others; tethey; tu but; drishtvaseeing; yoga-gatimthe mystic power; harehof Lord Krishna; vismitahastonished; tamthat power; prashamsantahglorifying; svam svameach to his own; lokam world; yayuhwent; tadathen. A few of the demigods, howevernotably Lord Brahma and Lord Shivacould ascertain how the Lord's mystic power was working, and thus they became astonished. All the demigods praised the Lord's mystic power and then returned to their own planets. (10) 10.28.13-15,17 (missing from English version, included in Bengali) jano vai loka etasminn avidya-kama-karmabhih uccavacasu gatishu na veda svam gatim bhraman janahpeople; vaicertainly; lokein the world; etasminthis; avidyawithout knowledge; kamabecause of desires; karmabhih by activities; uccaamong superior; avacasuand inferior; gatishudestinations; na vedadoes not recognize; svamhis own; gatimdestination; bhramanwandering. [Lord Krishna thought:] Certainly people in this world are wandering among higher and lower destinations, which they achieve through activities performed according to their desires and without full knowledge. Thus people do not know their real destination. iti sancintya bhagavan maha-karuniko harih darshayam asa lokam svam gopanam tamasah param itiin these words; sancintyaconsidering to Himself; bhagavan the Supreme Personality of Godhead; maha-karunikahthe most merciful; harihLord Hari; darshayam asashowed; lokamthe planet, Vaikuntha; svamHis own; gopanamto the cowherd men; tamasahmaterial darkness; parambeyond. Thus deeply considering the situation, the all-merciful Supreme Personality of Godhead Hari revealed to the cowherd men His abode, which is beyond material darkness. Satyam jnanam anantam yad brahma-jyotih sanatanam yad dhi pashyanti munayo gunapaye samahitah satyamindestructible; jnanamknowledge; anantamunlimited; yatwhich; brahmathe absolute; jyotiheffulgence; sanatanam eternal; yatwhich; hiindeed; pashyantisee; munayahsages; gunathe modes of material nature; apayewhen they subside; samahitahabsorbed in trance.

Lord Krishna revealed the indestructible spiritual effulgence, which is unlimited, conscious and eternal. Sages see that spiritual existence in trance, when their consciousness is free of the modes of material nature. Nandadayas tu tam drishtva paramananda-nivritah krishnam ca tatra cchandobhih stuyamanam su-vismitah nanda-adayahthe cowherd men headed by Nanda Maharaja; tu and; tamthat; drishtvaseeing; paramasupreme; anandaby ecstasy; nivritahoverwhelmed with joy; krishnamLord Krishna; caand; tatrathere; chandobhihby the Vedic hymns; stuyamanambeing praised; suvery much; vismitahsurprised. Nanda Maharaja and the other cowherd men felt the greatest happiness when they saw that transcendental abode. They were especially amazed to see Krishna Himself there, surrounded by the personified Vedas, who were offering Him prayers. 01.03.01 Suta Gosvami to Shaunaka Rishi suta uvaca jagrihe paurusham rupam bhagavan mahad-adibhih sambhutam shodasha-kalam adau loka-sishrikshaya sutah uvacaSuta said; jagriheaccepted; paurushamplenary portion as the purusa incarnation; rupamform; bhagavanthe Personality of Godhead; mahat-adibhihwith the ingredients of the material world; sambhutamthus there was the creation of; shodasha-kalamsixteen primary principles; adauin the beginning; lokathe universes; sishrikshayaon the intention of creating. Suta said: In the beginning of the creation, the Lord first expanded Himself in the universal form of the purusha incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe. 01.03.0514 Suta Gosvami to Shaunaka Rishi etan nanavataranam nidhanam bijam avyayam yasyamshamshena shrijyante deva-tiryan-naradayah etatthis (form); nanamultifarious; avataranamof the incarnations; nidhanamsource; bijamseed; avyayam indestructible; yasyawhose; amshaplenary portion; amshena part of the plenary portion; shrijyantecreate; devademigods; tiryakanimals; nara-adayahhuman beings and others. This form [the second manifestation of the purusha] is the source and indestructible seed of multifarious incarnations within the

universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created. (5) sa eva prathamam devah kaumaram sargam ashritah cacara dushcaram brahma brahmacaryam akhanditam sahthat; evacertainly; prathamamfirst; devahSupreme Lord; kaumaramnamed the Kumaras (unmarried); sargamcreation; ashritahunder; cacaraperformed; dushcaramvery difficult to do; brahmain the order of Brahman; brahmacaryamunder discipline to realize the Absolute (Brahman); akhanditam unbroken. First of all, in the beginning of creation, there were the four unmarried sons of Brahma [the Kumaras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth. (6) dvitiyam tu bhavayasya rasatala-gatam mahim uddharishyann upadatta yajneshah saukaram vapuh dvitiyamthe second; tubut; bhavayafor the welfare; asyaof this earth; rasatalaof the lowest region; gatamhaving gone; mahimthe earth; uddharishyanlifting; upadattaestablished; yajneshahthe proprietor or the supreme enjoyer; saukaram hoggish; vapuhincarnation. The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe. (7) tritiyam rishi-sargam vai devarshitvam upetya sah tantram satvatam acashta naishkarmyam karmanam yatah tritiyamthe third one; rishi-sargamthe millennium of the rsis; vai certainly; devarshitvamincarnation of the rsi amongst the demigods; upetyahaving accepted; sahhe; tantramexposition of the Vedas; satvatamwhich is especially meant for devotional service; acashtacollected; naishkarmyamnonfruitive; karmanam of work; yatahfrom which. In the millennium of the rishis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarshi Narada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action. (8) turye dharma-kala-sarge nara-narayanav rishi

bhutvatmopashamopetam akarot dushcaram tapah turyein the fourth of the line; dharma-kalawife of Dharmaraja; sargebeing born of; nara-narayanaunamed Nara and Narayana; rishisages; bhutvabecoming; atma-upashamacontrolling the senses; upetamfor achievement of; akarotundertook; dushcaramvery strenuous; tapahpenance. In the fourth incarnation, the Lord became Nara and Narayana, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses. (9) pancamah kapilo nama siddheshah kala-viplutam provacasuraye sankhyam tattva-grama-vinirnayam pancamahthe fifth one; kapilahKapila; namaof the name; siddheshahthe foremost mongst the perfect; kalatime; viplutam lost; provacasaid; asurayeunto the brahmana named Asuri; sankhyammetaphysics; tattva-gramathe sum total of the creative elements; vinirnayamexposition. The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Asuri Brahmana, for in course of time this knowledge had been lost. (10) shashtham atrer apatyatvam vritah prapto 'nasuyaya anvikshikim alarkaya prahladadibhya ucivan shashthamthe sixth one; atrehof Atri; apatyatvamsonship; vritahbeing prayed for; praptahobtained; anasuyayaby Anasuya; anvikshikimon the subject of transcendence; alarkaya unto Alarka; prahlada-adibhyahunto Prahlada and others; ucivan spoke. The sixth incarnation of the purusha was the son of the sage Atri. He was born from the womb of Anasuya, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlada and others [Yadu, Haihaya, etc.]. (11) tatah saptama akutyam rucer yajno 'bhyajayata sa yamadyaih sura-ganair apat svayambhuvantaram tatahafter that; saptamethe seventh in the line; akutyamin the womb of Akuti; rucehby Prajapati Ruci; yajnahthe Lord's incarnation as Yajna; abhyajayataadvented; sahHe; yamaadyaihwith Yama and others; sura-ganaihwith demigods; apat ruled; svayambhuva-antaramthe change of the period of Svayambhuva Manu.

The seventh incarnation was Yajna, the son of Prajapati Ruci and his wife Akuti. He controlled the period during the change of the Svayambhuva Manu and was assisted by demigods such as His son Yama. (12) ashtame merudevyam tu nabher jata urukramah darshayan vartma dhiranam sarvashrama-namaskritam ashtamethe eighth of the incarnations; merudevyam tuin the womb of Merudevi, the wife of; nabhehKing Nabhi; jatahtook birth; urukramahthe all-powerful Lord; darshayanby showing; vartmathe way; dhiranamof the perfect beings; sarvaall; ashramaorders of life; namaskritamhonored by. The eighth incarnation was King Rishabha, son of King Nabhi and his wife Merudevi. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life. (13) rishibhir yacito bheje navamam parthivam vapuh dugdhemam oshadhir vipras tenayam sa ushattamah rishibhihby the sages; yacitahbeing prayed for; bheje accepted; navamamthe ninth one; parthivamthe ruler of the earth; vapuhbody; dugdhamilking; imamall these; oshadhih products of the earth; viprahO brahmanas; tenaby; ayamthis; sahhe; ushattamahbeautifully attractive. O brahmanas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Prithu] who cultivated the land to yield various products, and for that reason the earth was beautiful and attractive. (14) 01.03.1528 Suta Gosvami to Shaunaka Rishi rupam sa jagrihe matsyam cakshushodadhi-samplave navy aropya mahi-mayyam apad vaivasvatam manum rupamform; sahHe; jagriheaccepted; matsyamof a fish; cakshushaCaksusa; udadhiwater; samplaveinundation; navi on the boat; aropyakeeping on; mahithe earth; mayyam drowned in; apatprotected; vaivasvatamVaivasvata; manum Manu, the father of man. When there was a complete inundation after the period of the Cakshusha Manu and the whole world was deep into water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat. (15) surasuranam udadhim mathnatam mandaracalam

dadhre kamatha-rupena prishtha ekadashe vibhuh surathe theists; asuranamof the atheists; udadhimin the ocean; mathnatamchurning; mandaracalamthe Mandaracala Hill; dadhresustained; kamathatortoise; rupenain the form of; prishtheshell; ekadashethe eleventh in the line; vibhuhthe great. The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandaracala Hill, which was being used as a churning rod by the theists and the atheists of the universe. (16) dhanvantaram dvadashamam trayodashamam eva ca apayayat suran anyan mohinya mohayan striya dhanvantaramthe incarnation of Godhead named Dhanvantari; dvadashamamthe twelfth in the line; trayodashamamthe thirteenth in the line; evacertainly; caand; apayayatgave to drink; suranthe demigods; anyanothers; mohinyaby charming beauty; mohayanalluring; striyain the form of a woman. In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink. (17) caturdasham narasimham bibhrad daityendram urjitam dadara karajair urav erakam kata-krid yatha caturdashamthe fourteenth in the line; nara-simhamthe incarnation of the Lord as half-man and half-lion; bibhratadvented; daitya-indramthe king of the atheists; urjitamstrongly built; dadarabifurcated; karajaihby the nails; urauon the lap; erakam canes; kata-kritcarpenter; yathajust like. In the fourteenth incarnation, the Lord appeared as Nrisimha and bifurcated the strong body of the atheist Hiranyakashipu with His nails, just as a carpenter pierces cane. (18) pancadasham vamanakam kritvagad adhvaram baleh pada-trayam yacamanah pratyaditsus tri-pishtapam pancadashamthe fifteenth in the line; vamanakamthe dwarfbrahmana; kritvaby assumption of; agatwent; adhvaram arena of sacrifice; balehof King Bali; pada-trayamthree steps only; yacamanahbegging; pratyaditsuhwilling at heart to return; tri-pishtapamthe kingdom of the three planetary systems. In the fifteenth incarnation, the Lord assumed the form of a dwarfbrahmana [Vamana] and visited the arena of sacrifice arranged by

Maharaja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land. (19) avatare shodashame pashyan brahma-druho nripan trih-sapta-kritvah kupito nih-kshatram akaron mahim avatarein the incarnation of the Lord; shodashamethe sixteenth; pashyanseeing; brahma-druhahdisobedient to the orders of the brahmanas; nripanthe kingly order; trih-saptathrice seven times; kritvahhad done; kupitahbeing engaged; nihnegation; kshatramthe administrative class; akarotdid perform; mahim the earth. In the sixteenth incarnation of the Godhead, the Lord [as Bhrigupati] annihilated the administrative class [kshatriyas] twenty-one times, being angry with them because of their rebellion against the brahmanas [the intelligent class]. (20) tatah saptadashe jatah satyavatyam parasharat cakre veda-taroh shakha drishtva pumso 'lpa-medhasah tatahthereafter; saptadashein the seventeenth incarnation; jatahadvented; satyavatyamin the womb of Satyavati; parasharatby Parashara Muni; cakreprepared; veda-tarohof the desire tree of the Vedas; shakhahbranches; drishtvabe seeing; pumsahthe people in general; alpa-medhasahless intelligent. Thereafter, in the seventeenth incarnation of Godhead, Shri Vyasadeva appeared in the womb of Satyavati through Parasara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent. (21) nara-devatvam apannah sura-karya-cikirshaya samudra-nigrahadini cakre viryany atah param narahuman being; devatvamdivinity; apannahhaving assumed the form of; surathe demigods; karyaactivities; cikirshayafor the purpose of performing; samudrathe Indian Ocean; nigrahaadinicontrolling, etc.; cakredid perform; viryanisuperhuman prowess; atah paramthereafter. In the eighteenth incarnation, the Lord appeared as King Rama. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Ravana, who was on the other side of the sea. (22)

ekonavimshe vimshatime vrishnishu prapya janmani rama-krishnav iti bhuvo bhagavan aharad bharam konavimshein the nineteenth; vimshatimein the twentieth also; vrishnishsuin the Vrishni dynasty; prapyahaving obtained; janmanibirths; ramaBalarama; krishnauShrii Krishna; itithus; bhuvahof the world; bhagavanthe Personality of Godhead; aharatremoved; bharamburden. In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarama and Lord Krishna in the family of Vrishni [the Yadu dynasty], and by so doing He removed the burden of the world. (23) tatah kalau sampravritte sammohaya sura-dvisham buddho namnanjana-sutah kikateshu bhavishyati tatahthereafter; kalauthe age of Kali; sampravrittehaving ensued; sammohayafor the purpose of deluding; surathe theists; dvishamthose who are envious; buddhahLord Buddha; namna of the name; anjana-sutahwhose mother was Anjana; kikateshu in the province of Gaya (Bihar); bhavishyatiwill take place. Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist. (24) athasau yuga-sandhyayam dasyu-prayeshu rajasu janita vishnu-yashaso namna kalkir jagat-patih athathereafter; asauthe same Lord; yuga-sandhyayamat the conjunction of the yugas; dasyuplunderers; prayeshualmost all; rajasuthe governing personalities; janitawill take His birth; vishnunamed Vishnu; yashasahsurnamed Yasha; namnain the name of; kalkihthe incarnation of the Lord; jagat-patihthe Lord of the creation. Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Vishnu Yasha. At this time the rulers of the earth will have degenerated into plunderers. (25) avatara hy asankhyeya hareh sattva-nidher dvijah yathavidasinah kulyah sarasah syuh sahasrashah avatarahincarnations; hicertainly; asankhyeyahinnumerable; harehof Hari, the Lord; sattva-nidhehof the ocean of goodness; dvijahthe brahmanas; yathaas it is; avidasinahinexhaustible;

kulyahrivulets; sarasahof vast lakes; syuhare; sahasrashah thousands of. O brahmanas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water. (26) rishayo manavo deva manu-putra mahaujasah kalah sarve harer eva saprajapatayah smritah rishayahall the sages; manavahall the Manus; devahall the demigods; manu-putrahall the descendants of Manu; maha-ojasah very powerful; kalahportion of the plenary portion; sarveall collectively; harehof the Lord; evacertainly; sa-prajapatayah along with the Prajapatis; smritahare known. All the rishis, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajapatis. (27) (not in GM Bengali version) ete camsha-kalah pumsah krishnas tu bhagavan svayam indrari-vyakulam lokam mridayanti yuge yuge eteall these; caand; amshaplenary portions; kalahportions of the plenary portions; pumsahof the Supreme; krishnahLord Krishna; tubut; bhagavanthe Personality of Godhead; svayam in person; indra-arithe enemies of Indra; vyakulamdisturbed; lokamall the planets; mridayantigives protection; yuge yugein different ages. All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Shri Krishna is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists. (28) 07.09.38 Prahlada Maharaja to Lord Nrishimhadeva ittham nri-tiryag-rishi-deva jhashavata rair lokan vibhavayasi hamsi jagat pratipan dharmam maha-purusha pasi yuganuvrittam channah kalau yad abhavas tri-yugo 'tha sa tvam itthamin this way; nrilike a human being (such as Lord Krishna and Lord Ramacandra); tiryaklike animals (such as the boar); rishi as a great saint (Parashurama); devaas demigods; jhashaas an aquatic (such as the fish and tortoise); avataraihby such different incarnations; lokanall the different planetary systems; vibhavayasiYou protect; hamsiYou (sometimes) kill; jagat pratipanpersons who have simply created trouble in this world; dharmamthe principles of religion; maha-purushaO great personality; pasiYou protect; yuga-anuvrittamaccording to the different millenniums; channahcovered; kalauin the age of Kali; yatsince; abhavahhave been (and will be in the future); tri-

yugahnamed Triyuga; athatherefore; sahthe same personality; tvamYou. In this way, my Lord, You appear in various incarnations as a human being, an animal, a great saint, a demigod, a fish or a tortoise, thus maintaining the entire creation in different planetary systems and killing the demoniac principles. According to the age, O my Lord, You protect the principles of religion. In the age of Kali, however, You do not assert Yourself as the Supreme Personality of Godhead, and therefore You are known as Triyuga, or the Lord who appears in three yugas. CHAPTER FIVE The Essential Nature of the Energies of the Lord bhagavata-sakti tattvam 10.87.14 The Personified Vedas to Maha-Vishnu shri-shrutaya ucuh jaya jaya jahy ajam ajita dosha-gribhita-gunam tvam asi yad atmana samavaruddha-samasta-bhagah aga-jagad-okasam akhila-shakty-avabodhaka te kvacid ajayatmana ca carato nucaren nigamah shri-shrutayah ucuh--the Vedas said; jayajayavictory to You, victory to You; jahiplease defeat; ajamthe eternal illusory potency of Maya; ajitaO unconquerable one; doshato create discrepancies; gribhitawho has assumed; gunamthe qualities of matter; tvamYou; asiare; yatbecause; atmanain Your original status; samavaruddhacomplete; samastain all; bhagah opulences; aganonmoving; jagatand moving; okasamof those who possess material bodies; akhilaof all; shaktithe energies; avabodhakaO You who awaken; teYou; kvacit sometimes; ajayawith Your material energy; atmanaand with Your internal, spiritual energy; caalso; caratahengaging; anucaretcan appreciate; nigamahthe Vedas. The srutis said: Victory, victory to You, O unconquerable one! By Your very nature You are perfectly full in all opulences; therefore please defeat the eternal power of illusion, who assumes control over the modes of nature to create difficulties for conditioned souls. O You who awaken all the energies of the moving and nonmoving embodied beings, sometimes the Vedas can recognize You as You sport with Your material and spiritual potencies. 02.09.26 Brahma to Shri Krishna thatapi nathamanasya natha nathaya nathitam paravare yatha rupe janiyam te tv arupinah thata apiin spite of that; nathamanasyaof the one who is asking for; nathaO Lord; nathayaplease award; nathitamas it is desired; para-avarein the matter of mundane and transcendental; yathaas it is; rupein the form; janiyammay it be known; te

Your; tubut; arupinahone who is formless. In spite of that, my Lord, I am praying to You to kindly fulfill my desire. May I please be informed how, in spite of Your transcendental form, You assume the mundane form, although You have no such form at all. 01.18.19 Suta Gosvami to Shaunaka Rishi kutah punar grinato nama tasya mahattamaikanta-parayanasya yo 'nanta-saktir bhagavan ananto mahad-gunatvad yam anantam ahuh kutahwhat to say; punahagain; grinatahone who chants; nama holy name; tasyaHis; mahat-tamagreat devotees; ekanta exclusive; parayanasyaof one who takes shelter of; yahHe who; anantais the Unlimited; shaktihpotency; bhagavanthe Personality of Godhead; anantahimmeasurable; mahatgreat; gunatvaton account of such attributes; yamwhom; anantamby the name ananta; ahuhis called. And what to speak of those who are under the direction of the great devotees, chanting the holy name of the Unlimited, who has unlimited potency? The Personality of Godhead, unlimited in potency and transcendental by attributes, is called the ananta [Unlimited]. 10.14.21 Brahma to Shri Krishna ko vetti bhuman bhagavan paratman yogeshvarotir bhavatas tri-lokyam kva va katham va kati va kadeti vistarayan kridasi yoga-mayam kah--who; vettiknows; bhumanO supreme great one; bhagavan O Supreme Personality of Godhead; para-atmanO Supreme Soul; yoga-ishvaraO master of mystic power; utihthe pastimes; bhavatahof Your Lordship; tri-lokyamin the three worlds; kva where; vaor; kathamhow; vaor; katihow many; vaor; kada when; itithus; vistarayanexpanding; kridasiYou play; yogamayamYour spiritual energy. O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic power! Your pastimes are taking place continuously in these three worlds, but who can estimate where, how and when You are employing Your spiritual energy and performing these innumerable pastimes? No one can understand the mystery of how Your spiritual energy acts. 04.09.15 Dhruva Maharaja to Prishnigarbha tvam nitya-mukta-parishuddha-vibuddha atma kuta-stha adi-purusho bhagavams try-adhishah yad-buddhy-avasthitim akhanditaya sva-drishtya drashta sthitav adhimakho vyatirikta asse tvam--You; nityaeternally; muktaliberated; parishuddha uncontaminated; vibuddhahfull of knowledge; atmathe Supreme Soul; kuta-sthahchangeless; adioriginal; purushahperson; bhagavanthe Lord, full with six opulences; tri-adhishahmaster of

the three modes; yatwhence; buddhiof intellectual activities; avasthitimall stages; akhanditayaunbroken; sva-drishtyaby transcendental vision; drashtaYou witness; sthitaufor maintaining (the universe); adhimakhahenjoyer of the results of all sacrifices; vyatiriktahdifferently; asseYou are situated. My Lord, by Your unbroken transcendental glance You are the supreme witness of all stages of intellectual activities. You are eternally liberated, Your existence is situated in pure goodness, and You are existent in the Supersoul without change. You are the original Personality of Godhead, full with six opulences, and You are eternally the master of the three modes of material nature. Thus, You are always different from the ordinary living entities. O Lord Vishnu, You maintain all the affairs of the entire universe, and yet You stand aloof and are the enjoyer of the results of all sacrifices. 01.16.33 Mother Earth to Dharma tasyaham abja-kulishankusha-ketu-ketaih shrimat-padair bhagavatah samalankritangi trin atyaroca upalabhya tato vibhutim lokan sa mam vyashrijad utsmayatim tad-ante tasyaHis; ahammyself; abjalotus flower; kulishathunderbolt; ankusharod for driving elephants; ketuflag; ketaihimpressions; shrimatthe owner of all opulence; padaihby the soles of the feet; bhagavatahof the Personality of Godhead; samalankrita-angione whose body is so decorated; trinthree; atisuperseding; aroce beautifully decorated; upalabhyahaving obtained; tatah thereafter; vibhutimspecific powers; lokanplanetary systems; sahHe; mamme; vyashrijatgave up; utsmayatimwhile feeling proud; tat-anteat the end. I was endowed with specific powers to supersede the fortune of all the three planetary systems by being decorated with the impressions of the flag, thunderbolt, elephant-driving rod and lotus flower, which are the signs of the lotus feet of the Lord. But at the end, when I felt I was so fortunate, the Lord left me. 10.39.55 Shukadeva Gosvami to Maharaja Parikshit shriya pushtya gira kantya kirtya tushtyelayorjaya vidyayavidyaya shaktya mayaya ca nishevitam shriya pushtya gira kantya kirtya tushtya ilaya urjaya--by His internal potencies Shri, Pusti, Gir, Kanti, Kirti, Tushti, Ila and urja; vidyaya avidyayaby His potencies of knowledge and ignorance; shaktyaby His internal pleasure potency; mayayaby His material creative potency; caand; nishevitambeing served. Also in attendance were the Lord's principal internal potencies Shri, Pusti, Gir, Kanti, Kirti, Tusti, Ila and Urja - as were His material potencies Vidya, Avidya and Maya, and His internal pleasure potency, Sakti. 10.16.46 Naga-patnis to Shri Krishna namo guna-pradipaya

gunatma-cchadanaya ca guna-vritty-upalakshyaya guna-drashtre sva-samvide namah--obeisances; guna-pradipayato Him who manifests various qualities; gunaby the material modes; atmaHimself; chadanaya who disguises; caand; gunaof the modes; vrittiby the functioning; upalakshyayawho can be ascertained; guna-drashtre to the separate witness of the material modes; svato His own devotees; samvidewho is known. Obeisances to You, O Lord, who manifest varieties of material and spiritual qualities. You disguise Yourself with the material qualities, and yet the functioning of those same material qualities ultimately reveals Your existence. You stand apart from the material qualities as a witness and can be fully known only by Your devotees. 08.03.28 Gajendra's Prayers of Surrender namo namas tubhyam asahya-vegashakti-trayayakhila-dhi-gunaya prapanna-palaya duranta-shaktaye kad-indriyanam anavapya-vartmane namah--I offer my respectful obeisances; namahagain I offer my respectful obeisances; tubhyamunto You; asahyaformidable; vegaforces; shakti-trayayaunto the Supreme Person, who has threefold potencies; akhilaof the universe; dhifor the intelligence; gunayawho appears as the sense objects; prapannapalayaunto the Supreme, who gives shelter to the surrendered; duranta-shaktayewho possesses energies very difficult to overcome; kat-indriyanamby persons unable to control their senses; anavapyawho is unattainable; vartmaneon the path. My Lord, You are the controller of formidable strength in three kinds of energy. You appear as the reservoir of all sense pleasure and the protector of the surrendered souls. You possess unlimited energy, but You are unapproachable by those who are unable to control their senses. I offer my respectful obeisances unto You again and again. 04.09.16 Dhruva Maharaja to Prishnigarbha yasmin viruddha-gatayo hy anisham patanti vidyadayo vividha-shaktaya anupurvyat tad brahma vishva-bhavam ekam anantam adyam ananda-matram avikaram aham prapadye yasmin--in whom; viruddha-gatayahof opposite character; hi certainly; anishamalways; patantiare manifest; vidya-adayah knowledge and ignorance, etc.; vividhavarious; shaktayah energies; anupurvyatcontinually; tatthat; brahmaBrahman; vishva-bhavamthe cause of material creation; ekamone; anantamunlimited; adyamoriginal; ananda-matramsimply blissful; avikaramchangeless; ahamI; prapadyeoffer my obeisances. My dear Lord, in Your impersonal manifestation of Brahman there are always two opposing elements - knowledge and ignorance. Your

multienergies are continually manifest, but the impersonal Brahman, which is undivided, original, changeless, unlimited and blissful, is the cause of the material manifestation. Because You are the same impersonal Brahman, I offer my respectful obeisances unto You. 04.11.18 Svayambhuva Manu to Dhruva Maharaja sa khalv idam bhagavan kala-shaktya guna-pravahena vibhakta-viryah karoty akartaiva nihanty ahanta ceshta vibhumnah khalu durvibhavya sah--the; khaluhowever; idamthis (universe); bhagavanthe personality of Godhead; kalaof time; shaktyaby the force; gunapravahenaby the interaction of the modes of nature; vibhakta divided; viryah(whose) potencies; karotiacts upon; akartathe nondoer; evaalthough; niha ntikills; ahantanonkiller; ceshta the energy; vibhumnahof the Lord; khalucertainly; durvibhavya inconceivable. The Supreme Personality of Godhead, by His inconceivable supreme energy, time, causes the interaction of the three modes of material nature, and thus varieties of energy become manifest. It appears that He is acting, but He is not the actor. He is killing, but He is not the killer. Thus it is understood that only by His inconceivable power is everything happening. 11.04.02 Drumila Rishi to Maharaja Nimi shri-drumila uvaca yo va anantasya gunan anantan anukramishyan sa tu bala-buddhih rajamsi bhumer ganayet kathancit kalena naivakhila-shakti-dhamnah shri-drumilah uvaca--Shri Drumila said; yahwho; vaiindeed; anantasyaof the unlimited Lord; gurunathe transcendental qualities; anantanwhich are unlimited; anukramishyantrying to enumerate; sahhe; tucertainly; bala-buddhihis a person of childish intelligence; rajamsithe particles of dust; bhumehon the earth; ganayetone may count; kathancitsomehow; kalenain time; na evabut not; akhila-shakti-dhamnah(the qualities) of the reservoir of all potencies. Shri Drumila said: Anyone trying to enumerate or describe fully the unlimited qualities of the unlimited Supreme Lord has the intelligence of a foolish child. Even if a great genius could somehow or other, after a time-consuming endeavor, count all the particles of dust on the surface of the earth, such a genius could never count the attractive qualities of the Personality of Godhead, who is the reservoir of all potencies. 02.05.13 Brahma to Narada Muni vilajjamanaya yasya sthatum iksha-pathe 'muya vimohita vikatthante mamaham iti durdhiyah

vilajjamanaya--by one who is ashamed; yasyawhose; sthatumto stay; iksha-pathein front; amuyaby the bewildering energy; vimohitahthose who are bewildered; vikatthantetalk nonsense; mamait is mine; ahamI am everything; itithus vituperating; durdhiyahthus ill conceived. The illusory energy of the Lord cannot take precedence, being ashamed of her position, but those who are bewildered by her always talk nonsense, being absorbed in thoughts of "It is I" and "It is mine". 02.06.32 Brahma to Narada Muni shrijami tan-niyukto 'ham haro harati tad-vashah vishvam purusha-rupena paripati tri-shakti-dhrik shrijami--do create; tatby His; niyuktahappointment; ahamI; harahLord Shiva; haratidestroys; tat-vashahunder His subordination; vishvamthe whole universe; purushathe Personality of Godhead; rupenaby His eternal form; paripati maintains; tri-shakti-dhrikthe controller of three energies. By His will, I create, Lord Shiva destroys, and He Himself, in His eternal form as the Personality of Godhead, maintains everything. He is the powerful controller of these three energies. 02.07.41 Brahma to Narada Muni nantam vidamy aham ami munayo 'gra jas te maya-balasya purushasya kuto 'vara ye gayan gunan dasha-shatanana adi-devah shesho 'dhunapi samavasyati nasya param na--never; antamend; vidamido I know; ahammyself; ami and all those; munayahgreat sages; agra jahborn prior to you; te you; maya-balasyaof the omnipotent; purushasyaof the Personality of Godhead; kutahwhat to speak of others; avarah born after us; yethose; gayanby singing; gunanthe qualities; dasha-shata-ananahone who has ten hundred faces; adi-devah the first incarnation of the Lord; sheshahknown as Sesa; adhuna until now; apieven; samavasyatican achieve; nanot; asyaof Him; paramlimit. Neither I nor all the sages born before you know fully the omnipotent Personality of Godhead. So what can others, who are born after us, know about Him? Even the first incarnation of the Lord, namely Shesha, has not been able to reach the limit of such knowledge, although He is describing the qualities of the Lord with ten hundred faces. 02.09.01 Shukadeva Gosvami to Maharaja Parikshit shrii-shuka uvaca atma-mayam rite rajan parasyan ubhavatmanah na ghatetartha-sambandhah svapna-drashtur ivanjasa shrii-shukah uvacaShrii Shukadeva Gosvami said; atmathe

Supreme Personality of Godhead; mayamenergy; ritewithout; rajanO King; parasyaof the pure soul; anubhava-atmanahof the purely conscious; nanever; ghatetait can so happen; artha meaning; sambandhahrelation with the material body; svapna dream; drashtuhof the seer; ivalike; anjasacompletely. Shri Shukadeva Gosvami said: O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. That relationship is just like a dreamer's seeing his own body working. 03.06.39 Maitreya Rishi to Vidura ato bhagavato maya aayinam api mohini yat svayam catma-vartmatma na veda kim utapare atah--therefore; bhagavatahgodly; mayapotencies; mayinamof the jugglers; apieven; mohinienchanting; yatthat which; svayampersonally; caalso; atma-vartmaself-sufficient; atma self; nadoes not; vedaknow; kimwhat; utato speak of; apare others. The wonderful potency of the Supreme Personality of Godhead is bewildering even to the jugglers. That potential power is unknown even to the self-sufficient Lord, so it is certainly unknown to others. 03.06.02 Maitreya Rishi to Vidura kala-sanjnam tada devim bibhrac-chaktim urukramah trayovimshati tattvanam ganam yugapad avishat kala-sanjnam--known as Kali; tadaat that time; devimthe goddess; bibhratdestructive; shaktimpotency; urukramahthe supreme powerful; trayah-vimshatitwenty-three; tattvanamof the elements; ganamall of them; yugapatsimultaneously; avishatentered. The Supreme Powerful Lord then simultaneously entered into the twenty-three elements with the goddess Kali, His external energy, who alone amalgamates all the different elements. 03.06.40 Maitreya Rishi to Vidura yato 'prapya nyavartanta vacash ca manasa saha aham canya ime devas tasmai bhagavate namah yatah--from whom; aprapyabeing unable to measure; nyavartanta cease to try; vacahwords; caalso; manasawith the mind; sahawith; aham caalso the ego; anyeother; imeall these; devahdemigods; tasmaiunto Him; bhagavateunto the Personality of Godhead; namahoffer obeisances. Words, mind and ego, with their respective controlling demigods, have failed to achieve success in knowing the Supreme Personality of Godhead. Therefore, we simply have to offer our respectful

obeisances unto Him as a matter of sanity. 03.07.02-3,5 Vidura to Maitreya Rishi vidura uvaca brahman katham bhagavatash cin-matrasyavikarinah lilaya capi yujyeran nirgunasya gunah kriyah vidurah uvaca--Vidura said; brahmanO brahmana; kathamhow; bhagavatahof the Personality of Godhead; cit-matrasyaof the complete spiritual whole; avikarinahof the unchangeable; lilaya by His pastime; caeither; apieven though it is so; yujyerantake place; nirgunasyawho is without the modes of nature; gunah modes of nature; kriyahactivities. Shri Vidura said: O great brahmana, since the Supreme Personality of Godhead is the complete spiritual whole and is unchangeable, how is He connected with the material modes of nature and their activities? If this is His pastime, how do the activities of the unchangeable take place and exhibit qualities without the modes of nature? (2) kridayam udyamo 'rbhasya kamash cikridIshanyatah svatas-triptasya ca katham nivrittasya sadanyatah kridayam--in the matter of playing; udyamahenthusiasm; arbhasyaof the boys; kamahdesire; cikrid Ishawillingness to play; anyatahwith other boys; svatah-triptasyafor one who is self-satisfied; caalso; kathamwhat for; nivrittasyaone who is detached; sadaat all times; anyatahotherwise. Boys are enthusiastic to play with other boys or with various diversions because they are encouraged by desire. But there is no possibility of such desire for the Lord because He is self-satisfied and detached from everything at all times. (3) deshatah kalato yo 'sav avasthatah svato 'nyatah aviluptavabodhatma sa yujyetajaya katham deshatah--circumstantial; kalatahby the influence of time; yah one who; asauthe living entity; avasthatahby situation; svatah by dream; anyatahby others; aviluptaextinct; avabodha consciousness; atmapure self; sahhe; yujyetaengaged; ajaya with nescience; kathamhow is it so. The pure soul is pure consciousness and is never out of consciousness, either due to circumstances, time, situations, dreams or other causes. How then does he become engaged in nescience? (5) 03.07.09 Maitreya Rishi to Vidura maitreya uvaca

seyam bhagavato maya yan nayena virudhyate ishvarasya vimuktasya karpanyam uta bandhanam maitreyah uvacaMaitreya said; sa iyamsuch a statement; bhagavatahof the Personality of Godhead; mayaillusion; yat that which; nayenaby logic; virudhyatebecomes contradictory; ishvarasyaof the Supreme Personality of Godhead; vimuktasyaof the ever liberated; karpanyaminsufficiency; utaas also, what to speak of; ba ndhanambondage. Shri Maitreya said: Certain conditioned souls put forward the theory that the Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or maya, and at the same time they maintain that He is unconditioned. This is against all logic. 10.14.57 Shukadeva Gosvami to Maharaja Parikshit sarvesham api vastunam bhavartho bhavati sthitah tasyapi bhagavan krishnah kim atad vastu rupyatam sarvesham--of all; apiindeed; vastunamentities; bhava-arthah the original, unmanifested causal phase of material nature; bhavati is; sthitahestablished; tasyaof that unmanifest nature; api even; bhagavanthe Supreme Personality of Godhead; krishnah Lord Krishna; kimwhat; atatseparate from Him; vastuthing; rupyatammay be ascertained. The original, unmanifested form of material nature is the source of all material things, and the source of even that subtle material nature is the Supreme Personality of Godhead, Krishna. What, then, could one ascertain to be separate from Him? 03.02.12 Uddhava to Vidura yan martya-lilaupayikam sva-yogamaya-balam darshayata grihitam vismapanam svasya ca sau bhagarddheh param padam bhushana-bushanangam yat--His eternal form which; martyamortal world; lila-upayikam just suitable for the pastimes; sva-yoga-maya-balampotency of the internal energy; darshayatafor manifestation; grihitam discovered; vismapanamwonderful; svasyaof His own; caand; saubhaga-riddhehof the opulent; paramsupreme; padam ultimate stand; bhushanaornament; bhushana-angamof the ornaments. The Lord appeared in the mortal world by His internal potency, yoga-maya. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuntha. Thus His [Shri Krishna's] transcendental body is the ornament of all ornaments. 10.08.46 Maharaja Parikshit to Shukadeva Gosvami shri-rajovaca

nandah kim akarod brahman shreya evam mahodayam yashoda ca maha-bhaga papau yasyah stanam harih shri-raja uvaca--Maharaja Parikshit further inquired (from Shukadeva Gosvami); nandahMaharaja Nanda; kimwhat; akarot performed; brahmanO learned brahmana; shreyahauspicious activities, like performing penances and austerities; evamas exhibited by him; mahaudayam--from which they achieved the greatest perfection; yashodamother Yashoda; caalso; mahabhagamost fortunate; papaudrank; yasyahof whom; stanam the breast milk; harihthe Supreme Personality of Godhead. Having heard of the great fortune of mother Yashoda, Parikshit Maharaja inquired from Shukadeva Gosvami: O learned brahmana, mother Yashoda's breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Maharaja perform to achieve such perfection in ecstatic love? 10.09.13 Shukadeva Gosvami to Maharaja Parikshit na cantar na bahir yasya na purvam napi caparam purvaparam bahish cantar jagato yo jagac ca yah na--not; caalso; antahinterior; nanor; bahihexterior; yasya whose; naneither; purvambeginning; nanor; apiindeed; ca also; aparamend; purva-aparamthe beginning and the end; bahih ca antahthe external and the internal; jagatahof the whole cosmic manifestation; yahone who is; jagat ca yahand who is everything in creation in total; The Supreme Personality of Godhead has no beginning and no end, no exterior and no interior, no front and no rear. In other words, He is all-pervading. Because He is not under the influence of the element of time, for Him there is no difference between past, present and future; He exists in His own transcendental form at all times. Being absolute, beyond relativity, He is free from distinctions between cause and effect, although He is the cause of everything. 10.09.20-21 Shukadeva Gosvami to Maharaja Parikshit nemam virinco na bhavo na shrir apy anga-samshraya prasadam lebhire gopi yat tat prapa vimuktidat nanot; imamthis exalted position; virincahLord Brahma; na nor; bhavahLord Shiva; nanor; shrihthe goddess of fortune; api indeed; anga-samshrayaalthough she is always the better half of the Supreme Personality of Godhead; prasadammercy; lebhire obtained; gopimother Yashoda; yat tatas that which; prapa obtained; vimukti-datfrom Krishna, who gives deliverance from this material world. Neither Lord Brahma, nor Lord Shiva, 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 received by mother Yasoda. (20) nayam sukhapo bhagavan dehinam gopika-sutah jnaninam catma-bhutanam yatha bhaktimatam iha na--not; ayamthis; sukha-apahvery easily obtainable, or an object of happiness; bhagavanthe Supreme Personality of Godhead; dehinamof persons in the bodily concept of life, especially the karmis; gopika-sutahKrishna, the son of mother Yashoda (Krishna as the son of Vasudeva is called Vasudeva, and as the son of mother Yashoda He is known as Krishna); jnaninam ca and of the jnanis, who try to be free from material contamination; atma-bhutanamof self-sufficient yogis; yathaas; bhakti-matam of the devotees; ihain this world. The Supreme Personality of Godhead, Krishna, the son of mother Yashoda, is accessible to devotees engaged in spontaneous loving service, but He is not easily accessible to mental speculators, to those striving for self-realization by severe austerities and penances, or to those who consider the body the same as the self. (21) (21, THEN 20 in GM Beng version) 10.14.02 Brahma to Shri Krishna asyapi deva vapuno mad-anugrahasya sveccha-mayasya na tu bhuta-mayasya ko pi neshe mahi tv avasituh manasantarena sakshat tavaiva kim utatma-sukhanubhuteh asya--of this; apieven; devaO Lord; vapunahthe body; matanugrahasyawhich has shown mercy to me; sva-iccha-mayasya which appears in response to the desires of Your pure devotees; na not; tuon the other hand; bhuta-mayasyaa product of matter; kahBrahma; apieven; na isheI am not able; mahithe potency; tuindeed; avasitumto estimate; manasawith my mind; antarenawhich is controlled and withdrawn; sakshat directly; tavaYour; evaindeed; kim utawhat to speak; atma within Yourself; sukhaof happiness; anubhutehof Your experience. My dear Lord, neither I nor anyone else can estimate the potency of this transcendental body of Yours, which has shown such mercy to me and which appears just to fulfill the desires of Your pure devotees. Although my mind is completely withdrawn from material affairs, I cannot understand Your personal form. How, then, could I possibly understand the happiness You experience within Yourself? 10.14.14 Brahma to Shri Krishna narayanas tvam na hi sarva-dehinam atmasy adhishakhila-loka-sakshi narayano ngam nara-bhh-jalayanat tac capi satyah na tavaiva maya narayanah--the Supreme Lord Narayana; tvamYou; nanot; hi

whether; sarvaof all; dehinamembodied living beings; atmathe Supersoul; asiYou are; adhishaO supreme controller; akhilaof all; lokaplanets; sakshithe witness; narayanahLord Shri Narayana; angamthe expanded plenary portion; narafrom the Supreme Personality; bhuoriginating; jalaof the water; ayanat because of being the manifesting source; tatthat (expansion); ca and; apiindeed; satyamtrue; nanot; tavaYour; evaat all; mayaillusory energy. Are You not the original Narayana, O supreme controller, since You are the soul of every embodied being and the eternal witness of all created realms? Indeed, Lord Narayana is Your expansion, and He is called Narayana because He is the generating source of the primeval water of the universe. He is real, not a product of Your illusory Maya. 10.14.29 Brahma to Shri Krishna athapi te deva padambuja-dvayaprasada-leshanugrihita eva hi janati tattvah bhagavan-mahimno na canya eko pi ciram vicinvan atha--therefore; apiindeed; teYour; devamy Lord; padaambuja-dvayaof the two lotus feet; prasadaof the mercy; lesha by only a trace; anugrihitahfavored; evacertainly; hiindeed; janatione knows; tattvamthe truth; bhagavatof the Supreme Personality of Godhead; mahimnahof the greatness; nanever; ca and; anyahanother; ekahone; apialthough; ciramfor a long period; vicinvanspeculating. My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate to understand the Supreme Personality of Godhead are unable to know You, even though they continue to study the Vedas for many years. 03.09.23 Brahma to Narada Muni esha prapanna-varado ramayatma-shaktya yad yat karishyati grihita-gunavatarah tasmin sva-vikramam idam shrijato 'pi ceto yunjita karma-shamalam ca yatha vijahyam eshah--this; prapannaone who is surrendered; vara-dah benefactor; ramayaenjoying always with the goddess of fortune (Laksmi); atma-shaktyawith His internal potency; yat yat whatever; karishyatiHe may act; grihitaaccepting; gunaavatarahincarnation of the mode of goodness; tasminunto Him; sva-vikramamwith omnipotency; idamthis cosmic manifestation; shrijatahcreating; apiin spite of; cetahheart; yunjitabe engaged; karmawork; shamalammaterial affection; caalso; yathaas much as; vijahyamI can give up. The Supreme Lord, the Personality of Godhead, is always the benefactor of the surrendered souls. His activities are always enacted through His internal potency, Rama, or the goddess of fortune. I pray only to engage in His service in the creation of the

material world, and I pray that I may not be materially affected by my works, for thus I may be able to give up the false prestige of being the creator. 07.15.75 Narada Muni to Maharaja Yudhishthira yuyam nri-loke bata bhuri-bhaga lokam punana munayo 'bhiyanti yesham grihan avasatiti sakshad gudham param brahma manushya-lingam yuyam--all of you Pandavas; nri-lokein this material world; bata indeed; bhuri-bhagahextremely fortunate; lokamall the planets of the universe; punanahwho can purify; munayahgreat saintly persons; abhiyanticome to visit (just like ordinary persons); yeshamof whom; grihanthe house of the Pandavas; avasati resides; itithus; sakshatdirectly; gudhamvery confidential; paramtranscendental; brahmathe Parabrahman, Krishna; manushya-lingamas if an ordinary human being. My dear Maharaja Yudhishthira, you Pandavas are so very fortunate in this world that many, many great saints, who can purify all the planets of the universe, come to your house just like ordinary visitors. Furthermore, the Supreme Personality of Godhead, Krishna, is living confidentially with you in your house, just like your brother. 10.02.34-36 Demigods to Shri Krishna sattvam vishuddham shrayate bhavan sthitau sharirinam shreya-upayanam vapuh veda-kriya-yoga-tapah-samadhibhis tavarhanam yena janah samihate sattvam--existence; vishuddhamtranscendental, beyond the three modes of material nature; shrayateaccepts; bhavanYour Lordship; sthitauduring the maintenance of this material world; sharirinamof all living entities; shreyahof supreme auspiciousness; upayanamfor the benefit; vapuha transcendental form or body; veda-kriyaby ritualistic ceremonies according to the directions of the Vedas; yogaby practice of devotion; tapahby austerities; samadhibhihby becoming absorbed in transcendental existence; tavaYour; arhanam worship; yenaby such activities; janahhuman society; samihate offers (its obligation unto You). O Lord, during the time of maintenance You manifest everal incarnations, all with transcendental bodies, beyond the material modes of nature. When You appear in this way, You bestow all good fortune upon the living entities by teaching them to perform Vedic activities such as ritualistic ceremonies, mystic yoga, austerities, penances, and ultimately samadhi, ecstatic absorption in thoughts of You. Thus You are worshiped by the Vedic principles. (34) sattvam na ced dhatar idam nijam bhaved vijnanam ajnana-bhidapamarjanam guna-prakashair anumiyate bhavan prakashate yasya ca yena vaa gunah

sattvam--shuddha-sattva, transcendental; nanot; cetif; dhatah O reservoir of all energies, cause of all causes; idamthis; nijam personal, spiritual; bhavetcould have been; vijnanam transcendental knowledge; ajnana-bhidaawhich drives away the ignorance of the material modes; apamarjanamcompletely vanquished; guna-prakashaihby the awakening of such transcendental knowledge; anumiyatebecomes manifested; bhavanYour Lordship; prakashateexhibit; yasyawhose; ca and; yenaby which; vaaeither; gunahquality or intelligence. O Lord, cause of all causes, if Your transcendental body were not beyond the modes of material nature, one could not understand the difference between matter and transcendence. Only by Your presence can one understand the transcendental nature of Your Lordship, who are the controller of material nature. Your transcendental nature is very difficult to understand unless one is influenced by the presence of Your transcendental form. (35) na nama-rupe guna janma-kamnabhir nirupitavye tava tasya sakshinah mano-vacobhyam anumeya-vartmano deva kriyayam pratiyanty athapi hi na--not; nama-rupethe name and form; gunawith attributes; janmaappearance; karmabhihactivities or pastimes; nirupitavye are not able to be ascertained; tavaYour; tasyaof Him; sakshinahwho is the direct observer; manahof the mind; vacobhyamwords; anumeyahypothesis; vartmanahthe path; devaO Lord; kriya-yamin devotional activities; pratiyantithey realize; atha apistill; hiindeed (You can be realized by the devotees). O Lord, Your transcendental name and form are not ascertained by those who merely speculate on the path of imagination. Your name, form and attributes can be ascertained only through devotional service. (36) 10.02.37 Demigods to Shri Krishna shrinvan grinan samsmarayamsh ca cintayan namani rupani ca mangalani te kriyasu yas tvac-caranaaravindayor avishta-ceta na bhavaya kalpate shrinnvan--constantly hearing about the Lord (shravanam kirtanam vishnoh); grinanchanting or reciting (the holy name of the Lord and His activities); samsmarayanremembering (constantly thinking of the Lord's lotus feet and His form); caand; cintayan contemplating (the transcendental activities of the Lord); namani His transcendental names; rupaniHis transcendental forms; ca also; mangalaniwhich are all transcendental and therefore auspicious; teof Your Lordship; kriyasuin being engaged in the devotional service; yahhe who; tvat-carana-aravindayohat Your lotus feet; avishta-cetahthe devotee who is completely absorbed (in such activities); nanot; bhavayafor the material platform;

kalpateis fit. Even while engaged in various activities, devotees whose minds are completely absorbed at Your lotus feet, and who constantly hear, chant, contemplate and cause others to remember Your transcendental names and forms, are always on the transcendental platform, and thus they can understand the Supreme Personality of Godhead. 09.24.65 Shukadeva Gosvami to Maharaja Parikshit yasyananam makara-kundala-caru-karnabhrajat-kapola-su bhagam savilasa-hasam nityotsavam na tatripur drishibhih pibantyo naryo narash ca muditah kupita nimesh ca yasya--whose; ananamface; makara-kundala-caru-karna decorated by earrings resembling sharks and by beautiful ears; bhrajatbrilliantly decorated; kapolaforehead; subhagam declaring all opulences; sa-vilasa-hasamwith smiles of enjoyment; nitya-utsavamwhenever one sees Him, one feels festive; na tatripuhthey could not be satisfied; drishibhihby seeing the form of the Lord; pibantyahas if drinking through the eyes; naryahall the women of Vrindavana; narahall the male devotees; caalso; muditahfully satisfied; kupitahangry; nimehthe moment they are disturbed by the blinking of the eyes; caalso. Krishna's face is decorated with ornaments, such as earrings resembling sharks. His ears are beautiful, His cheeks brilliant, and His smiling attractive to everyone. Whoever sees Lord Krishna sees a festival. His face and body are fully satisfying for everyone to see, but the devotees are angry at the creator for the disturbance caused by the momentary blinking of their eyes. 03.02.11 Uddhava to Vidura pradarshyatapta-tapasam avitripta-drisham nrinam adayantar adhad yas tu sva-bimbam loka-locanam pradarshya--by exhibiting; ataptawithout undergoing; tapasam penances; avitripta-drishamwithout fulfillment of vision; nrinam of persons; adayataking; antahdisappearance; adhat performed; yahHe who; tubut; sva-bimbamHis own form; lokalocanampublic vision. Lord Shri Krishna, who manifested His eternal form before the vision of all on the earth, performed His disappearance by removing His form from the sight of those who were unable to see Him [as He is] due to not executing required penance. 03.02.13-14 Uddhava to Vidura yad dharma-sunor bata rajasuye nirikshya drik-svastyayanam tri-lokah kartsnyena cadyeha gatam vidhatur arvak-shritau kaushalam ity amanyata yat--the form which; dharma-sunohof Maharaja Yudhisthira; bata certainly; rajasuyein the arena of the rajasuya sacrifice; nirikshya

by observing; driksight; svastyayanampleasing; tri-lokahthe three worlds; kartsnyenain sum total; cathus; adyatoday; iha within the universe; gatamsurpassed; vidhatuhof the creator (Brahma); arvakrecent mankind; shritauin the material world; kaushalamdexterity; itithus; amanyatacontemplated. All the demigods from the upper, lower and middle universal planetary systems assembled at the altar of the rajasuya sacrifice performed by Maharaja Yudhishthira. After seeing the beautiful bodily features of Lord Krishna, they all contemplated that He was the ultimate dexterous creation of Brahma, the creator of human beings. (13) yasyanuraga-pluta-hasa-rasalilavaloka-pratilabdha-manah vraja-striyo drigbhir anupravrittadhiyo 'vatasthuh kila kritya-sheshah yasya--whose; anuragaattachment; plutaenhanced by; hasa laughter; rasahumors; lilapastimes; avalokaglancing; pratilabdhaobtained thereof; manahanguished; vraja-striyah damsels of Vraja; drigbhihwith the eyes; anupravrittafollowing; dhiyahby intelligence; avatasthuhsat silently; kilaindeed; kritya-sheshahwithout finishing household duties. The damsels of Vraja, after pastimes of laughter, humor and exchanges of glances, were anguished when Krishna left them. They used to follow Him with their eyes, and thus they sat down with stunned intelligence and could not finish their household duties. (14) 03.02.21 Uddhava to Vidura svayam tv asamyatishayas tryadhishah svarajya-lakshmy-apta-samasta-kamah balim haradbhish cira-loka-palaih kirita-koty-edita-pada-pithah svayam--Himself; tubut; asamyaunique; atishayahgreater; triadhishahLord of the three; svarajyaindependent supremacy; lakshmifortune; aptaachieved; samasta-kamahall desires; balimworshiping paraphernalia; haradbhihoffered by; cira-lokapalaihby the eternal maintainers of the order of creation; kiritakotimillions of helmets; edita-pada-pithahfeet honored by prayers. Lord Shri Krishna is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet. 03.02.23 Uddhava to Vidura aho baki yam stana-kala-kutam jighamsayapayayad apy asadhvi lebhe gatim dhatry-ucitam tato 'nyam kam va dayalum sharanam vrajema

aho--alas; bakithe she-demon (Putana); yamwhom; stanaof her breast; kaladeadly; kutampoison; jighamsayaout of envy; apayayatnourished; apialthough; asadhviunfaithful; lebhe achieved; gatimdestination; dhatri-ucitamjust suitable for the nurse; tatahbeyond whom; anyamother; kamwho else; va certainly; dayalummerciful; sharanamshelter; vrajemashall I take. Alas, how shall I take shelter of one more merciful than He who granted the position of mother to a she-demon [Putana] although she was unfaithful and she prepared deadly poison to be sucked from her breast? 03.02.27,29,34 Uddhava to Vidura parito vatsapair vatsamsh carayan vyaharad vibhuh yamunopavane kujaddvija-sankulitanghripe pariah--surrounded by; vatsapaihcowherd boys; vatsancalves; carayanherding, tending; vyaharatenjoyed by traveling; vibhuh the Almighty; yamunathe Yamuna River; upavanegardens on the shore; kujatvibrated by the voice; dvijathe twice-born birds; sankulitadensely situated; anghripein the trees. In His childhood, the Almighty Lord was surrounded by cowherd boys and calves, and thus He traveled on the shore of the Yamuna River, through gardens densely covered with trees and filled with vibrations of chirping birds. (27) sa eva go-dhanam lakshmya niketam sita-go-vrisham carayann anugan gopan ranad-venur ariramat sah--He (Lord Krishna); evacertainly; go-dhanamthe treasure of cows; lakshmyahby opulence; niketamreservoir; sita-go-vrisham beautiful cows and bulls; carayanherding; anuganthe followers; gopancowherd boys; ranatblowing; venuhhflute; ariramatenlivened. While herding the very beautiful bulls, the Lord, who was the reservoir of all opulence and fortune, used to blow His flute, and thus He enlivened His faithful followers, the cowherd boys. (29) sharac-chashi-karair mrishtam manayan rajani-mukham gayan kala-padam reme strinam mandala-mandanah sharat--autumn; shashiof the moon; karaihby the shining; mrishtambrightened; manayanthinking so; rajani-mukhamthe face of the night; gayansinging; kala-padampleasing songs; remeenjoyed; strinamof the women; mandala-mandanahas the central beauty of the assembly of women. In the third season of the year, the Lord enjoyed as the central

beauty of the assembly of women by attracting them with His pleasing songs in an autumn night brightened by moonshine. (34) 10.08.13 Garga Muni to Nanda Maharaja asan varnas trayo hy asya grihnato 'nuyugam tanuh shuklo raktas thata pita idanim krishnatam gatah asan--were assumed; varnah trayahthree colors; hiindeed; asya of your son Krishna; grihnatahaccepting; anuyugam tanuh transcendental bodies according to the different yugas; shuklah sometimes white; raktahsometimes red; thataas well as; pitah sometimes yellow; idanim krishnatam gatahat the present moment He has assumed a blackish color. Your son Krishna appears in an incarnation in every millennium. In the past, He assumed three different colors - white, red and yellow and now He has appeared in a blackish color. [In another Dvaparayuga, He appeared (as Lord Ramacandra) in the color of shuka, a parrot. All such incarnations have now assembled in Krishna.] 10.08.15 Garga Muni to Nanda Maharaja bahuni santi namani rupani ca sutasya te guna-karmanurupani tany aham veda no janah bahuni--various; santithere are; namaninames; rupaniforms; caalso; sutasyaof the son; teyour; guna-karma-anurupani according to His attributes and activities; tanithem; ahamI; veda know; no janahnot ordinary persons. For this son of yours there are many forms and names according to His transcendental qualities and activities. These are known to me, but people in general do not understand them. 10.52.37 Rukmini to Krishna shri-rukminy uvaca shrutva gunan bhuvana-sundara shrinvatam te nirvishya karna-vivarair harato nga-tapam rupam drisham drishimatam akhilartha-labham tvayy acyutavishati cittam apatrapam me shri-rukmini uvaca--Shri Rukmini said; shrutvahearing; gunanthe qualities; bhuvanaof all the worlds; sundaraO beauty; shrinvatamfor those who hear; teYour; nirvishyahaving entered; karnaof the ears; vivaraihby the orifices; haratah removing; angaof their bodies; tapamthe pain; rupamthe beauty; drishamof the sense of sight; drishi-matamof those who have eyes; akhilatotal; arthaof the fulfillment of desires; labham the obtaining; tvayiin You; acyutaO infallible Krishna; avishati is entering; cittammind; apatrapamshameless; memy. Shri Rukmini said [in her letter, as read by the brahmana]: O beauty of the worlds, having heard of Your qualities, which enter the ears of those who hear and remove their bodily distress, and having also heard of Your beauty, which fulfills all of the visual desires of those

who see, I have fixed my shameless mind upon You, O Krishna. 01.18.14 Shaunaka Rishi to Suta Gosvami ko nama tripyed rasavit kathayam mahattamaikanta-parayanasya nantam gunanam agunasya jagmur yogeshvara ye bhava-padma-mukhyah kah--who is he; namaspecifically; tripyetget full satisfaction; rasa-vitexpert in relishing mellow nectar; kathayamin the topics of; mahat-tamathe greatest amongst the living beings; ekanta exclusively; parayanasyaof one who is the shelter of; nanever; antamend; gunanamof attributes; agunasyaof the Transcendence; jagmuhcould ascertain; yoga-ishvarahthe lords of mystic power; yeall they; bhavaLord Siva; padmaLord Brahma; mukhyahheads. The Personality of Godhead, Lord Krishna [Govinda], is the exclusive shelter for all great living beings, and His transcendental attributes cannot even be measured by such masters of mystic powers as Lord Shiva and Lord Brahma. Can anyone who is expert in relishing nectar [rasa] ever be fully satiated by hearing topics about Him? CHAPTER SIX Tasting the Sublime Nature of Relationships with the Lord bhagavad-rasa-tattvam 10.43.17 Shukadeva Gosvami to Maharaja Parikshit mallanam ashanir nrinam nara-varah strinam smaro murtiman gopanam sva-jano satam kshiti-bhujam shasta sva-pitroh shishuh mrityur bhoja-pater viram avidusham tattvam param yoginam vrishninam para-devateti vidito rangam gatah sagrajah mallanamfor the wrestlers; ashanihlightning; nrinamfor the males; nara-varahthe best of men; strinamfor the women; smarahCupid; murti-manincarnate; gopanamfor the cowherds; sva-janahtheir relative; asatamimpious; kshiti-bhujamfor the kings; shastaa punisher; sva-pitrohfor His parents; shishuha child; mrityuhdeath; bhoja-patehfor the King of the Bhojas, Kamsa; viratthe totality of the material universe; avidushamfor the unintelligent; tattvamthe Truth; paramSupreme; yoginam for the yogis; vrishninamfor the members of the Vrishni dynasty; para-devatatheir most worshipable Deity; itiin these ways; viditahunderstood; rangamthe arena; gatahHe entered; sa along with; agra-jahHis elder brother. The various groups of people in the arena regarded Krishna in different ways when He entered it with His elder brother. The wrestlers saw Krishna as a lightning bolt, the men of Mathura as the best of males, the women as Cupid in person, the cowherd men as their relative, the impious rulers as a chastiser, His parents as their child, the King of the Bhojas as death, the unintelligent as the Supreme Lord's universal form, the yogis as the Absolute Truth and

the Vrishnis as their supreme worshipable Deity. 01.01.19 Shaunaka Rishi to Suta Gosvami vayam tu na vitripyama uttama-sloka-vikrame yac-chrinvatam rasa jnanam svadu svadu pade pade vayamwe; tubut; nanot; vitripyamahshall be at rest; uttamashlokathe Personality of Godhead, who is glorified by transcendental prayers; vikrameadventures; yatwhich; shrinvatamby continuous hearing; rasahumor; jnanamthose who are conversant with; svadurelishing; svadupalatable; pade padeat every step. We never tire of hearing the transcendental pastimes of the Personality of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment. 03.25.42 Kapiladeva to Devahuti mad-bhayad vati vato 'yam suryas tapati mad-bhayat varshatindro dahaty agnir mrityush carati mad-bhayat mat-bhayatout of fear of Me; vatiblows; vatahwind; ayam this; suryahthe sun; tapatishines; mat-bhayatout of fear of Me; varshatishowers rain; indrahIndra; dahatiburns; agnihfire; mrityuhdeath; caratigoes; mat-bhayatout of fear of Me. It is because of My supremacy that the wind blows, out of fear of Me; the sun shines out of fear of Me, and the lord of the clouds, Indra, sends forth showers out of fear of Me. Fire burns out of fear of Me, and death goes about taking its toll out of fear of Me. 10.09.18 Shukadeva Gosvami to Maharaja Parikshit sva-matuh svinna-gatraya visrasta-ka bara-srajah drishtva parishramam krishnah kripayasit sva-bandhane sva-matuhof His own mother (Krishna's mother, Yashodadevi); svinna-gatrayahwhen Krishna saw His mother perspiring all over because of unnecessary labor; visrastawere falling down; kabara from her hair; srajahof whom the flowers; drishtvaby seeing the condition of His mother; parishramamHe could understand that she was now overworked and feeling fatigued; krishnahthe Supreme Personality of Godhead; kripayaby His causeless mercy upon His devotee and mother; asitagreed; sva-bandhanein binding Him. Because of mother Yashoda's hard labor, her whole body became covered with perspiration, and the flowers and comb were falling from her hair. When child Krishna saw His mother thus fatigued, He became merciful to her and agreed to be bound. 02.03.18 Shaunaka Rishi to Suta Gosvami taravah kim na jivanti

bhastrah kim na shshvasanty uta na khadanti na mehanti kim grame pashavo 'pare taravahthe trees; kimwhether; nado not; jivantilive; bhastrahbellows; kimwhether; nado not; shvasantibreathe; utaalso; nado not; khadantieat; nado not; mehanti discharge semen; kimwhether; gramein the locality; pashavah beastly living being; apareothers. Do the trees not live? Do the bellows of the blacksmith not breath? All around us, do the beasts not eat and discharge semen? 4.11.30 (listed in GM Bengali, not in GM English, but in Eng. 4.11.29 is included!) tvam pratyag-atmani tada bhagavaty ananta ananda-matra upapanna-samasta-shaktau bhaktim vidhaya paramam shanakair avidyagranthim vibhetsyasi mamaham iti prarudham tvamyou; pratyak-atmaniunto the Supersoul; tadaat that time; bhagavatiunto the Supreme Personality of Godhead; anantewho is unlimited; ananda-matrethe reservoir of all pleasure; upapanna possessed of; samastaall; shaktaupotencies; bhaktim devotional service; vidhayaby rendering; paramamsupreme; shanakaihvery soon; avidhyaof illusion; granthimthe knot; vibhetsyasiyou will undo; mamamy; ahamI; itithus; prarudhamfirmly fixed. Thus regaining your natural position and rendering service unto the Supreme Lord, who is the all-powerful reservoir of all pleasure and who lives in all living entities as the Supersoul, you will very soon forget the illusory understanding of "I" and "my." 04.11.29 Svayambhuva Manu to Dhruva Maharaja tam enam angatmani mukta-vigrahe vyapashritam nirgunam ekam aksharam atmanam anviccha vimuktam atma-drig yasminn idam bhedam asat pratiyate tamHim; enamthat; angamy dear Dhruva; atmaniin the mind; mukta-vigrahefree from anger; vyapashritamsituated; nirgunamtranscendental; ekamone; aksharamthe infallible Brahman; atmanamthe self; anvicchatry to find out; vimuktam uncontaminated; atma-drikfacing towards the Supersoul; yasmin in which; idamthis; bhedamdifferentiation; asatunreal; pratiyateappears to be. My dear Dhruva, please, therefore, turn your attention to the Supreme Person, who is the infallible Brahman. Face the Supreme Personality of Godhead in your original position, and thus, by selfrealization, you will find this material differentiation to be merely flickering. 10.12.11 Parikshit Maharaja to Shukadeva Gosvami ittham satam brahma-sukhanubhutya

dasyam gatanam para-daivatena mayashritanam nara-darakena sakam vijahruh krita-punya-punjah itthamin this way; satamof the transcendentalists; brahmasukha-anubhutyawith Krishna, the source of brahma-sukha (Krishna is Parabrahman, and from Him originates His personal effulgence); dasyamservitorship; gatanamof the devotees who have accepted; para-daivatenawith the Supreme Personality of Godhead; maya-ashritanamfor those in the clutches of material energy; nara-darakenawith Him who is like an ordinary child; sakamalong with; vijahruhenjoyed; krita-punya-punjahall 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 Krishna, who is the source of the Brahman effulgence for jnanis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted 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 great fortune? 10.14.32 Brahma to Shri Krishna aho bhagyam aho bhagyam nanda-gopa-vrajaukasam yan-mitram paramanandam purnam brahma sanatanam ahowhat great; bhagyamfortune; ahowhat great; bhagyam fortune; nandaof Maharaja Nanda; gopaof the other cowherd men; vraja-okasamof the inhabitants of Vrajabhumi; yatof whom; mitramthe friend; parama-anandamthe supreme bliss; purnamcomplete; brahmathe Absolute Truth; sanatanam eternal. How greatly fortunate are Nanda Maharaja, the cowherd men and all the other inhabitants of Vrajabhumi! 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. 10.18.24 Shukadeva Gosvami to Maharaja Parikshit uvaha krishno bhagavan shridamanam parajitah vrishabham bhadrasenas tu pralambo rohini-sutam uvahacarried; krishnahLord Shri Krishna; bhagavaAnthe Supreme Personality of Godhead; shridamanamHis devotee and friend Shridama; parajitahbeing defeated; vrishabham Vrishabha; bhadrasenahBhadrasena; tuand; pralambah Pralamba; rohini-sutamthe son of Rohini (Balarama) Defeated, the Supreme Lord Krishna carried Shridama. Bhadrasena

carried Vrishabha, and Pralamba carried Balarama, the son of Rohini. 10.14.34 Brahma to Shri Krishna tad bhuri-bhagyam iha janma kim apy atavyam yad gokule pi katamanghri-rajo-bhishekam yaj-jivitam tu nikhilam bhagavan mukundas tv adyapi yat-pada-rajah shruti-mrigyam eva tatthat; bhuri-bhagyamthe greatest good fortune; ihahere; janmathe birth; kim apiany whatsoever; atavyamin the forest (of Vrindavana); yatwhich; gokulein Gokula; apieven; katama of any (of the devotees); anghriof the feet; rajahby the dust; abhishekambathing; yatwhose; jivitamlife; tuindeed; nikhilamwhole; bhagavanthe Supreme Personality of Godhead; mukundahLord Mukunda; tubut; adya apieven until now; yat whose; pada-rajahdust of the feet; shrutiby the Vedas; mrigyam sought after; evacertainly. My greatest possible good fortune would be to take any birth whatever in this forest of Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents. Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose lotus feet is still being searched for in the Vedic mantras. 10.14.35 Brahma to Shri Krishna esham ghosha-nivasinam uta bhavan kim deva rateti nash ceto vishva-phalat phalam tvad-aparam kutrapy ayan muhyati sad-veshad iva putanapi sa-kula tvam eva devapita yad-dhamartha-suhrit-priyatma-tanaya-pranashayas tvat-krite eshamto these; ghosha-nivasinamresidents of the cowherd community; utaindeed; bhavanYour Lordship; kimwhat; deva O Supreme Personality of Godhead; ratawill give; itithinking thus; nahour; cetahmind; vishva-phalatthan the supreme source of all benedictions; phalama reward; tvatthan You; aparamother; kutra apianywhere; ayatconsidering; muhyati becomes bewildered; sat-veshatby disguising herself as a devotee; ivaindeed; putanathe demoness Putana; apieven; sakulaalong with her family members, Bakasura and Aghasura; tvam You; evacertainly; devaO Lord; apitawas made to attain; yat whose; dhamahomes; arthawealth; suhritfriends; priya dear relatives; atmabodies; tanayachildren; pranalife air; ashayahand minds; tvat-kritededicated to You. My mind becomes bewildered just trying to think of what reward other than You could be found anywhere. You are the embodiment of all benedictions, which You bestow upon these residents of the cowherd community of Vrndavana. You have already arranged to give Yourself to Putana and her family members in exchange for her disguising herself as a devotee. So what is left for You to give these devotees of Vrndavana, whose homes, wealth, friends, dear

relations, bodies, children and very lives and hearts are all dedicated only to You? 04.09.17 Dhruva Maharaja to Prishnigarbha satyashishsho hi bhagavams tava pada-padmam ashis thatanubhajatah purushartha-murteh apy evam arya bhagavan paripati dinan vashreva vatsakam anugraha-kataro 'sman satyareal; ashishahcompared with other benedictions; hi certainly; bhagavanmy Lord; tavaYour; pada-padmamlotus feet; ashihbenediction; thatain that way; anubhajatahfor the devotees; purusha-arthaof the real goal of life; murtehthe personification; apialthough; evamthus; aryaO Lord; bhagavan the Personality of Godhead; paripatimaintains; dinanthe poor in heart; vashraa cow; ivalike; vatsakamunto the calf; anugrahato bestow mercy; kataraheager; asmanupon me. My Lord, O Supreme Lord, You are the supreme personified form of all benediction. Therefore, for one who abides in Your devotional service with no other desire, worshiping Your lotus feet is better than becoming king and lording it over a kingdom. That is the benediction of worshiping Your lotus feet. To ignorant devotees like me, You are the causelessly merciful maintainer, just like a cow, who takes care of the newly born calf by supplying milk and giving it protection from attack. 10.06.39-40 Shukadeva Gosvami to Maharaja Parikshit payamsi yasam apibat putra-sneha-snutany alam bhagavan devaki-putrah kaivalyady-akhila-pradah tasam aviratam krishne kurvatinam sutekshanam na punah kalpate rajan samsaro 'jnana-sambhavah payamsimilk (coming from the body); yasamof all of whom; apibatLord Krishna drank; putra-sneha-snutanithat milk coming from the bodies of the gopis, not artificially but because of maternal affection; alamsufficiently; bhagavanthe Supreme Personality of Godhead; devaki-putrahwho appeared as the son of Devaki; kaivalya-adilike liberation or merging into the Brahman effulgence; akhila-pradahthe bestower of all similar blessings; tasamof all of them (of all the gopis); aviratamconstantly; krishnneunto Lord Krishna; kurvatinammaking; suta-ikshanam as a mother looks upon her child; nanever; punahagain; kalpate can be imagined; rajanO King Parikshit; samsarahthe material bondage of birth and death; ajnana-sambhavahwhich is to be accepted by foolish persons ignorantly trying to become happy. The Supreme Personality of Godhead, Krishna, is the bestower of many benedictions, including liberation [kaivalya], or oneness with the Brahman effulgence. For that Personality of Godhead, the gopis

always felt maternal love, and Krishna sucked their breasts with full satisfaction. Therefore, because of their relationship as mother and son, although the gopis were engaged in various family activities, one should never think that they returned to this material world after leaving their bodies. (39/40) 10.11.58 Shukadeva Gosvami to Maharaja Parikshit iti nandadayo gopah krishna-rama-katham muda kurvanto ramamanash ca navindan bhava-vedanam itiin this way; nanda-adayahall the cowherd men, headed by Nanda Maharaja; gopahcowherd men; krishna-rama-katham narration of incidents in connection with Bhagavan Krishna and Rama; mudain great transcendental pleasure; kurvantahdoing that; ramamanah caenjoyed life and increased their affection for Krishna; nanot; avindanperceived; bhava-vedanamthe tribulations of material existence. In this way all the cowherd men, headed by Nanda Maharaja, enjoyed topics about the pastimes of Krishna and Balarama with great transcendental pleasure, and they could not even perceive material tribulations. 01.08.31 Kuntidevi to Shri Krishna gopy adade tvayi kritagasi dama tavad ya te dashashru-kalilanjana-sambhramaksham vaktram niniya bhaya-bhavanaya sthitasya sa mam vimohayati bhir api yad bibheti gopithe cowherd lady (Yashoda); adadetook up; tvayion Your; kritagasicreating disturbances (by breaking the butter pot); dama rope; tavatat that time; yathat which; teYour; dasha situation; ashru-kalilaoverflooded with tears; anjanaointment; sambhramaperturbed; akshameyes; vaktramface; niniya downwards; bhaya-bhavanayaby thoughts of fear; sthitasyaof the situation; sathat; mamme; vimohayatibewilders; bhih api even fear personified; yatwhom; bibhetiis afraid. My dear Krishna, Yashoda took up a rope to bind You when You committed an offense, and Your perturbed eyes overflooded with tears, which washed the mascara from Your eyes. And You were afraid, though fear personafied is afraid of You. This sight is bewildering to me. 10.46.18 Gopis to Uddhava api smarati nah krishno matarah suhridah sakhin gopan vrajam catma-nathah gavo vrindavanam girim apiperhaps; smaratiremembers; nahus; krishnahKrishna; mataramHis mother; suhridahHis well-wishers; sakhinand dear friends; gopanthe cowherds; vrajamthe village of Vraja; caand; atmaHimself; nathamwhose master; gavahthe cows;

vrindavanamthe forest of Vrindavana; girimthe mountain Govardhana. Does Krishna remember us? Does He remember His mother and His friends and well-wishers? Does He remember the cowherds and their village of Vraja, of which He is the master? Does He remember the cows, Vrindavana forest and Govardhana Hill? 10.46.29 Shukadeva Gosvami to Maharaja Parikshit tayor itthah bhagavati krishne nanda-yashodayoh vikshyanuragam paramam nandam ahoddhavo muda tayohof the two of them; itthamlike this; bhagavatifor the Supreme Personality of Godhead; krishneLord Krishna; nandayashodayohof Nanda and Yashoda; vikshyaclearly seeing; anuragamthe loving attraction; paramamsupreme; nandamto Nanda; ahaspoke; uddhavahUddhava; mudawith joy. Uddhava then joyfully addressed Nanda Maharaja, having clearly seen the supreme loving attraction he and Yashoda felt for Krishna, the Supreme Personality of Godhead. 10.69.02 Narada Muni Thought citram bataitad ekena vapusha yugapat prithak griheshu dvy-ashta-sahasram striya eka udavahat citramwonderful; bataah; etatthis; ekenawith a single; vapushabody; yugapatsimultaneously; prithakseparate; griheshuin residences; dvitwo times; ashtaeight; sahasram thousand; striyahwomen; ekahalone; udavahatHe married; [Narada Muni thought:] It is quite amazing that in a single body Lord Krishna simultaneously married sixteen thousand women, each in a separate palace. 10.16.36 Naga-patnis to Shri Krishna kasyanubhavo sya na deva vidmahe tavanghri-renu-sparashadhikarah yad-vanchaya shrir lalanacarat tapo vihaya kaman su-ciram dhrita-vrata kasyaof what; anubhavaha result; asyaof the serpent (Kaliya); nanot; devamy Lord; vidmahewe know; tavaYour; anghriof the lotus feet; renuof the dust; sparashafor touching; adhikarah qualification; yatfor which; vanchayawith the desire; shrih the goddess of fortune; lalana(the topmost) woman; acarat performed; tapahausterity; vihayagiving up; kamanall desires; su-ciramfor a long time; dhritaupheld; vrataher vow. O Lord, we do not know how the serpent Kaliya has attained this great opportunity of being touched by the dust of Your lotus feet. For this end, the goddess of fortune performed austerities for centuries, giving up all other desires and taking austere vows.

10.47.60 Uddhava's Song to the Gopis nayam shriyo nga u nitanta-rateh prasadah svar-yoshitam nalina-gandha-rucam kuto nyah rasotsave sya bhuja-danda-grihita-kanthalabdhashisham ya udagad vraja-vallabhinam nanot; ayamthis; shriyahof the goddess of fortune; angeon the chest; ualas; nitanta-ratehwho is very intimately related; prasadahthe favor; svahof the heavenly planets; yoshitamof women; nalinaof the lotus flower; gandhahaving the aroma; rucamand bodily luster; kutahmuch less; anyahothers; rasautsavein the festival of the rasa dance; asyaof Lord Shri Krishna; bhuja-dandaby the arms; grihitaembraced; kanthatheir necks; labdha-ashishamwho achieved such a blessing; yahwhich; udagatbecame manifest; vraja-vallabhinamof the beautiful gopis, the transcendental girls of Vrajabhumi. When Lord Shri Krishna was dancing with the gopis in the rasa-lila, the gopis 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. Indeed, 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 wordly women who are very beautiful according to material estimation? 10.47.61 Uddhava's Song to the Gopis asam aho carana-renu-jusham aham syam vrindavane kim api gulma-lataushadhinam ya dustyajam sva-janam arya-patham ca hitva bhejur mukunda-padavim shrutibhir vimrigyam asamof the gopis; ahooh; carana-renuthe dust of the lotus feet; jushamdevoted to; aham syamlet me become; vrindavane in Vrindavana; kim apiany one; gulma-lata-oshadhinamamong bushes, creepers and herbs; yathey who; dustyajamvery difficult to give up; sva-janamfamily members; arya-pathamthe path of chastity; caand; hitvagiving up; bhejuhworshiped; mukundapadavimthe lotus feet of Mukunda, Krishna; shrutibhihby the Vedas; vimrigyamto be searched for. The gopis of Vrindavana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Krishna, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vrndavana, because the gopis trample them and bless them with the dust of their lotus feet. 10.47.63 Uddhava's Song to the Gopis vande nanda-vraja-strinam pada-renum abhikshnashah

ysam hari-kathodgitam punati bhuvana-trayam vandeI offer my respects; nanda-vrajaof the cowherd village of Nanda Maharaja; strinamof the women; padaof the feet; renum to the dust; abhikshnashahperpetually; yasamwhose; hariof Lord Krishna; kathaabout the topics; udgitamloud chanting; punatipurifies; bhuvana-trayamthe three worlds. I repeatedly offer my respects to the dust from the feet of the women of Nanda Maharaja's cowherd village. When these gopis loudly chant the glories of Shri Krishna, the vibration purifies the three worlds. 10.47.66 Cowherd Men of Vraja to Uddhava manaso vrittayo nah syuh krishna padambujashrayaah vaco bhidhayinir namnam kayas tat-prahvanadishu manasahof the minds; vrittayahthe functions; nahour; syuh may they be; krishnaof Krishna; pada-ambujaof the lotus feet; ashrayahtaking shelter; vacahour words; abhidhayinih expressing; namnamHis names; kayahour bodies; tatto Him; prahvana-adishu(engaged) in bowing down and so forth. [Nanda and the other cowherds said:] May our mental functions always take shelter of Krishna's lotus feet, may our words always chant His names, and may our bodies always bow down to Him and serve Him. 10.47.58 Uddhava to the Gopis (listed here in GM Beng., not incl in Eng.) etah param tanu-bhrito bhuvi gopa-vadhvo govinda eva nikhilatmani rudha-bhavah vanchanti yad bhava-bhiyo munayo vayam ca kim brahma-janmabhir ananta-katha-rasasya etahthese women; paramalone; tanutheir bodies; bhritah maintain successfully; bhuvion the earth; gopa-vadhvahthe young cowherd women; govindefor Lord Krishna; eva exclusively; nikhilaof all; atmanithe Soul; rudhaperfected; bhavahecstatic loving attraction; vanchantithey desire; yat which; bhavamaterial existence; bhiyahthose who are afraid of; munayahsages; vayamwe; caalso; kimwhat use; brahma as a brahmana or as Lord Brahma; janmabhihwith births; ananta of the unlimited Lord; kathafor the topics; rasasyafor one who has a taste. Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a

high-class brahmana, or even as Lord Brahma himself? 10.14.31 Brahma to Shri Krishna aho ti-dhanya vraja-go-ramanyah stanyamritam pitam ativa te muda yasam vibho vatsataratmajatmana yat-triptaye dyapi na calam adhvarah ahooh; ati-dhanyahmost fortunate; vrajaof Vrindavana; go the cows; ramanyahand the gopis; stanyathe breast-milk; amritamwhich is like nectar; pitamhas been drunk; ativafully; teby You; mudawith satisfaction; yasamof whom; vibhoO almighty Lord; vatsatara-atmaja-atmanain the form of the calves and the sons of the cowherd women; yatwhose; triptayefor the satisfaction; adya apieven until now; nanot; caand; alam sufficient; adhvarahthe Vedic sacrifices. O almighty Lord, how greatly fortunate are the cows and ladies of Vrindavana, the nectar of whose breast-milk You have happily drunk to Your full satisfaction, taking the form of their calves and children. All the Vedic sacrifices performed from time immemorial up to the present day have not given You as much satisfaction. 10.44.14 Ladies of Mathura gopyas tapah kim acaran yad amushya rupam lavanya-saram asamordhvam ananya-siddham drigbhih pibanty anusavabhinavam durapam ekanta-dhama yashasah shriya aishvarasya gopyahthe gopis; tapahausterities; kimwhat; acaran performed; yatfrom which; amushyaof such a one (Lord Krishna); rupamthe form; lavanya-saramthe essence of loveliness; asama-urdhvamnot paralleled or surpassed; ananyasiddhamnot perfected by any other ornament (self-perfect); drigbhihby the eyes; pibantithey drink; anusava-abhinavam constantly new; durapamdifficult to obtain; ekanta-dhamathe only abode; yashasahof fame; shriyahof beauty; aishvarasyaof opulence. What austerities must the gopis have performed! With their eyes they always drink the nectar of Lord Krishna's form, which is the essence of loveliness and is not to be equaled or surpassed. That loveliness is the only abode of beauty, fame and opulence. It is selfperfect, ever fresh and extremely rare. 10.44.15 Ladies of Mathura ya dohane vahanane mathanopalepa prenkhenkhanarbha-ruditokshana-marjanadau gayanti cainam anurakta-dhiyo shru-kanthyo dhanya vraja-striya urukrama-citta-yanah yahwho (the gopis); dohanewhile milking; avahanane threshing; mathanachurning; upalepasmearing; prenkhaon

swings; inkhanaswinging; arbha-rudita(taking care of) crying babies; ukshanasprinkling; marjanacleaning; adauand so on; gayantithey sing; caand; enamabout Him; anuraktavery much attached; dhiyahwhose minds; ashruwith tears; kanthyah whose throats; dhanyahfortunate; vraja-striyahthe ladies of Vraja; urukramaof Lord Krishna; cittaby consciousness; yanah whose acquisition of all desired objects. The ladies of Vraja are the most fortunate women because, with their minds fully attached to Krishna and their throats always choked up with tears, they constantly sing about Him while milking the cows, winnowing grain, churning butter, gathering cow dung for fuel, riding on swings, taking care of their crying babies, sprinkling the ground with water, cleaning their houses, and so on. By their exalted Krishna consciousness they automatically acquire all desirable things. 10.44.16 Ladies of Mathura pratar vrajad vrajata avishatashshca sayah gobhih samah kvaaayato sya nishamya venum nirgamya turnam abalah pathi bhuri-punyah pashshyanti sa-smita-mukhah sa-dayavalokam pratahin the early morning; vrajatfrom Vraja; vrajatahof Him who is going; avishatahentering; caand; sayamin the evening; gobhih samamtogether with the cows; kvanayatahwho is playing; asyaHis; nishamyahearing; venumthe flute; nirgamya coming out; turnamquickly; abalahthe women; pathion the road; bhuriextremely; punyahpious; pashyantithey see; sa with; smitasmiling; mukhamface; sa-dayamerciful; avalokam with glances. When the gopis hear Krishna playing His flute as He leaves Vraja in the morning with His cows or returns with them at sunset, the young girls quickly come out of their houses to see Him. They must have performed many pious activities to be able to see Him as He walks on the road, His smiling face mercifully glancing upon them. 01.11.35-36 Suta Gosvami to Shaunaka Rishi sa esha nara-loke 'sminn avatirnah sva-mayaya reme stri-ratna-kutastho bhagavan prakrito yatha uddama-bhava-pishunamala-valgu-hasavridavaloka-nihato madano 'pi yasam sammuhya capam ajahat pramadottamas ta yasyendriyam vimathitum kuhakair na shekuh sahHe (the Supreme Personality of Godhead); eshahall these; nara-lokeon this planet of human beings; asminon this; avatirnahhaving appeared; svapersonal, internal; mayaya causeless mercy; remeenjoyed; stri-ratnawoman who is

competent to become a wife of the Lord; kutasthahamong; bhagavanthe Personality of Godhead; prakritahmundane; yatha as if it were; uddamavery grave; bhavaexpression; pishuna exciting; amalaspotless; valgu-hasabeautiful smiling; vrida corner of the eye; avalokalooking; nihatahconquered; madanah Cupid (or amadanathe greatly tolerant Shiva); apialso; yasam whose; sammuhyabeing overpowered by; capambows; ajahat gave up; pramadawoman, who maddens; uttamahof high grade; taall; yasyawhose; indriyamsenses; vimathitumto perturb; kuhakaihby magical feats; nanever; shekuhwas able. That Supreme Personality of Godhead Shri Krishna, out of His causeless mercy, appeared on this planet by His internal potency and enjoyed Himself amongst competent women as if He were engaging in mundane affairs. (35) Although the queens' beautiful smiles and furtive glances were all spotless and exciting, and although they could conquer Cupid himself by making him give up his bow in frustration, and although even the tolerant Shiva could fall victim to them, still, despite all their magical feats and attractions, they could not agitate the senses of the Lord. (36) 10.19.15 Shukadeva Gosvami to Maharaja Parikshit gah sannivartya sayahne saha-ramo janardanah venum viranayan goshtham agad gopair abhishtutah gahthe cows; sannivartyaturning back; saya-ahnein the late afternoon; saha-ramahtogether with Lord Balarama; janardanah Shri Krishna; venumHis flute; viranayanplaying in a specific way; goshthamto the cowherd village; agatHe went; gopaihby the cowherd boys; abhishtutahbeing praised. It was now late in the afternoon, and Lord Krishna, accompanied by Balarama, turned the cows back toward home. Playing His flute in a special way, Krishna returned to the cowherd village in the company of His cowherd friends, who chanted His glories. 10.19.16 Shukadeva Gosvami to Maharaja Parikshit (listed in Beng, not in Engl) gopinam paramananda asid govinda-darshane kshanah yuga-shatam iva yasam yena vinabhavat gopinamfor the young cowherd girls; parama-anandahthe greatest happiness; asitarose; govinda-darshanein seeing Govinda; kshanama moment; yuga-shatama hundred millenniums; ivajust as; yasamfor whom; yenawhom (Krishna); vinawithout; abhavatbecame. The young gopis took the greatest pleasure in seeing Govinda come home, since for them even a moment without His association

seemed like a hundred ages. 10.21.07 The Gopis Glorify Krishna's Flute shri-gopya ucuh akshanvatah phalam idam na param vidamah sakhyah pashun anaviveshayator vayasyaih vaktram vrajesha-sutayor anavenu-jushtam yair va nipitam anurakta-kataksha-moksham shri-gopyah ucuhthe gopis said; akshanvatamof those who have eyes; phalamthe fruit; idamthis; nanot; paramother; vidamahwe know; sakhyahO friends; pashunthe cows; anuviveshayatohcausing to enter one forest after another; vayasyaihwith Their friends of the same age; vaktramthe faces; vraja-ishaof Maharaja Nanda; sutayohof the two sons; anu-venujushtampossessed of flutes; yaihby which; vaor; nipitam imbibed; anuraktaloving; kata-akshaglances; mokshamgiving off. The cowherd girls said: O friends, those eyes that see the beautiful faces of the sons of Maharaja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vrndavana. For those who have eyes, we think there is no greater object of vision. 10.21.09 The Gopis Glorify Krishna's Flute gopyah kim acarad ayah kushalam sma venur damodaradhara-sudham api gopikanam bhunkte svayam yad avashishta-rasam hradinyo hrishyat-tvaco shru mumucus taravo yatharyah gopyahO gopis; kimwhat; acaratperformed; ayamthis; kushalamauspicious activities; smacertainly; venuhthe flute; damodaraof Krishna; adhara-sudhamthe nectar of the lips; api even; gopikanamwhich is owed to the gopis; bhunkteenjoys; svayamindependently; yatfrom which; avashishtaremaining; rasamthe taste only; hradinyahthe rivers; hrishyatfeeling jubilant; tvacahwhose bodies; ashrutears; mumucuhshed; taravahthe trees; yathaexactly like; aryahold forefathers. My dear gopis, what auspicious activities must the flute have performed to enjoy the nectar of Krishna's lips independently and leave only a taste for us gopis, for whom that nectar is actually meant! The forefathers of the flute, the bamboo tree shed tears of pleasure. His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body. 10.21.12 The Gopis Glorify Krishna's Flute krishnam nirikshya vanitotsava-rupa-shilam shrutva ca tat-kvanita-venu-vivikta-gitam devyo vimana-gatayah smara-nunna-sara bhrashyat-prasuna-kabara mumuhur vinivyah krishnamLord Krishna; nirikshyaobserving; vanitafor all

women; utsavaa festival; rupawhose beauty; shilamand character; shrutvahearing; caand; tatby Him; kvanita vibrated; venuof the flute; viviktaclear; gitamsong; devyah the wives of the demigods; vimana-gatayahtraveling in their airplanes; smaraby Cupid; nunnaagitated; sarahtheir hearts; bhrashyatslipping; prasuna-kabarahthe flowers tied in their hair; mumuhuhthey became bewildered; vinivyahtheir belts loosening. Krishna's beauty and character create a festival for all women. Indeed, when the demigods' wives flying in airplanes with their husbands catch a sight of Him and hear His resonant flute song, their hearts are shaken by Cupid, and they become so bewildered that flowers fall out of their hair and their belts loosen. 10.21.15 The Gopis Glorifu Krishna's Flute nadyas tada tad upadharya mukunda-gitam avarta-lakshita-manobhava-bhagna-vegah alingana-sthagitam urmi-bhujair murarer grihnanti pada-yugalam kamalopaharah nadyahthe rivers; tadathen; tatthat; upadharyaperceiving; mukundaof Lord Krishna; gitamthe song of His flute; avartaby their whirlpools; lakshitamanifest; manah-bhavaby their conjugal desire; bhagnabroken; vegahtheir currents; alingana by their embrace; sthagitamheld stationary; urmi-bhujaihby the arms of their waves; murarehof Lord Murari; grihnantithey seize; pada-yugalamthe two lotus feet; kamala-upaharahcarrying offerings of lotus flowers. When the rivers hear the flute song of Krishna, their minds begin to desire Him, and thus the flow of their currents is broken and their waters are agitated, moving around in whirlpools. Then with the arms of their waves the rivers embrace Murari's lotus feet and, holding on to them, present offerings of lotus flowers. 10.21.18 The Gopis Glorify Krishna's Flute hantayam adrir abala hari-dasa-varyo yad rama-krishna-carana-sparasha-pramodah manam tanoti saha-go-ganayos tayor yat paniya-suyavasa-kandara-kandamulaih hantaoh; ayamthis; adrihhill; abalahO friends; hari-dasavaryahthe best among the servants of the Lord; yatbecause; rama-krishna-caranaof the lotus feet of Lord Krishna and Balarama; sparashaby the touch; pramodahjubilant; manam respect; tanotioffers; sahawith; go-ganayohthe cows, calves and cowherd boys; tayohto Them (Shri Krishna and Balarama); yat because; paniyawith drinking water; suyavasavery soft grass; kandaracaves; kanda-mulaihand edible roots. Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Krishna and Balarama, along with their calves, cows and cowherd friends, with all kinds of necessities - water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respect to the Lord. Being touched by the

lotus feet of Krishna and Balarama, Govardhana Hill appears very jubilant. 10.21.19 The Gopis Glorify Krishna's Flute ga gopakair anu-vanam nayator udara venu-svanaih kala-padais tanu-bhritsu sakhyam aspandanam gati-matam pulakas tarunam niryoga-pasha-krita-lakshanayor vicitram gahthe cows; gopakaihwith the cowherd boys; anu-vanamto each forest; nayatohleading; udaravery liberal; venu-svanaih by the vibrations of the Lords flute; kala-padaihhaving sweet tones; tanubhritsuamong the living entities; sakhyahO friends; aspandanamthe lack of movement; gati-matamof those living entities that can move; pulakahthe ecstatic jubilation; tarunam of the otherwise nonmoving trees; niryoga-pashathe ropes for binding the rear legs of the cows; krita-lakshanayohof those two (Krishna and Balarama), who are characterized by; vicitram wonderful. My dear friends, as Krishna and Balarama pass through the forest with Their cowherd friends, leading Their cows, They carry ropes to bind the cows' rear legs at the time of milking. When Lord Krishna plays on His flute, the sweet music causes the moving living entities to become stunned and the nonmoving trees to tremble with ecstasy. These things are certainly very wonderful. 10.39.19 Gopis Speak to One Another shri-gopya ucuh aho vidhatas tava na kvacid daya samyojya maitrya pranayena dehinah tamsh cakritarthan viyunankshy aparthakah vikriditam te rbhaka-ceshtitam yatha shri-gopyah ucuhthe gopis said; ahoO; vidhatahProvidence; tavayour; nathere is not; kvacitanywhere; dayamercy; samyojyabringing together; maitryawith friendship; pranayena and with love; dehinahembodied living beings; tanthem; ca and; akritaunfulfilled; arthantheir aims; viyunakshiyou separate; aparthakamuselessly; vikriditamplay; teyour; arbhakaof a child; ceshtitamthe activity; yathaas. The gopis said: O Providence, you have no mercy! You bring embodied creatures together in friendship and love and then senselessly separate them before they fulfill their desires. This whimsical play of yours is like a child's game. 10.39.29 Gopis Speak to One Another yasyanuraga-lalita-smita-valgu-mantra lilavaloka-parirambhana-rasa-goshtham nitah sma nah kshanam iva kshanada vina tam gopyah katham nv atitarema tamo durantam yasyawhose; anuragawith loving affection; lalitacharming; smita(where there were) smiles; valguattractive; mantra

intimate discussions; lilaplayful; avalokaglances; parirambhana and embraces; rasaof the rasa dance; goshthamto the assembly; nitah smawho were brought; nahfor us; kshanama moment; ivalike; kshanadahthe nights; vinawithout; tam Him; gopyahO gopis; kathamhow; nuindeed; atitaremawill we cross over; tamahthe darkness; durantaminsurmountable. When He brought us to the assembly of the rasa dance, where we enjoyed His affectionate and charming smiles, His delightful secret talks, His playful glances and His embraces, we passed many nights as if they were a single moment. O gopis, how can we possibly cross over the insurmountable darkness of His absence? 10.39.37 Shukadeva Gosvami to Maharaja Parikshit ta nirasha nivavritur govinda-vinivartane vishoka ahani ninyur gayantyah priya-ceshtitam tahthey; nirashahwithout hope; nivavrituhturned back; govinda-vinivartaneof Govindas returning; vishokahextremely sorrowful; ahanithe days and nights; ninyuhthey spent; gayantyahchanting; priyaof their beloved; ceshtitamabout the activities. The gopis then turned back without hope that Govinda would ever return to them. Full of sorrow, they began to spend their days and nights chanting about the pastimes of their beloved. 10.47.21 Shrimati Radharani to Uddhava api bata madhu-puryam arya-putro dhunaste smarati sa pitri-gehan saumya bandhumsh ca gopan kvacid api sa katha nah kikarinam grinite bhujam aguru-sugandhah murdhny adhasyat kada nu apicertainly; bataregrettable; madhu-puryamin the city of Mathura; arya-putrahthe son of Nanda Maharaja; adhunanow; asteresides; smaratiremembers; sahHe; pitri-gehanthe household affairs of His father; saumyaO great soul (Uddhava); bandhunHis friends; caand; gopanthe cowherd boys; kvacit sometimes; apior; sahHe; kathahtalks; nahof us; kinkarinam of the maidservants; griniterelates; bhujamhand; aguru-sugandhamhaving the fragrance of aguru; murdhnion the head; adhasyatwill keep; kadawhen; numaybe. O Uddhava! It is indeed regrettable that Krishna resides in Mathura. Does He remember His father's household affairs and His friends, the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented hand? 10.47.34-35 Krishna in His Letter to the Gopis yat tv aham bhavatinam vai dure varte priyo drisham manasah sannikarsharthah

mad-anudhyana-kamyaya yatha dura-care preshthe mana avishya vartate strinam ca na thata cetah sannikrishte kshi-gocare yatthe fact that; tuhowever; ahamI; bhavatinamfrom your; vaiindeed; durefar away; varteam situated; priyahwho am dear; drishamto the eyes; manasahof the mind; sannikarshaof the attraction; arthamfor the sake; matupon Me; anudhyana. for your meditation; kamyayaout of My desire; yathaas; duracarebeing situated far away; preshthea lover; manahthe minds; avishyabecoming absorbed; vartateremain; strinamof women; caand; nanot; thataso; cetahtheir minds; sannikrishtewhen he is near; akshi-gocarepresent before their eyes. But the actual reason why I, the beloved object of your sight, have stayed far away from you is that I wanted to intensify your meditation upon Me and thus draw your minds closer to Me. (34) When her lover is far away, a woman thinks of him more than when he is present before her. (35) 10.47.37 (listed in GM Beng., not in Engl) ya maya kridata ratryam vane smin vraja asthitah alabdha-rasah kalyanyo mapur mad-virya-cintaya yahwhich women; mayawith Me; kridatawho was sporting; ratryamat night; vanein the forest; asminthis; vrajein the village of Vraja; asthitahremaining; alabdhanot experiencing; rasahthe rasa dance; kalyanyahfortunate; maMe; apuhthey achieved; mat-viryaupon My valorous pastimes; cintayaby concentration. Although some gopis had to remain in the cowherd village and so could not join the rasa dance to sport with Me at night in the forest, they were nonetheless fortunate. Indeed, they attained Me by thinking of My potent pastimes. 10.47.47 Gopis to Uddhava param saukhyam hi nairashyam svairiny apy aha pingala taj janatinam nah krishne thatapy asha duratyaya paramthe highest; saukhyamhappiness; hiindeed; nairashyam indifference; svairiniunchaste; apialthough; ahastated; pingalathe prostitute Pingala; tatof that; janatinamwho are aware; nahfor us; krishnefocused on Krishna; thata api nevertheless; asathe hope; duratyayais impossible to transcend. Indeed, the greatest happines is to renounce all material desires, as even the prostitute Pingala has declared. Yet even though we know this, we cannot give up our hopes of attaining Krishna.

10.47.58 Uddhava's Song to the Gopis (not incl in GM Beng, but incl in GM Engl) etah param tanu-bhrito bhuvi gopa-vadhvo govinda eva nikhilatmani rudha-bhavah vanchanti yad bhava-bhiyo munayo vayam ca kim brahma-janmabhir ananta-katha-rasasya etahthese women; paramalone; tanutheir bodies; bhritah maintain successfully; bhuvion the earth; gopa-vadhvahthe young cowherd women; govindefor Lord Krishna; eva exclusively; nikhilaof all; atmanithe Soul; rudhaperfected; bhavahecstatic loving attraction; vanchantithey desire; yat which; bhavamaterial existence; bhiyahthose who are afraid of; munayahsages; vayamwe; caalso; kimwhat use; brahma as a brahmana or as Lord Brahma; janmabhihwith births; ananta of the unlimited Lord; kathafor the topics; rasasyafor one who has a taste. [Uddhava sang:] Among all persons on earth, these cowherd women alone have actually perfected their embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda. Their pure love is hankered after by those who fear material existence, by great sages, and by ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of taking birth as a high class brahmana, or even as Lord Brahma himself? 10.47.59 Uddhava's Song to the Gopis kvemah striyo vana-carir vyabhicara-dushtah krishne kva caisha paramatmani rudha-bhavah nanv ishvaro nubhajato vidusho pi sakshac chreyas tanoty agada-raja ivopayuktah kvawhere, in comparison; imahthese; striyahwomen; vanain the forests; carihwho wander; vyabhicaraby improper behavior; dushtahcontaminated; krishnefor Krishna; kva caand where; eshahthis; parama-atmanifor the Supreme Soul; rudha-bhavah stage of perfect love (known technically as maha-bhava); nanu certainly; ishvarahthe Personality of Godhead; anubhajatahto one who constantly worships Him; avidushahnot learned; api even though; sakshatdirectly; shreyahthe highest good; tanoti bestows; agadaof medicines; rajahthe king (namely, the nectar which the demigods drink for long life); ivaas if; upayuktah taken. How amazing it is that these simple women who wander about the forest, seemingly spoiled in improper behavior, have achieved the perfection of unalloyed love for Krishna, the Supreme Soul! Still it is true that the Supreme Lord Himself awards His blessings even to an ignorant worshiper, just as the best medicine works even when taken by a person ignorant of its ingredients. 10.22.04 Shukadeva Gosvami to Maharaja Parikshit katyayani maha-maye maha-yoginy adhishvari nanda-gopa-sutam devi

patim me kuru te namah iti mantram japantyas tam pujam cakruh kamarikam katyayaniO goddess Katyayani; maha-mayeO great potency; maha-yoginiO possessor of great mystic power; adhishvariO mighty controller; nanda-gopa-sutamthe son of Maharaja Nanda; deviO goddess; patimthe husband; memy; kuruplease make; teunto you; namahmy obeisances; itiwith these words; mantramthe hymn; japantyahchanting; tahthey; pujam worship; cakruhperformed; kumarikahthe unmarried girls. Each of the young unmarried girls performed her worship while chanting the following mantra: "O goddess Katyayani, O great potency of the Lord, O possessor of great mystic power and mighty controller of all, please make the son of Nanda Maharaja my husband. I offer my obeisances unto you." 10.22.25 Krishna to Gopis sankalpo viditah sadhvyo bhavatinam mad-arcanam mayanumoditah so sau satyo bhavitum arhati sankalpahthe motivation; viditahunderstood; sadhvyahO pious girls; bhavatinamyour; mat-arcanamworship of Me; mayaby Me; anumoditahapproved of; sah asauthat; satyahtrue; bhavitumto become; arhatimust. [Lord Krishna said:] "O saintly girls, I understand that your real motive in this austerity has been to worship Me. That intent of yours is approved of by Me, and indeed it must come to pass." 10.22.26 Krishna to Gopis na mayy aveshita-dhiyam kamah kamaya kalpate bharjita kvathita dhanah prayo bijaya neshate nanot; mayiin Me; aveshitafully absorbed; dhiyamof those whose consciousness; kamahdesire; kamayato material lust; kalpateleads; bharjitahburned; kvathitahcooked; dhanah grains; prayahfor the most part; bijayanew growth; na ishyate are not capable of causing. The desire of those who fix their minds on Me does not lead to material desire for sense gratification, just as barleycorns burned by the sun and then cooked can no longer grow into new sprouts. 10.23.35 Shukadeva Gosvami to Maharaja Parikshit tatraika vidhrita bhartra bhagavantam yatha-shrutam hridopaguhya vijahau deham karmanubandhanam tatrathere; ekaone of them; vidhritaheld back by force; bhartraby her husband; bhagavantamthe Supreme Lord, Shri Krishna; yatha-shrutamas she heard about Him from the others;

hridawithin her heart; upaguhyaembracing; vijahaushe gave up; dehamher material body; karma-anubandhanamwhich is simply the basis of bondage to material activity. One of the ladies had been forcibly kept back by her husband. When she heard the others describe the Supreme Lord Krishna, she embraced Him within her heart and gave up her material body, the basis of bondage to material activity. 10.23.43-44 Ritualistic Brahmanas Condemn Themselves nasam dvijati-samskaro na nivaso gurav api na tapo natma-mimamsa na shaucam na kriyam shubhah thatapi hy uttamah-shloke krishne yogeshvareshvare bhaktir dridha na casmakam samskaradimatam api nathere is not; asamon their part; dvijati-samskarahthe purificatory rituals pertaining to the twice-born classes of society; na nor; nivasahresidence; gurauin the ashrama of a spiritual master (that is, training as a brahmacari); apieven; nano; tapah execution of austerities; nano; atma-mimamsaphilosophical inquiry into the reality of the self; nano; shaucamrituals of cleanliness; nano; kriyahritualistic activities; shubhahpious; thata apinevertheless; hiindeed; uttamah-shlokewhose glories are chanted by the exalted mantras of the Vedas; krishnefor Lord Krishna; yoga-ishvara-ishvarethe supreme master of all masters of mystic power; bhaktihpure devotional service; dridhafirm; na not; caon the other hand; asmakamof us; samskara-adi-matam who possess such purification and so forth; apieven though. These women have never undergone the purificatory rites of the twice-born classes, nor have they lived as brahmacaris in the asrama of a spiritual master, nor have they executed austerities, speculated on the nature of the self, followed the formalities of cleanliness or engaged in pious rituals. Nevertheless, they have firm devotion for Lord Krishna, whose glories are chanted by the exalted hymns of the Vedas and who is the supreme master of all masters of mystic power. We, on the other hand, have no such devotion for the Lord, although we have executed all these processes. (43/44) 10.42.09 Shukadeva Gosvami to Maharaja Parikshit tato rupa-gunaudaryasampanna praha keshavam uttariyantam akrishya smayanti jata-hric-chaya tatahthen; rupawith beauty; gunagood character; audarya and generosity; sampannaendowed; prahashe addressed; keshavamLord Krishna; uttariyaof His upper garment; antam the end; akrishyapulling; smayantismiling; jatahaving

developed; hrit-shayalusty feelings. Now endowed with beauty, character and generosity, Trivakra began to feel lusty desires for Lord Kesava. Taking hold of the end of His upper cloth, she smiled and addressed Him as follows. 10.42.10 Trivakra to Krishna ehi vira griham yamo na tvam tyaktum ihotsahe tvayonmathita-cittayah prasida purusharshabha ehicome; viraO hero; grihamto my house; yamahlet us go; nanot; tvamYou; tyaktumto leave; ihahere; utsaheI can bear; tvayaby You; unmathitaagitated; cittayahon her whose mind; prasidaplease have mercy; purusha-rishabhaO best of men. Come, O hero, let us go to my house. I cannot bear to leave You here. O best of males, please take pity on me, since You have agitated my mind. 10.48.26 Akrura to Krishna kah panditas tvad aparam sharanamm samiyad bhakta-priyad rita-girah suhridah krita-jnat sarvan dadati suhrido bhajato bhikaman atmanam apy upacayapacayau na yasya kahwhat; panditahscholar; tvatother than You; aparamto another; sharanamfor shelter; samiyatwould go; bhaktato Your devotees; priyataffectionate; ritaalways true; girahwhose words; suhridahthe well-wisher; krita-jnatgrateful; sarvanall; dadatiYou give; suhridahto Your well-wishing devotees; bhajatah who are engaged in worshiping You; abhikamandesires; atmanamYourself; apieven; upacayaincrease; apacayauor diminution; nanever; yasyawhose. What learned person would approach anyone but You for shelter, when You are the affectionate, grateful and truthful well-wisher of Your devotees? To those who worship You in sincere friendship You reward everything they desire, even Your own self, yet You never increase or diminish. 04.12.06 Kuvera to Dhruva Maharaja bhajasva bhajaniyanghrim abhavaya bhava-cchidam yuktam virahitam shaktya guna-mayyatma-mayaya bhajasvaengage in devotional service; bhajaniyaworthy to be worshiped; anghrimunto Him whose lotus feet; abhavayafor deliverance from material existence; bhava-chidamwho cuts the knot of material entanglement; yuktamattached; virahitamaloof; shaktyato His potency; guna-mayyaconsisting of the modes of material nature; atma-mayayaby His inconceivable potency. Engage yourself fully, therefore, in the devotional service of the Lord, for only He can deliver us from this entanglement of materialistic existence. Although the Lord is attached to His material

potency, He is aloof from her activities. Everything in this material world is happening by the inconceivable potency of the Supreme Personality of Godhead. 02.07.42 Brahma to Narada Muni yesham sa esha bhagavan dayayed anantah sarvatmanashrita-pado yadi nirvyalikam te dustaram atitaranti ca deva-mayam naisham mamaham iti dhih shva-shrigala-bhakshye yeshamunto those only; sahthe Lord; eshahthe; bhagavan the Personality of Godhead; dayayetdoes bestow His mercy; anantahthe unlimited potential; sarva-atmanaby all means, without reservation; ashshrita-padahsurrendered soul; yadiif such surrender; nirvyalikamwithout pretension; tethose only; dustaraminsurmountable; atitarantican overcome; caand the paraphernalia; deva-mayamdiverse energies of the Lord; nanot; esamof them; mamamine; ahammyself; itithus; dhih conscious; shvadogs; shrigalajackals; bhakshyein the matter of eating. But anyone who is specifically favored by the Supreme Lord, the Personality of Godhead, due to unalloyed surrender unto the service of the Lord, can overcome the insurmountable ocean of illusion and can understand the Lord. But those who are attached to this body, which is meant to be eaten at the end by dogs and jackals, cannot do so. 02.07.46 Brahma to Narada Muni te vai vidanty atitaranti ca deva-mayam stri-shudra-huna-shabara api papa jivah yady adbhuta-krama-parayana-shila-shikshas tiryag jana api kim u shruta-dharana ye tesuch persons; vaiundoubtedly; vidantido know; atitaranti surpass; caalso; deva-mayamthe covering energy of the Lord; strisuch as women; shudrathe laborer class of men; hunathe mountaineers; shabarahthe Siberians, or those lower than the shudras; apialthough; papa jivahsinful living beings; yadi provided; adbhuta-kramaone whose acts are so wonderful; parayanathose who are devotees; shilabehavior; shikshah trained by; tiryak janaheven those who are not human beings; api also; kimwhat; uto speak of; shruta-dharanahthose who have taken to the idea of the Lord by hearing about Him; yethose. Surrendered souls, even from groups leading sinful lives, such as women, the laborer class, the mountaineers and the Siberians, or even the birds and beasts, can also know about the science of Godhead and become liberated from the clutches of the illusory energy by surrendering unto the pure devotees of the Lord and by following in their footsteps in devotional service. Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency

for illusion, called maya. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and his very life and soul. 11.11.04 Shri Krishna to Uddhava ekasyaiva mamamshasya jivasyaiva maha-mate bandho syavidyayanadir vidyaya ca tathetarah ekasya--of the one; evacertainly; mamaMy; amshasyapart and parcel; jivasyaof the living entity; evacertainly; maha-mateO most intelligent one; bandhahbondage; asyaof him; avidyaya by ignorance; anadihbeginningless; vidyayaby knowledge; ca and; tathasimilarly; itarahthe opposite of bondage, liberation. O most intelligent Uddhava, the living entity, called jiva, is part and parcel of Me, but due to ignorance he has been suffering in material bondage since time immemorial. By knowledge, however, he can be liberated. 11.16.11 Shri Krishna to Uddhava guninam apy aham sutram mahatam ca mahan aham sukshmanam apy aham jivo durjayanam aham manah guninam--among things possessing qualities; apiindeed; ahamI am; sutramthe primary sutra-tattva; mahatamamong great things; caalso; mahanthe total material manifestation; ahamI am; sukshmanamamong subtle things; apiindeed; ahamI am; jivahthe spirit soul; durjayanamamong things difficult to conquer; ahamI am; manahthe mind. Among things possessing qualities I am the primary manifestation of nature, and among great things I am the total material creation. Among subtle things I am the spirit soul, and of things that are difficult to conquer I am the mind. 01.03.32 Suta Gosvami to Shaunaka Rishi atah param yad avyaktam avyudha-guna-brimhitam adrishtashruta-vastutvat sa jivo yat punar-bhavah atah--this; parambeyond; yatwhich; avyaktamunmanifested; avyudhawithout formal shape; guna-brimhitamaffected by the qualities; adrishtaunseen; ashrutaunheard; vastutvatbeing like that; sahthat; jivahliving being; yatthat which; punah-bhavah takes birth repeatedly. Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births. 11.03.38 Pippalayana to Maharaja Nimi natma jajana na marishyati naidhate sau

na kshiyate savana-vid vyabhicarinam hi sarvatra shashvad anapayy upalabdhi-matram prano yathendriya-balena vikalpitam sat na--never; atmathe soul; jajanawas born; nanever; marishyati will die; nadoes not; edhategrow; asauthis; nadoes not; kshiyatebecome diminished; savana-vitthe knower of these phases of time; vyabhicarinamas they occur in other, changing beings; hiindeed; sarvatraeverywhere; shashvatconstantly; anapayinever disappearing; upalabdhi-matrampure consciousness; pranah yathajust like the life air within the body; indriya-balenaby the force of the senses; vikalpitamimagined as divided; satbecoming. Brahman, the eternal soul, was never born and will never die, nor does it grow or decay. That spiritual soul is actually the knower of the youth, middle age and death of the material body. Thus the soul can be understood to be pure consciousness, existing everywhere at all times and never being destroyed. Just as the life air within the body, although one, becomes manifest as many in contact with the various material senses, the one soul appears to assume various material designations in contact with the material body. 07.07.19-20 Prahlada Maharaja to his Class Friends atma nityo 'vyayah shuddha ekah kshetra jna ashrayah avikriyah sva-drig hetur vyapako 'sangy anavritah etair dvadashabhir vidvan atmano lakshanaihh paraih aham mamety asad-bhavam dehadau mohajam tyajet atma--the spirit soul, the part of the Supreme Personality of Godhead; nityahwithout birth or death; avyayahwith no possibility of dwindling; shuddhahwithout the material contamination of attachment and detachment; ekahindividual; kshetra jnahhwho knows and is therefore different from the material body; ashrayahthe original foundation; avikriyahnot undergoing changes like the body; sva-drikself-illuminated; hetuh the cause of all causes; vyapakahspreading throughout the body in the form of consciousness; asanginot depending on the body (free to transmigrate from one body to another); anavritahnot covered by material contamination; etaihby all these; dvadashabhihtwelve; vidvana person who is not foolish but fully aware of things as they are; atmanahof the spirit soul; lakshanaih symptoms; paraihtranscendental; ahamI ("I am this body"); mamamine ("everything in relationship with this body is mine"); iti thus; asat-bhavama false conception of life; deha-adau identifying oneself with the material body and then with one's wife, children, family, community, nation and so on; moha jamproduced from illusory knowledge; tyajetmust give up.

"Atma" refers to the Supreme Lord or the living entities. Both of them are spiritual, free from birth and death, free from deterioration and free from material contamination. They are individual, they are the knowers of the external body, and they are the foundation or shelter of everything. They are free from material change, they are self-illuminated, they are the cause of all causes, and they are allpervading. They have nothing to do with the material body, and therefore they are always uncovered. With these transcendental qualities, one who is actually learned must give up the illusory conception of life, in which one thinks, "I am this material body, and everything in relationship with this body is mine." (19/20) 07.07.21 Prahlada Maharaja to his Class Friends svarnam yatha gravasu hema-karah kshetreshu yogais tad-abhijna apnuyat kshetreshu deheshu thatatma-yogair adhyatma-vid brahma-gatim labheta svarnamgold; yathajust as; gravasuin the stones of gold ore; hema-karahthe expert who knows about gold; kshetreshuin the gold mines; yogaihby various processes; tat-abhijnahan expert who can understand where gold is; apnuyatvery easily obtains; kshetreshuwithin the material fields; deheshuthe human bodies and all the rest of the 8,400,000 different bodily forms; thata similarly; atma-yogaihby spiritual processes; adhyatma-vitone who is expert in understanding the distinction between spirit and matter; brahma-gatimperfection in spiritual life; labhetamay obtain. An expert geologist can understand where there is gold and by various processes can extract it from the gold ore. Similarly, a spiritually advanced person can understand how the spiritual particle exists within the body, and thus by cultivating spiritual knowledge he can attain perfection in spiritual life. However, as one who is not expert cannot understand where there is gold, a foolish person who has not cultivated spiritual knowledge cannot understand how the spirit exists within the body. 07.07.23 Prahlada Maharaja to his Class Friends dehas tu sarva-sanghato jagat tasthur iti dvidha atraiva mrigyah purusho neti netity atat tyajan dehah--the body; tubut; sarva-sanghatahthe combination of all the twenty-four elements; jagatseen to be moving; tasthuhand standing in one place; itithus; dvidhatwo kinds; atra evain this matter; mrigyahto be searched for; purushahthe living entity, the soul; nanot; itithus; nanot; itithus; itiin this way; atat what is not spirit; tyajangiving up. There are two kinds of bodies for every individual soul - a gross body made of five gross elements and a subtle body made of three

subtle elements. Within these bodies, however, is the spirit soul. One must find the spirit soul by analysis, saying "This is not it. This is not it." Thus one must separate spirit from matter. 07.07.25 Prahlada Maharaja to his Class Friends buddher jagaranam svapnah sushuptir iti vrittayah ta yenaivanubhuyante so 'dhyakshah purushah parah buddheh--of the intelligence; jagaranamthe waking or active state of the gross senses; svapnahdreaming (the activity of the senses without the gross body); sushuptihdeep sleep or cessation of all activities (although the living entity is the seer); itithus; vrittayah the various transactions; tahthey; yenaby whom; evaindeed; anubhuyanteare perceived; sahthat; adhyakshahoverseer (who is different from the activities); purushahthe enjoyer; parah transcendental. Intelligence can be perceived in three states of activity wakefulness, dreaming and deep sleep. The person who perceives these three is to be considered the original master, the ruler, the Supreme Personality of Godhead. 10.87.20 The Personified Vedas to Maha-Vishnu sva-krita-pureshv amishv abahir-antara-samvaranam tava purusham vadanty akhila-shakti-dhrito msha-kritam iti nrigatim vivicya kavayo nigamavapanam bhavata upasate nghrim abhavam bhuvi vishvasitah sva--by himself; kritacreated; pureshuin the bodies; amishu these; abahihnot externally; antaraor internally; samvaranam whose factual envelopment; tavaYour; purushamliving entity; vadanti(the Vedas) say; akhilaof all; shaktienergies; dhritah of the possessor; amshaas the expansion; kritammanifested; iti in this manner; nriof the living entity; gatimthe status; vivicya ascertaining; kavayahlearned sages; nigamaof the Vedas; avapanamthe field in which all offerings are sown; bhavatah Your; upasatethey worship; anghrimthe feet; abhavamwhich cause the cessation of material existence; bhuvion the earth; vishvasitahhaving developed faith. The individual living entity, while inhabiting the material bodies he has created for himself by his karma, actually remains uncovered by either gross or subtle matter. This is so because, as the Vedas describe, he is part and parcel of You, the possessor of all potencies. Having determined this to be the status of the living entity, learned sages become imbued with faith and worship Your lotus feet, to which all sacrifices in this world are offered, and which are the source of liberation. 03.28.40 Kapiladeva to Devahuti yatholmukad visphulingad

dhumad vapi sva-sambhavat apy atmatvenabhimatad yathagnih prithag ulmukat yatha--as; ulmukatfrom the flames; visphulingatfrom the sparks; dhumatfrom the smoke; vaor; apieven; sva-sambhavat produced from itself; apialthough; atmatvenaby nature; abhimatatintimately connected; yathaas; agnihthe fire; prithakdifferent; ulmukatfrom the flames. The blazing fire is different from the flames, from the sparks and from the smoke, although all are intimately connected because they are born from the same blazing wood. 04.20.07 Shri Vishnu to Maharaja Prithu ekah shuddhah svayam-jyotir nirguno 'sau gunashrayah sarva-go 'navritah sakshi niratmatmatmanah parah ekah--one; shuddhahpure; svayamself; jyotiheffulgent; nirgunahwithout material qualifications; asauthat; gunaashrayahthe reservoir of good qualities; sarva-gahable to go everywhere; anavritahwithout being covered by matter; sakshi witness; niratmawithout another self; atma-atmanahto the body and mind; parahtranscendental. The individual soul is one, pure, nonmaterial and self-effulgent. He is the reservoir of all good qualities, and He is all-pervading. He is without material covering, and He is the witness of all activities. He is completely distinguished from other living entities, and He is transcendental to all embodied souls. 08.03.23 Gajendra to Shri Vishnu yatharcisho 'gneh savitur gabhastayo niryanti samyanty asakrit sva-rocishah thata yato 'yam guna-sampravaho buddhir manah khani sharira-sargah yatha--as; arcishahthe sparks; agnehof fire; savituhfrom the sun; gabhastayahthe shining particles; niryantiemanate from; samyantiand enter into; asakritagain and again; sva-rocishah as parts and parcels; thatasimilarly; yatahthe Personality of Godhead from whom; ayamthis; guna-sampravahahcontinuous manifestation of the different modes of nature; buddhih manahthe intelligence and mind; khanithe senses; shariraof the body (gross and subtle); sargahthe divisions; As the sparks of a fire or the shining rays of the sun emanate from their source and merge into it again and again, the mind, the intelligence, the senses, the gross and subtle material bodies, and the continuous transformations of the different modes of nature all emanate from the Lord and again merge into Him. 03.28.41 Kapiladeva to Devahuti bhutendriyantah-karanat pradhanaj jiva-samjnitat

atma thata prithag drashta bhagavan brahma-samjnitah bhuta--the five elements; indriyathe senses; antah-karanatfrom the mind; pradhanatfrom the pradhana; jiva-samjnitatfrom the jiva soul; atmathe Paramatma; thataso; prithakdifferent; drashtathe seer; bhagavanthe Personality of Godhead; brahmasamjnitahcalled Brahman. The Supreme Personality of Godhead, who is known as param Brahma, is the seer. He is different from the jiva soul, or individual living entity, who is combined with the senses, the five elements and consciousness. 03.26.05 Kapiladeva to Devahuti gunair vicitrah shrijatim sa-rupah prakritim prajah vilokya mumuhe sadyah sa iha jnana-guhaya gunaih--by the threefold modes; vicitrahvariegated; shrijatim creating; sa-rupahwith forms; prakritimmaterial nature; prajah living entities; vilokyahaving seen; mumuhewas illusioned; sadyahat once; sahthe living entity; ihain this world; jnanaguhayaby the knowledge-covering feature. Divided into varieties by her threefold modes, material nature creates the forms of the living entities, and the living entities, seeing this, are illusioned by the knowledge-covering feature of the illusory energy. (5) 11.03.39 Pippalayana to Maharaja Nimi andeshu peshishu tarushv avinishciteshu prano hi jivam upadhavati tatra tatra sanne yad indriya-gane hami ca prasupte kuta-stha ashayam rite tad-anusmritir nah andeshu--in (species of life born from) eggs; peshishuin embryos; tarushuin plants; avinishciteshuin species of indeterminate origin (born from perspiration); pranahthe vital air; hiindeed; jivamthe soul; upadhavatifollows; tatra tatrafrom one species to another; sannethey are merged; yatwhen; indriya-ganeall the senses; ahamithe false ego; caalso; prasuptein deep sleep; kuta-sthahunchanging; ashayamthe subtle covering of contaminated consciousness, the linga-sharira; ritewithout; tatof that; anusmritih(there is) subsequent remembrance; nahour. The spirit soul is born in many different species of life within the material world. Some species are born from eggs, others from embryos, others from the seeds and plants and trees, and others from perspiration. But in all species of life the prana, or vital air, remains unchanging and follows the spirit soul from one body to another. Similarly, the spirit soul is eternally the same despite its material condition of life. We have practical experience of this. When we are absorbed in deep sleep without dreaming, the material senses become inactive, and even the mind and false ego are merged into a dormant condition. But although the senses, mind

and false ego are inactive, one remembers upon waking that he, the soul, was peacefully sleeping. 01.03.33-34 Suta Gosvami to Shaunaka Rishi yatreme sad-asad-rupe pratishiddhe sva-samvida avidyayatmani krite iti tad brahma-darshanam yady eshoparata devi maya vaisharadi matih sampanna eveti vidur mahimni sve mahiyate yatra--whenever; imein all these; sat-asatgross and subtle; rupe in the forms of; pratishiddheon being nullified; sva-samvidaby self-realization; avidyayaby ignorance; atmaniin the self; krite having been imposed; itithus; tatthat is; brahma-darshanam the process of seeing the Absolute. yadi--if, however; esathey; uparatasubsided; devi mayaillusory energy; vaisharadifull of knowledge; matihenlightenment; sampannahenriched with; eva certainly; itithus; viduhbeing cognizant of; mahimniin the glories; sveof the self; mahiyatebeing situated in. Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord. (33) If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory. (34) 03.07.06 Vidura to Maitreya Rishi bhagavan eka evaisha sarva-kshetreshv avasthitah amushya durbhagatvam va klesho va karmabhih kutah bhagavan--the Supreme Personality of Godhead; ekahalone; eva eshahall these; sarvaall; kshetreshuin the living entities; avasthitahsituated; amushyaof the living entities; durbhagatvammisfortune; vaeither; kleshahmiseries; vaor; karmabhihby activities; kutahwhat for. The Lord, as the Supersoul, is situated in every living being's heart. Why then do the living entities' activities result in misfortune and misery? 03.07.09-11 Maitreya Rishi to Vidura maitreya uvaca seyam bhagavato maya yan nayena virudhyate ishvarasya vimuktasya karpanyam uta bandhanam

yad arthena vinamushya pumsa atma-viparyayah pratiyata upadrashtuh sva-shirash chedanadikah yad arthena vinamushya pumsa atma-viparyayah pratiyata upadrashtuh sva-shirash chedanadikah maitreyah uvaca--Maitreya said; sa iyamsuch a statement; bhagavatahof the Personality of Godhead; mayaillusion; yat that which; nayenaby logic; virudhyatebecomes contradictory; ishvarasyaof the Supreme Personality of Godhead; vimuktasyaof the ever liberated; karpanyaminsufficiency; utaas also, what to speak of; ba ndhanambondage. yat--thus; arthenaa purpose or meaning; vinawithout; amushyaof such a one; pumsahof the living entity; atma-viparyayahupset about self-identification; pratiyateso appear; upadrashtuhof the superficial onlooker; svashirahown head; chedana-adikahcutting off. yatha--as; jalein the water; candramasahof the moon; kampa-adihquivering, etc.; tat-kritahdone by the water; gunahquality; drishyateit is so seen; asan apiwithout existence; drashtuhof the seer; atmanah of the self; anatmanahof other than the self; gunahquality. Shri Maitreya said: Certain conditioned souls put forward the theory that the Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or maya, and at the same time they maintain that He is unconditioned. This is against all logic. (9) The living entity is in distress regarding his self- identity. He has no factual background, like a man who dreams that he sees his head cut off. (10) As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to be qualified as matter. (11) 06.16.08 A Jiva to Narada Muni evam yoni-gato jivah sa nityo nirahankritah yavad yatropalabhyeta tavat svatvam hi tasya tat evam--thus; yoni-gatahbeing within a specific species of life; jivah the living entity; sahhe; nityaheternal; nirahakritahwithout identification with the body; yavatas long as; yatrawhere; upalabhyetahe may be found; tavatthat long; svatvamthe concept of self; hiindeed; tasyaof him; tatthat. Even though one living entity becomes connected with another because of a relationship based on bodies that are perishable, the living entity is eternal. Actually it is the body that is born or lost, not the living entity. One should not accept that the living entity takes birth or dies. The living being actually has no relationship with socalled fathers and mothers. As long as he appears as the son of a certain father and mother as a result of his past fruitive activity he

has a connection with the body given by that father and mother. Thus he falsely accepts himself as their son and acts affectionately. After he dies, however, the relationship is finished. Under these circumstances, one should not be falsely involved with jubilation and lamentation. 11.11.10 Shri Krishna to Uddhava daivadhine sharire smin guna-bhavyena karmana vartamano budhas tatra kartasmiti nibadhyate daiva--of ones previous fruitive activities; adhinewhich is under the influence; sharirein the material body; asminin this; guna by the modes of nature; bhavyenawhich are produced; karmana by fruitive activities; vartamanahbeing situated; abudhahone who is foolish; tatrawithin the bodily functions; kartathe doer; asmiI am; itithus; nibadhyateis bound up. An unintelligent person situated within the body created by his previous fruitive activities thinks, "I am the performer of action." Bewildered by false ego, such a foolish person is therefore bound up by fruitive activities, which are in fact carried out by the modes of nature. 03.26.06-08 Kapiladeva to Devahuti evam parabhidhyanena kartritvam prakriteh puman karmasu kriyamaneshu gunair atmani manyate tad asya samshritir bandhah para-tantryam ca tat-kritam bhavaty akartur ishasya sakshino nirvritatmanah karya-karana-kartritve karanam prakritim viduh bhoktritve sukha-duhkhanam purusham prakriteh param evam--in this way; paraother; abhidhyanenaby identification; kartritvamthe performance of activities; prakritehof the material nature; pumanthe living entity; karmasu kriyamaneshuwhile the activities are being performed; gunaihby the three modes; atmani to himself; manyatehe considers. tat--from the misconception; asyaof the conditioned soul; samshritihconditioned life; bandhah bondage; para-tantryamdependence; caand; tat-kritam made by that; bhavatiis; akartuhof the nondoer; ishasya independent; sakshinahthe witness; nirvrita-atmanahjoyful by nature. karya--the body; karanathe senses; kartritveregarding the demigods; karanamthe cause; prakritimmaterial nature; viduhthe learned understand; bhoktritveregarding the perception; sukhaof happiness; duhkhanamand of distress; purushamthe spirit soul; prakritehto material nature; param

transcendental. Because of his forgetfulness, the transcendental living entity accepts the influence of material energy as his field of activities, and thus actuated, he wrongly applies the activities to himself. (6) Material consciousness is the cause of one's conditional life, in which conditions are enforced upon the living entity by the material energy. Although the spirit soul does not do anything and is transcendental to such activities, he is thus affected by conditional life. (7) The cause of the conditioned soul's material body and senses, and the senses' presiding deities, the demigods, is the material nature. This is understood by learned men. The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself. (8) 01.06.32-33 Narada Muni to Vyasadeva (GM Beng lists 1.6.28,31,32) deva-dattam imam vinam svara-brahma-vibhushitam murcchayitva hari-katham gayamanash caramy aham pragayatah sva-viryani tirtha-padah priya-shravah ahuta iva me shighram darshanam yati cetasi deva--the Supreme Personality of Godhead (Shri Krishna); dattam gifted by; imamthis; vinama musical stringed instrument; svara singing meter; brahmatranscendental; vibhushitamdecorated with; murcchayitvavibrating; hari-kathamtranscendental message; gayamanahsinging constantly; caramido move; aham I. pragayatah--thus singing; sva-viryaniown activities; tirthapadahthe Lord, whose lotus feet are the source of all virtues or holiness; priya-shravahpleasing to hear; ahutahcalled for; iva just like; meto me; shighramvery soon; darshanamsight; yati appears; cetasion the seat of the heart. And thus I travel, constantly singing the message of the glories of the Lord, vibrating this instrument called a vina, which is charged with transcendental sound and which was given to me by Lord Krishna. (32) The Supreme Lord Shri Krishna, whose glories and activities are pleasing to hear, at once appears on the seat of my heart, as if called for, as soon as I begin to chant His holy activities. (33) 02.09.11 Shukadeva Gosvami to Maharaja Parikshit shyamavadatah shata-patra-locanah pishanga-vastrah surucah supeshasah sarve catur-bahava unmishan-manipraveka-nishkabharanah suvarcasah shyama--sky-bluish; avadatahglowing; shata-patralotus flower; locanaheyes; pishangayellowish; vastrahclothing; su-rucah greatly attractive; su-peshasahgrowing youthful; sarveall of

them; catuhfour; bahavahhands; unmishanrising luster; mani pearls; pravekasuperior quality; nishka-abharanahornamental medallions; su-varcasaheffulgent. The inhabitants of the Vaikuntha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent. 11.03.40 Pippalayana to Maharaja Nimi yarhy abja-nabha-caranaishanayoru-bhaktya ceto-malani vidhamed guna-karma-jani tasmin vishuddha upalabhyata atma-tattvam shakshad yathamala-drishoh savitri-prakashah yarhi--when; abja-nabhaof the Supreme Personality of Godhead, whose navel is shaped like a lotus; caranathe feet; eshanaya desiring (only); uru-bhaktyaby powerful devotional service; cetah of the heart; malanithe dirt; vidhametcleanses away; gunakarma-janigenerated from the modes of nature and material activities in those modes; tasminin that; vishuddhecompletely purified (heart); upalabhyateis perceived; atma-tattvamthe true nature of the self; sakshatdirectly; yathajust as; amala-drishoh of pure eyes; savitriof the sun; prakashahthe manifestation. When one seriously engages in the devotional service of the Personality of Godhead, fixing the Lord's lotus feet within one's heart as the only goal of life, one can destroy the innumerable impure desires lodged within the heart as a result of one's previous fruitive work within the three modes of material nature. When the heart is thus purified one can directly perceive both the Supreme Lord and one's self as transcendental entities. Thus one becomes perfect in spiritual understanding through direct experience, just as one can directly experience the sunshine through normal, healthy vision. 03.07.12-14 Maitreya Rishi to Vidura sa vai nivritti-dhamaena vasudevanukampaya bhagavad-bhakti-yogena tirodhatte shanair iha yadendriyoparamo 'tha drashtratmani pare harau viliyante tada kleshah samsuptasyeva kritsnashah sah--that; vaialso; nivrittidetachment; dhamaenaby engagement; vasudevathe Supreme Personality of Godhead; anukampayaby the mercy of; bhagavatin relation with the Personality of Godhead; bhakti-yogenaby linking up; tirodhatte diminishes; shanaihgradually; ihain this existence. yada--when; indriyasenses; uparamahsatiated; athathus; drashtri-atmani

unto the seer, the Supersoul; parein the Transcendence; harau unto the Supreme Personality of Godhead; viliyantebecome merged in; tadaat that time; kleshahmiseries; samsuptasya one who has enjoyed sound sleep; ivalike; kritsnashah completely. But that misconception of self-identity can be diminished gradually by the mercy of the Personality of Godhead, Vasudeva, through the process of devotional service to the Lord in the mode of detachment. (12) When the senses are satisfied in the seer-Supersoul, the Personality of Godhead, and merge in Him, all miseries are completely vanquished, as after a sound sleep. (13) 03.07.14 Maitreya Rishi to Vidura ashesha-sanklesha-shamam vidhatte gunanuvada-shsravanam murareh kim va punas tac-caranaravindaparaga-seva-rati atma-labdha ashesha--unlimited; sankleshamiserable conditions; shamam cessation; vidhattecan perform; guna-anuvadaof the transcendental name, form, qualities, pastimes, entourage and paraphernalia, etc.; shravanamhearing and chanting; murarehof Murari (Shri Krishna), the Personality of Godhead; kim vawhat to speak of; punahagain; tatHis; carana-aravindalotus feet; paraga-sevato the service of the flavorful dust; ratihattraction; atma-labdhathose who have gained such self-achievement. Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Krishna, one can achieve the cessation of unlimited miserable conditions. Therefore what to speak of those who have attained attraction for serving the flavor of the dust of the Lord's lotus feet? CHAPTER SEVEN The Essential Nature of the Individual Soul jiva tattva 11.02.37 Kavi to Maharaja Nimi bhayam dvitiyabhiniveshatah syad ishad apetasya viparyayo smritih tan-mayayato budha abhajet tam bhaktyaikayesham guru-devatatma bhayam--fear; dvitiyain something seeming to be other than the Lord; abhiniveshatahbecause of absorption; syatit will arise; ishatfrom the Supreme Lord; apetasyafor one who has turned away; viparyayahmisidentification; asmritihforgetfulness; tatof the Lord; mayayaby the illusory energy; atahtherefore; budhah an intelligent person; abhajetshould worship fully; tamHim; bhaktyawith devotion; ekayaunalloyed; ishamthe Lord; gurudevata-atmaone who sees his own spiritual master as his lord and

very soul. Fear arises when a living entity misidentifies himself as the material body because of absorption in the external, illusory energy of the Lord. When the living entity thus turns away from the Supreme Lord, he also forgets his own constitutional position as a servant of the Lord. This bewildering, fearful condition is effected by the potency for illusion, called maya. Therefore, an intelligent person should engage unflinchingly in the unalloyed devotional service of the Lord, under the guidance of a bona fide spiritual master, whom he should accept as his worshipable deity and his very life and soul. 11.11.04 Shri Krishna to Uddhava ekasyaiva mamamshasya jivasyaiva maha-mate bandho syavidyayanadir vidyaya ca tathetarah ekasya--of the one; evacertainly; mamaMy; amshasyapart and parcel; jivasyaof the living entity; evacertainly; maha-mateO most intelligent one; bandhahbondage; asyaof him; avidyaya by ignorance; anadihbeginningless; vidyayaby knowledge; ca and; tathasimilarly; itarahthe opposite of bondage, liberation. O most intelligent Uddhava, the living entity, called jiva, is part and parcel of Me, but due to ignorance he has been suffering in material bondage since time immemorial. By knowledge, however, he can be liberated. 11.16.11 Shri Krishna to Uddhava guninam apy aham sutram mahatam ca mahan aham sukshmanam apy aham jivo durjayanam aham manah guninam--among things possessing qualities; apiindeed; ahamI am; sutramthe primary sutra-tattva; mahatamamong great things; caalso; mahanthe total material manifestation; ahamI am; sukshmanamamong subtle things; apiindeed; ahamI am; jivahthe spirit soul; durjayanamamong things difficult to conquer; ahamI am; manahthe mind. Among things possessing qualities I am the primary manifestation of nature, and among great things I am the total material creation. Among subtle things I am the spirit soul, and of things that are difficult to conquer I am the mind. 01.03.32 Suta Gosvami to Shaunaka Rishi atah param yad avyaktam avyudha-guna-brimhitam adrishtashruta-vastutvat sa jivo yat punar-bhavah atah--this; parambeyond; yatwhich; avyaktamunmanifested; avyudhawithout formal shape; guna-brimhitamaffected by the qualities; adrishtaunseen; ashrutaunheard; vastutvatbeing like that; sahthat; jivahliving being; yatthat which; punah-bhavah takes birth repeatedly.

Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births. 11.03.38 Pippalayana to Maharaja Nimi natma jajana na marishyati naidhate sau na kshiyate savana-vid vyabhicarinam hi sarvatra shashvad anapayy upalabdhi-matram prano yathendriya-balena vikalpitam sat na--never; atmathe soul; jajanawas born; nanever; marishyati will die; nadoes not; edhategrow; asauthis; nadoes not; kshiyatebecome diminished; savana-vitthe knower of these phases of time; vyabhicarinamas they occur in other, changing beings; hiindeed; sarvatraeverywhere; shashvatconstantly; anapayinever disappearing; upalabdhi-matrampure consciousness; pranah yathajust like the life air within the body; indriya-balenaby the force of the senses; vikalpitamimagined as divided; satbecoming. Brahman, the eternal soul, was never born and will never die, nor does it grow or decay. That spiritual soul is actually the knower of the youth, middle age and death of the material body. Thus the soul can be understood to be pure consciousness, existing everywhere at all times and never being destroyed. Just as the life air within the body, although one, becomes manifest as many in contact with the various material senses, the one soul appears to assume various material designations in contact with the material body. 07.07.19-20 Prahlada Maharaja to his Class Friends atma nityo 'vyayah shuddha ekah kshetra jna ashrayah avikriyah sva-drig hetur vyapako 'sangy anavritah etair dvadashabhir vidvan atmano lakshanaihh paraih aham mamety asad-bhavam dehadau mohajam tyajet atma--the spirit soul, the part of the Supreme Personality of Godhead; nityahwithout birth or death; avyayahwith no possibility of dwindling; shuddhahwithout the material contamination of attachment and detachment; ekahindividual; kshetra jnahhwho knows and is therefore different from the material body; ashrayahthe original foundation; avikriyahnot undergoing changes like the body; sva-drikself-illuminated; hetuh the cause of all causes; vyapakahspreading throughout the body in the form of consciousness; asanginot depending on the body (free to transmigrate from one body to another); anavritahnot covered by material contamination; etaihby all these; dvadashabhihtwelve; vidvana person who is not foolish but fully aware of things as they are; atmanahof the spirit soul; lakshanaih

symptoms; paraihtranscendental; ahamI ("I am this body"); mamamine ("everything in relationship with this body is mine"); iti thus; asat-bhavama false conception of life; deha-adau identifying oneself with the material body and then with one's wife, children, family, community, nation and so on; moha jamproduced from illusory knowledge; tyajetmust give up. "Atma" refers to the Supreme Lord or the living entities. Both of them are spiritual, free from birth and death, free from deterioration and free from material contamination. They are individual, they are the knowers of the external body, and they are the foundation or shelter of everything. They are free from material change, they are self-illuminated, they are the cause of all causes, and they are allpervading. They have nothing to do with the material body, and therefore they are always uncovered. With these transcendental qualities, one who is actually learned must give up the illusory conception of life, in which one thinks, "I am this material body, and everything in relationship with this body is mine." (19/20) 07.07.21 Prahlada Maharaja to his Class Friends svarnam yatha gravasu hema-karah kshetreshu yogais tad-abhijna apnuyat kshetreshu deheshu thatatma-yogair adhyatma-vid brahma-gatim labheta svarnamgold; yathajust as; gravasuin the stones of gold ore; hema-karahthe expert who knows about gold; kshetreshuin the gold mines; yogaihby various processes; tat-abhijnahan expert who can understand where gold is; apnuyatvery easily obtains; kshetreshuwithin the material fields; deheshuthe human bodies and all the rest of the 8,400,000 different bodily forms; thata similarly; atma-yogaihby spiritual processes; adhyatma-vitone who is expert in understanding the distinction between spirit and matter; brahma-gatimperfection in spiritual life; labhetamay obtain. An expert geologist can understand where there is gold and by various processes can extract it from the gold ore. Similarly, a spiritually advanced person can understand how the spiritual particle exists within the body, and thus by cultivating spiritual knowledge he can attain perfection in spiritual life. However, as one who is not expert cannot understand where there is gold, a foolish person who has not cultivated spiritual knowledge cannot understand how the spirit exists within the body. 07.07.23 Prahlada Maharaja to his Class Friends dehas tu sarva-sanghato jagat tasthur iti dvidha atraiva mrigyah purusho neti netity atat tyajan dehah--the body; tubut; sarva-sanghatahthe combination of all the twenty-four elements; jagatseen to be moving; tasthuhand

standing in one place; itithus; dvidhatwo kinds; atra evain this matter; mrigyahto be searched for; purushahthe living entity, the soul; nanot; itithus; nanot; itithus; itiin this way; atat what is not spirit; tyajangiving up. There are two kinds of bodies for every individual soul - a gross body made of five gross elements and a subtle body made of three subtle elements. Within these bodies, however, is the spirit soul. One must find the spirit soul by analysis, saying "This is not it. This is not it." Thus one must separate spirit from matter. 07.07.25 Prahlada Maharaja to his Class Friends buddher jagaranam svapnah sushuptir iti vrittayah ta yenaivanubhuyante so 'dhyakshah purushah parah buddheh--of the intelligence; jagaranamthe waking or active state of the gross senses; svapnahdreaming (the activity of the senses without the gross body); sushuptihdeep sleep or cessation of all activities (although the living entity is the seer); itithus; vrittayah the various transactions; tahthey; yenaby whom; evaindeed; anubhuyanteare perceived; sahthat; adhyakshahoverseer (who is different from the activities); purushahthe enjoyer; parah transcendental. Intelligence can be perceived in three states of activity wakefulness, dreaming and deep sleep. The person who perceives these three is to be considered the original master, the ruler, the Supreme Personality of Godhead. 10.87.20 The Personified Vedas to Maha-Vishnu sva-krita-pureshv amishv abahir-antara-samvaranam tava purusham vadanty akhila-shakti-dhrito msha-kritam iti nrigatim vivicya kavayo nigamavapanam bhavata upasate nghrim abhavam bhuvi vishvasitah sva--by himself; kritacreated; pureshuin the bodies; amishu these; abahihnot externally; antaraor internally; samvaranam whose factual envelopment; tavaYour; purushamliving entity; vadanti(the Vedas) say; akhilaof all; shaktienergies; dhritah of the possessor; amshaas the expansion; kritammanifested; iti in this manner; nriof the living entity; gatimthe status; vivicya ascertaining; kavayahlearned sages; nigamaof the Vedas; avapanamthe field in which all offerings are sown; bhavatah Your; upasatethey worship; anghrimthe feet; abhavamwhich cause the cessation of material existence; bhuvion the earth; vishvasitahhaving developed faith. The individual living entity, while inhabiting the material bodies he has created for himself by his karma, actually remains uncovered by either gross or subtle matter. This is so because, as the Vedas describe, he is part and parcel of You, the possessor of all potencies. Having determined this to be the status of the living entity, learned

sages become imbued with faith and worship Your lotus feet, to which all sacrifices in this world are offered, and which are the source of liberation. 03.28.40 Kapiladeva to Devahuti yatholmukad visphulingad dhumad vapi sva-sambhavat apy atmatvenabhimatad yathagnih prithag ulmukat yatha--as; ulmukatfrom the flames; visphulingatfrom the sparks; dhumatfrom the smoke; vaor; apieven; sva-sambhavat produced from itself; apialthough; atmatvenaby nature; abhimatatintimately connected; yathaas; agnihthe fire; prithakdifferent; ulmukatfrom the flames. The blazing fire is different from the flames, from the sparks and from the smoke, although all are intimately connected because they are born from the same blazing wood. 04.20.07 Shri Vishnu to Maharaja Prithu ekah shuddhah svayam-jyotir nirguno 'sau gunashrayah sarva-go 'navritah sakshi niratmatmatmanah parah ekah--one; shuddhahpure; svayamself; jyotiheffulgent; nirgunahwithout material qualifications; asauthat; gunaashrayahthe reservoir of good qualities; sarva-gahable to go everywhere; anavritahwithout being covered by matter; sakshi witness; niratmawithout another self; atma-atmanahto the body and mind; parahtranscendental. The individual soul is one, pure, nonmaterial and self-effulgent. He is the reservoir of all good qualities, and He is all-pervading. He is without material covering, and He is the witness of all activities. He is completely distinguished from other living entities, and He is transcendental to all embodied souls. 08.03.23 Gajendra to Shri Vishnu yatharcisho 'gneh savitur gabhastayo niryanti samyanty asakrit sva-rocishah thata yato 'yam guna-sampravaho buddhir manah khani sharira-sargah yatha--as; arcishahthe sparks; agnehof fire; savituhfrom the sun; gabhastayahthe shining particles; niryantiemanate from; samyantiand enter into; asakritagain and again; sva-rocishah as parts and parcels; thatasimilarly; yatahthe Personality of Godhead from whom; ayamthis; guna-sampravahahcontinuous manifestation of the different modes of nature; buddhih manahthe intelligence and mind; khanithe senses; shariraof the body (gross and subtle); sargahthe divisions; As the sparks of a fire or the shining rays of the sun emanate from their source and merge into it again and again, the mind, the

intelligence, the senses, the gross and subtle material bodies, and the continuous transformations of the different modes of nature all emanate from the Lord and again merge into Him. 03.28.41 Kapiladeva to Devahuti bhutendriyantah-karanat pradhanaj jiva-samjnitat atma thata prithag drashta bhagavan brahma-samjnitah bhuta--the five elements; indriyathe senses; antah-karanatfrom the mind; pradhanatfrom the pradhana; jiva-samjnitatfrom the jiva soul; atmathe Paramatma; thataso; prithakdifferent; drashtathe seer; bhagavanthe Personality of Godhead; brahmasamjnitahcalled Brahman. The Supreme Personality of Godhead, who is known as param Brahma, is the seer. He is different from the jiva soul, or individual living entity, who is combined with the senses, the five elements and consciousness. 03.26.05 Kapiladeva to Devahuti gunair vicitrah shrijatim sa-rupah prakritim prajah vilokya mumuhe sadyah sa iha jnana-guhaya gunaih--by the threefold modes; vicitrahvariegated; shrijatim creating; sa-rupahwith forms; prakritimmaterial nature; prajah living entities; vilokyahaving seen; mumuhewas illusioned; sadyahat once; sahthe living entity; ihain this world; jnanaguhayaby the knowledge-covering feature. Divided into varieties by her threefold modes, material nature creates the forms of the living entities, and the living entities, seeing this, are illusioned by the knowledge-covering feature of the illusory energy. (5) 11.03.39 Pippalayana to Maharaja Nimi andeshu peshishu tarushv avinishciteshu prano hi jivam upadhavati tatra tatra sanne yad indriya-gane hami ca prasupte kuta-stha ashayam rite tad-anusmritir nah andeshu--in (species of life born from) eggs; peshishuin embryos; tarushuin plants; avinishciteshuin species of indeterminate origin (born from perspiration); pranahthe vital air; hiindeed; jivamthe soul; upadhavatifollows; tatra tatrafrom one species to another; sannethey are merged; yatwhen; indriya-ganeall the senses; ahamithe false ego; caalso; prasuptein deep sleep; kuta-sthahunchanging; ashayamthe subtle covering of contaminated consciousness, the linga-sharira; ritewithout; tatof that; anusmritih(there is) subsequent remembrance; nahour. The spirit soul is born in many different species of life within the material world. Some species are born from eggs, others from embryos, others from the seeds and plants and trees, and others from perspiration. But in all species of life the prana, or vital air,

remains unchanging and follows the spirit soul from one body to another. Similarly, the spirit soul is eternally the same despite its material condition of life. We have practical experience of this. When we are absorbed in deep sleep without dreaming, the material senses become inactive, and even the mind and false ego are merged into a dormant condition. But although the senses, mind and false ego are inactive, one remembers upon waking that he, the soul, was peacefully sleeping. 01.03.33-34 Suta Gosvami to Shaunaka Rishi yatreme sad-asad-rupe pratishiddhe sva-samvida avidyayatmani krite iti tad brahma-darshanam yady eshoparata devi maya vaisharadi matih sampanna eveti vidur mahimni sve mahiyate yatra--whenever; imein all these; sat-asatgross and subtle; rupe in the forms of; pratishiddheon being nullified; sva-samvidaby self-realization; avidyayaby ignorance; atmaniin the self; krite having been imposed; itithus; tatthat is; brahma-darshanam the process of seeing the Absolute. yadi--if, however; esathey; uparatasubsided; devi mayaillusory energy; vaisharadifull of knowledge; matihenlightenment; sampannahenriched with; eva certainly; itithus; viduhbeing cognizant of; mahimniin the glories; sveof the self; mahiyatebeing situated in. Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord. (33) If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory. (34) 03.07.06 Vidura to Maitreya Rishi bhagavan eka evaisha sarva-kshetreshv avasthitah amushya durbhagatvam va klesho va karmabhih kutah bhagavan--the Supreme Personality of Godhead; ekahalone; eva eshahall these; sarvaall; kshetreshuin the living entities; avasthitahsituated; amushyaof the living entities; durbhagatvammisfortune; vaeither; kleshahmiseries; vaor; karmabhihby activities; kutahwhat for. The Lord, as the Supersoul, is situated in every living being's heart. Why then do the living entities' activities result in misfortune and misery?

03.07.09-11 Maitreya Rishi to Vidura maitreya uvaca seyam bhagavato maya yan nayena virudhyate ishvarasya vimuktasya karpanyam uta bandhanam yad arthena vinamushya pumsa atma-viparyayah pratiyata upadrashtuh sva-shirash chedanadikah yad arthena vinamushya pumsa atma-viparyayah pratiyata upadrashtuh sva-shirash chedanadikah maitreyah uvaca--Maitreya said; sa iyamsuch a statement; bhagavatahof the Personality of Godhead; mayaillusion; yat that which; nayenaby logic; virudhyatebecomes contradictory; ishvarasyaof the Supreme Personality of Godhead; vimuktasyaof the ever liberated; karpanyaminsufficiency; utaas also, what to speak of; ba ndhanambondage. yat--thus; arthenaa purpose or meaning; vinawithout; amushyaof such a one; pumsahof the living entity; atma-viparyayahupset about self-identification; pratiyateso appear; upadrashtuhof the superficial onlooker; svashirahown head; chedana-adikahcutting off. yatha--as; jalein the water; candramasahof the moon; kampa-adihquivering, etc.; tat-kritahdone by the water; gunahquality; drishyateit is so seen; asan apiwithout existence; drashtuhof the seer; atmanah of the self; anatmanahof other than the self; gunahquality. Shri Maitreya said: Certain conditioned souls put forward the theory that the Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or maya, and at the same time they maintain that He is unconditioned. This is against all logic. (9) The living entity is in distress regarding his self- identity. He has no factual background, like a man who dreams that he sees his head cut off. (10) As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to be qualified as matter. (11) 06.16.08 A Jiva to Narada Muni evam yoni-gato jivah sa nityo nirahankritah yavad yatropalabhyeta tavat svatvam hi tasya tat evam--thus; yoni-gatahbeing within a specific species of life; jivah the living entity; sahhe; nityaheternal; nirahakritahwithout identification with the body; yavatas long as; yatrawhere; upalabhyetahe may be found; tavatthat long; svatvamthe concept of self; hiindeed; tasyaof him; tatthat. Even though one living entity becomes connected with another

because of a relationship based on bodies that are perishable, the living entity is eternal. Actually it is the body that is born or lost, not the living entity. One should not accept that the living entity takes birth or dies. The living being actually has no relationship with socalled fathers and mothers. As long as he appears as the son of a certain father and mother as a result of his past fruitive activity he has a connection with the body given by that father and mother. Thus he falsely accepts himself as their son and acts affectionately. After he dies, however, the relationship is finished. Under these circumstances, one should not be falsely involved with jubilation and lamentation. 11.11.10 Shri Krishna to Uddhava daivadhine sharire smin guna-bhavyena karmana vartamano budhas tatra kartasmiti nibadhyate daiva--of ones previous fruitive activities; adhinewhich is under the influence; sharirein the material body; asminin this; guna by the modes of nature; bhavyenawhich are produced; karmana by fruitive activities; vartamanahbeing situated; abudhahone who is foolish; tatrawithin the bodily functions; kartathe doer; asmiI am; itithus; nibadhyateis bound up. An unintelligent person situated within the body created by his previous fruitive activities thinks, "I am the performer of action." Bewildered by false ego, such a foolish person is therefore bound up by fruitive activities, which are in fact carried out by the modes of nature. 03.26.06-08 Kapiladeva to Devahuti evam parabhidhyanena kartritvam prakriteh puman karmasu kriyamaneshu gunair atmani manyate tad asya samshritir bandhah para-tantryam ca tat-kritam bhavaty akartur ishasya sakshino nirvritatmanah karya-karana-kartritve karanam prakritim viduh bhoktritve sukha-duhkhanam purusham prakriteh param evam--in this way; paraother; abhidhyanenaby identification; kartritvamthe performance of activities; prakritehof the material nature; pumanthe living entity; karmasu kriyamaneshuwhile the activities are being performed; gunaihby the three modes; atmani to himself; manyatehe considers. tat--from the misconception; asyaof the conditioned soul; samshritihconditioned life; bandhah bondage; para-tantryamdependence; caand; tat-kritam

made by that; bhavatiis; akartuhof the nondoer; ishasya independent; sakshinahthe witness; nirvrita-atmanahjoyful by nature. karya--the body; karanathe senses; kartritveregarding the demigods; karanamthe cause; prakritimmaterial nature; viduhthe learned understand; bhoktritveregarding the perception; sukhaof happiness; duhkhanamand of distress; purushamthe spirit soul; prakritehto material nature; param transcendental. Because of his forgetfulness, the transcendental living entity accepts the influence of material energy as his field of activities, and thus actuated, he wrongly applies the activities to himself. (6) Material consciousness is the cause of one's conditional life, in which conditions are enforced upon the living entity by the material energy. Although the spirit soul does not do anything and is transcendental to such activities, he is thus affected by conditional life. (7) The cause of the conditioned soul's material body and senses, and the senses' presiding deities, the demigods, is the material nature. This is understood by learned men. The feelings of happiness and distress of the soul, who is transcendental by nature, are caused by the spirit soul himself. (8) 01.06.32-33 Narada Muni to Vyasadeva (GM Beng lists 1.6.28,31,32) deva-dattam imam vinam svara-brahma-vibhushitam murcchayitva hari-katham gayamanash caramy aham pragayatah sva-viryani tirtha-padah priya-shravah ahuta iva me shighram darshanam yati cetasi deva--the Supreme Personality of Godhead (Shri Krishna); dattam gifted by; imamthis; vinama musical stringed instrument; svara singing meter; brahmatranscendental; vibhushitamdecorated with; murcchayitvavibrating; hari-kathamtranscendental message; gayamanahsinging constantly; caramido move; aham I. pragayatah--thus singing; sva-viryaniown activities; tirthapadahthe Lord, whose lotus feet are the source of all virtues or holiness; priya-shravahpleasing to hear; ahutahcalled for; iva just like; meto me; shighramvery soon; darshanamsight; yati appears; cetasion the seat of the heart. And thus I travel, constantly singing the message of the glories of the Lord, vibrating this instrument called a vina, which is charged with transcendental sound and which was given to me by Lord Krishna. (32) The Supreme Lord Shri Krishna, whose glories and activities are pleasing to hear, at once appears on the seat of my heart, as if called for, as soon as I begin to chant His holy activities. (33) 02.09.11 Shukadeva Gosvami to Maharaja Parikshit

shyamavadatah shata-patra-locanah pishanga-vastrah surucah supeshasah sarve catur-bahava unmishan-manipraveka-nishkabharanah suvarcasah shyama--sky-bluish; avadatahglowing; shata-patralotus flower; locanaheyes; pishangayellowish; vastrahclothing; su-rucah greatly attractive; su-peshasahgrowing youthful; sarveall of them; catuhfour; bahavahhands; unmishanrising luster; mani pearls; pravekasuperior quality; nishka-abharanahornamental medallions; su-varcasaheffulgent. The inhabitants of the Vaikuntha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent. 11.03.40 Pippalayana to Maharaja Nimi yarhy abja-nabha-caranaishanayoru-bhaktya ceto-malani vidhamed guna-karma-jani tasmin vishuddha upalabhyata atma-tattvam shakshad yathamala-drishoh savitri-prakashah yarhi--when; abja-nabhaof the Supreme Personality of Godhead, whose navel is shaped like a lotus; caranathe feet; eshanaya desiring (only); uru-bhaktyaby powerful devotional service; cetah of the heart; malanithe dirt; vidhametcleanses away; gunakarma-janigenerated from the modes of nature and material activities in those modes; tasminin that; vishuddhecompletely purified (heart); upalabhyateis perceived; atma-tattvamthe true nature of the self; sakshatdirectly; yathajust as; amala-drishoh of pure eyes; savitriof the sun; prakashahthe manifestation. When one seriously engages in the devotional service of the Personality of Godhead, fixing the Lord's lotus feet within one's heart as the only goal of life, one can destroy the innumerable impure desires lodged within the heart as a result of one's previous fruitive work within the three modes of material nature. When the heart is thus purified one can directly perceive both the Supreme Lord and one's self as transcendental entities. Thus one becomes perfect in spiritual understanding through direct experience, just as one can directly experience the sunshine through normal, healthy vision. 03.07.12-14 Maitreya Rishi to Vidura sa vai nivritti-dhamaena vasudevanukampaya bhagavad-bhakti-yogena tirodhatte shanair iha yadendriyoparamo 'tha drashtratmani pare harau viliyante tada kleshah

samsuptasyeva kritsnashah sah--that; vaialso; nivrittidetachment; dhamaenaby engagement; vasudevathe Supreme Personality of Godhead; anukampayaby the mercy of; bhagavatin relation with the Personality of Godhead; bhakti-yogenaby linking up; tirodhatte diminishes; shanaihgradually; ihain this existence. yada--when; indriyasenses; uparamahsatiated; athathus; drashtri-atmani unto the seer, the Supersoul; parein the Transcendence; harau unto the Supreme Personality of Godhead; viliyantebecome merged in; tadaat that time; kleshahmiseries; samsuptasya one who has enjoyed sound sleep; ivalike; kritsnashah completely. But that misconception of self-identity can be diminished gradually by the mercy of the Personality of Godhead, Vasudeva, through the process of devotional service to the Lord in the mode of detachment. (12) When the senses are satisfied in the seer-Supersoul, the Personality of Godhead, and merge in Him, all miseries are completely vanquished, as after a sound sleep. (13) 03.07.14 Maitreya Rishi to Vidura ashesha-sanklesha-shamam vidhatte gunanuvada-shsravanam murareh kim va punas tac-caranaravindaparaga-seva-rati atma-labdha ashesha--unlimited; sankleshamiserable conditions; shamam cessation; vidhattecan perform; guna-anuvadaof the transcendental name, form, qualities, pastimes, entourage and paraphernalia, etc.; shravanamhearing and chanting; murarehof Murari (Shri Krishna), the Personality of Godhead; kim vawhat to speak of; punahagain; tatHis; carana-aravindalotus feet; paraga-sevato the service of the flavorful dust; ratihattraction; atma-labdhathose who have gained such self-achievement. Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Krishna, one can achieve the cessation of unlimited miserable conditions. Therefore what to speak of those who have attained attraction for serving the flavor of the dust of the Lord's lotus feet?

CHAPTER EIGHT Characteristics of the Conditioned Soul baddha-jiva lakshanam 03.31.21 Jiva While in Mother's Womb tasmad aham vigata-viklava uddharishya

atmanam ashu tamasah suhridatmanaiva bhuyo yatha vyasanam etad aneka-randhram ma me bhavishyad upasadita-vishnu-padah tasmattherefore; ahamI; vigataceased; viklavahagitation; uddharishyeshall deliver; atmanammyself; ashuquickly; tamasahfrom the darkness; suhrida atmanawith friendly intelligence; evaindeed; bhuyahagain; yathaso that; vyasanamplight; etatthis; aneka-randhramentering many wombs; manot; memy; bhavishyatmay occur; upasadita placed (in my mind); vishnu-padahthe lotus feet of Lord Vishnu. Therefore, without being agitated any more, I shall deliver myself from the darkness of nescience with the help of my friend, clear consciousness. Simply by keeping the lotus feet of Lord Vishnu in my mind, I shall be saved from entering into the wombs of many mothers for repeated birth and death. 03.27.02 Kapiladeva to Devahuti sa esha yarhi prakriter guneshv abhivishajjate ahankriya-vimudhatma kartasmity abhimanyate sahthat very living entity; eshahthis; yarhiwhen; prakritehof material nature; guneshuin the modes; abhivishajjateis absorbed; ahankriyaby false ego; vimudhabewildered; atma the individual soul; kartathe doer; asmiI am; itithus; abhimanyatehe thinks. When the soul is under the spell of material nature and false ego, identifying his body as the self, he becomes absorbed in material activities, and by the influence of false ego he thinks that he is the proprietor of everything. 03.27.03 Kapiladeva to Devahuti (incl in GM Beng., not in Engl) tena samsara-padavim avasho 'bhyety anirvritah prasangikaih karma-doshaih sad-asan-mishra-yonishu tenaby this; samsaraof repeated birth and death; padavimthe path; avashahhelplessly; abhyetihe undergoes; anirvritah discontented; prasangikaihresulting from association with material nature; karma-doshaihby faulty actions; satgood; asatbad; mishramixed; yonishuin different species of life. The conditioned soul therefore transmigrates into different species of life, higher and lower, because of his association with the modes of material nature. Unless he is relieved of material activities, he has to accept this position because of his faulty work. 03.30.03 Kapiladeva to Devahuti yad adhruvasya dehasya sanubandhasya durmatih dhruvani manyate mohad

griha-kshetra-vasuni ca yatbecause; adhruvasyatemporary; dehasyaof the body; saanubandhasyawith that which is related; durmatiha misguided person; dhruvanipermanent; manyatethinks; mohatbecause of ignorance; grihahome; kshetraland; vasuniwealth; caand. The misguided materialist does not know that his very body is impermanent and that the attractions of home, land and wealth, which are in relationship to that body, are also temporary. Out of ignorance only, he thinks that everything is permanent. 03.09.07 Brahma to Shri Krishna daivena te hata-dhiyo bhavatah prasangat sarvasshbhopashamanad vimukhendriya ye kurvanti kama-sukha-lesha-lavaya dina lobhabhibhuta-manaso 'kushalani shashvat daivenaby fate of misfortune; tethey; hata-dhiyahbereft of memory; bhavatahof You; prasangatfrom the topics; sarvaall; ashubhainauspiciousness; upashamanatcurbing down; vimukha turned against; indriyahsenses; yethose; kurvantiact; kama sense gratification; sukhahappiness; leshabrief; lavayafor a moment only; dinahpoor fellows; lobha-abhibhutaoverwhelmed by greed; manasahof one whose mind; akushalaniinauspicious activities; shashvatalways. O my Lord, persons who are bereft of the all-auspicious performance of chanting and hearing about Your transcendental activities are certainly unfortuntate and are also bereft of good sense. They engage in inauspicious activities, enjoying sense gratification for a very little while. 03.09.08 Brahma to Shri Krishna kshut-trit-tridhatubhir ima muhur ardyamanah shitoshna-vata-varashair itaretarac ca kamagninacyuta-rusha ca sudurbharena sampashyato mana urukrama sidate me kshuthunger; tritthirst; tri-dhatubhihthree humors, namely mucus, bile and wind; imahall of them; muhuhalways; ardyamanahperplexed; shitawinter; ushnasummer; vata wind; varashaihby rains; itara-itaratand many other disturbances; caalso; kama-agninaby strong sex urges; acyutarushaindefatigable anger; caalso; sudurbharenamost unbearable; sampashyatahso observing; manahmind; urukrama O great actor; shidatebecomes despondent; memy. O great actor, my Lord, all these poor creatures are constantly perplexed by hunger, thirst, severe cold, secretion and bile, attacked by coughing winter, blasting summer, rains and many other disturbing elements, and overwhelmed by strong sex urges and indefatigable anger. I take pity on them, and I am very much aggrieved for them. 03.09.10 Brahma to Shri Krishna

ahny apritarta-karana nishi nihshayana nana-manoratha-dhiya kshana-bhagna-nidrah daivahatartha-racana rishayo 'pi deva yushmat-prasanga-vimukha iha samsaranti ahniduring the daytime; apritaengaged; artadistressing engagement; karanahsenses; nishiat night; nihshayanah insomnia; nanavarious; manorathamental speculations; dhiya by intelligence; kshanaconstantly; bhagnabroken; nidrahsleep; daivasuperhuman; ahata-arthafrustrated; racanahplans; rishayahgreat sages; apialso; devaO my Lord; yushmatYour Lordship's; prasangatopic; vimukhahturned against; ihain this (material world); samsarantido rotate. Such nondevotees engage their senses in very troublesome and extensive work, and they suffer insomnia at night because their intelligence constantly breaks their sleep with various mental speculations. They are frustrated in all their various plans by supernatural power. Even great sages, if they are against Your transcendental topics, must rotate in this material world. 03.30.04 Kapiladeva to Devahuti jantur vai bhava etasmin yam yam yonim anuvrajet tasyam tasyam sa labhate nirvritim na virajyate jantuhthe living entity; vaicertainly; bhavein worldly existence; etasminthis; yam yamwhatever; yonimspecies; anuvrajethe may obtain; tasyam tasyamin that; sahhe; labhateachieves; nirvritimsatisfaction; nanot; virajyateis averse. The living entity, in whatever species of life he appears, finds a particular type of satisfaction in that species, and he is never averse to being situated in such a condition. 04.29.29 Narada Muni to King Pracinabarhi kvacit puman kvacic ca stri kvacin nobhayam andha-dhih devo manushyas tiryag va yatha-karma-gunam bhavah kvacitsometimes; pumanmale; kvacitsometimes; caalso; stri female; kvacitsometimes; nanot; ubhayamboth; andha blind; dhihhe whose intelligence; devahdemigod; manushyah human being; tiryakanimal, bird, beast; vaor; yathaaccording to; karmaof activities; gunamthe qualities; bhavahbirth. Covered by the mode of ignorance in material nature, the living entity is sometimes male, sometimes female, sometimes an eunuch, sometimes a human being, sometimes a demigod, sometimes a bird, an animal, and so on. In this way he is wandering within the material world. His acceptance of different types of bodies is brought about by his activities under the influence of the modes of

nature. 03.30.05 Kapiladeva to Devahuti naraka-stho 'pi deham vai na pumams tyaktum icchati narakyam nirvritau satyam deva-maya-vimohitah narakain hell; sthahsituated; apieven; dehambody; vai indeed; nanot; pumanperson; tyaktumto leave; icchati wishes; narakyamhellish; nirvritauenjoyment; satyamwhen existing; deva-mayaby the illusory energy of Vishnu; vimohitah deluded. The conditioned living entity is satisfied in his own particular species of life; while deluded by the covering influence of the illusory energy, he feels little inclined to cast off his body, even when in hell, for he takes delight in hellish enjoyment. 03.30.07 Kapiladeva to Devahuti sanda hyamana-sarvanga esham udvahanadhina karoty aviratam mudho du ritani durashayah sandahyamanaburning; sarvaall; angahhis limbs; esham these family members; udvahanafor maintaining; adhinawith anxiety; karotihe performs; aviratamalways; mudhahthe fool; duritanisinful activities; durashayahevil-minded. Although he is always burning with anxiety, such a fool always performs all kinds of mischievous activities, with a hope which is never to be fulfilled, in order to maintain his so-called family and society. 03.30.06 Kapiladeva to Devahuti atma jaya-sutagarapashu-dravina-bandhushu nirudha-mula-hridaya atmanam bahu manyate atmabody; jayawife; sutachildren; agarahome; pashu animals; dravinawealth; bandhushuin friends; nirudha-mula deep-rooted; hridayahhis heart; atmanamhimself; bahuhighly; manyatehe thinks. Such satisfaction with one's standard of living is due to deep rooted attraction for body, wife, home, children, animals, wealth and friends. In such association, the conditioned soul thinks himself quite perfect. 03.30.09 Kapiladeva to Devahuti griheshu kuta-dharmeshu duhkha-tantreshv atandritah kurvan duhkha-pratikaram sukhavan manyate grihi griheshuin family life; kuta-dharmeshuinvolving the practice of

falsehood; duhkha-tantreshuspreading miseries; atandritah attentive; kurvandoing; duhkha-pratikaramcounteraction of miseries; sukha-vatas happiness; manyatethinks; grihithe householder. The attached householder remains in his family life, which is full of diplomacy and politics. Always spreading miseries and controlled by acts of sense gratification, he acts just to counteract the reations of all his miseries, and if he can successfully counteract such miseries, he thinks that he is happy. 03.30.11 Kapiladeva to Devahuti vartayam lupyamanayam arabdhayam punah punah lobhabhibhuto nihsattvah pararthe kurute spriham vartayamwhen his occupation; lupyamanayamis hampered; arabdhayamundertaken; punah punahagain and again; lobha by greed; abhibhutahoverwhelmed; nihsattvahruined; paraarthefor the wealth of others; kurute sprihamhe longs. When he suffers reverses in his occupation, he tries again and again to improve himself, but when he is baffled in all attempts and is ruined, he accepts money from others because of excessive greed. 03.30.14-16 Kapiladeva to Devahuti tatrapy ajata-nirvedo bhriyamanah svayam bhritaih jarayopatta-vairupyo maranabhimukho grihe aste 'vamatyopanyastam griha-pala ivaharan amayavy apradiptagnir alpaharo 'lpa-ceshtitah vayunotkramatottarah kapha-samruddha-nadikah kasa-shvasa-kritayasah kanthe ghura-ghurayate tatrathere; apialthough; ajatanot arisen; nirvedahaversion; bhriyamanahbeing maintained; svayamby himself; bhritaihby those who were maintained; jarayaby old age; upattaobtained; vairupyahdeformation; maranadeath; abhimukhah approaching; griheat home. astehe remains; avamatya negligently; upanyastamwhat is placed; griha-palaha dog; iva like; aharaneating; amayavidiseased; apradipta- vayunaby air; utkramatabulging out; uttarahhis eyes; kaphawith mucus; samruddhacongested; nadikahhis windpipe; kasacoughing; shvasabreathing; kritadone; ayasahdifficulty; kanthein the throat; ghura-ghurayatehe produces a sound like ghura-ghura. The foolish family man does not become averse to family life although he is maintained by those whom he once maintained. Deformed by the influence of old age, he prepares himself to meet

ultimate death. (14) Thus he remains at home just like a pet dog and eats whatever is so negligently given to him. Afflicted with many illnesses, such as dyspepsia and loss of appetite, he eats only very small morsels of food, and he becomes an invalid, who cannot work any more. (15) In that diseased condition, one's eyes bulge due to the pressure of air within, and his glands become congested with mucus. He has difficulty breathing, and upon exhaling and inhaling he produces a sound like "ghura-ghura", a rattling within the throat. (16) 03.30.18 Kapiladeva to Devahuti evam kutumba-bharane vyapritatmajitendriyah mriyate rudatam svanam u ru-vedanayasta-dhih evamthus; kutumba-bharanein maintaining a family; vyaprita engrossed; atmahis mind; ajitauncontrolled; indriyahhis senses; mriyatehe dies; rudatamwhile crying; svanamhis relatives; urugreat; vedanayawith pain; astabereft of; dhih consciousness. Thus the man, who engaged with uncontrolled senses in maintaining a family, dies in great grief, seeing his relatives crying. He dies most pathetically, in great pain and without consciousness. 03.31.44 Kapiladeva to Devahuti jivo hy asyanugo deho bhutendriya-mano-mayah tan-nirodho 'sya maranam avirbhavas tu sambhavah jivahthe living entity; hiindeed; asyaof him; anugahsuitable; dehahbody; bhutagross material elements; indriyasenses; manahmind; mayahmade of; tatof the body; nirodhah destruction; asyaof the living entity; maranamdeath; avirbhavah manifestation; tubut; sambhavahbirth. In this way the living entity gets a suitable body with a material mind and senses, according to his fruitive activities. When the reaction of his particular activity comes to an end, that end is called death, and when a particular type of reaction begins, that beginning is called birth. 03.32.38 Kapiladeva to Devahuti jivasya samshritir bahvir avidya-karma-nirmitah yasv anga pravishann atma na veda gatim atmanah jivasyaof the living entity; samshritihcourses of material existence; bahvihmany; avidyain ignorance; karmaby work; nirmitahproduced; yasuinto which; angaMy dear mother; pravishanentering; atmathe living entity; nanot; veda understands; gatimthe movement; atmanahof himself.

These are varieties of material existence for the living entity according to the work he performs in ignorance or forgetfulness of his real identity. My dear mother, if anyone enters into this forgetfulness, he is unable to understand where his movements will end. 02.03.19 Shaunaka Rishi to Suta Gosvami shva-vid-varahoshtra-kharaih samstutah purushah pashuh na yat-karna-pathopeto jatu nama gadagrajah shvaa dog; vit-varahathe village hog who eats stool; ushtrathe camel; kharaihand by the asses; samstutahperfectly praised; purushaha person; pashuhanimal; nanever; yatof him; karna ear; pathapath; upetahreached; jatuat any time; namathe holy name; gadagrajahLord Krishna, the deliver from all evils. Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Shri Krishna, the deliverer from evils. 02.03.20 Shaunaka Rishi to Suta Gosvami bile batorukrama-vikraman ye na shrinvatah karna-pute narasya jihvasati dardurikeva suta na copagayaty urugaya-gathah bilesnake holes; batalike; urukramathe Lord, who acts marvelously; vikramanprowess; yeall these; nanever; shrinvatahheard; karna-putethe earholes; narasyaof the man; jihvatongue; asatiuseless; dardurikaof the frogs; ivaexactly like that; sutaO Suta Gosvami; nanever; caalso; upagayati chants loudly; urugayaworth singing; gathahsongs. One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog. 02.03.21 Shaunaka Rishi to Suta Gosvami bharah param patta-kirita jushtam apy uttamangam na namen mukundam shavau karau no kurute saparyam harer lasat-kancana-kankanau va bharaha great burden; paramheavy; pattasilk; kiritaturban; jushtamdressed with; apieven; uttamaupper; angamparts of the body; nanever; nametbow down; mukundamLord Krishna, the deliverer; shavaudead bodies; karauhands; nodo not; kurutedo; saparyamworshiping; harehof the Personality of Godhead; lasatglittering; kancanamade of gold; kankanau bangles; vaeven though.

The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead who can award mukti [freedom]. And the hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead Hari. 02.03.22 Shaunaka Rishi to Suta Gosvami barhayite te nayane naranam lingani vishnor na nirikshato ye padau nrinam tau druma janma-bhajau kshetrani nanuvrajato harer yau barhayitelike plumes of a peacock; tethose; nayaneeyes; naranamof men; linganiforms; vishnohof the Personality of Godhead; nadoes not; nirikshatahlook upon; yeall such; padau legs; nrinamof men; tauthose; druma janmabeing born of the tree; bhajaulike that; kshetraniholy places; nanever; anuvrajatahgoes after; harehof the Lord; yauwhich The eyes which do not look at the symbolic representations of the Personality of Godhead Vishnu [His forms, name, quality, etc.] are like those printed on the plumes of the peacock, and the legs which do not move to the holy places [where the Lord is remembered] are considered to be like tree trunks. 02.03.23 Shaunaka Rishi to Suta Gosvami jivan chavo bhagavatanghri-renum na jatu martyo 'bhilabheta yas tu shri-vishnu-padya manujas tulasyah shvasan chavo yas tu na veda gandham jivanwhile living; shavaha dead body; bhagavata-anghri-renum the dust of the feet of a pure devotee; nanever; jatuat any time; martyahmortal; abhilabhetaparticularly received; yaha person; tubut; shriwith opulence; vishnu-padyahof the lotus feet of Vishnu; manu jaha descendant of Manu (a man); tulasyah leaves of the tulasi tree; shvasanwhile breathing; shavahstill a dead body; yahwho; tubut; na vedanever experienced; gandhamthe aroma. The person who has not at any time received the dust of the feet of the Lord's pure devotee upon his head is certainly a dead body. And the person who has never experienced the aroma of the tulasi leaves from the lotus feet of the Lord is also a dead body, although breathing. 02.03.24 Shaunaka Rishi to Suta Gosvami tad asma-sharam hridayam batedam yad grihyamanair hari-nama-dheyaih na vikriyetatha yada vikaro netre jalam gatra-ruheshu harshah tatthat; asma-saramis steel-framed; hridayamheart; bata idam certainly that; yatwhich; grihyamanaihin spite of chanting; hari-namathe holy name of the Lord; dheyaihby concentration of

the mind; nadoes not; vikriyetachange; athathus; yada when; vikarahreaction; netrein the eyes; jalamtears; gatraruheshuat the pores; harshaheruptions of ecstasy. Certainly that heart is steel-framed which, in spite of one's chanting of the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end. 01.17.38-39 Suta Gosvami to Shaunaka Rishi suta uvaca abhyarthitas tada tasmai sthanani kalaye dadau dyutam panam striyah suna yatradharmash catur-vidhah punash ca yacamanaya jata-rupam adat prabhuh tato 'nritam madam kamam rajo vairam ca pancamam sutah uvacaSuta Gosvami said; abhyarthitahthus being petitioned; tadaat that time; tasmaiunto him; sthananiplaces; kalayeto the personality of Kali; dadaugave him permission; dyutamgambling; panamdrinking; striyahillicit association with women; sunaanimal slaughter; yatrawherever; adharmah sinful activities; catuh-vidhahfour kinds of. punahagain; ca also; yacamanayato the beggar; jata-rupamgold; adatgave away; prabhuhthe King; tatahwhereby; anritamfalsehood; madamintoxication; kamamlust; rajahon account of a passionate mood; vairamenmity; caalso; pancamamthe fifth one. Suta Gosvami said: Maharaja Parikshit, thus being petitioned by the personality of Kali, gave him permission to reside in places where gambling, drinking, prostitution and animal slaughter were performed. (38) The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold because wherever there is gold there is also falsity, intoxication,lust, envy and enmity. (39) 11.25.32-33 Shri Krishna to Uddhava etah samshritayah pumso guna-karma-nibandhanah yeneme nirjitah saumya guna jivena citta-jah bhakti-yogena man-nishtho mad-bhavaya prapadyate etahthese; samshritayahcreated aspects of existence; pumsah of a living being; gunawith the material qualities; karmaand work; nibandhanahconnected; yenaby whom; imethese; nirjitahare conquered; saumyaO gentle Uddhava; gunahthe modes of nature; jivenaby a living entity; citta-jahwhich are manifested from the mind; bhakti-yogenathrough the process of

devotional service; mat-nishthahdedicated to Me; mat-bhavaya of love for Me; prapadyatereceives the qualification. O gentle Uddhava, all these different phases of conditioned life arise from work born of the modes of material nature. The living entity who conquers these modes manifested from the mind, can dedicate himself to Me by the process of devotional service and thus attain pure love for Me. (32) tasmad deham imam labdhva jnana-vijnana-sambhavam guna-sangam vinirdhuya mam bhajantu vicakshanah tasmattherefore; dehambody; imamthis; labdhvahaving obtained; jnanaof theoretical knowledge; vijnanaand realized knowledge; sambhavamthe place of generation; guna-sangam association with the modes of nature; vinirdhuyawashing out completely; mamMe; bhajantuthey should worship; vicakshanah persons who are very intelligent. Therefore, having achieved this human form of life, which allows one to develop full knowledge, those who are intelligent should free themselves from all contamination of the modes of nature and engage exclusively in loving service to Me. (33) 11.12.21 Shri Krishna to Uddhava yasminn idam protam ashesham otam pato yatha tantu-vitana-samsthah ya esha samsara-taruh puranah karmatmakah pushpa-phale prasute yasminin whom; idamthis universe; protamwoven crosswise; asheshamthe whole; otamand lengthwise; pataha cloth; yatha just like; tantuof the threads; vitanain the expansion; samsthahsituated; yahthat which; eshahthis; samsaraof material existence; taruhthe tree; puranahexisting since time immemorial; karmatoward fruitive activities; atmakahnaturally inclined; pushpathe first result, blossoming; phaleand the fruit; prasutebeing produced. Just as woven cloth rests on the expansion of lengthwise and crosswise threads, similarly the entire universe is expanded on the lengthwise and crosswise potency of the Supreme Personality of Godhead and is situated within Him. The conditioned soul has been accepting material bodies since time immemorial, and these bodies are like great trees sustaining one's material existence. Just as a tree first blossoms and then produces fruit, similarly the tree of material existence, one's material body, produces the various results of material existence. <check text> 11.12.22-23 Shri Krishna to Uddhava dve asya bije shata-mulas tri-nalah

panca-skandhah panca-rasa-prasutih dashaika-shakho dvi-suparna-nidas tri-valkalo dvi-phalo rkam pravishtah adanti caikam phalam asya gridhra grame-cara ekam aranya-vasah hamsa ya ekam bahu-rupam ijyair maya-mayam veda sa veda vedam dvetwo; asyaof this tree; bijeseeds; shatahundreds; mulah of roots; trithree; nalahlower trunks; pancafive; skandhah upper trunks; pancafive; rasasaps; prasutihproducing; dasha ten; ekaplus one; shakhahbranches; dvitwo; suparnaof birds; nidaha nest; trithree; valkalahtypes of bark; dvitwo; phalahfruits; arkamthe sun; pravishtahextending into; adanti they eat or enjoy; caalso; ekamone; phalamfruit; asyaof this tree; gridhrahthose who are lusty for material enjoyment; gramein householder life; carahliving; ekamanother; aranya in the forest; vasahthose who live; hamsahswanlike men, saintly persons; yahone who; ekamone only, the Supersoul; bahurupamappearing in many forms; ijyaihby the help of those who are worshipable, the spiritual masters; maya-mayamproduced by the potency of the Supreme Lord; vedaknows; sahsuch a person; vedaknows; vedamthe actual meaning of the Vedic literature. This tree of material existence has two seeds, hundreds of roots, three lower trunks and five upper trunks. It produces five flavors and has eleven branches and a nest made by two birds. The tree is covered by three types of bark, gives two fruits and extends up to the sun. Those lusty after material enjoyment and dedicated to family life enjoy one of the tree's fruits, and swanlike men in the renounced order of life enjoy the other fruit. One who with the help of the bona fide spiritual masters can understand this tree to be a manifestation of the potency of the one Supreme Truth appearing in many forms actually knows the meaning of the Vedic literature. (22/23) 11.12.24 Shri Krishna to Uddhava evam gurupasanayaika-bhaktya vidya-kutharena shitena dhirah vivrishcya jivashayam apramattah sampadya catmanam atha tyajastram evamthus (with the knowledge I have given you); guruof the spiritual master; upasanayadeveloped by worship; eka unalloyed; bhaktyaby loving devotional service; vidyaof knowledge; kutharenaby the ax; shitenasharp; dhirahone who is steady by knowledge; vivrishcyacutting down; jivaof the living entity; ashayamthe subtle body (filled with designations created by the three modes of material nature); apramattahbeing very careful in spiritual life; sampadyaachieving; caand; atmanam the Supreme Personality of Godhead; athathen; tyajayou should

give up; astramthe means by which you achieved perfection. With steady intelligence you should develop unalloyed devotional service by careful worship of the spiritual master, and with the sharpened axe of transcendental knowledge you should cut off the subtle material covering of the soul. Upon realizing the Supreme Personality of Godhead, you should then give up that ax of analytic knowledge. 11.11.05 Shri Krishna to Uddhava atha baddhasya muktasya vailakshanyam vadami te viruddha-dharminos tata sthitayor eka-dharmini athathus; baddhasyaof the conditioned soul; muktasyaof the liberated Personality of Godhead; vailakshanyamdifferent characteristics; vadamiI will now speak; teunto you; viruddha opposing; dharminohwhose two natures; tataMy dear Uddhava; sthitayohof the two who are situated; eka-dharminiin the one body which manifests their different characteristics. Thus, My dear Uddhava, in the same material body we find opposing characteristics, such as great happiness and misery. That is because both the Supreme Personality of Godhead, who is eternally liberated, as well as the conditioned soul are within the body. I shall now speak to you about their different characteristics. 11.11.06 Shri Krishna to Uddhava suparnav etau sadrishau sakhayau yadricchayaitau krita-nidau ca vrikshe ekas tayoh khadati pippalannam anyo niranno pi balena bhuyan suparnautwo birds; etauthese; sadrishausimilar; sakhayau friends; yadricchayaby chance; etauthese two; kritamade; nidaua nest; caand; vrikshein a tree; ekahone; tayohof the two; khadatiis eating; pippalaof the tree; annamthe fruits; anyahthe other; nirannahnot eating; apialthough; balenaby strength; bhuyanHe is superior. By chance, two birds have made a nest together in the same tree. The two birds are friends and are of similar nature. One of them, however, is eating the fruits of the tree, whereas the other, who does not eat the fruits, is in a superior position, due to His potency. 11.11.07 Shri Krishna to Uddhava atmanam anyam ca sa veda vidvan apippalado na tu pippaladah yo vidyaya yuk sa tu nitya-baddho vidya-mayo yah sa tu nitya-muktah atmanamHimself; anyamthe other; caalso; sahHe; veda knows; vidvanbeing omniscient; apippala-adahnot eating the fruits of the tree; nanot; tubut; pippala-adahthe one who is eating the fruits of the tree; yahwho; avidyayawith ignorance; yukfilled; sahhe; tuindeed; nityaeternally; baddhah

conditioned; vidya mayahfull of perfect knowledge; yahwho; sah he; tuindeed; nityaeternally; muktahliberated. The bird who does not eat the fruits of the tree is the Supreme Personality of Godhead, who by His omniscience perfectly understands His own position and that of the conditioned living entity, represented by the eating bird. That living entity, on the other hand, does not understand himself or the Lord. He is covered by ignorance and is thus called eternally conditioned, whereas the Personality of Godhead, being full of perfect knowledge, is eternally liberated. 04.29.49 Narada Muni to King Pracinabarhi astirya darbhaih prag-agraih kartsnyena kshiti-mandalam stabdho brihad-vadhan mani karma navaishi yat param tat karma hari-tosham yat sa vidya tan-matir yaya astiryahaving covered; darbhaihby kusa grass; prak-agraih with the points facing east; kartsnyenaaltogether; kshitimandalamthe surface of the world; stabdhahproud upstart; brihatgreat; vadhatby killing; manithinking yourself very important; karmaactivity; na avaishiyou do not know; yat which; paramsupreme; tatthat; karmaactivity; hari-tosham satisfying the Supreme Lord; yatwhich; sathat; vidya education; tatunto the Lord; matihconsciousness; yayaby which. My dear King, the entire world is covered with the sharp points of kusa grass, and on the strength of this you have become proud because you have killed various types of animals in sacrifices. Because of your foolishness, you do not know that devotional service is the only way one can please the Supreme Personality of Godhead. You cannot understand this fact. Your only activities should be those that can please the Personality of Godhead. Our education should be such that we can become elevated to Krishna consciousness. 03.09.06 Brahma to Shri Krishna tavad bhayam dravina-deha-suhrin-nimittam shokah spriha paribhavo vipulash ca lobhah tavan mamety asad-avagraha arti-mulam yavan na te 'nghrim abhayam pravrinita lokah tavatuntil then; bhayamfear; dravinawealth; dehabody; suhritrelatives; nimittamfor the matter of; shokahlamentation; sprihadesire; paribhavahparaphernalia; vipulahvery great; ca also; lobhahavarice; tavatup to that time; mamamine; iti thus; asatperishable; avagrahahundertaking; arti-mulamfull of anxieties; yavatas long as; nado not; teYour; anghrim abhayamsafe lotus feet; pravrinitatake shelter; lokahthe

people of the world. O my Lord, the people of the world are embarrassed by all material anxieties - they are always afraid. They always try to protect wealth, body and friends, they are filled with lamentation and unlawful desires and paraphernalia, and they avariciously base their undertakings on the perishable conceptions of "my" and "mine". As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties. 04.09.09 Dhruva Maharaja to Prishnigarbha nunam vimushta-matayas tava mayaya te ye tvam bhavapyaya-vimokshanam anya-hetoh arcanti kaipaka-tarum kunapopabhogyam icchanti yat sparshajam niraye 'pi nrinam nunamcertainly; vimushta-matayahthose who have lost their right intelligence; tavaYour; mayayaby the influence of the illusory energy; tethey; yewho; tvamYou; bhavafrom birth; apyayaand death; vimokshanamthe cause of liberation; anyahetohfor other purposes; arcantiworship; kalpaka-tarumwho are like the desire tree; kunapaof this dead body; upabhogyam sense gratification; icchantithey desire; yatthat which; sparsha jamderived by touch sensation; nirayein hell; apieven; nrinam for persons. Persons who worship You simply for sense gratification of this bag of skin are certainly influenced by Your illusory energy. In spite of having You, who are like a desire tree and are the cause of liberation from birth and death, foolish persons, such as me, desire benedictions from You for sense gratification, which is available even for those who live in hellish conditions. 04.09.07 Dhruva Maharaja to Prishnigarbha ekas tvam eva bhagavann idam atma-shaktya mayakhyayoru-gunaya mahad-ady-ashesham shrishtvanuvishya purushas tad-asad-guneshu naneva darushu vibhavasuvad vibhasi ekahone; tvamyou; evacertainly; bhagavanO my Lord; idam this material world; atma-shaktyaby Your own potency; mayaakhyayaof the name maya; urugreatly powerful; gunaya consisting of the modes of nature; mahat-adithe mahat-tattva, etc.; asheshamunlimited; shrishtvaafter creating; anuvishya then after entering; purushahthe Supersoul; tatof maya; asatguneshuinto the temporarily manifested qualities; nana variously; ivaas if; darushuinto pieces of wood; vibhavasu-vat just like fire; vibhasiYou appear. My Lord, You are the Supreme One, but by Your different energies You appear differently in the spiritual and material worlds. You create the total energy of the material world by Your external potency, and after creation You enter within the material world as the Supersoul. You are the Supreme Person, and through the

temporary modes of material nature You create varieties of manifestation, just as fire, entering into wood of different shapes, burns brilliantly in different varieties. 04.09.06 Dhruva Maharaja to Prishnigarbha dhruva uvaca yo 'ntah pravishya mama vacam imam prasuptam sanjivayaty akhila-shakti-dharah sva-dhamna anyamsh ca hasta-carana-shravana-tvag-adin pranan namo bhagavate purushaya tubhyam dhruvah uvacaDhruva Maharaja said; yahthe Supreme Lord who; antahwithin; pravishyaentering; mamamy; vacam words; imamall these; prasuptamwhich are all inactive or dead; sanjivayatirejuvenates; akhilauniversal; shshaktienergy; dharahpossessing; sva-dhamnaby His internal potency; anyan caother limbs also; hastalike hands; caranalegs; shravana ears; tvakskin; adinand so on; prananlife force; namahlet me offer my obeisances; bhagavateunto the Supreme Personality of Godhead; purushayathe Supreme Person; tubhyamunto You. Dhruva Maharaja said: My dear Lord, You are all-powerful. After entering within me, You have enlivened all my sleeping senses - my hands, legs, ears, touch, sensation, life force and especially my power of speech. Let me offer my respectful obeisances unto You. 06.04.33 Prajapati Daksha to Shri Vishnu yo 'nugrahartham bhajatam pada-mulam anama-rupo bhagavan anantah namani rupani ca janma-karmabhir bheje sa mahyam paramah prasidatu yahwho (the Supreme Personality of Godhead); anugraha-artham to show His causeless mercy; bhajatamto the devotees who always render devotional service; pada-mulamto His transcendental lotus feet; anamawith no material name; rupah or material form; bhagavanthe Supreme Personality of Godhead; anantahunlimited, all-pervading and eternally existing; namani transcendental holy names; rupaniHis transcendental forms; ca also; janma-karmabhihwith His transcendental birth and activities; bhejemanifests; sahHe; mahyamunto me; paramahthe Supreme; prasidatumay He be merciful. The Supreme Personality of Godhead, who is inconceivably opulent, who is devoid of all material names, forms and pastimes, and who is all-pervading, is especially merciful to the devotees who worship His lotus feet. Thus He exhibits transcendental forms and names with His different pastimes. May that Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss, be merciful to me.

CHAPTER NINE Characteristics of the Fortunate Soul bhagyavaj-jiva lakshanam 10.14.28 Brahma to Shri Krishna antar-bhave nanta bhavantam eva hy atat tyajanto mrigayanti santah asantam apy anty ahim antarena santam gunam tam kim u yanti santah antah-bhavewithin the body; anantaO unlimited Lord; bhavantamYourself; evaindeed; hicertainly; atateverything separate from You; tyajantahrejecting; mrigayantisearch out; santahthe saintly devotees; asantamunreal; apieven; anti present nearby; ahim(the illusion of) a snake; antarenawithout (negating); santamreal; gunamthe rope; tamthat; kim u whether; yantiappreciate; santahpersons who are spiritually situated. O unlimited Lord, the saintly devotees seek You out within their own bodies by rejecting everything separate from You. Indeed, how can discriminating persons appreciate the real nature of a rope lying before them until they refute the illusion that it is a snake? 03.31.47 Kapiladeva to Devahuti (listed in GM Beng., not incl in Engl, but #46 is incl \but makes less sense in context\ tasman na karyah santraso na karpanyam na sambhramah buddhva jiva-gatim dhiro mukta-sangash cared iha tasmaton account of death; nanot; karyahshould be done; santrasahhorror; nanot; karpanyammiserliness; nanot; sambhramaheagerness for material gain; buddhvarealizing; jivagatimthe true nature of the living entity; dhirahsteadfast; mukta-sangahfree from attachment; caretone should move about; ihain this world. Therefore, one should not view death with horror, nor have recourse to defining the body as soul, nor give way to exaggeration in enjoying the bodily necessities of life. Realizing the true nature of the living entity, one should move about in the world free from attachment and steadfast in purpose. 04.24.29 Shiva to Pracetas sva-dharma-nishthah shata janmabhih puman virincatam eti tatah param hi mam avyakritam bhagavato 'tha vaishnavamm padam yathaham vibudhah kalatyaye sva-dharma-nishthahone who is situated in his own dharma, or occupation; shata janmabhihfor one hundred births; pumana living entity; virincatamthe post of Lord Brahma; etigets; tatah

thereafter; paramabove; hicertainly; mamattains me; avyakritamwithout deviation; bhagavatahunto the Supreme Personality of Godhead; athatherefore; vaishnavama pure devotee of the Lord; padampost; yathaas; ahamI; vubudhah demigods; kala-atyayeafter the annihilation of the material world. A person who executes his occupational duty properly for one hundred births becomes qualified to occupy the post of Brahma, and if he becomes more qualified, he can approach Lord Shiva. A person who is directly surrendered to Lord Krishna, or Vishnu, in unalloyed devotional service is immediately promoted to the spiritual planets. Lord Shiva and other demigods attain these planets after the destruction of this material world. 03.25.41 Kapiladeva to Devahuti nanyatra mad bhagavatah pradhana-purusheshvarat atmanah sarva-bhutanam bhayam tivram nivartate nanot; anyatraotherwise; matthan Myself; bhagavatahthe Supreme personality of Godhead; pradhana-purusha-ishvaratthe Lord of both prakriti and purusha; atmanahthe soul; sarvabhutanamof all living beings; bhayamfear; tivramterrible; nivartateis forsaken. The terrible fear of birth and death can never be forsaken by anyone who resorts to any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead, the original source of all creation, and also the Supreme Soul of all souls. 11.11.12-17 Shri Krishna to Uddhava prakriti-stho py asamsakto yatha kham savitanilah vaisharadyekshayasangashitaya chinna-samshayah pratibuddha iva svapnan nanatvad vinivartate prakritiin the material world; sthahsituated; apieven though; asamsaktahcompletely detached from sense gratification; yatha just as; khamthe sky; savitathe sun; anilahthe wind; vaisharadyaby most expert; ikshayavision; asangathrough detachment; shitayasharpened; chinnacut to pieces; samshayah doubts; pratibuddhahawakened; ivalike; svapnatfrom a dream; nanatvatfrom the duality of variety of the material world; vinivartateone turns away or renounces. Although the sky, or space, is the resting place of everything, the sky does not mix with anything, nor is it entangled. Similarly, the sun is not at all attached to the water in which it is reflected within innumerable reservoirs, and the mighty wind blowing everywhere is not affected by the innumerable aromas and atmospheres through which it passes. In the same way, a self-realized soul is completely detached from the material body and the material world around it.

He is like a person who has awakened and arisen from a dream. With expert vision, sharpened by detachment, the self-realized soul cuts all doubts to pieces through knowledge of the self and completely withdraws his consciousness from the expansion of material variety. (12-13) yasya syur vita-sankalpah pranendriya-rnano-dhiyam vrittayah sa vinirmukto deha-stho pi hi tad-gunaih yasyaof whom; syuhthey are; vitafreed from; sankalpah material desire; pranaof the vital energy; indriyathe senses; manahthe mind; dhiyamand of intelligence; vrittayahthe functions; sahsuch a person; vinirmuktahcompletely freed; deha in the body; sthahsituated; apieven though; hicertainly; tat of the body; gunaihfrom all of the qualities. A person is considered to be completely liberated from the gross and subtle material bodies when all the functions of his vital energy, senses, mind and intelligence are performed without material desire. Such a person, although situated within the body, is not entangled. (14) yasyatma himsyate himsrair yena kincid yadricchaya arcyate va kvacit tatra na vyatikriyate budhah yasyaof whom; atmathe body; himsyateis attacked; himsraih by sinful people or violent animals; yenaby someone; kincit somewhat; yadricchayasomehow or other; arcyateis worshiped; vaor; kvacitsomewhere; tatratherein; nanot; vyatikriyateis transformed or affected; budhahone who is intelligent. Sometimes for no apparent reason one's body is attacked by cruel people or violent animals. At other times and in other places, one will suddenly be offered great respect or worship. One who does not become angry when attacked nor satisfied when worshiped is actually intelligent. (15) na stuvita na nindeta kurvatah sadhv asadhu va vadato guna-doshabhyam varjitah sama-drin munih na stuvitadoes not praise; na nindetadoes not criticize; kurvatah those who are working; sadhuvery nicely; asadhuvery badly; vaor; vadatahthose who are speaking; guna-doshabhyamfrom good and bad qualities; varjitahfreed; sama-drikseeing things equally; muniha saintly sage.

A saintly sage sees with equal vision and therefore is not affected by that which is materially good or bad. Indeed, although he observes others performing good and bad work and speaking properly and improperly, the sage does not praise or criticize anyone. (16) na kuryan na vadet kincin na dhyayet sadhv asadhu va atmaramo naya vrittya vicarej jada-van munih na kuryatshould not do; na vadetshould not speak; kincit anything; na dhyayetshould not contemplate; sadhu asadhu va either good or bad things; atma-aramahone who is taking pleasure in self-realization; anayawith this; vrittyalife-style; vicarethe should wander; jada-vatjust like a stunted person; muniha saintly sage. For the purpose of maintaining his body, a liberated sage should not act, speak or contemplate in terms of material good or bad. Rather, he should be detached in all circumstances, and taking pleasure in self-realization he should wander about engaged in his liberated lifestyle, appearing like a retarded person to outsiders. (17) 03.07.17-20 Vidura to Maitreya Rishi yash ca mudhatamo loke yash ca buddheh param gatah tav ubhau sukham edhete klishyaty antarito janah yahone who is; caalso; mudha-tamahthe lowest of the fools; lokein the world; yah caand one who is; buddhehof intelligence; paramtranscendental; gatahgone; tauof them; ubhauboth; sukhamhappiness; edheteenjoy; klishyatisuffer; antaritahsituated between; janahpersons. Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness, whereas persons between them suffer the material pangs. (17) arthabhavam vinishcitya pratitasyapi natmanah tam capi yushmac-caranasevayaham paranude artha-abhavamwithout substance; vinishcityabeing ascertained; pratitasyaof the apparent values; apialso; nanever; atmanah of the self; tamthat; caalso; apithus; yushmatyour; carana feet; sevayaby service; ahammyself; paranudeshall be able to give up. But, my dear sir, I am obliged to you because now I can understand that this material manifestation is without substance, although it

appears real. I am confident that by serving your feet it will be possible for me to give up the false idea. (18) yat-sevaya bhagavatah kuta-sthasya madhu-dvishah rati-raso bhavet tivrah padayor vyasanardanah yatto whom; sevayaby service; bhagavatahof the Personality of Godhead; kuta-sthasyaof the unchangeable; madhu-dvishah the enemy of the Madhu asura; rati-rasahattachment in different relationships; bhavetdevelops; tivrahhighly ecstatic; padayoh of the feet; vyasanadistresses; ardanahvanquishing. 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 unchangeable enemy of the Madhu demon and whose service vanquishes one's material distresses. (19) durapa hy alpa-tapasah seva vaikuntha-vartmasu yatropagiyate nityam deva-devo janardanah durapararely obtainable; hicertainly; alpa-tapasahof one whose austerity is meager; sevaservice; vaikuntthathe transcendental kingdom of God; vartmasuon the path of; yatra wherein; upagiyateis glorified; nityamalways; devaof the demigods; devahthe Lord; jana-ardanahthe controller of the living entities. Persons whose austerity is meager can hardly obtain the service of the pure devotees who are progressing on the path back to the kingdom of Godhead, the Vaikunthas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities. (20) 03.25.38 Kapiladeva to Devahuti na karhicin mat-parah shanta-rupe nankshyanti no me 'nimisho ledhi hetih yesham aham priya atma sutash ca sakha guruh suhrido daivam ishtam nanot; karhicitever; mat-parahMy devotees; shanta-rupeO mother; nankshyantiwill lose; nonot; meMy; animishahtime; ledhidestroys; hetihweapon; yeshamof whom; ahamI; priyah dear; atmaself; sutahson; caand; sakhafriend; guruh preceptor; suhridahbenefactor; daivamDeity; ishtamchosen. My dear mother, devotees who receive such transcendental opulences are never bereft of them; neither weapons nor the change of time can destroy such opulences. Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity, they cannot be deprived of their

possessions at any time. 03.28.42 Kapiladeva to Devahuti sarva-bhuteshu catmanam sarva-bhutani catmani ikshetananya-bhavena bhuteshv iva tad-atmatam sarva-bhuteshuin all manifestations; caand; atmanamthe soul; sarva-bhutaniall manifestations; caalso; atmaniin the Supreme Spirit; ikshetahe should see; ananya-bhavenawith equal vision; bhuteshuin all manifestations; ivaas; tat-atmatamthe nature of itself. A yogi should see the same soul in all manifestations, for all that exists is a manifestation of different energies of the Supreme. In this way the devotee should see all living entities without distinction. That is realization of the Supreme Soul. 03.28.44 Kapiladeva to Devahuti tasmad imam svam prakritim daivim sad-asad-atmikam durvibhavyam parabhavya svarupenavatishthate tasmatthus; imamthis; svamown; prakritimmaterial energy; daivimdivine; sat-asat-atmikamconsisting of cause and effect; durvibhavyamdifficult to understand; parabhavyaafter conquering; sva-rupenain the self-realized position; avatishthate he remains. Thus the yogi can be in the self-realized position after conquering the insurmountable spell of maya, who presents herself as both the cause and effect of this material manifestation and is therefore very difficult to understand. 03.25.27 Kapiladeva to Devahuti asevayayam prakriter gunanam jnanena vairagya-vijrimbhitena yogena mayy arpitaya ca bhaktya mam pratyag-atmanam ihavarundhe asevayaby not engaging in the service; ayamthis person; prakriteh gunanamof the modes of material nature; jnanenaby Knowledge; vairagyawith renunciation; vijrimbhitenadeveloped; yogenaby practicing yoga; mayiunto Me; arpitayafixed; ca and; bhaktyawith devotion; mamunto Me; pratyak-atmanam the Absolute Truth; ihain this very life; avarundheone attains. Thus by not engaging in the service of the modes of material nature but developing Krishna consciousness, knowledge in renunciation, and by practicing yoga, in which the mind is always fixed in devotional service unto the Supreme Personality of Godhead, one achieves My association in this very life, for I am the Supreme Personality, the Absolute Truth.

11.11.08 Shri Krishna to Uddhava deha-stho pi na deha-stho vidvan svapnad yathotthitah adeha-stho pi deha-sthah kumatih svapna-drig yatha dehain the material body; sthahsituated; apialthough; na not; dehain the body; sthahsituated; vidvanan enlightened person; svapnatfrom a dream; yathajust as; utthitahhaving risen; adehanot in the body; sthahsituated; apialthough; deha in the body; sthahsituated; ku-matiha foolish person; svapna a dream; drikseeing; yathajust as. One who is enlightened in self-realization, although living within the material body, sees himself as transcendental to the body, just as one who has arisen from a dream gives up identification with the dream body. A foolish person, however, although not identical with his material body but transcendental to it, thinks himself to be situated in the body, just as one who is dreaming sees himself as situated in an imaginary body. 11.11.09 Shri Krishna to Uddhava indriyair indriyartheshu gunair api guneshu ca grihyamaneshv aham kuryan na vidvan yas tv avikriyah indriyaihby the senses; indriyaof the senses; artheshuin the objects; gunaihby those generated from the modes of nature; api even; guneshuin those generated by the same modes; caalso; grihyamaneshuas they are being accepted; ahamfalse ego; kuryatshould create; nanot; vidvanone who is enlightened; yahwho; tuindeed; avikriyahis not affected by material desire. An enlightened person who is free from the contamination of material desire does not consider himself to be the performer of bodily activities; rather, he knows that in all such activities it is only the senses, born of the modes of nature, that are contacting sense objects born of the same modes of nature. 11.11.11 Shri Krishna to Uddhava evam viraktah shayana asanatana-majjane darshana-sparshana-ghranabhojana-shravanadishu na tatha badhyate vidvan tatra tatradayan gunan evamthus; viraktahdetached from material enjoyment; shayane in lying or sleeping; asanain sitting; atanawalking; majjaneor in bathing; darshanain seeing; sparshanatouching; ghrana smelling; bhojanaeating; shravanahearing; adishuand so on; nanot; tathain that way; badhyateis bound; vidvanan

intelligent person; tatra tatrawherever he goes; adayancausing to experience; gunanthe senses, born of the modes of nature. An enlightened person fixed in detachment engages his body in lying down, sitting, walking, bathing, seeing, touching, smelling, eating, hearing and so on, but is never entangled by such activities. Indeed, remaining as a witness to all bodily functions, he merely engages his bodily senses with their objects and does not become entangled like an unintelligent person. 02.02.33-34 Shukadeva Gosvami to Maharaja Parikshit na hy ato 'nyah shivah pantha vishatah samshritav iha vasudeve bhagavati bhakti-yogo yato bhavet nanever; hicertainly; atahbeyond this; anyahany other; shivahauspicious; panthahmeans; vishatahwandering; samshritauin the material world; ihain this life; vasudeveunto Lord Vasudeva, Krishna; bhagavatithe Personality of Godhead; bhakti-yogahdirect devotional service; yatahwherein; bhavet may result in. For those who are wandering in the material universe, there is no more auspicious means of deliverance than what is aimed at in the direct devotional service of Lord Krishna. (33) bhagavan brahma kartsnyena trir anvikshya manishaya tad adhyavasyat kuta-stho ratir atman yato bhavet bhagavanthe great personality Brahma; brahmathe Vedas; kartsnyenaby summarization; trihthree times; anvikshya scrutinizingly examined; manishayawith scholarly attention; tat that; adhyavasyatascertained it; kuta-sthahwith concentration of the mind; ratihattraction; atman (atmani)unto the Supreme personality of Godhead Shri Krishna; yatahby which; bhavetit so happens. The great personality Brahma, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for the Supreme Personality of Godhead Shri Krishna is the highest perfection of religion. (34) 02.02.37 Shukadeva Gosvami to Maharaja Parikshit pibanti ye bhagavata atmanah satam kathamritam shravana-puteshu sambhritam punanti te vishaya-vidushitashayam vrajanti tac-carana-saroruhantikam pibantiwho drink; yethose; bhagavatahof the Personality of Godhead; atmanahof the most dear; satamof devotees; kathaamritamthe nectar of the messages; shravana-puteshuwithin the earholes; sambhritamfully filled; punantipurify; tetheir;

vishayamaterial enjoyment; vidushita-ashayampolluted aim of life; vrajantido go back; tatthe Lord's; caranafeet; saroruhaantikamnear the lotus. Those who drink through aural reception, fully filled with the nectarean message of Lord Krishna, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him [the Personality of Godhead]. 10.87.33 The Personified Vedas to Maha-Vishnu vijita-hrishika-vayubhir adanta-manas tura-gam ya iha yatanti yantum ati-lolam upaya-khidah vyasana-shatanvitam samavahaya gurosh caranam vanija ivaja santy akrita-karna-dhara jaladhau vijitaconquered; hrishikawith senses; vayubhihand vital air; adantanot brought under control; manahthe mind; tura-gam (which is like) a horse; yethose who; ihain this world; yatanti endeavor; yantumto regulate; ativery; lolamunsteady; upaya by their various methods of cultivation; khidahdistressed; vyasanadisturbances; shataby hundreds; anvitahjoined; samavahayaabandoning; gurohof the spiritual master; caranam the feet; vanijahmerchants; ivaas if; ajaO unborn one; santi they are; akritahaving not taken; karna-dharaha helmsman; jala-dhauon the ocean. The mind is like an impetuous horse that even persons who have regulated their senses and breath cannot control. Those in this world who try to tame the uncontrolled mind, but who abandon the feet of their spiritual master, encounter hundreds of obstacles in their cultivation of various distressful practices. O unborn Lord, they are like merchants on a boat in the ocean who have failed to employ a helmsman. 03.25.33 Kapiladeva to Devahuti jarayaty ashu ya kosham nigirnam analo yatha jarayatidissolves; ashuquickly; yawhich; koshamthe subtle body; nigirnamthings eaten; analahfire; yathaas. Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat. 03.25.44 Kapiladeva to Devahuti etavan eva loke 'smin pumsam nihshreyasodayah tivrena bhakti-yogena mano mayy arpitam sthiram etavan evaonly so far; loke asminin this world; pumsamof men; nihshreyasafinal perfection of life; udayahthe attainment of; tivrenaintense; bhakti-yogenaby practice of devotional

service; manahmind; mayiin Me; arpitamfixed; sthiram steady. Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. That is the only means for attainment of the final perfection of life. 01.02.23-29 Suta Gosvami to Shaunaka Rishi sattvam rajas tama iti prakriter gunas tair yuktah parah purusha eka ihasya dhatte sthity-adaye hari-virinci-hareti samjnah shreyamsi tatra khalu sattva-tanor nrinam syuh sattvamgoodness; rajahpassion; tamahthe darkness of ignorance; itithus; prakritehof the material nature; gunah qualities; taihby them; yuktahassociated with; parah transcendental; purushahthe personality; ekahone; iha asyaof this material world; dhatteaccepts; sthiti-adayefor the matter of creation, maintenance and destruction, etc.; hariVishnu, the Personality of Godhead; virinciBrahma; haraLord Shiva; itithus; samjnahdifferent features; shreyamsiultimate benefit; tatra therein; khaluof course; sattvagoodness; tanohform; nrinam of the human being; syuhderived. The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahma, Vishnu and Shiva. Of these three, all human beings can derive ultimate benefit from Vishnu, the form of the quality of goodness. (23) parthivad daruno dhumas tasmad agnis trayimayah tamasas tu rajas tasmat sattvam yad brahma-darshanam parthivatfrom earth; darunahfirewood; dhumahsmoke; tasmat from that; agnihfire; trayiVedic sacrifices; mayahmade of; tamasahin the mode of ignorance; tubut; rajahthe mode of passion; tasmatfrom that; sattvamthe mode of goodness; yat which; brahmathe Absolute Truth; darshanamrealization. Firewood is a transformation of earth, but smoke is better than raw wood. And fire is still better, for by fire we can derive the benefits of superior knowledge [through Vedic sacrifices]. Similarly, passion [rajas] is better than ignorance [tamas], but goodness [sattva] is best because by goodness one can come to realize the Absolute Truth. (24) bhejire munayo 'thagre bhagavantam adhokshajam

sattvam vishuddham kshemaya kalpante ye 'nu tan iha bhejirerendered service unto; munayahthe sages; athathus; agrepreviously; bhagavantamunto the Personality of Godhead; adhokshajamthe Transcendence; sattvamexistence; vishuddhamabove the three modes of nature; kshemayato derive the ultimate benefit; kalpantedeserve; yethose; anu follow; tanthose; ihain this material world. Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world. (25) mumukshavo ghora-rupan hitva bhuta-patin atha narayana-kalah shanta bhajanti hy anasuyavah mumukshavahpersons desiring liberation; ghorahorrible, ghastly; rupanforms like that; hitvarejecting; bhuta-patin demigods; athafor this reason; narayanathe Personality of Godhead; kalahplenary portions; shantahall-blissful; bhajanti do worship; hicertainly; anasuyavahnonenvious. Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms of Lord Vishnu and His plenary portions. (26) rajas-tamah-prakritayah sama-shila bhajanti vai pitri-bhuta-prajeshadin shriyaishvarya-prajepsavah rajahthe mode of passion; tamahthe mode of ignorance; prakritayahof that mentality; sama-shilahof the same categories; bhajantido worship; vaiactually; pitrithe forefathers; bhutaother living beings; prajesha-adincontrollers of cosmic administration; shriyaenrichment; aishvaryawealth and power; prajaprogeny; ipsavahso desiring. Those who are in the modes of passion and ignorance worship the forefathers, other living beings and the demigods who are in charge of cosmic activities, for they are urged by a desire to be materially benefited with women, wealth, power and progeny. (27) vasudeva-para veda vasudeva-para makhah vasudeva-para yoga

vasudeva-parah kriyah vasudeva-param jnanam vasudeva-param tapah vasudeva-paro dharmo vasudeva-para gatih vasudevathe Personality of Godhead; parahthe ultimate goal; vedahrevealed scriptures; vasudevathe Personality of Godhead; parahfor worshiping; makhahsacrifices; vasudevathe Personality of Godhead; parahthe means of attaining; yogah mystic paraphernalia; vasudevathe Personality of Godhead; parah under His control; kriyahfruitive activities; vasudevathe Personality of Godhead; paramthe supreme; jnanamknowledge; vasudevathe Personality of Godhead; parambest; tapah austerity; vasudevathe Personality of Godhead; parahsuperior quality; dharmahreligion; vasudevathe Personality of Godhead; parahultimate; gatihgoal of life. In the revealed scriptures, the ultimate object of knowledge is Shri Krishna, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. (28) He is the supreme knowledge, and all severe austerities are performed to know Him. Religion [dharma] is rendering loving service unto Him. He is the supreme goal of life. (29) 04.24.28 Shiva to Pracetas yah param ramhasah sakshat tri-gunaj jiva-samjnitat bhagavantam vasudevam prapannah sa priyo hi me yahanyone; paramtranscendental; ramhasahof the controller; sakshatdirectly; tri-gunatfrom the three modes of material nature; jiva-samjnitatliving entities called by the name jivas; bhagavantamunto the Supreme Personality of Godhead; vasudevamunto Krishna; prapannahsurrendered; sahhe; priyahvery dear; hiundoubtedly; meof me. Any person who is surrendered to the Supreme Personality of Godhead, Krishna, the controller of everything - material nature as well as the living entity - is actually very dear to me. 10.16.43-44 Naga-patnis to Shri Krishna namo nantaya sukshmaya guda-sthaya vipashcite nana-vadanurodhaya vacya-vacaka-shaktaye namahobeisances; anantayato the unlimited Lord; sukshmaya to the supremely subtle; guda-sthayawho is fixed in the center; vipashciteto the omniscient one; nanavarious; vada philosophies; anurodhayawho sanctions; vacyaof expressed ideas; vacakaand expressing words; shaktayewho possesses the potencies.

We offer our obeisances unto You, the unlimited Supreme Lord, the supremely subtle one, the omniscient Personality of Godhead, who are always fixed in unchanging transcendence, who sanction the opposing views of different philosophies, who are the power upholding expressed ideas and the words that express them. (43) namah pramana-mulaya kavaye shastra-yonaye pravrittaya nivrittaya nigamaya namo namah namahobeisances; pramanaof authoritative evidence; mulaya to the basis; kavayeto the author; shastraof the revealed scripture; yonayeto the source; pravrittayawhich encourages sense gratification; nivrittayawhich encourages renunciation; nigamayato Him who is the origin of both kinds of scripture; namah namahrepeated obeisances. We offer our obeisances again and again to You, who are the basis of all authoritative evidence, who are the author and ultimate source of the revealed scriptures, and who have manifested Yourself in those Vedic literatures encouraging sense gratification as well as in those encouraging renunciation of the material world. (44) CHAPTER TEN Characteristics of the Inconceivable Oneness and Difference acintya bhedabheda laksanam 03.04.13 Shri Krishna to Uddhava pura maya proktam ajaya nabhye padme nishannaya mamadi-sarge jnanam param man-mahimavabhasam yat surayo bhagavatam vadanti purain the days of yore; mayaby Me; proktamwas said; ajaya unto Brahma; nabhyeout of the navel; padmeon the lotus; nishannayaunto the one situated on; mamaMy; adi-sargein the beginning of creation; jnanamknowledge; paramsublime; mat-mahimaMy transcendental glories; avabhasamthat which clarifies; yatwhich; surayahthe great learned sages; bhagavatamShrimad-Bhagavatam; vadantido say. O Uddhava, in the lotus millennium in the days of yore, at the beginning of the creation, I spoke unto Brahma, who is situated on the lotus that grows out of My navel, about My transcendental glories, which the great sages describe as Shrimad-Bhagavatam. 02.09.31-35 Shri Krishna to Brahma shri-bhagavan uvaca jnanam parama-guhyam me yad vijnana-samanvitam

sarahasyam tad-angam ca grihana gaditam maya shri-bhagavan uvacathe personality of Godhead said; jnanam knowledge acquired; paramaextremely; guhyamconfidential; me of Me; yatwhich is; vijnanarealization; samanvitam coordinated; sa-rahasyamwith devotional service; tatof that; angam canecessary paraphernalia; grihanajust try to take up; gaditamexplained; mayaby Me. The Personality of Godhead said: Knowledge about Me as described in the scriptures is very confidential, and it has to be realized in conjunction with devotional service. The necessary paraphernalia for that process is being explained by Me. You may take it up carefully. (31) yavan aham yatha-bhavo yad-rupa-guna-karmakah tathaiva tattva-vijnanam astu te mad-anugrahat yavanas I am in eternal form; ahamMyself; yathaas much as; bhavahtranscendental existence; yatthose; rupavarious forms and colors; gunaqualities; karmakahactivities; thataso and so; evacertainly; tattva-vijnanamfactual realization; astulet it be; teunto you; matMy; anugrahatby causeless mercy. All of Me, namely My actual eternal form and My transcendental existence, color, qualities and activitieslet all be awakened within you by factual realization, out of My causeless mercy.(32) aham evasam evagre nanyad yat sad-asat param pashcad aham yad etac ca yo 'vashishyeta so 'smy aham ahamI, the Personality of Godhead; evacertainly; asamexisted; evaonly; agrebefore the creation; nanever; anyatanything else; yatall those; satthe effect; asatthe cause; paramthe supreme; pashcatat the end; ahamI, the Personality of Godhead; yatall these; etatcreation; caalso; yaheverything; avashishyetaremains; sahthat; asmiI am; ahamI, the Personality of Godhead. Brahma, it is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead, and after annihilation what remains will also be I, the Personality of Godhead.(33) rite 'rtham yat pratiyeta na pratiyeta catmani tad vidyad atmano mayam yathabhaso yatha tamah ritewithout; arthamvalue; yatthat which; pratiyetaappears to

be; nanot; pratiyetaappears to be; caand; atmaniin relation to Me; tatthat; vidyatyou must know; atmanahMy; mayam illusory energy; yathajust as; abhasahthe reflection; yathaas; tamahthe darkness. O Brahma, whatever appears to be of any value, if it is without relation to Me, has no reality. Know it as My illusory energy, that reflection which appears to be in darkness. (34) yatha mahanti bhutani bhuteshuccavaceshv anu pravishtany apravishtani thata teshu na teshv aham yathajust as; mahantithe universal; bhutanielements; bhuteshu ucca-avaceshuin the minute and gigantic; anuafter; pravishtanientered; apravishtaninot entered; thataso; teshu in them; nanot; teshuin them; ahamMyself. O Brahma, please know that the universal elements enter into the cosmos and at the same time do not enter into the cosmos; similarly, I Myself also exist within everything created, and at the same time I am outside of everything. (35) 2.9.36 (GM Beng includes) etavad eva jijnasyam tattva jijnasunatmanah anvaya-vyatirekabhyam yat syat samatra sarvada Etavatup to this; evacertainly; jijnasyamis to be inquired; tattvathe Absolute Truth; jijnasunaby the student; atmanahof the Self; anvayadirectly; vyatirekabhyamindirectly; yat whatever; syatit may be; sarvatrain all space and time; sarvada in all circumstances. A person who is searching after the Supreme Absolute Truth, the Personality of Godhead, most certainly search for it up to this, in all circumstances, in all space and time, and both directly and indirectly. 02.05.22-29 kalad guna-vyatikarah parinamah svabhavatah karmano janma mahatah purushadhishthitad abhut kalatfrom eternal time; guna-vyatikarahtransformation of the modes by reaction; parinamahtransformation; svabhavatahfrom the nature; karmanahof activities; janmacreation; mahatahof the mahat-tattva; purusha-adhishthitatbecause of the purusa incarnation of the Lord; abhutit took place. After the incarnation of the first purusha [Karanarnavashayi Vishnu], the mahat-tattva, or the principles of material creation, take place, and then time is manifested, and in course of time the three qualities appear. Nature means the three qualitative appearances. They transform into activities.(22)

mahatas tu vikurvanad rajah-sattvopa brimhitat tamah-pradhanas tv abhavad dravya jnana-kriyatmakah mahatahof the mahat-tattva; tubut; vikurvanatbeing transformed; rajahthe material mode of passion; sattvathe mode of goodness; upabrimmhitatbecause of being increased; tamahthe mode of darkness; pradhanahbeing prominent; tu but; abhavattook place; dravyamatter; jnanamaterial knowledge; kriya-atmakahpredominantly material activities. Material activities are caused by the mahat-tattva's being agitated. At first there is transformation of the modes of goodness and passion, and laterdue to the mode of ignorancematter, its knowledge, and different activities of material knowledge come into play.(23) so 'hankara iti prokto vikurvan samabhut tridha vaikarikas taijasash ca tamasash ceti yad-bhida dravya-shaktih kriya-shaktir jnana-shaktir iti prabho sahthe very same thing; ahankarahego; itithus; proktahsaid; vikurvanbeing transformed; samabhutbecame manifested; tridhain three features; vaikarikahin the mode of goodness; taijasahin the mode of passion; caand; tamasahin the mode of ignorance: caalso; itithus; yatwhat is; bhidadivided; dravyashaktihpowers that evolve matter; kriya-shaktihinitiation that creates; jnana-shaktihintelligence that guides; itithus; prabho O master. The self-centered materialistic ego, thus being transformed into three features, becomes known as the modes of goodness, passion and ignorance in three divisions, namely the powers that evolve matter, knowledge of material creations, and the intelligence that guides such materialistic activities. Narada, you are quite competent to understand this. (24) tamasad api bhutader vikurvanad abhun nabhah tasya matra gunah shabdo lingam yad drashtri-drishyayoh tasmatfrom the darkness of false ego; apicertainly; bhuta-adeh of the material elements; vikurvanatbecause of transformation; abhutgenerated; nabhahthe sky; tasyaits; matrasubtle form; gunahquality; shabdahsound; lingamcharacteristics; yatas its; drashtrithe seer; drishyayohof what is seen. From the darkness of false ego, the first of the five elements, namely the sky, is generated. Its subtle form is the quality of sound,

exactly as the seer is in relationship with the seen.(25) nabhaso 'tha vikurvanad abhut sparsha-guno 'nilah pranvayac chabdavamsh ca prana ojah saho balam vayor api vikurvanat kala-karma-sva bhavatah udapadyata tejo vai rupavat sparsha-shabdavat tejasas tu vikurvanad asid ambho rasatmakam rupavat sparshavac cambho ghoshavac ca paranvayat visheshas tu vikurvanad ambhaso gandhavan abhut paranvayad rasa-sparshashabda-rupa-gunanvitah nabhasahof the sky; athathus; vikurvanatbeing transformed; abhutgenerated; sparshatouch; gunahquality; anilahair; paraprevious; anvayatby succession; shabdavanfull of sound; caalso; pranahlife; ojahsense perception; sahahfat; balam strength; vayohof the air; apialso; vikurvanatby transformation; kalatime; karmareaction of the past; svabhavatahon the basis of nature; udapadyatagenerated; tejah fire; vaiduly; rupavatwith form; sparshatouch; shabdavat with sound also; tejasahof the fire; tubut; vikurvanaton being transformed; asitit so happened; ambhahwater; rasa-atmakam composed of juice; rupavatwith form; sparshavatwith touch; caand; ambhahwater; ghoshavatwith sound; caand; para previous; anvayatby succession; visheshahvariegatedness; tu but; vikurvanatby transformation; ambhasahof water; gandhavanodorous; abhutbecame; paraprevious; anvayatby succession; rasajuice; sparshatouch; shabdasound; rupa-gunaanvitahqualitative. Because the sky is transformed, the air is generated with the quality of touch, and by previous succession the air is also full of sound and the basic principles of duration of life: sense perception, mental power and bodily strength. When the air is transformed in course of time and nature's course, fire is generated, taking shape with the sense of touch and sound. Since fire is also transformed, there is a manifestation of water, full of juice and taste. As previously, it also has form and touch and is also full of sound. And water, being transformed from all variegatedness on earth, appears odorous and, as previously, becomes qualitatively full of juice, touch, sound and form respectively. 03.10.11-12 (3.10.11 incl in Engl, not in Beng.) maitreya uvaca guna-vyatikarakaro

nirvishesho 'pratishthitah purushas tad-upadanam atmanam lilayashrijat maitreyah uvacaMaitreya said; guna-vyatikaraof the interactions of the modes of material nature; akarahsource; nirvisheshah without diversity; apratishthitahunlimited; purushahof the Supreme Person; tatthat; upadanaminstrument; atmanamthe material creation; lilayaby pastimes; ashrijatcreated. Maitreya said: Eternal time is the primeval source of the interactions of the three modes of material nature. It is unchangeable and limitless, and it works as the instrument of the Supreme Personality of Godhead for His pastimes in the material creation. (11) vishvam vai brahma-tan-matram samsthitam vishnu-mayaya ishvarena paricchinnam kalenavyakta-murtina vishvamthe material phenomenon; vaicertainly; brahmathe Supreme; tat-matramthe same as; samsthitamsituated; vishnumayayaby the energy of Vishnu; ishvarenaby the Personality of Godhead; paricchinnamseparated; kalenaby the eternal time; avyaktaunmanifested; murtinaby such a feature. This cosmic manifestation is separated from the Supreme Lord as material energy by means of kala, which is the unmanifested, impersonal feature of the Lord. It is situated as the objective manifestation of the Lord under the influence of the same material energy of Vishnu. (12) 11.19.14-16 navaikadasha panca trin bhavan bhuteshu yena vai ikshetathaikam apy eshu taj jnanam mama nishcitam navanine; ekadashaeleven; pancafive; trinand three; bhavan elements; bhuteshuin all living beings (from Lord Brahma down to the immovable living entities); yenaby which knowledge; vai certainly; ikshetaone may see; athathus; ekamone element; apiindeed; eshuwithin these twenty-eight elements; tatthat; jnanamknowledge; mamaby Me; nishcitamis authorized. I personally approve of that knowledge by which one sees the combination of nine, eleven, five and three elements in all living entities, and ultimately one element within those twenty-eight.(14) etad eva hi vijnanam na tathaikena yena yat sthity-utpatty-apyayan pashyed bhavanam tri-gunatmanam etatthis; evaindeed; hiactually; vijnanamrealized knowledge; nanot; tathain that way; ekenaby the one (Personality of

Godhead); yenaby whom; yatwhich (universe); sthiti maintenance; utpatticreation; apyayanand annihilation; pashyet one should see; bhavanamof all material elements; tri-gunaof the three modes of nature; atmanamcomposed. When one no longer sees the twenty-eight separated material elements, which arise from a single cause, but rather sees the cause itself, the Personality of Godheadat that time ones direct experience is called vijnana, or self-realization.(15) adav ante ca madhye ca shrijyat shrijyam yad anviyat punas tat-pratisankrame yac chishyeta tad eva sat adauin the causal stage; antein the termination of the causal function; caalso; madhyein the phase of maintenance; caalso; shrijyatfrom one production; shrijyamto another production; yat which; anviyataccompanies; punahagain; tatof all material phases; pratisankramein the annihilation; yatwhich; shishyeta remains; tatthat; evaindeed; satthe one eternal. Commencement, termination and maintenance are the stages of material causation. That which consistently accompanies all these material phases from one creation to another and remains alone when all material phases are annihilated is the one eternal. (16) 11.19.18 karmanam parinamitvad a-virincyad amangalam vipashcin nashvaram pashyed adrishtam api drishta-vat karmanamof material activities; parinamitvatbecause of being subject to transformation; aup to; virincyatthe planet of Lord Brahma; amangalaminauspicious unhappiness; vipashcitan intelligent person; nashvaramas temporary; pashyetshould see; adrishtamthat which he has not yet experienced; apiindeed; drishta-vatjust like that already experienced. An intelligent person should see that any material activity is subject to constant transformation and that even on the planet of Lord Brahma there is thus simply unhappiness. Indeed, a wise man can understand that just as all that he has seen is temporary, similarly, all things within the universe have a beginning and an end. 11.10.08-09 vilakshanah sthula-sukshmad dehad atmekshita sva-drik yathagnir daruno dahyad dahako nyah prakashakah vilakshanahhaving different characteristics; sthulafrom the gross; sukshmatand the subtle; dehatfrom the body; atmathe spirit soul; ikshitathe seer; sva-drikself-enlightened; yathajust as; agnihfire; darunahfrom firewood; dahyatfrom that which is

to be burned; dahakahthat which burns; anyahother; prakashakahthat which illuminates. Just as fire, which burns and illuminates, is different from firewood, which is to be burned to give illumination, similarly the seer within the body, the self-enlightened spirit soul, is different from the material body, which is to be illuminated by consciousness. Thus the spirit soul and the body possess different characteristics and are separate entities. (8) Nirodhotpatty-anu-brihannanatvam tat-kritan gunan antah pravishta adhatta evam deha-gunan parah nirodhadormancy; utpattimanifestation; anutiny; brihat large; nanatvamthe variety of characteristics; tat-kritan produced by that; gunanqualities; antahwithin; pravishtah having entered; adhatteaccepts; evamthus; dehaof the material body; gunanqualities; parahthe transcendental entity. Just as fire may appear differently as dormant, manifest, weak, brilliant and so on, according to the condition of the fuel, similarly, the spirit soul enters a material body and accepts particular bodily characteristics.(9) 11.22.52 sattva-sangad rishin devan rajasasura-manushan tamasa bhuta-tiryaktvam bhramito yati karmabhih sattva-sangatby association with the mode of goodness; rishinto the sages; devanto the demigods; rajasaby the mode of passion; asurato the demons; manushanand to human beings; tamasa by the mode of ignorance; bhutato the ghostly spirits; tiryaktvam or the animal kingdom; bhramitahmade to wander; yatihe goes; karmabhihbecause of his fruitive activities. Made to wander because of his fruitive work, the conditioned soul, by contact with the mode of goodness, takes birth among the sages or demigods. By contact with the mode of passion he becomes a demon or human being, and by association with the mode of ignorance he takes birth as a ghost or in the animal kingdom. 11.22.53 Shri Krishna to Uddhava nrityato gayatah pashyan yathaivanukaroti tan evam buddhi-gunan pashyann aniho py anukaryate nrityatahpersons who are dancing; gayatahand singing; pashyan observing; yathajust as; evaindeed; anukarotiimitates; tan them; evamthus; buddhiof the material intelligence; gunanthe acquired qualities; pashyanseeing; anihahalthough not himself

engaged in activity; apinevertheless; anukaryateis made to imitate. Just as one may imitate persons whom one sees dancing and singing, similarly the soul, although never the doer of material activities, becomes captivated by material intelligence and is thus forced to imitate its qualities. 11.22.54-55 yathambhasa pracalata taravo pi cala iva cakshusa bhramyamanena drishyate bhramativa bhuh yatha manoratha-dhiyo vishayshanubhavo mrisha svapna-drishtash ca dasharha thata samsara atmanah yathaas; ambhasaby water; pracalatamoving, agitated; taravahtrees; apiindeed; calahmoving; ivaas if; cakshusha by the eyes; bhramyamanenawhich are being turned about; drishyateappears; bhramatimoving; ivaas if; bhuhthe earth; yathaas; manah-rathaof a mental fantasy; dhiyahthe ideas; vishayaof sense gratification; anubhavahthe experience; mrisha false; svapna-drishtahthings seen in a dream; caand; dasharhaO descendant of Dasharha; tathathus; samsarahthe material life; atmanahof the soul. The souls material life, his experience of sense gratification, is actually false, O descendant of Dasharha, just like trees appearance of quivering when the trees are reflected in agitated water, or like the earths appearance of spinning due to ones spinning his eyes around, or like the world of a fantasy or dream. (54/55) 11.22.56 Shri Krishna to Uddhava arthe hy avidyamane pi samshritir na nivartate dhyayato vishayan asya svapne narthagamo yatha arthein truth; hicertainly; avidyamanenot existing; apieven though; samshritihmaterial existence; na nivartatedoes not stop; dhyayatahwho is meditating; vishayanon the objects of sense gratification; asyafor him; svapnein a dream; anarthaof unwanted things; agamahthe coming; yathajust as. For one who is meditating on sense gratification, material life, although lacking factual existence, does not go away, just as the unpleasant experiences of a dream do not. 08.01.09,10,12 Svayambhuva Manu by Himself shri-manur uvaca yena cetayate vishvam vishvam cetayate na yam yo jagarti shayane 'smin nayam tam veda veda sah

shri-manuh uvacaSvayambhuva Manu chanted; yenaby whom (the personality of Godhead); cetayateis brought into animation; vishvamthe whole universe; vishvamthe whole universe (the material world); cetayateanimates; nanot; yamHe whom; yah He who; jagartiis always awake (watching all activities); shayane while sleeping; asminin this body; nanot; ayamthis living entity; tamHim; vedaknows; vedaknows; sahHe. Lord Manu said: The supreme living being has created this material world of animation; it is not that He was created by this material world. When everything is silent, the Supreme Being stays awake as a witness. The living entity does not know Him, but He knows everything.(9) atmavasyam idam vishvam yat kincij jagatyam jagat tena tyaktena bhunjitha ma gridhah kasya svid dhanam atmathe Supersoul; avasyamliving everywhere; idamthis universe; vishvamall universes, all places; yatwhatever; kincit everything that exists; jagatyamin this world, everywhere; jagat everything, animate and inanimate; tenaby Him; tyaktena allotted; bhunjithahyou may enjoy; mado not; gridhahaccept; kasya svitof anyone else; dhanamthe property. Within this universe, the Supreme Personality of Godhead in His Supersoul feature is present everywhere, wherever there are animate or inanimate beings. Therefore, one should accept only that which is allotted to him; one should not desire to infringe upon the property of others. (10) na yasyady-antau madhyam ca svah paro nantaram bahih vishvasyamuni yad yasmad vishvam ca tad ritam mahat naneither; yasyaof whom (the Supreme Personality of Godhead); adia beginning; antauend; madhyammiddle; ca also; svahown; parahothers; nanor; antaraminside; bahih outside; vishvasyaof the whole cosmic manifestation; amuniall such considerations; yatwhose form; yasmatfrom He who is the cause of everything; vishvamthe whole universe; caand; tatall of them; ritamtruth; mahatvery, very great. The Supreme Personality of Godhead has no beginning, no end and no middle. Nor does He belong to a particular person or nation. He has no inside or outside. The dualities found within this material world, such as beginning and end, mine and theirs, are all absent from the personality of the Supreme Lord. The universe, which emanates from Him, is another feature of the Lord. Therefore the Supreme Lord is the ultimate truth, and He is complete in greatness. (12)

08.03.03 Gajendra to Shri Vishnu yasminn idam yatash cedam yenedam ya idam svayam yo 'smat parasmac ca paras tam prapadye svayambhuvam yasminthe basic platform on which; idamthe universe rests; yatahthe ingredients from which; caand; idamthe cosmic manifestation is produced; yenaby whom; idamthis cosmic manifestation is created and maintained; yahHe who; idamthis material world; svayamis Himself; yahHe who; asmatfrom the effect (this material world); parasmatfrom the cause; caand; parahtranscendental or different; tamunto Him; prapadyeI surrender; svayambhuvamunto the supreme self-sufficient. The Supreme Godhead is the supreme platform on which everything rests, the ingredient by which everything has been produced, and the person who has created and is the only cause of this cosmic manifestation. Nonetheless, He is different from the cause and the result. I surrender unto Him, the Supreme Personality of Godhead, who is self-sufficient in everything. 08.03.09 Gajendra to Shri Vishnu tas mai namah pareshaya brahmane 'nanta-shaktaye arupayoru-rupaya nama ashcarya-karmane tasmaiunto Him; namahI offer my obeisances; para transcendental; ishayawho is the supreme controller; brahmane who is the Supreme Brahman (Parabrahman); ananta-shaktaye with unlimited potency; arupayapossessing no material form; ururupayapossessing various forms as incarnations; namahI offer my obeisances; ashcarya-karmanewhose activities are wonderful. He has immense potency, and in various forms, all free from material contamination, He acts wonderfully. He is therefore the Supreme Brahman. I offer my respects to Him. 10.85.04 Vasudeva to Krishna and Balarama yatra yena yato yasya yasmai yad yad yatha yada syad idam bhagavan sakshat pradhana-purusheshvarah yatrain which; yenaby which; yatahfrom which; yasyaof which; yasmaiunto which; yat yatwhatever; yathahowever; yadawhenever; syatcomes into existence; idamthis (creation); bhagavanthe Supreme Lord; sakshatin His personal presence; pradhana-purushaof nature and its creator (Maha-Vishnu); ishvarahthe predominator. You are the Supreme Personality of Godhead, who manifest as the Lord of both nature and the creator of nature [Maha-Vishnu]. Everything that comes into existence, however and whenever it does so, is created within You, by You, from You, for You and in

relation to You. 10.87.30 The Personified Vedas to Maha-Vishnu aparimita dhruvas tanu-bhrito yadi sarva-gatas tarhi na shasyateti niyamo dhrava netaratha ajani ca yan-mayam tad avimucya niyantri bhavet samam anujanatam yad amatam mata-dushtataya aparimitahcountless; dhruvahpermanent; tanu-bhritahthe embodied living entities; yadiif; sarva-gatahomnipresent; tarhi then; nanot; shasyatasovereignty; itisuch; niyamahrule; dhruvaO unchanging one; nanot; itarathaotherwise; ajani was generated; caand; yat-mayamfrom whose substance; tat from that; avimucyanot separating itself; niyantriregulator; bhavetmust be; samamequally present; anujanatamof those who supposedly know; yatwhich; amatammisunderstood; mata of what is known; dushtatayabecause of the imperfection. If the countless living entities were all-pervading and possessed forms that never changed, You could not possibly be their absolute ruler, O immutable one. But since they are Your localized expansions and their forms are subject to change, You do control them. Indeed, that which supplies the ingredients for the generation of something is necessarily its controller because a product never exists apart from its ingredient cause. It is simply illusion for someone to think that he knows the Supreme Lord, who is equally present in each of His expansions, since whatever knowledge one gains by material means must be imperfect. 10.87.31 The Personified Vedas to Maha-Vishnu na ghatata udbhavah prakriti-purushayor ajayor ubhaya-yuja bhavanty asu-bhrito jala-budbuda-vat tvayi ta ime tato vividha-nama-gunaih parame sarita ivarnave madhuni lilyur ashesha-rasah na ghatatedoes not happen; udbhavahthe generation; prakriti of material nature; purushayohand of the soul who is her enjoyer; ajayohwho are unborn; ubhayaof both; yujaby the combination; bhavanticome into being; asu-bhritahliving bodies; jalaon water; budbudabubbles; vatlike; tvayiin You; te ime these (living beings); tatahtherefore; vividhavarious; nama with names; gunaihand qualities; paramein the Supreme; saritahrivers; ivaas; arnavewithin the ocean; madhuniin honey; lilyuhbecome merged; asheshaall; rasahflavors. Neither material nature nor the soul who tries to enjoy her are ever born, yet living bodies come into being when these two combine, just as bubbles form where water meets the air. And just as rivers merge into the ocean or the nectar from many different flowers blends into honey, so all these conditioned beings eventually merge back into You, the Supreme, along with their various names and qualities. 10.40.10 Akrura to Shri Krishna

yathadri-prabhava nadyah parjanyapuritah prabho vishanti sarvatah sindhum tadvat tvam gatayo ntatah yathaas; adrifrom the mountains; prabhavahborn; nadyah rivers; parjanyaby the rain; apuritahfilled; prabhoO master; vishantienter; sarvatahfrom all sides; sindhumthe ocean; tadvatsimilarly; tvamYou; gatayahthese paths; antatah finally. As rivers born from the mountains and filled by the rain flow from all sides into the sea, so do all these paths in the end reach You, O master. 11.24.18 (in Engl., not in Beng) yad upadaya purvas tu bhavo vikurute param adir anto yada yasya tat satyam abhidhiyate yatwhich (form); upadayaaccepting as the ingredient cause; purvahthe previous cause (such as the mahat-tattva); tuand; bhavahthing; vikuruteproduces as transformation; aparamthe second thing (such as the element ahankara); adihthe beginning; antahthe end; yadawhen; yasyaof which (product); tatthat (cause); satyamreal; abhidhiyateis called. A material object, itself composed of an essential ingredient, creates another material object through transformation. Thus one created object becomes the cause and basis of another created object. A particular thing may thus be called real in that it possesses the basic nature of another object that constitutes its origin and final state. CHAPTER ELEVEN Analysis of the Process abhidheya vicarah 11.09.29 Shri Krishna to Uddhava labdhva su-durlabham idam bahu-sambhavante manushyam artha-dam anityam apiha dhirah turnam yateta na pated anu-mrityu yavan nihshreyasaya vishayah khalu sarvatah syat labdhvahaving obtained; su-durlabhamthat which is very difficult to obtain; idamthis; bahumany; sambhavabirths; ante after; manushyamhuman form of life; artha-damwhich awards great value; anityamnot eternal; apialthough; ihain this material world; dhirahone who has sober intelligence; turnam immediately; yatetashould endeavor; nanot; patethas fallen; anu-mrityualways subject to death; yavatas long as; nihshreyasayafor ultimate liberation; vishayahsense

gratification; khalualways; sarvatahin all conditions; syatis possible. After many, many births and deaths one achieves the rare human form of life which, although temporary, affords one the opportunity to attain the highest perfection. Thus, a sober human being should immediately endeavor for the ultimate perfection of life and not fall down into the cycle orepeated birth and death. After all, sense gratification iavailable even in the most abominable species of life, whereas Krishna consciousness is only possible for a human being. 11.20.06 Shri Krishna to Uddhava shri-bhagavan uvaca yogas trayo maya prokta nRinam shreyo-vidhitsaya jnanam karma ca bhaktish ca nopayo nyo sti kutracit shri-bhagavan uvacathe Supreme Personality of Godhead said; yogahprocesses; trayahthree; mayaby Me; proktah described; nRinamof human beings; shreyahperfection; vidhitsayadesiring to bestow; jnanamthe path of philosophy; karmathe path of work; caalso; bhaktihthe path of devotion; caalso; nano; upayahmeans; anyahother; astiexists; kutracitwhatsoever. The Supreme Personality of Godhead said: My dear Uddhava, because I desire that human beings may achieve perfection, have presented three paths of advancement - the path oknowledge, the path of work and the path of devotion. Besidethese three there is absolutely no other means of elevation. 11.05.02 Camasa Rishi to Maharaja Nimi shri-camasa uvaca mukha-bahuru-padebhyah purushasyashramaih saha catvaro jajnire varna gunair vipradayah prithak shri-camasah uvacaShri Camasa said; mukhaface; bahuarms; uruthighs; padebhyahfrom the feet; purushasyaof the Supreme Lord; ashramaihthe four spiritual orders; sahawith; catvarahfour; jajnirewere born; varnahthe social orders; gunaihby the modes of nature; vipra-adayahheaded by the brahmanas; prithakvarious. Shri Camasa said: Each of the four social orders, headed by the brahmanas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual orders were also generated. 11.05.03 Camasa Risi to Maharaja Nimi

ya esham purusham sakshad atma-prabhavam ishvaram na bhajanty avajananti sthanad bhrashtah patanty adhah yahone who; eshamof them; purushamthe Supreme Lord; sakshatdirectly; atma-prabhavamthe source of their own creation; ishvaramthe supreme controller; nado not; bhajanti worship; avajanantidisrespect; sthanatfrom their position; bhrashtahfallen; patantithey fall; adhahdown. If any of the members of the four varnas and four asramas fail to worship or intentionally disrespect the Personality of Godhead, who is the source of their own creation, they will fall down from their position into a hellish state of life. 11.10.23 Shri Krishna to Uddhava ishtveha devata yajnaih svar-lokam yati yajnikah bhunjita deva-vat tatra bhogan divyan nijarjitan ishtvahaving worshiped; ihain this world; devatahthe demigods; yajnaihwith sacrifices; svah-lokamto the heavenly planets; yatigoes; yajnikahthe performer of sacrifice; bhunjita he may enjoy; deva-vatlike a god; tatratherein; bhogan pleasures; divyancelestial; nijaby himself; arjitanachieved. If on earth one performs sacrifices for the satisfaction of the demigods, he goes to the heavenly planets where, just like a demigod, he enjoys all of the heavenly pleasures he has earned by his performances. 11.10.26-27 Shri Krishna to Uddhava tavat sa modate svarge yavat punyam samapyate kshina-punyah pataty arvag anicchan kala-calitah tavatthat long; sahhe; modateenjoys life; svargein the heavenly planets; yavatuntil; punyamhis pious results; samapyateare used up; kshinaexhausted; punyahhis piety; patatihe falls; arvakdown from heaven; anicchannot desiring to fall; kalaby time; calitahpushed down. Until his pious results are used up, the performer of sacrifice enjoys life in the heavenly planets. When the pious results are exhausted, however, he falls down from the pleasure gardens of heaven, being moved against his desire by the force of eternal time. (26) yady adharma-ratah sangad asatam vajitendriyah kamatma kripano lubdhah straino bhuta-vihimsakah

yadiif; adharmain irreligion; ratahhe is engaged; sangatdue to association; asatamof materialistic people; vaor; ajitadue to not conquering; indriyahthe senses; kamamaterial lusty desires; atmaliving for; kripanahmiserly; lubdhahgreedy; strainaha woman-hunter; bhutaagainst other living beings; vihimsakah committing If a human being is engaged in sinful, irreligious activities, either because of bad association or because of his failure to control his senses, then such a person will certainly develop a personality full of material desires. He thus becomes miserly toward others, greedy and always anxious to exploit the bodies of women. (27) 11.10.29-31 Shri Krishna to Uddhava karmani duhkhodarkani kurvan dehena taih punah deham abhajate tatra kim sukham martya-dharminah karmaniactivities; duhkhagreat unhappiness; udarkanibringing in the future; kurvanperforming; dehenawith such a body; taih by such activities; punahagain; dehama material body; abhajate accepts; tatratherein; kimwhat; sukhamhappiness; martya always leading to death; dharminahof one sworn to activities. In such a degraded body, he unfortunately continues to perform inauspicious activities that greatly increase his future unhappiness, and therefore he again accepts a similar body. What possible happiness can there be for one who engages in activities inevitably terminating in death? (29) lokanam loka-palanam mad bhayam kalpa-jivinam brahmano pi bhayam matto dvi-parardha-parayushah lokanamin all the planetary systems; loka-palanamand for all the planetary leaders, such as the demigods; matof Me; bhayam there is fear; kalpa-jivinamfor those who live for a kalpa, or a day of Brahma; brahmanahof Lord Brahma; apieven; bhayamthere is fear; mattahfrom Me; dvi-parardhatwo parardhas, totalling 311,040,000,000,000 years; parasupreme; ayushahwhose duration of life. In all planetary systems from the heavenly to the hellish, and for all of the great demigods who live for one thousand yuga cycles, there is fear of Me in My form of time. Even Brahma, who possesses the supreme life span of 311,040,000,000,000 years, is also afraid of Me. (30) gunah shrijanti karmani guno nushrijate gunan

jivas tu guna-samyukto bhunkte karma-phalany asau gunahthe material senses; shrijanticreate; karmanipious and impious material activities; gunahthe three modes of nature; anushrijateset into motion; gunanthe material senses; jivahthe minute living entity; tuindeed; gunathe material senses or the material modes of nature; samyuktahfully engaged in; bhunkte experiences; karmaof activities; phalanithe various results; asau the spirit soul. The material senses create material activities, either pious or sinful, and the modes of nature set the senses into motion. The living entity, being fully engaged by the material senses and modes of nature, experiences the various results of fruitive work. (31) 11.10.32-33 Shri Krishna to Uddhava yavat syad guna-vaishamyam tavan nanatvam atmanah nanatvam atmano yavat paratantryam tadaiva hi yavatas long as; syatthere is; gunaof the modes of material nature; vaishamyamseparate existences; tavatthen there will be; nanatvamdifferent states of existence; atmanahof the soul; nanatvamdifferent states of existence; atmanahof the soul; yavatas long as there are; paratantryamdependence; tada then there will be; evacertainly; hiindeed. As long as the living entity thinks that the modes of nature have separate existences, he will be obliged to take birth in many different forms and will experience varieties of material existence. Therefore, the living entity remains completely dependent on fruitive activities under the modes of nature. (32) yavad asyasvatantratvam tavad ishvarato bhayam ya etat samupasirams te muhyanti shucarpitah yavatas long as; asyaof the living being; asvatantratvamthere is no freedom from dependence on the modes of nature; tavat then there will be; ishvaratahfrom the supreme controller; bhayamfear; yethose who; etatto this material concept of life; samupasirandevote themselves; tethey; muhyantiare bewildered; shucain lamentation; arpitahalways absorbed. The conditioned soul who remains dependent on fruitive activities under the material modes of nature will continue to fear Me, the Supreme Personality of Godhead, since I impose the results of one's fruitive activities. Those who accept the material concept of life, taking the variegatedness of the modes of nature to be factual, devote themselves to material enjoyment and are therefore always

absorbed in lamentation and grief. (33) 11.29.01-2 Uddhava to Krishna shri-uddhava uvaca su-dustaram imam manye yoga-caryam anatmanah yathanjasa puman siddhyet tan me bruhy anjasacyuta shri-uddhavah uvacaShri Uddhava said; su-dustaramvery difficult to execute; imamthis; manyeI think; yoga-caryam process of yoga; anatmanahfor one who has not controlled his mind; yathahow; anjasaeasily; pumana person; siddhyetmay accomplish it; tatthat; meto me; bruhiplease tell; anjasain a simple manner; acyutaO infallible Lord. Shri Uddhava said: My dear Lord Acyuta, I fear that the method of yoga described by You is very difficult for one who cannot control his mind. Therefore please explain to me in simple terms how someone can more easily execute it. (1) prayashah pundarikaksha yunyanto yogino manah vishidanty asamadhanan mano-nigraha-karshitah prayashahfor the most part; pundarika-akshaO lotus-eyed Lord; yunjantahwho engage; yoginahyogis; manahthe mind; vishidantibecome frustrated; asamadhanatbecause of inability to attain trance; manah-nigrahaby the attempt to subdue the mind; karshitahweary. O lotus-eyed Lord, generally those yogis who try to steady the mind experience frustration because of their inability to perfect the state of trance. Thus they weary in their attempt to bring the mind under control. (2) 11.15.33 Shri Krishna to Uddhava antarayan vadanty eta yunjato yogam uttamam maya sampadyamanasya kala-kshapana-hetavah antarayanimpediments; vadantithey say; etahthese mystic perfections; yunjatahof one engaging in; yogamconnection with the Absolute; uttamamthe supreme stage; mayawith Me; sampadyamanasyaof one who is becoming completely opulent; kalaof time; kshapanaof the interruption, waste; hetavah causes. Learned experts in devotional service state that the mystic perfections of yoga that I have mentioned are actually impediments and are a waste of time for one who is practicing the supreme yoga, by which one achieves all perfection in life directly from Me.

11.24.14 Shri Krishna to Uddhava yogasya tapasash caiva nyasasya gatayo malah mahar janas tapah satyam bhakti-yogasya mad-gatih yogasyaof mystic yoga; tapasahof great austerity; caand; eva certainly; nyasasyaof the renounced order of life; gatayahthe destinations; amalahspotless; mahahMahar; janahJanas; tapah Tapas; satyamSatya; bhakti-yogasyaof devotional service; mat My; gatihdestination. By mystic yoga, great austerities and the renounced order of life, the pure destinations of Maharloka, Janaloka, Tapoloka and Satyaloka are attained. But by devotional yoga, one achieves My transcendental abode. 04.22.39 Sanat-kumara to Maharaja Prithu yat-pada-pankaja-palasa-vilasa-bhaktya karmasayam grathitam udgrathayanti santah tadvan na rikta-matayo yatayo 'pi ruddhasroto-ganas tam aranam bhaja vasudevam yatwhose; padafeet; pankajalotus; palasapetals or toes; vilasaenjoyment; bhaktyaby devotional service; karmafruitive activities; asayamdesire; grathitamhard knot; udgrathayanti root out; santahdevotees; tatthat; vatlike; nanever; riktamatayahpersons devoid of devotional service; yatayaheverincreasingly trying; apieven though; ruddhastopped; srotahganahthe waves of sense enjoyment; tamunto Him; aranam worthy to take shelter; bhajaengage in devotional service; vasudevamunto Krishna, the son of Vasudeva. The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord, can very easily overcome hardknotted desires for fruitive activities. Because this is very difficult, the nondevotees - the jnanis and yogis - although trying to stop the waves of sense gratification, cannot do so. Therefore you are advised to engage in the devotional service of Krishna, the son of Vasudeva. 03.23.56 Kapiladeva to Devahuti neha yat karma dharmaya na viragaya kalpate na tirtha-pada-sevayai jivann api mrito hi sah nanot; ihahere; yatwhich; karmawork; dharmayafor perfection of religious life; nanot; viragayafor detachment; kalpateleads; nanot; tirtha-padaof the Lord's lotus feet; sevayaito devotional service; jivanliving; apialthough; mritah dead; hiindeed; sahhe. Anyone whose work is not meant to elevate him to religious life,

anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered as dead, although breathing. 01.18.12 Sages to Suta Gosvami karmany asminn anashvase dhuma-dhumratmanam bhavan apayayati govindapada-padmasavam madhu karmaniperformance of; asminin this; anashvasewithout certainty; dhumasmoke; dhumra-atmanamtinged body and mind; bhavanyour good self; apayayativery much pleasing; govindathe Personality of Godhead; padafeet; padma-asavam nectar of the lotus flower; madhuhoney. We have just begun the performance of this fruitive activity, a sacrificial fire, without certainty of its result due to the many imperfections in our action. Our bodies have become black from the smoke, but we are factually pleased by the nectar of the lotus feet of the Personality of Godhead, Govinda, which you are distributing. 02.03.02-8 Shukadeva Gosvami to Maharaja Parikshit brahma-varcasa-kamas tu yajeta brahmanah patim indram indriya-kamas tu praja-kamah prajapatin devim mayam tu shri-kamas tejas-kamo vibhavasum vasu-kamo vasun rudran virya-kamo 'tha viryavan annadya-kamas tv aditim svarga-kamo 'diteh sutan vishvan devan rajya-kamah sadhyan samsadhako visham ayush-kamo 'shvinau devau pushti-kama ilam yajet pratishtha-kamah purusho rodasi loka-matarau rupabhikamo gandharvan stri-kamo 'psara urvashim adhipatya-kamah sarvesham yajeta parameshthinam yajnam yajed yashas-kamah kosha-kamah pracetasam vidya-kamas tu girisham dampatyartha umam satim brahmathe absolute; varcasaeffulgence; kamah tubut one who desires in that way; yajetado worship; brahmanahof the Vedas; patimthe master; indramthe King of heaven; indriya-

kamah tubut one who desires strong sense organs; praja-kamah one who desires many offspring; prajapatinthe Prajapatis; devim the goddess; mayamunto the mistress of the material world; tu but; shri-kamahone who desires beauty; tejahpower; kamah one who so desires; vibhavasumthe fire-god; vasu-kamahone who wants wealth; vasunthe Vasu demigods; rudranthe Rudra expansions of Lord Shiva; virya-kamahone who wants to be very strongly built; athatherefore; viryavanthe most powerful; annaadyagrains; kamahone who so desires; tubut; aditimAditi, mother of the demigods; svargaheaven; kamahso desiring; aditeh sutanthe sons of Aditi; vishvanVishvadeva; devan demigods; rajya-kamahthose who hanker for kingdoms; sadhyan the Sadhya demigods; samsadhakahwhat fulfills the wishes; vishamof the mercantile community; ayuh-kamahdesirous of long life; ashvinauthe two demigods known as the Ashvini brothers; devauthe two demigods; pushti-kamahone who desires a strongly built body; ilamthe earth; yajetmust worship; pratishtha-kamahone who desires good fame, or stability in a post; purushahsuch men; rodasithe horizon; loka-matarauand the earth; rupabeauty; abhikamahpositively aspiring for; gandharvanthe residents of the Gandharva planet, who are very beautiful and are expert in singing; stri-kamahone who desires a good wife; apsarah urvashimthe society girls of the heavenly kingdom; adhipatya-kamahone who desires to dominate others; sarveshameveryone; yajetamust worship; parameshthinam Brahma, the head of the universe; yajnamthe Personality of Godhead; yajetmust worship; yashah-kamahone who desires to be famous; kosha-kamahone who desires a good bank balance; pracetasamthe treasurer of heaven, known as Varuna; vidyakamah tubut one who desires education; girishamthe lord of the Himalayas, Lord Shiva; dampatya-arthahand for conjugal love; umam satimthe chaste wife of Lord Shiva, known as Uma. One who desires to be absorbed in the impersonal brahmajyoti effulgence should worship the master of the Vedas [Lord Brahma or Brihaspati, the learned priest], one who desires powerful sex should worship the heavenly King, Indra, and one who desires good progeny should worship the great progenitors called Prajapatis. One who desires good fortune should worship Durgadevi, the superintendent of the material world. One desiring to be very powerful should worship fire, and one who aspires only after money should worship the Vasus. One should worship the Rudra incarnations of Lord Shiva if he wants to be a great hero. One who wants a large stock of grains should worship Aditi. One who desires to attain the heavenly planets should worship the sons of Aditi. One who desires a worldly kingdom should worship Vishvadeva, and one who wants to be popular with the general mass of population should worship the Sadhya demigod. One who desires a long span of life should worship the demigods known as the Ashvini-kumaras, and a person desiring a strongly built body should worship the earth. One

who desires stability in his post should worship the horizon and the earth combined. One who desires to be beautiful should worship the beautiful residents of the Gandharva planet, and one who desires a good wife should worship the Apsaras and the Urvashi society girls of the heavenly kingdom. One who desires domination over others should worship Lord Brahma, the head of the universe. One who desires tangible fame should worship the Personality of Godhead, and one who desires a good bank balance should worship the demigod Varuna. If one desires to be a greatly learned man he should worship Lord Shiva, and if one desires a good marital relation he should worship the chaste goddess Uma, the wife of Lord Shiva. (2-7)

dharmartha uttama-shlokam tantuh tanvan pitrin yajet raksha-kamah punya janan ojas-kamo marud-ganan dharma-arthahfor spiritual advancement; uttama-shlokamthe Supreme Lord or persons attached to the Supreme Lord; tantuhfor offspring; tanvanand for their protection; pitrinthe residents of Pitriloka; yajetmust worship; raksha-kamahone who desires protection; punya jananpious persons; ojah-kamahone who desires strength should worship; marut-gananthe demigods. One should worship Lord Vishnu or His devotee for spiritual advancement in knowledge, and for protection of heredity and advancement of a dynasty one should worship the various demigods. (8) 02.03.09-11 Shukadeva Goswami to Maharaja Parikshit rajya-kamo manun devan nirritim tv abhicaran yajet kama-kamo yajet somam akamah purusham param rajya-kamahanyone desiring an empire or kingdom; manunthe Manus, semi-incarnations of God; devandemigods; nirritim demons; tubut; abhicarandesiring victory over the enemy; yajet should worship; kama-kamahone who desires sense gratification; yajetshould worship; somamthe demigod named Candra; akamahone who has no material desires to be fulfilled; purushamthe Supreme Personality of Godhead; paramthe Supreme. One who desires domination over a kingdom or an empire should worship the Manus. One who desires victory over an enemy should worship the demons, and one who desires sense gratification should worship the moon. But one who desires nothing of material enjoyment should worship the Supreme Personality of Godhead. (9)

akamah sarva-kamo va moksha-kama udara-dhih tivrena bhakti-yogena yajeta purusham param akamahone who has transcended all material desires; sarvakamahone who has the sum total of material desires; vaeither; moksha-kamahone who desires liberation; udara-dhihwith broader intelligence; tivrenawith great force; bhakti-yogenaby devotional service to the Lord; yajetashould worship; purusham the Lord; paramthe supreme whole. A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead. (10) etavan eva yajatam iha nihshreyasodayah bhagavaty acalo bhavo yad bhagavata-sangatah etavanall these different kinds of worshipers; evacertainly; yajatamwhile worshiping; ihain this life; nihshreyasathe highest benediction; udayahdevelopment; bhagavatiunto the Supreme Personality of Godhead; acalahunflinching; bhavah spontaneous attraction; yatwhich; bhagavatathe pure devotee of the Lord; sangatahassociation. All the different kinds of worshipers of multidemigods can attain the highest perfectional benediction, which is spontaneous attraction unflinchingly fixed upon the Supreme Personality of Godhead, only by the association of the pure devotee of the Lord. (11) 11.14.20 Shri Krishna to Uddhava na sadhayati mam yogo na sankhyam dharma uddhava na svadhyayas tapas tyago yatha bhaktir mamorjita nanot; sadhayatibrings under control; mamMe; yogahthe yoga system; nanor; sankhyamthe system of Sankhya philosophy; dharmahpious activities within the varnashrama system; uddhavaMy dear Uddhava; nanot; svadhyayahVedic study; tapahausterity; tyagahrenunciation; yathaas; bhaktih devotional service; mamaunto Me; urjitastrongly developed. My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings Me under their control. I cannot be thus controlled by those engaged in mystic yoga, Sankhya-philosophy, pious work, Vedic study, austerity or renunciation.

12.03.48-49 Shukadeva Gosvami to Maharaja Parikshit vidya-tapah-prana-nirodha-maitritirthabhisheka-vrata-dana-japyaih natyanta-shuddhim labhate ntaratma yatha hridi-sthe bhagavaty anante vidyaby worship of demigods; tapahausterities; prana-nirodha exercise of breath control; maitricompassion; tirtha-abhisheka bathing in holy places; vratastrict vows; danacharity; japyaih and chanting of various mantras; nanot; atyantacomplete; shuddhimpurification; labhatecan achieve; antah-atmathe mind; yathaas; hridi-sthewhen He is present within the heart; bhagavatithe Personality of Godhead; anantethe unlimited Lord. By one's engaging in the processes of demigod worship, austerities, breath control, compassion, bathing in holy places, strict vows, charity and chanting of various mantras, one's mind cannot attain the same absolute purification as that achieved when the unlimited Personality of Godhead appears within one's heart. (48) tasmat sarvatmana rajan hridi-stham kuru keshavam mriyamano hy avahitas tato yasi param gatim tasmattherefore; sarva-atmanawith all endeavor; rajanO King; hridi-sthamwithin your heart; kurumake; keshavamLord Keshava; mriyamanahdying; hiindeed; avahitahconcentrated; tatahthen; yasiyou will go; paramto the supreme; gatim destination. Therefore, O King, endeavor with all your might to fix the Supreme Lord Keshava within your heart. Maintain this concentration upon the Lord, and at the time of death you will certainly attain the supreme destination. (49) 10.14.03-4 Brahma to Shri Krishna jnane prayasam udapasya namanta eva jivanti san-mukharitam bhavadiya-vartam sthane sthitah shruti-gatam tanu-van-manobhir ye prayasho jita jito py asi tais tri-lokyam jnanefor knowledge; prayasamthe endeavor; udapasyagiving up completely; namantahoffering obeisances; evasimply; jivanti live; sat-mukharitamchanted by the pure devotees; bhavadiyavartamtopics related to You; sthanein their material position; sthitahremaining; shruti-gatamreceived by hearing; tanuwith their body; vakwords; manobhihand mind; yewho; prayashah for the most part; ajitaO unconquerable one; jitahconquered; apinevertheless; asiYou become; taihby them; tri-lokyam within the three worlds. Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and

with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds. (3) shreyah-shritim bhaktim udasya te vibho klishyanti ye kevala-bodha-labdhaye tesham asau kleshala eva shishyate nanyad yatha sthula-tushavaghatinam shreyahof supreme benefit; shritimthe path; bhaktim devotional service; udasyarejecting; tethey; vibhoO almighty Lord; klishyantistruggle; yewho; kevalaexclusive; bodhaof knowledge; labdhayefor the achievement; teshamfor them; asau this; kleshalahbotheration; evamerely; shishyateremains; na nothing; anyatother; yathajust as; sthula-tushaempty husks; avaghatinamfor those who are beating. My dear Lord, devotional service unto You is the best path for selfrealization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble. (4) 03.25.44 Kapiladeva to Devahuti etavan eva loke 'smin pumsam nihshreyasodayah tivrena bhakti-yogena mano mayy arpitam sthiram etavan evaonly so far; loke asminin this world; pumsamof men; nihshreyasafinal perfection of life; udayahthe attainment of; tivrenaintense; bhakti-yogenaby practice of devotional service; manahmind; mayiin Me; arpitamfixed; sthiram steady. Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. That is the only means for attainment of the final perfection of life. 01.02.06-10,12-13 Suta Gosvami to Shaunaka Rishi sa vai pumsam paro dharmo yato bhaktir adhokshaje ahaituky apratihata yayatma suprasidati sahthat; vaicertainly; pumsamfor mankind; parahsublime; dharmahoccupation; yatahby which; bhaktihdevotional service; adhokshajeunto the Transcendence; ahaitukicauseless; apratihataunbroken; yayaby which; atmathe self; suprasidati

completely satisfied. The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendental Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self. (6) vasudeve bhagavati bhakti-yogah prayojitah janayaty ashu vairagyam jnanam ca yad ahaitukam vasudeveunto Krishna; bhagavatiunto the Personality of Godhead; bhakti-yogahcontact of devotional service; prayojitah being applied; janayatidoes produce; ashuvery soon; vairagyam detachment; jnanamknowledge; caand; yatthat which; ahaitukamcauseless. By rendering service unto the Personality of Godhead, Shri Krishna, one immediately acquires causeless knowledge and detachment from the world. (7) dharmah svanushthitah pumsam vishvaksena-kathasu yah notpadayed yadi ratim shrama eva hi kevalam dharmahoccupation; svanushthitahexecuted in terms of ones own position; pumsamof humankind; vishvaksenathe Personality of Godhead (plenary portion); kathasuin the message of; yah what is; nanot; utpadayetdoes produce; yadiif; ratim attraction; shramahuseless labor; evaonly; hicertainly; kevalamentirely. The occupational duties a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead. (8) dharmasya hy apavargyasya nartho rthayopakalpate narthasya dharmaikantasya kamo labhaya hi smritah dharmasyaoccupational engagement; hicertainly; apavargyasya ultimate liberation; nanot; arthahend; arthayafor material gain; upakalpateis meant for; naneither; arthasyaof material gain; dharma-eka-antasyafor one who is engaged in the ultimate occupational service; kamahsense gratification; labhaya attainment of; hiexactly; smritahis described by the great sages. All occupational engagements are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, according to the sages, one who is engaged in the

ultimate occupational service should never use material gain to cultivate sense gratification. (9) kamasya nendriya-pritir labho jiveta yavata jivasya tattva jijnasa nartho yash ceha karmabhih kamasyaof desires; nanot; indriyasenses; pritihsatisfaction; labhahgain; jivetaself-preservation; yavataso much so; jivasya of the living being; tattvathe Absolute Truth; jijnasainquiries; nanot; arthahend; yah ca ihawhatsoever else; karmabhihby occupational activities. Life's desire should never be directed toward sense gratification. One should desire only a healthy life, or self-preservation, since a human being is meant for inquiry about the Absolute Truth. Nothing else should be the goal of one's work. (10) tac chraddadhana munayo jnana-vairagya-yuktaya pashyanty atmani catmanam bhaktya shruta-grhitaya tatthat; shraddadhanahseriously inquisitive; munayahsages; jnanaknowledge; vairagyadetachment; yuktayawell equipped with; pashyantisee; atmaniwithin himself; caand; atmanam the Paramatma; bhaktyain devotional service; shrutathe Vedas; grihitayawell received. The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedanta-sruti. (12) atah pumbhir dvija-shreshtha varnashrama-vibhagashah svanushthitasya dharmasya samsiddhir hari-toshanam atahso; pumbhihby the human being; dvija-shreshthahO best among the twice-born; varna-ashramathe institution of four castes and four orders of life; vibhagashahby the division of; svanushthitasyaof ones own prescribed duties; dharmasya occupational; samsiddhihthe highest perfection; harithe Personality of Godhead; toshanampleasing. O best among the twice-born, it is therefore concluded that the highest perfection one can achieve by discharging the duties prescribed for one's own occupation according to caste divisions and orders of life is to please the Personality of Godhead. (13)

03.25.32-33 Kapiladeva to Devahuti shri-bhagavan uvaca devanam guna-linganam anushravika-karmanam sattva evaika-manaso vrittih svabhaviki tu ya animitta bhagavati bhaktih siddher gariyasi shri-bhagavan uvacathe Supreme Personality of Godhead said; devanamof the senses or of the presiding deities of the senses; guna-linganamwhich detect sense objects; anushravika according to scripture; karmanamwhich work; sattveunto the mind or unto the Lord; evaonly; eka-manasahof a man of undivided mind; vrittihinclination; svabhavikinatural; tuin fact; yawhich; animittawithout motive; bhagavatito the Personality of Godhead; bhaktihdevotional service; siddhehthan salvation; gariyasibetter. Lord Kapila said: The senses are symbolic representations of the demigods, and their natural inclination is to work under the direction of the Vedic injunctions. As the senses are representatives of the demigods, so the mind is the representative of the Supreme Personality of Godhead. The mind's natural duty is to serve. When that service spirit is engaged in the devotional service to the Personality of Godhead, without any motive, that is far better even than salvation. (32) jarayaty ashu ya kosham nigirnam analo yatha jarayatidissolves; ashuquickly; yawhich; koshamthe subtle body; nigirnamthings eaten; analahfire; yathaas. Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all we eat. (33) 03.29.11-12 Kapiladeva to Devahuti mad-guna-shruti-matrena mayi sarva-guhashaye mano-gatir avicchinna yatha gangambhaso 'mbudhau lakshanam bhakti-yogasya nirgunasya hy udahritam ahaituky avyavahita ya bhaktih purushottame matof Me; gunaqualities; shrutiby hearing; matrenajust; mayitowards Me; sarva-guha-ashayeresiding in everyone's heart; manah-gatihthe heart's course; avicchinnacontinuous; yathaas; gangaof the Ganges; ambhasahof the water; ambudhautowards the ocean; lakshanamthe manifestation;

bhakti-yogasyaof devotional service; nirgunasyaunadulterated; hiindeed; udahritamexhibited; ahaitukicauseless; avyavahita not separated; yawhich; bhaktihdevotional service; purushauttametowards the Supreme Personality of Godhead. The manifestation of unadulterated devotional service is exhibited when one's mind is at once attracted to hearing the transcendental name and qualities of the Supreme Personality of Godhead, who is residing in everyone's heart. Just as the water of the Ganges flows naturally down to the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord. (11/12) 02.03.12,17 Sukadeva Goswami to Maharaja Pariksit jnanam yad apratinivritta-gunormi-cakram atma-prasada uta yatra guneshv asangah kaivalya-sammata-pathas tv atha bhakti-yogah ko nirvrito hari-kathasu ratim na kuryat jnanamknowledge; yatthat which; aup to the limit of; pratinivrittacompletely withdrawn; guna-urmithe waves of the material modes; cakramwhirlpool; atma-prasadahselfsatisfaction; utamoreover; yatrawhere there is; guneshuin the modes of nature; asangahno attachment; kaivalya transcendental; sammataapproved; pathahpath; tubut; atha therefore; bhakti-yogahdevotional service; kahwho; nirvritah absorbed in; hari-kathasuin the transcendental topics of the Lord; ratimattraction; nashall not; kuryatdo. Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted? (12)

ayur barati vai pumsam udyann astam ca yann asau tasyarte yat-kshano nita uttama-shloka-vartaya ayuhduration of life; haratidecreases; vaicertainly; pumsam of the people; udyanrising; astamsetting; caalso; yan moving; asauthe sun; tasyaof one who glorifies the Lord; rite except; yatby whom; kshanahtime; nitahutilized; uttamashlokathe all-good Personality of Godhead; vartayain the topics of. Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Personality of Godhead. (17) 02.08.04-5 Maharaja Pariksit to Sukadeva Goswami

shrinvatah shraddhaya nityam grinatash ca sva-ceshtitam kalena natidirghena bhagavan vishate hridi shrinvatahof those who hear; shraddhayain earnestness; nityam regularly, always; grinatahtaking the matter; caalso; svaceshtitamseriously by one's own endeavor; kalenaduration; na not; atidirghenavery prolonged time; bhagavanthe Personality of Godhead Shri Krishna; vishatebecomes manifest; hridiwithin one's heart. Persons who hear Shrimad-Bhagavatam regularly and are always taking the matter very seriously will have the Personality of Godhead Shri Krishna manifested in their hearts within a short time. (4) pravishtah karna-randhrena svanam bhava-saroruham dhunoti shamalam krishnah salilasya yatha sharat pravishtahthus being entered; karna-randhrenathrough the holes of the ears; svanamaccording to one's liberated position; bhavaconstitutional relationship; sarah-ruhamthe lotus flower; dhunoticleanses; shamalammaterial qualities like lust, anger, avarice and hankering; krishnahLord Krishna, the Supreme personality of Godhead; salilasyaof the reservoir of waters; yatha as it were; sharatthe autumn season. The sound incarnation of Lord Krishna, the Supreme Soul [i.e. Shrimad-Bhagavatam], enters into the heart of a self-realized devotee, sits on the lotus flower of his loving relationship, and thus cleanses the dust of material association, such as lust, anger and hankering. Thus it acts like autumnal rains upon pools of muddy water. (5) 02.01.13 Sukadeva Gosvami to Maharaja Pariksit khatvango nama rajarshir jnatveyattam ihayushah muhurtat sarvam utshrijya gatavan abhayam harim khatvangahKing Khatvanga; namaname; raja-rishihsaintly king; jnatvaby knowing; iyattamduration; ihain this world; ayushahof one's life; muhurtatwithin only a moment; sarvam everything; utshrijyaleaving aside; gatavanhad undergone; abhayamfully safe; harimthe Personality of Godhead. The saintly King Khatvanga, after being informed that the duration of his life would be only a moment more, at once freed himself from all material activities and took shelter of the supreme safety, the Personality of Godhead.

02.01.12 Sukadeva Gosvami to Maharaja Pariksit kim pramattasya bahubhih parokshair hayanair iha varam muhurtam viditam ghatate shreyase yatah kimwhat is; pramattasyaof the bewildered; bahubhihby many; parokshaihinexperienced; hayanaihyears; ihain this world; varambetter; muhurtama moment; viditamconscious; ghatate one can try for; shreyasein the matter of the supreme interest; yatahby that. What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment full of consciousness, because that gives one a start in searching after his supreme interest. 02.01.02-6 Sukadeva Gosvami to Maharaja Pariksit shrotavyadini rajendra nrinam santi sahasrashah apashyatam atma-tattvam griheshu griha-medhinam shrotavya-adinisubject matters for hearing; rajendraO Emperor; nrinamof human society; santithere are; sahasrashah hundreds and thousands; apashyatamof the blind; atma-tattvam knowledge of self, the ultimate truth; griheshuat home; grihamedhinamof persons too materially engrossed. Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, have many subject matters for hearing in human society, O Emperor.(2) nidraya hriyate naktam vyavayena ca va vayah diva carthehaya rajan kutumba-bharanena va nidrayaby sleeping; hriyatewastes; naktamnight; vyavayena sex indulgence; caalso; vaeither; vayahduration of life; diva days; caand; arthaeconomic; ihayadevelopment; rajanO King; kutumbafamily members; bharanenamaintaining; va either. The lifetime of such an envious housholder is passed at night either in sleeping or in sex indulgence, and in the daytime either in making money or maintaining family members. (3)

dehapatya-kalatradishv atma-sainyeshv asatsv api tesham pramatto nidhanam pashyann api na pashyati dehabody; apatyachildren; kalatrawife; adishuand in

everything in relation to them; atmaown; sainyeshufighting soldiers; asatsufallible; apiin spite of; teshamof all of them; pramattahtoo attached; nidhanamdestruction; pashyanhaving been experienced; apialthough; nadoes not; pashyatisee it. Persons devoid of atma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction. (4) tasmad bharata sarvatma bhagavan ishvaro harih shrotavyah kirtitavyash ca smartavyash cecchatabhayam tasmatfor this reason; bharataO descendant of Bharata; sarvatmathe Supersoul; bhagavanthe Supreme Personality of Godhead; ishvarahthe controller; harihthe Lord, who vanquishes all miseries; shrotavyahis to be heard; kirtitavyahto be glorified; caalso; smartavyahto be remembered; caand; icchataof one who desires; abhayamfreedom. O descendant of King Bharata, one who desires to be free from all miseries must hear about, glorify and also remember the Personality of Godhead, who is the Supersoul, the controller and the savior from all miseries. (5)

etavan sankhya-yogabhyam sva-dharma-parinishthaya janma-labhah parah pumsam ante narayana-smritih etavanall these; sankhyacomplete knowledge of matter and spirit; yogabhyamknowledge of mystic power; sva-dharma particular occupational duty; parinishthayaby full perception; janmabirth; labhahgain; parahthe supreme; pumsamof a person; anteat the end; narayanathe Personality of Godhead; smritihremembrance. The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice of mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life.(6) 02.01.07 Sukadeva Goswami to Maharaja Pariksit prayena munayo rajan nivritta vidhi-shedhatah nairgunya-stha ramante sma gunanukathane hareh prayenamainly; munayahall sages; rajanO King; nivrittah above; vidhiregulative principles; sedhatahfrom restrictions;

nairgunya-sthahtranscendentally situated; ramantetake pleasure in; smadistinctly; guna-anukathanedescribing the glories; harehof the Lord. O King Pariksit, mainly the topmost transcendentalists, who are above the regulative principles and restrictions, take pleasure in describing the glories of the Lord. 02.01.11 Sukadeva Goswami to Maharaja Pariksit etan nirvidyamananam icchatam akuto-bhayam yoginam nripa nirnitam harer namanukirtanam etatit is; nirvidyamananamof those who are completely free from all material desires; icchatamof those who are desirous of all sorts of material enjoyment; akutah-bhayamfree from all doubts and fear; yoginamof all who are self-satisfied; nripaO King; nirnitamdecided truth; harehof the Lord, Shri Krishna; nama holy name; anuafter someone, always; kirtanamchanting. O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge. 11.20.07-9 Shri Krishna to Uddhava nirvinnanam jnana-yogo nyasinam iha karmasu teshv anirvinna-cittanam karma-yogas tu kaminam nirvinanamfor those who are disgusted; jnana-yogahthe path of philosophical speculation; nyasinamfor those who are renounced; ihaamong these three paths; karmasuin ordinary material activities; teshuin those activities; anirvianot disgusted; cittanamfor those who have consciousness; karmayogahthe path of karma-yoga; tuindeed; kaminamfor those who still desire material happiness. Among these three paths, jnana-yoga, the path of philosophical speculation, is recommended for those who are disgusted with material life and are thus detached from ordinary, fruitive activities. Those who are not disgusted with material life, having many desires yet to fulfill, should seek perfection through the path of karma-yoga. (7) yadricchaya mat-kathadau jata-shraddhas tu yah puman na nirvio nati-sakto bhakti-yogo sya siddhi-dah

yadricchayasomehow or other by good fortune; mat-katha-adau in the narrations, songs, philosophy, dramatical performances, etc., that describe My glories; jataawakened; shraddhahfaith; tu indeed; yahone who; pumana person; nanot; nirviah disgusted; nanot; ati-saktahvery attached; bhakti-yogahthe path of loving devotion; asyahis; siddhi-dahwill award perfection. If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither very disgusted with nor attached to material life, should achieve perfection through the path of loving devotion to Me.(8) tavat karmai kurvita na nirvidyeta yavata mat-katha-shravaadau va shraddha yavan na jayate tavatup to that time; karmaifruitive activities; kurvitaone should execute; na nirvidyetais not satiated; yavataas long as; mat-kathaof discourses about Me; shravaa-adauin the matter of shravaam, kirtanam and so on; vaor; shraddhafaith; yavat as long as; nanot; jayateis awakened. As long as one is not satiated by fruitive activity and has not awakened his taste for devotional service by sravanam kirtanam visnoh, one has to act according to the regulative principles of the Vedic injunctions. (9) 11.20.11 Shri Krisha to Uddhava asmiu loke vartamanah sva-dharma-stho naghah shucih jnanam vishuddham apnoti mad-bhaktim va yadricchaya asminin this; lokeworld; vartamanahexisting; sva-dharmain ones prescribed duty; sthahsituated; anaghahfree from sinful activities; shucihcleansed of material contamination; jnanam knowledge; vishuddhamtranscendental; apnotiobtains; matto Me; bhaktimdevotional service; vaor; yadricchayaaccording to ones fortune. One who is situated in his prescribed duty, free from sinful activities and cleansed of material contamination, in this very life obtains transcendental knowledge or, by fortune, devotional service unto Me. 11.21.02 Shri Krisha to Uddhava sve sve dhikare ya nishtha sa guah parikirtitah viparyayas tu doshah syad ubhayor esha nishcayah sve sveeach in his own; adhikareposition; yasuch; nishtha

steadiness; sahthis; guahpiety; parikirtitahis declared to be; viparyayahthe opposite; tuindeed; doshahimpiety; syatis; ubhayohof the two; eshahthis; nishcayahthe definite conclusion. Steadiness in one's own position is declared to be actual piety, whereas deviation from one's position is considered impiety. In this way the two are definitely ascertained. 11.03.30 Prabuddha to Maharaja Nimi parasparanukathanam pavanam bhagavad-yashah mitho ratir mithas tushtir nivrittir mitha atmanah parasparamutual; anukathanamdiscussion; pavanampurifying; bhagavatof the Supreme Lord; yashahglories; mithahmutual; ratihloving attraction; mithahmutual; tushtihsatisfaction; nivrittihcessation of material miseries; mithahmutual; atmanah of the soul. One should learn how to associate with the devotees of the Lord by gathering with them to chant the glories of the Lord. This process is most purifying. As devotees thus develop their loving friendship, they feel mutual happiness and satisfaction. And by thus encouraging one another they are able to give up material sense gratification, which is the cause of all suffering. 11.03.31 Prabuddha to Maharaja Nimi smarantah smarayantash ca mitho ghaugha-haram harim bhaktya sanjataya bhaktya bibhraty utpulakam tanum smarantahremembering; smarayantah caand reminding; mithah one another; agha-ogha-haramwho takes away everything inauspicious from the devotee; harimthe Supreme Personality of Godhead; bhaktyaby devotion; sanjatayaawakened; bhaktya by devotion; bibhratipossess; utpulakamagitated by ecstasy; tanumbody. The devotees of the Lord constantly discuss the glories of the Personality of Godhead among themselves. Thus they constantly remember the Lord and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhaktiyoga, the devotees please the Personality of Godhead, who takes away from them everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of Godhead, and thus, even within this world, their spiritual bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.

CHAPTER TWELVE

Devotional Service in Practice sadhana-bhakti 11.23.49 Avanti Brahmana Chanting deham mano-matram imam grihitva mamaham ity andha-dhiyo manushyah esho ham anyo yam iti bhramena duranta-pare tamasi bhramanti dehamthe material body; manah-matramcoming simply from the mind; imamthis; grihitvahaving accepted; mamamine; ahamI; itithus; andhablinded; dhiyahtheir intelligence; manushyahhuman beings; eshahthis; ahamI am; anyah someone else; ayamthis is; itithus; bhramenaby the illusion; duranta-pareunsurpassable; tamasiwithin the darkness; bhramantithey wander. Persons who identify with this body, which is simply the product of the material mind, are blinded in their intelligence, thinking in terms of "I" and "mine". Because of their illusion of "this is I, but that is someone else," they wander in endless darkness. 11.22.37 Shri Krishna to Uddhava shri-bhagavan uvaca manah karma-mayam nRinam indriyaih pancabhir yutam lokal lokam prayaty anya atma tad anuvartate shri-bhagavan uvacathe Supreme Personality of Godhead said; manahthe mind; karma-mayamshaped by fruitive work; nRinam of persons; indriyaihalong with the senses; pancabhihfive; yutamconjoined; lokatfrom one world; lokamto another world; prayatitravels; anyahseparate; atmathe soul; tatthat mind; anuvartatefollows. Lord Krishna said: The material mind of men is shaped by the reactions of fruitive work. Along with the five senses, it travels from one material body to another. The spirit soul, although different from this mind, follows it. 11.23.60 Shri Krishna to Uddhava tasmat sarvatmana tata nigrihana mano dhiya mayy aveshitaya yukta etavan yoga-sangrahah tasmattherefore; sarva-atmanain all respects; tataMy dear Uddhava; nigrihanabring under control; manahthe mind; dhiya with intelligence; mayiin Me; aveshitayawhich is absorbed; yuktahlinked up; etavanthus; yoga-sangrahahthe essence of spiritual practice.

My dear Uddhava, fixing your intelligence in Me, you should thus completely control the mind. This is the essence of the science of yoga. 11.22.58-59 Shri Krishna to Uddhava kshipto vamanito sadbhih pralabdho suyito tha va taditah sanniruddho va vrittya va parihapitah nishthyuto mutrito vajnair bahudhaivam prakampitah shreyas-kamah kricchra-gata atmanatmanam uddharet kshiptahinsulted; avamanitahneglected; asadbhihby bad men; pralabdhahridiculed; asuyitahenvied; atha vaor else; taditah chastised; sanniruddhahtied up; vaor; vrittyaof his means of livelihood; vaor; parihapitahdeprived; nishthyutahspat upon; mutritahpolluted with urine; vaor; ajnaihby foolish men; bahudharepeatedly; evamthus; prakampitahagitated; shreyah-kamahone who desires the highest goal in life; kricchragatahexperiencing difficulty; atmanaby his intelligence; atmanamhimself; uddharetshould save. Even though neglected, insulted, ridiculed or envied by bad men, or even though repeatedly agitated by being beaten, tied up or deprived of one's occupation, spat upon or polluted with urine by ignorant people, one who desires the highest goal in life should in spite of all these difficulties use his intelligence to keep himself safe on the spiritual platform. (58/59) 07.01.31 Narada Muni to Maharaja Yudhisthira gopyah kamad bhayat kamso dveshac caidyadayo nripah sambandhad vrishnayah snehad yuyam bhaktya vayam vibho gopyahthe gopis; kamatout of lusty desires; bhayatout of fear; kamsahKing Kamsa; dveshatout of envy; caidya-adayah Shishupala and others; nripahkings; sambandhatout of kinship; vrishnayahthe Vrishnis or the Yadavas; snehatout of affection; yuyamyou (the Pandavas); bhaktyaby devotional service; vayam we; vibhoO great King. My dear King Yudhishthira, the gopis by their lusty desires, Kamsa by his fear, Shishupala and other kings by envy, the Yadus by their familial relationship with Krishna, you Pandavas by your great affection for Krishna, and we, the general devotees, by our devotional service, have obtained the mercy of Krishna. <listed in Beng both here and at end of this chpt; in English only at end.> 11.27.07 Shri Krishna to Uddhava vaidikas tantriko mishra

iti me tri-vidho makhah trayanam ipsitenaiva vidhina mam samarcaret vaidikahaccording to the four Vedas; tantrikahaccording to practical, explanatory literatures; mishrahmixed; itithus; meof Me; tri-vidhahof three kinds; makhahsacrifice; trayanamof the three; ipsitenathat which one feels to be most suitable; eva certainly; vidhinaby the process; mamMe; samarcaretone should properly worship. One should carefully worship Me by selecting one of the three methods by which I receive sacrifice: Vedic, tantric or mixed. 11.03.47 Avirhotra to Maharaja Nimi ya ashu hridaya-granthim nirjihirishuh paratmanah vidhinopacared devam tantroktena ca keshavam yahone who; ashuquickly; hridaya-granthimthe knot of the heart (false identification with the material body); nirjihirshuh desirous of cutting; paratmanahof the transcendental soul; vidhina with the regulations; upacarethe should worship; devamthe Supreme Personality of Godhead; tantra-uktenawhich are described by the tantras (the supplementary Vedic literatures that give detailed instructions for spiritual practice); caas well (in addition to those regulations which are directly vedoktam); keshavamLord Keshava. One who is desirous of very quickly cutting the knot of false ego that binds the spirit soul should worship the Supreme Lord, Kesava, by the regulaRitions found in Vedic literatures such as the tantras. 07.05.23-24 Prahlada Maharaja to Hiranyakasipu shri-prahrada uvaca shravanam kirtanam vishnoh smaranam pada-sevanam arcanam vandanam dasyam sakhyam atma-nivedanam iti pumsarpita vishnau bhaktish cen nava-lakshana kriyeta bhagavaty addha tan manye 'dhitam uttamam shri-prahradah uvacaPrahlada Maharaja said; shravanam hearing; kirtanamchanting; vishnohof Lord Vishnu (not anyone else); smaranamremembering; pada-sevanamserving the feet; arcanamoffering worship (with shodashopacara, the sixteen kinds of paraphernalia); vandanamoffering prayers; dasyambecoming the servant; sakhyambecoming the best friend; atma-nivedanam surrendering everything, whatever one has; itithus; pumsa arpitaoffered by the devotee; vishnauunto Lord Vishnu (not to anyone else); bhaktihdevotional service; cetif; nava-lakshana

possessing nine different processes; kriyetaone should perform; bhagavatiunto the Supreme Personality of Godhead; addha directly or completely; tatthat; manyeI consider; adhitam learning; uttamamtopmost. Prahlada Maharaja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Vishnu, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming his servant, considering the Lord one's best friend, and surrendering everything unto Him [in other words, serving Him with the body, mind and words] - these nineprocesses are accepted as pure devotional service. One who has dedicated his life to the service of Krishna through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge. 11.20.17 Shri Krishna to Uddhava nri-deham adyam su-labham su-durlabham plavam su-kalpam guru-karnadharam mayanukulena nabhasvateritam puman bhavabdhim na taret sa atma-ha nrhuman; dehambody; adyamthe source of all favorable results; su-labhameffortlessly obtained; su-durlabhamalthough impossible to obtain even with great endeavor; plavama boat; sukalpamextremely well suited for its purpose; guruhaving the spiritual master; karna-dharamas the captain of the boat; maya by Me; anukulenawith favorable; nabhasvatawinds; iritam impelled; pumana person; bhavaof material existence; abdhim the ocean; nadoes not; taretcross over; sahhe; atma-hathe killer of his own soul. The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be compared to a perfectly constructed boat having the spiritual master as the captain and the instructions of the Personality of Godhead as favorable winds impelling it on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence should be considered the killer of his own soul. 11.03.21-22 Prabuddha to Maharaja Nimi tasmad gurum prapadyeta jijnasuh shreya uttamam shabde pare ca nishnatam brahmany upashamashrayam tasmattherefore; guruma spiritual master; prapadyetaone should take shelter of; jijnasuhbeing inquisitive; shreyah uttamam about the highest good; shabdein the Vedas; parein the Supreme; caand; nishnatamperfectlyknowledgeable; brahmani

(in these two aspects) of the Absolute Truth; upashama-ashrayam fixed in detachment from material affairs. Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be underRistood to be bona fide spiritual masters. (21) tatra bhagavatan dharman shikshed gurv-atma-daivatah amayayanuvrittya yais tushyed atmatma-do harih tatrathere (in the association of the spiritual master); bhagavatan dharmanthe science of devotional service; shikshetshould learn; guru-atma-daivatahhe for whom the spiritual master is his very life and worshipable deity; amayayawithout deceit; anuvrittyaby faithful service; yaihby which (devotional science); tushyetcan be satisfied; atmathe Supreme Soul; atma-dahwho bestows His own self; harihLord Hari. Accepting the bona fide spiritual master as one's life and soul and worshipable deity, the disciple should learn from him the process of pure devotional service. The Supreme Personality of Godhead, Hari, the soul of all souls, is inclined to give Himself to His pure devotees. Therefore, the disciple should learn from the spiritual master to serve the Lord without duplicity and in such a faithful and favorable way that the Supreme Lord, being satisfied, will offer Himself to the faithful disciple. (22) 11.07.32-35 Avadhuta Brahmana to Maharaja Yadu shri-brahmana uvaca santi me guravo rajan bahavo buddhy-upashritah yato buddhim upadaya mukto tamiha tan shrinu shri-brahmanah uvacathe brahmana said; santithere are; me my; guravahspiritual masters; rajanO King; bahavahmany; buddhiby my intelligence; upashritahtaken shelter of; yatah from whom; buddhimintelligence; upadayagaining; muktah liberated; atamiI wander; ihain this world; tanthem; shrinu please hear. The brahmana said: My dear King, with my intelligence I have taken shelter of many spiritual masters. Having gained transcendental understanding from them, I now wander about the earth in a liberated condition. Please listen as I describe them to you. (32)

prithivi vayur akasham apo gnish candrama ravih kapoto jagarah sindhuh patango madhukrid gajah madhu-ha harino minah pingala kuraro rbhakah kumari shara-krit sarpa urnanabhih supeshakrit ete me guravo rajan catur-vimshatir ashritah shiksha vrittibhir etesham anvashiksham ihatmanah prithivithe earth; vayuhthe air; akashamthe sky; apahthe water; agnihthe fire; candramahthe moon; ravihthe sun; kapotahthe pigeon; ajagarahthe python; sindhuhthe sea; patangahthe moth; madhu-kritthe honeybee; gajahthe elephant; madhu-hathe honey thief; harinahthe deer; minah the fish; pingalathe prostitute named Pingala; kurarahthe kurara bird; arbhakahthe child; kumarithe young girl; shara-kritthe arrow maker; sarpahthe serpent; urna-nabhihthe spider; supesha-kritthe wasp; etethese; meme; guravahspiritual masters; rajanO King; catuh-vimshatihtwenty-four; ashritah taken shelter of; shikshainstruction; vrittibhihfrom the activities; eteshamof them; anvashikshamI have properly learned; ihain this life; atmanahabout the self. O King, I have taken shelter of twenty-four gurus, who are the followRiing: the earth, air, sky, water, fire, moon, sun, pigeon and python; the sea, moth, honeybee, elephant and honey thief; the deer, the fish, the prostitute Pingala, the kurara bird and the child; and the young girl, arrow maker, serpent, spider and wasp. My dear King, by studying their activities I have learned the science of the self. (33-35) 11.29.06 Uddhava to Shri Krishna naivopayanty apacitim kavayas tavesha brahmayushapi kritam riddha-mudah smarantah yo ntar bahis tanu-bhritam ashubham vidhunvann acarya-caittya-vapusha sva-gatim vyanakti na evanot at all; upayantiare able to express; apacitimtheir gratitude; kavayahlearned devotees; tavaYour; ishaO Lord; brahma-ayushawith a lifetime equal to Lord Brahmas; apiin spite of; kritammagnanimous work; riddhaincreased; mudah joy; smarantahremembering; yahwho; antahwithin; bahih outside; tanu-bhritamof those who are embodied; ashubham misfortune; vidhunvandissipating; acaryaof the spiritual master; caittyaof the Supersoul; vapushaby the forms; svaown; gatim path; vyanaktishows. O my Lord! Transcendental poets and experts in spiritual science

could not fully express their indebtedness to You, even if they were endowed with the prolonged lifetime of Brahma, for You appear in two features - externally as the acarya and internally as the Supersoul - to deliver the embodied living being by directing him how to come to You. 12.04.40 Shukadeva Gosvami to Maharaja Parikshit samsara-sindhum ati-dustaram uttitirshor nanyah plavo bhagavatah purushottamasya lila-katha-rasa-nishevanam antarena pumso bhaved vividha-duhkha-davarditasya samsaraof material existence; sindhumthe ocean; ati-dustaram impossible to cross; uttitirshohfor one who desires to cross; na there is not; anyahany other; plavahboat; bhagavatahof the Personality of Godhead; purusha-uttamasyathe Supreme Lord; lilakathaof the narrations of the pastimes; rasato the transcendental taste; nishevanamthe rendering of service; antarenaapart from; pumsahfor a person; bhavetthere can be; vividhavarious; duhkhaof material miseries; davaby the fire; arditasyawho is distressed. For a person who is suffering in the fire of countless miseries and who desires to cross the insurmountable ocean of material existence, there is no suitable boat except that of cultivating devotion to the transcendental taste for the narrations of the Supreme Personality of Godhead's pastimes. 11.06.47-48 Uddhava to Shri Krishna vata-vasana ya rishayah shramana urdhra-manthinah brahmakhyam dhama te yanti shantah sannyasino malah vata-vasanahdressed by the air (naked); yethose who are; rishayahsages; shramanahstrict observers of spiritual practices; urdhva-manthinahwho have conserved their semen to the point that it has risen up to their heads; brahma-akhyamknown as Brahman; dhamathe (impersonal) spiritual abode; tethey; yanti to go; shantahpeaceful; sannyasinahmembers of the renounced order of life; amalahsinless. Naked sages who seriously endeavor in spiritual practice, who have raised their semem upward, who are peaceful and sinless members of the renounced order, attain the spiritual abode called Brahman. (47) vayam tv iha maha-yogin bhramantah karma-vartmasu tvad-vartaya tarishyamas tavakair dustaram tamah vayamwe; tuon the other hand; ihain this world; maha-yogin

O greatest of yogis; bhramantahwandering; karma-vartmasuon the paths of material work; tvatof You; vartayaby discussion of the topics; tarishyamahwill cross over; tavakaihalong with Your devotees; dustaraminsurmountable; tamahdarkness; O greatest of mystics, although we are conditioned souls wandering on the path of fruitive work, we will certainly cross beyond the darkness of this material world simply by hearing about Your Lordship in the association of Your devotees. (48) 05.03.12 Nabhi's Priests Pray to Shri Vishnu atha kathancit skhalana-kshut-patana jrimbhana-duravasthanadishu vivashanam nah smaranaya jvara-marana-dashayam api sakala-kashmalanirasanani tava guna-krita-namadheyani vacanagocarani bhavantu. athastill; kathancitsomehow or other; skhalanastumbling; kshuthunger; patanafalling down; jrimbhanayawning; duravasthanabecause of being placed in an undesirable position; adishuand so on; vivashanamunable; nahof ourselves; smaranayato remember; jvara-marana-dashayamin the case of having a high fever at the time of death; apialso; sakalaall; kashmalasins; nirasananiwhich can dispel; tavaYour; guna attributes; kritaactivities; namadheyaninames; vacana-gocarani possible to be uttered; bhavantulet them become. Dear Lord, we may not be able to remember Your name, form and qualities due to stumbling, hunger, falling down, yawning or being in a miserable diseased condition at the time of death when there is a high fever. We therefore pray unto You, O Lord, for You are very affectionate to Your devotees. Please help us remember You and utter Your holy names, attributes and activities, which can dispel all the reactions of our sinful lives. <in Engl: 5.3.11 instead> 08.03.20 Gajendra to Shri Vishnu ekantino yasya na kancanartham vanchanti ye vai bhagavat-prapannah aty-adbhutam tac-caritam sumangalam gayanta ananda-samudra-magnah ekantinahunalloyed devotees (who have no desire other than Krishna consciousness); yasyathe Lord, of whom; nanot; kancanasome; arthambenediction; vanchantidesire; yethose devotees who; vaiindeed; bhagavat-prapannahfully surrendered unto the lotus feet of the Lord; ati-adbhutamwhich are wonderful; tat-caritamthe activities of the Lord; su-mangalamand very auspicious (to hear); gayantahby chanting and hearing; ananda of transcendental bliss; samudrain the ocean; magnahwho are immersed; Unalloyed devotees, who have no desire other than to serve the Lord, worship Him in full surrender and always hear and chant about His activities, which are most wonderful and auspicious. Thus they merge always in an ocean of transcendental bliss. Such devotees

never ask the Lord for any benediction. 06.03.32 Yamaraja to the Yamadutas shrinvatam grinatam viryany uddamani harer muhuh yatha sujataya bhaktya shuddhyen natma vratadibhih shrinvatamof those hearing; grinatamand chanting; viryanithe wonderful activities; uddamaniable to counteract sin; harehof the Supreme Personality of Godhead; muhuhalways; yathaas; su jatayaeasily brought forth; bhaktyaby devotional service; shuddhyetmay be purified; nanot; atmathe heart and soul; vrata-adibhihby performing ritualistic ceremonies. One who constantly hears and chants the holy name of the Lord and hears and chants about His activities can very easily attain the platform of pure devotional service, which can cleanse the dirt from one's heart. One cannot achieve such purification merely by observing vows and performing Vedic ritualistic ceremonies. 06.03.24 Yamaraja to the Yamadutas etavatalam agha-nirharanaya pumsam sankirtanam bhagavato guna-karma-namnam vikrushya putram aghavan yad ajamilo 'pi narayaneti mriyamana iyaya muktim etavatawith this much; alamsufficient; agha-nirharanayafor taking away the reactions of sinful activities; pumsamof human beings; sankirtanamthe congregational chanting; bhagavatahof the Supreme Personality of Godhead; gunaof the transcendental qualities; karma-namnamand of His names according to His activities and pastimes; vikrushyacrying to without offense; putramhis son; aghavanthe sinful; yatsince; ajamilah api even Ajamila; narayanathe Lord's name, Narayana; itithus; mriyamanahdying; iyayaachieved; muktimliberation. Therefore it should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from all sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if he chants without offenses. Ajamila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Naaaayana. 12.03.51-52 Shukadeva Gosvami to Maharaja Parikshit kaler dosha-nidhe rajann asti hy eko mahan gunah kirtanad eva krishnasya mukta-sangah param vrajet kalehof the age of Kali; dosha-nidhehin the ocean of faults; rajan

O King; astithere is; hicertainly; ekahone; mahanvery great; gunahgood quality; kirtanatby chanting; evacertainly; krishnasyaof the holy name of Krishna; mukta-sangahliberated from material bondage; paramto the transcendental spiritual kingdom; vrajetone can go. My dear King, although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Krishna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. (51) krite yad dhyayato vishnum tretayam yajato makhaih dvapare paricaryayam kalau tad dhari-kirtanat kritein the Satya-yuga; yatwhich; dhyayatahfrom meditation; vishnumon Lord Vishnu; tretayamin the Treta-yuga; yajatah from worshiping; makhaihby performing sacrifices; dvaparein the age of Dvapara; paricaryayamby worshiping the lotus feet of Krishna; kalauin the age of Kali; tatthat same result (can be achieved); hari-kirtanatsimply by chanting the Hare Krishna mahamantra. Whatever result was obtained in Satya-yuga by meditating on Vishnu, in Treta-yuga by performing sacrifices, and in Dvapara-yuga by serving the Lord's lotus feet can be obtained in Kali-yuga simply by chanting th Hare Krishna maha-mantra. (52) 11.14.28 Shri Krishna to Uddhava tasmad asad-abhidhyanam yatha svapna-manoratham hitva mayi samadhatsva mano mad-bhava-bhavitam tasmattherefore; asatmaterial; abhidhyanamprocesses of elevation which absorb ones attention; yathajust as; svapnain a dream; manah-rathammental concoction; hitvagiving up; mayi in Me; samadhatsvacompletely absorb; manahthe mind; matbhavaby consciousness of Me; bhavitampurified. Therefore, one should reject all material processes of elevation, which are like the mental creations of a dream, and should completely absorb one's mind in Me. By constantly thinking of Me, one becomes purified. 11.14.25-27 Shri Krishna to Uddhava yathagnina hema malam jahati dhmatam punah svam bhajate ca rupam atma ca karmanushayam vidhuya mad-bhakti-yogena bhajaty atho mam yathajust as; agninaby fire; hemagold; malamimpurities; jahatigives up; dhmatamsmelted; punahagain; svamits own;

bhajateenters; caalso; rupamform; atmathe spirit soul or consciousness; caalso; karmaof fruitive activities; anushayam the resultant contamination; vidhuyaremoving; mat-bhakti-yogena by loving service to Me; bhajatiworships; athothus; mamMe. Just as gold, when smelted in fire, gives up its impurities and returns to its pure brilliant state, similarly, the spirit soul, absorbed in the fire of bhakti-yoga, is purified of all contamination caused by previous fruitive activities and returns to its original position of serving Me in the spiritual world. (25) yatha yathatma parimrijyate sau mat-punya-gatha-shravanabhidhanaih tatha tatha pashyati vastu sukshmam cakshur yathaivanjana-samprayuktam yatha yathaas much as; atmathe spirit soul, the conscious entity; parimrijyateis cleansed of material contamination; asau he; mat-punya-gathathe pious narrations of My glories; shravana by hearing; abhidhanaihand by chanting; tatha tathaexactly in that proportion; pashyatihe sees; vastuthe Absolute Truth; sukshmamsubtle, being nonmaterial; cakshuhthe eye; yatha just as; evacertainly; anjanawith medicinal ointment; samprayuktamtreated. When a diseased eye is treated with medical ointment it gradually recovers its power to see. Similarly, as a conscious living entity cleanses himself of material contamination by hearing and chanting the pious narrations of my glories, he regains his ability to see Me, the Absolute Truth, in My subtle spiritual form. (26) vishayan dhyayatash cittam vishayeshu vishajjate mam anusmaratash cittam mayy eva praviliyate vishayanobjects of sense gratification; dhyayatahof one who is meditating on; cittamthe consciousness; vishayeshuin the objects of gratification; vishajjatebecomes attached; mamMe; anusmaratahof one remembering constantly; cittamthe consciousness; mayiin Me; evacertainly; praviliyateis absorbed. The mind of one meditating upon the objects of sense gratification is certainly entangled in such objects, but if one constantly remembers Me, then the mind is absorbed in Me. (27) 11.14.29 Shri Krishna to Uddhava strinam stri-sanginam sangam tyaktva durata atmavan ksheme vivikta asinash cintayen mam atandritah

strinamof women; strito women; sanginamof those who are attached or intimately associated; sangamassociation; tyaktva giving up; duratahfar away; atma-vanbeing conscious of the self; kshemefearless; viviktein a separated or isolated place; asinahsitting; cintayetone should concentrate; mamon Me; atandritahwith great care. Being conscious of the eternal self, one should give up association with women and those associated with women. Sitting fearlessly in a solitary place, one should concentrate the mind on Me with great attention. 09.19.17 Yayati to his Wife Devayani matra svasra duhitra va naviviktasano bhavet balavan indriya-gramo vidvamsam api karshati matrawith one's mother; svasrawith one's sister; duhitrawith ones own daughter; vaeither; nanot; avivikta-asanahseated closely on one seat; bhavetone should be; balavanvery strong; indriya-gramahthe group of senses; vidvamsamthe very learned and advanced person; apieven; karshatiagitates. One should not allow oneself to sit on the same seat even with one's own mother, sister or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex. 09.19.14 Yayati to his wife Devayani na jatu kamah kamanam upa bhogena shamyati havisha krishna-vartmeva bhuya evabhivardhate nanot; jatuat any time; kamahlusty desires; kamanamof persons who are very lusty; upabhogenaby enjoyment of lusty desires; shamyatican be pacified; havishaby supplying butter; krishna-vartmafire; ivalike; bhuyahagain and again; eva indeed; abhivardhateincreases more and more. As supplying butter to a fire does not diminish the fire but instead increases it more and more,the endeavor to stop lusty desires by continual enjoyment can never be successful. [In fact, one must voluntarily cease from material desires.] 11.14.30 Shri Krishna to Uddhava na tathasya bhavet klesho bandhash canya-prasangatah yoshit-sangad yatha pumso yatha tat-sangi-sangatah nanot; tathalike that; asyaof him; bhavetcould be; kleshah suffering; bandhahbondage; caand; anya-prasangatahfrom any other attachment; yoshitof women; sangatfrom attachment;

yathajust as; pumsahof a man; yathasimilarly; tatto women; sangiof those attached; sangatahfrom the association. Of all kinds of suffering and bondage arising from various attachments, none is greater than the suffering and bondage arising from attachment to women and intimate contact with those attached to women. 01.09.23 Suta Gosvami to Shaunaka Rshi bhaktyaveshya mano yasmin vaca yan-nama kirtayan tyajan kalevaram yogi mucyate kama-karmabhih bhaktyawith devout attention; aveshyameditating; manah mind; yasminin whose; vacaby words; yatKrishna; namaholy name; kirtayanby chanting; tyajanquitting; kalevaramthis material body; yogithe devotee; mucyategets release; kamakarmabhihfrom fruitive activities. The Personality of Godhead, who appears in the mind of the devotee by attentive devotion and meditation and by chanting of the holy name, releases the devotee from the bondage of fruitive activities at the time of his quitting the material body. 10.82.48 Gopis to Krishna ahush ca te nalina-nabha padaravindam yogeshvarair hridi vicintyam agadha-bodhaih samsara-kupa-patitottaranavalambam geham jusham api manasy udiyat sada nah ahuhthe gopis said; caand; teYour; nalina-nabhaO Lord, whose navel is just like a lotus flower; pada-aravindamlotus feet; yoga-ishvaraihby the great mystic yogis; hridiwithin the heart; vicintyamto be meditated upon; agadha-bodhaihwho were highly learned philosophers; samsara-kupathe dark well of material existence; patitaof those fallen; uttaranaof deliverers; avalambamthe only shelter; gehamfamily affairs; jushamof those engaged; apithough; manasiin the minds; udiyatlet be awakened; sadaalways; nahour. The gopis spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogis and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs. 02.08.06 Maharaja Parikshit to Shukadeva Gosvami dhautatma purushah krishnapada-mulam na muncati mukta-sama-parikleshah panthah sva-sharanam yatha

dhauta-atmawhose heart has been cleansed; purushahthe living being; krishnathe Supreme Personality of Godhead; pada-mulam the shelter of the lotus feet; nanever; muncatigives up; mukta liberated; sarvaall; parikleshahof all miseries of life; panthah the traveler; sva-sharanamin his own abode; yathaas it were. A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of Lord Krishna, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey. 11.23.57 Avanti Brahmana Chanting etam sa asthaya paratma-nishtham adhyasitam purvatamair maharshibhih aham tarishyami duranta-param tamo mukundanghri-nishevayaiva etamthis; sahsuch; asthayabecoming completely fixed in; para-atma-nishthamdevotion to the Supreme Person, Krishna; adhyasitamworshiped; purva-tamaihby previous; maha-rishibhih acaryas; ahamI; tarishyamishall cross over; duranta-param the insurmountable; tamahthe ocean of nescience; mukundaanghriof the lotus feet of Mukunda; nishevayaby worship; eva certainly. I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Krishna. This was approved by the previous acaryas, who were fixed in firm devotion to the Lord, Paramatma, the Supreme Personality of Godhead. 11.05.42 Karabhajana Muni to Maharaja Nimi sva-pada-mulam bhajatah priyasya tyaktanya-bhavasya harih pareshah vikarma yac cotpatitam kathancid dhunoti sarvam hridi sannivishtah sva-pada-mulamthe lotus feet of Krishna, the shelter of the devotees; bhajatahwho is engaged in worshiping; priyasyawho is very dear to Krishna; tyaktagiven up; anyafor others; bhavasyaof one whose disposition or inclination; harihthe Supreme Personality of Godhead; para-ishahthe Supreme Lord; vikarmasinful activities; yatwhatever; caand; utpatitam occurred; kathancitsomehow; dhunotiremoves; sarvamall; hridiin the heart; sannivishtahentered. One who has thus given up all other engagements and has taken full shelter at the lotus feet of Hari, the Supreme Personality of Godhead, is very dear to the Lord. Indeed, if such a surrendered soul accidentally commits some sinful activity, the Supreme Personality of Godhead, who is seated within everyone's heart, immediately takes away the reaction to such sin. 11.02.43 Kavi to Maharaja Nimi ity acyutanghrim bhajato nuvrittya

bhaktir viraktir bhagavat-prabodhah bhavanti vai bhagavatasya rajams tatah param shantim upaiti sakshat itithus; acyutaof the infallible Supreme Lord; anghrimthe feet; bhajatahfor one who is worshiping; anuvrittyaby constant practice; bhaktihdevotion; viraktihdetachment; bhagavatprabodhahknowledge of the Personality of Godhead; bhavanti they manifest; vaiindeed; bhagavatasyafor the devotee; rajan O King Nimi; tatahthen; param shantimsupreme peace; upaiti he attains; sakshatdirectly. My dear King, the devotee who worships the lotus feet of the infallible Personality of Godhead with constant endeavor thus achieves unflinching devotion, detachment and experienced knowledge of the Personality of Godhead. In this way the successful devotee of the Lord achieves supreme spiritual peace. 11.02.33 Kavi to Maharaja Nimi shri-kavir uvaca manye kutashcid-bhayam acyutasya padambujopasanam atra nityam udvigna-buddher asad-atma-bhavad vishvatmana yatra nivartate bhih shri-kavih uvacaShri Kavi said; manyeI consider; akutashcitbhayamfearlessness; acyutasyaof the infallible Lord; padaambujaof the lotus feet; upasanamthe worship; atrain this world; nityamconstantly; udvigna-buddhehof one whose intelligence is disturbed; asatthat which is only temporary; atmabhavatby thinking to be the self; vishva-atmanathoroughly; yatrain which (service to the Lord); nivartateceases; bhihfear. Shri Kavi said: I consider that one whose intelRiligence is constantly disturbed by his falsely identifying himself with the temporary material world can achieve real freedom from fear only by worshiping the lotus feet of the infallible Supreme Lord. In such devotional service, all fear ceases entirely. 11.03.48 Avirhotra to Maharaja Nimi labdhvanugraha acaryat tena sandarshitagamah maha-purusham abhyarcen murtyabhimatayatmanah labdhvahaving obtained; anugrahahmercy; acaryatfrom the spiritual master; tenaby him; sandarshitabeing shown; agamah (the process of worship given by) the vaishnava-tantras; mahapurushamthe Supreme Person; abhyarcetthe disciple should worship; murtyain the particular personal form; abhimataya which is preferred; atmanahby himself. Having obtained the mercy of his spiritual master, who reveals to the disciple the injunctions of Vedic scriptures the devotee should

worship the Supreme Personality of Godhead in the particular personal form of the Lord the devotee finds most attractive. 11.03.51 Avirhotra to Maharaja Nimi Prevod je od stihova 50 i 51 ne samo 51, pa sam shodno tome stavio i sanskrit od oba stiha. arcadau hridaye capi yatha-labdhopacarakaih dravya-kshity-atma-lingani nishpadya prokshya casanam padyadin upakalpyatha sannidhapya samahitah hrid-adibhih krita-nyaso mula-mantrena carcayet arca-adauin the form of the Deity and His paraphernalia; hridaye in the heart; ca apialso; yatha-labdhawhatever is available; upacarakaihwith ingredients of worship; dravyathe physical items to be offered; kshitithe ground; atmaones own mind; linganiand the Deity; nishpadyapreparing; prokshyasprinkling with water for purification; caand; asanamones seat; padyaadinthe water for bathing the Deitys feet and other offerings; upakalpyagetting ready; athathen; sannidhapyaplacing the Deity in His proper place; samahitahconcentrating ones attention; hrit-adibhihon the Deitys heart and other places of the body; krita-nyasahhaving drawn sacred marks; mula-mantrenawith the appropriate basic mantra for worshiping the particular Deity; ca and; arcayetone should offer worship. The devotee should gather whatever ingredients for worshiping the Deity are available, make ready the offerings, the ground, his mind and the Deity, sprinkle his sitting place with water for purification and prepare the bathing water and other paraphernalia. The devotee should then place the Deity in His proper place, both physically and within his own mind, concentrate his attention, and mark the Deity's heart and other parts of the body with tilaka. Then he should offer worship with the appropriate mantra. 11.03.53 Avirhotra to Maharaja Nimi Prevod je od stihova 52 i 53 ne samo 53, pa sam shodno tome stavio i sanskrit od oba stiha sangopangam sa-parshadam tam tam murtim sva-mantratah padyarghyacamaniyadyaih snana-vaso-vibhushanaih gandha-malyakshata-sragbhir dhupa-dipopaharakaih sangam sampujya vidhivat stavaih stutva named dharim sa-angaincluding the limbs of His transcendental body; upangam and His special bodily features such as His Sudarshana disc and

other weapons; sa-parshadamalong with His personal associates; tam tameach particular; murtimDeity; sva-mantratahby the Deitys own mantra; padyawith water for bathing the feet; arghya scented water for greeting; acamaniyawater for washing the mouth; adyaihand so on; snanawater for bathing; vasahfine clothing; vibhushanaihornaments; gandhawith fragrances; malyanecklaces; akshataunbroken barleycorns; sragbhihand flower garlands; dhupawith incense; dipaand lamps; upaharakaihsuch offerings; sa-angamin all aspects; sampujya completing the worship; vidhivatin accordance with the prescribed regulations; stavaih stutvahonoring the Deity by offering prayers; nametone should bow down; harimto the Lord. One should worship the Deity along with each of the limbs of His transcendental body, His weapons such as the Sudarsana cakra, His other bodily features and His personal associates. One should worship each of these transcendental aspects of the Lord by its own mantra and with offerings of water to wash the feet, scented water to wash the mouth, water for bathing, fine clothing and ornaments, fragrant oils, valuable necklaces, unbroken barleycorns, flower garlands, incense and lamps. Having thus completed the worship in all its aspects in accordance with the prescribed regulations, one should then honor the Deity of Lord Hari with prayers and offer obeisanRices to Him by bowing down. 10.81.19 Sudama Brahmana Thought svargapavargayoh pumsam rasayam bhuvi sampadam sarvasam api siddhinam mulam tac-caranarcanam svargaof heaven; apavargayohand of ultimate liberation; pumsamfor all men; rasayamin the subterranean regions; bhuvi and on the earth; sampadamof opulences; sarvasamall; api also; siddhinamof mystic perfections; mulamthe root cause; tat His; caranaof the feet; arcanamthe worship. Devotional service to His lotus feet is the root cause of all the perfections a person can find in heaven, in liberation, in the subterranean regions and on earth. 10.84.37 The Sages at Kuruksetra to Vasudeva ayam svasty-ayanah pantha dvi-jater griha-medhinam yac chraddhayapta-vittena shuklenejyeta purusham ayamthis; svastiauspiciousness; ayanahbringing; panthathe path; dvi-jatehfor one who is twice-born (being a member of one of the three higher social orders); grihaat home; medhinamwho performs sacrifices; yatthat; shraddhayaselflessly; apta obtained by just means; vittenawith his possessions; shuklena untainted; ijyetaone should worship; purushahthe Personality of Godhead.

This is the most auspicious path for a religious householder of the twice-born orders - to selflessly worship the Personality of Godhead with wealth honestly obtained. 11.11.34-36 Shri Krishna to Uddhava mal-linga-mad-bhakta-janadarshana-sparshanarcanam paricarya stutih prahvaguna-karmanukirtanam mat-katha-shravane shraddha mad-anudhyanam uddhava sarva-labhopaharanam dasyenatma-nivedanam maj-janma-karma-kathanam mama parvanumodanam gita-tandava-vaditragoshthibhir mad-grihotsavah mat-lingaMy appearance in this world as the Deity, etc.; matbhakta janaMy devotees; darshanaseeing; sparshanatouching; arcanamand worshiping; paricaryarendering personal service; stutihoffering prayers of glorification; prahvaobeisances; guna My qualities; karmaand activities; anukirtanamconstantly glorifying; mat-kathatopics about Me; shravanein hearing; shraddhafaith due to love; mat-anudhyanamalways meditating on Me; uddhavaO Uddhava; sarva-labhaall that one acquires; upaharanamoffering; dasyenaby accepting oneself as My servant; atma-nivedanamself-surrender; mat-janma-karmakathanamglorifying My birth and activities; mamaMy; parvain festivals such as Janmashtami; anumodanamtaking great pleasure; gitaby songs; tandavadancing; vaditramusical instruments; goshthibhihand discussions among devotees; matgrihain My temple; utsavahfestivals; My dear Uddhava, one can give up false pride and prestige by engaging in the following devotional activities. One may purify oneself by seeing, touching, worshiping, serving and offering prayers of glorification and obeisances to My form as the Deity and to My pure devotees. One should also glorify My transcendenRital qualities and activities, hear with love and faith the narrations of My glories and constantly meditate on Me. One should offer to Me whatever one acquires, and accepting oneself as My eternal servant, one should give oneself completely to Me. One should always discuss My birth and activities and enjoy life by participating in festivals, such as Janmastami, which glorify My pastimes. In My temple, one should also participate in festivals and ceremonies by singing, dancing, playing musical instruments and discussing Me with other Vaishnavas. (34-36) 11.27.16-17 Shri Krishna to Uddhava snanalankaranam preshtham

arcayam eva tuddhava sthandile tattva-vinyaso vahnav ajya-plutam havih surye cabhyarhanam preshtham salile saliladibhih shraddhayopahritam preshtham bhaktena mama vary api snanabathing; alankaranamand decorating with clothing and ornaments; preshthamis most appreciated; arcayamfor the Deity form; evacertainly; tuand; uddhavaO Uddhava; sthandile for the Deity drawn upon the ground; tattva-vinyasah establishing the expansions and potencies of the Lord within the various limbs of the Deity by chanting the respective mantras; vahnaufor the sacrificial fire; ajyain ghee; plutamdrenched; havihthe oblations of sesame, barley and so on; suryefor the sun; caand; abhyarhanamthe yoga meditation of twelve asanas and offerings of arghya; preshthammost dear; salilefor the water; salila-adibhihby offerings of water and so on; shraddhaya with faith; upahritampresented; preshthammost dear; bhaktena by the devotee; mamaMy; variwater; apieven. In worshiping the temple Deity, my dear Uddhava, bathing and decoration are the most pleasing offerings. For the Deity traced on sacred ground, the process of tattva-vinyasa is most dear. Oblations of sesame and barley soaked in ghee are the preferred offering to the sacrificial fire, whereas worship consisting of upasthana and arghya is preferred for the sun. One should worship Me in the form of water by offering water itself. Actually, whatever is offered to Me in faith by My devotee - even if only a little water - is most dear to Me. (16-17) 11.27.18 Shri Krishna to Uddhava bhury apy abhaktopahritam na me toshaya kalpate gandho dhupah sumanaso dipo nnadyam ca kim punah bhuriopulent; apieven; abhaktaby a nondevotee; upahritam offered; nadoes not; meMy; toshayasatisfaction; kalpate create; gandhahfragrance; dhupahincense; sumanasah flowers; dipahlamps; anna-adyamfoodstuffs; caand; kim punahwhat to speak of. Even very opulent presentations do not satisfy Me if they are offered by nondevotees. But I am pleased by any insignificant offering made by My loving devotees, and I am certainly most pleased when nice presentations of fragrant oil, incense, flowers and palatable foods are offered with love. 11.27.33 Shri Krishna to Uddhava padyam acamaniyam ca gandham sumanaso kshatan

dhupa-dipopaharyani dadyan me shraddhayarcakah padyamwater for washing the feet; acamaniyamwater for washing the mouth; caand; gandhamfragrances; sumanasah flowers; akshatanunbroken grains; dhupaincense; dipalamps; upaharyanisuch items of paraphernalia; dadyathe should present; meto Me; shraddhayawith faith; arcakahthe worshiper. The worshiper should faithfully present Me with water for washing My feet and mouth, fragrant oils, flowers and unbroken grains, along with incense, lamps and other offerings. 11.27.45-46 Shri Krishna to Uddhava stavair uccavacaih stotraih pauranaih prakritair api stutva prasida bhagavann iti vandeta danda-vat stavaihwith prayers from the scriptures; ucca-avacaihof greater and lesser varieties; stotraihand with prayers written by human authors; pauranaihfrom the Puranas; prakritaihfrom ordinary sources; apialso; stutvathus praying to the Lord; prasida please show Your mercy; bhagavanO Lord; itithus saying; vandetaone should pay homage; danda-vatfalling down on the ground like a rod. The devotee should offer homage to the Lord with all kinds of hymns and prayers, both from the puranas and from other ancient scriptures, and also from ordinary traditions. Praying "O Lord, please be merciful to me!" he should fall down flat like a rod to offer his obeisances. (45) shiro mat-padayoh kritva bahubhyam ca parasparam prapannam pahi mam isha bhitam mrityu-graharnavat shirahhis head; mat-padayohat My two feet; kritvaplacing; bahubhyamwith the hands; caand; parasparamtogether (grasping the feet of the Deity); prapannamwho am surrendered; pahiplease protect; mamme; ishaO Lord; bhitamafraid; mrityuof death; grahathe mouth; arnavatof this material ocean. Placing his head at the feet of the Deity, he should then stand with folded hands before the Lord and pray, "O my Lord, please protect me, who am surrendered unto You. I am most fearful of this ocean of material existence, standing as I am in the mouth of death." (46) 11.06.46 Uddhava to Shri Krishna tvayopabhukta-srag-gandhavaso-lankara-carcitah

ucchishta-bhojino dasas tava mayam jayema hi tvayaby You; upabhuktaalready enjoyed; srakwith the garlands; gandhafragrances; vasahgarments; alankaraand ornaments; carcitahadorned; ucchishtathe remnants of Your food; bhojinaheating; dasahYour servants; tavaYour; mayam illusory energy; jayemawe will conquer; hiindeed. Simply by decorating ourselves with the garlands, fragrant oils, clothes and ornaments that You have already enjoyed, and by eating the remnants of Your meals, we, Your servants, will indeed conquer Your illusory energy. 11.11.05 Shri Krishna to Uddhava atha baddhasya muktasya vailakshanyam vadami te viruddha-dharminos tata sthitayor eka-dharmini athathus; baddhasyaof the conditioned soul; muktasyaof the liberated Personality of Godhead; vailakshanyamdifferent characteristics; vadamiI will now speak; teunto you; viruddha opposing; dharminohwhose two natures; tataMy dear Uddhava; sthitayohof the two who are situated; eka-dharminiin the one body which manifests their different characteristics. Thus, My dear Uddhava, in the same material body we find opposing characteristics, such as great happiness and misery. That is because both the Supreme Personality of Godhead, who is eternally liberated, as well as the conditioned soul are within the body. I shall now speak to you about their different characteristics. 11.11.39 Shri Krishna to Uddhava sammarjanopalepabhyam seka-mandala-vartanaih griha-shushrushanam mahyam dasa-vad yad amayaya sammarjanaby thoroughly sweeping and dusting; upalepabhyam then by smearing water and cow dung; sekaby sprinkling scented water; mandala-vartanaihby construction of mandalas; grihaof the temple, which is My home; shushrushanamservice; mahyamfor My sake; dasa-vatbeing like a servant; yatwhich; amayayawithout duplicity; One should consider oneself to be My humble servant, without duplicity, and thus should help to clean the temple, which is My home. First one should sweep and dust thoroughly, and then one should further cleanse with water and cow dung. Having dried the temple, one should sprinkle scented waterand decorate the temple with mandalas. One should thus act just like My servant. 11.11.40-41 Shri Krishna to Uddhava amanitvam adambhitvam

kritasyaparikirtanam api dipavalokam me nopayunjyan niveditam amanitvambeing without false prestige; adambhitvambeing prideless; kritasyaones devotional activities; aparikirtanamnot advertising; apimoreover; dipaof lamps; avalokamthe light; mewhich belong to Me; nanot; upayunjyatone should engage; niveditamthings already offered to others; A devotee should never advertise his devotional activities; therefore his service will not be the cause of false pride. One should never use lamps that are offered to Me for other purposes simply because there is need of illumination, and similarly, one should never offer to Me anything that has been offered to or used by others. (40) yad yad ishtatamam loke yac cati-priyam atmanah tat tan nivedayen mahyam tad anantyaya kalpate yat yatanything; ishta-tamammost desired; lokein the material world; yat caand anything; ati-priyammost dear; atmanahof oneself; tat tatthat very thing; nivedayetone should offer; mahyamunto Me; tatthat offering; anantyayafor immortality; kalpatequalifies one. Whatever is most desired by one within this material world, and whatever is most dear to oneself - one should offer that very thing to Me. Such an offering qualifies one for eternal life. (41) 11.11.47 Shri Krishna to Uddhava ishta-purtena mam evam yo yajeta samahitah labhate mayi sad-bhaktim mat-smritih sadhu-sevaya ishtaby sacrificial performances for ones own benefit; purtena and pious works for the benefit of others, such as digging wells; mamMe; evamthus; yahone who; yajetaworships; samahitah with mind fixed in Me; labhatesuch a person obtains; mayiin Me; sat-bhaktimunflinching devotional service; mat-smritih realized knowledge of Me; sadhuwith all superior qualities; sevaya by service. One who has executed sacrificial performances and pious works for My satisfaction, and who thus worships Me with fixed attention, obtains unflinching devotional service unto Me. By the excellent quality of his service such a worshiper obtains realized knowledge of Me. 11.19.21-24 Shri Krishna to Uddhava adarah paricaryayam sarvangair abhivandanam

mad-bhakta-pujabhyadhika sarva-bhuteshu man-matih mad-artheshv anga-ceshta ca vacasa mad-guneranam mayy arpanam ca manasah sarva-kama-vivarjanam mad-arthe rtha-parityago bhogasya ca sukhasya ca ishtam dattam hutam japtam mad-artham yad vratam tapah evam dharmair manushyanam uddhavatma-nivedinam mayi sanjayate bhaktih ko nyo rtho syavashishyate adarahgreat respect; paricaryayamfor My devotional service; sarva-angaihwith all the limbs of the body; abhivandanam offering obeisances; matMy; bhaktaof the devotees; puja worship; abhyadhikapreeminent; sarva-bhuteshuin all living entities; matof Me; matihconsciousness; mat-artheshufor the sake of serving Me; anga-ceshtaordinary, bodily activities; ca also; vacasawith words; mat-gunaMy transcendental qualities; iranamdeclaring; mayiin Me; arpanamplacing; caalso; manasahof the mind; sarva-kamaof all material desires; vivarjanamrejection; mat-arthefor My sake; arthaof wealth; parityagahthe giving up; bhogasyaof sense gratification; ca also; sukhasyaof material happiness; caalso; ishtamdesirable activities; dattamcharity; hutamoffering of sacrifice; japtam chanting the holy names of the Lord; mat-arthamfor the sake of achieving Me; yatwhich; vratamvows, such as fasting on Ekadashi; tapahausterities; evamthus; dharmaihby such religious principles; manushyanamof human beings; uddhavaMv dear Uddhava; atma-nivedinamwho are surrendered souls; mayi to Me; sanjayatearises; bhaktihloving devotion; kahwhat; anyahother; arthahpurpose; asyaof My devotee; avashishyate remains. Great respect for My devotional service, offering obeisances with the entire body, performing first-class worship of My devotees, consciousness of Me in all living entities, offering of ordinary, bodily activities in My devotional service, use of words to describe My qualities, offering the mind to Me, rejection of all material desires, giving up wealth for My devotional service, renouncing material sense gratification and happiness, and performing all desirable activities such as charity, sacriRifice, chanting, vows and austerities with the purpose of achieving Me - these constitute actual religious principles, by which those human beings who have actually surrendered themselves to Me automatically develop love for Me. What other purpose or goal could remain for My devotee? (21-24) <verse 24, in Bengali version, is placed after 11.29.34, below>

11.29.03-5 Uddhava to Shri Krishna athata ananda-dugham padambujam hamsah shrayerann aravinda-locana sukham nu vishveshvara yoga-karmabhis tvan-mayayami vihata na maninah athanow; atahtherefore; ananda-dughamthe source of all ecstasy; pada-ambujamYour lotus feet; hamsahthe swanlike men; shrayerantake shelter of; aravinda-locanaO lotus-eyed; sukhamhappily; nuindeed; vishva-ishvaraLord of the universe; yoga-karmabhihbecause of their practice of mysticism and fruitive work; tvat-mayayaby Your material energy; amithese; vihatah defeated; nado not (take shelter); maninahthose who are falsely proud. Therefore, O lotus-eyed Lord of the universe, swanlike men happily take shelter of Your lotus feet, the source of all transcendental ecstasy. But those who take pride in their accomplishments in yoga and karma fail to take shelter of You and are defeated by Your illusory energy. (3) kim citram acyuta tavaitad ashesha-bandho daseshv ananya-sharanesu yad atma-sattvam yo rocayat saha mrigaih svayam ishvaranam shrimat-kirita-tata-pidita-pada-pithah kimwhat; citramwonder; acyutaO infallible Lord; tavaYour; etatthis; ashesha-bandhoO friend of all; daseshufor the servants; ananya-sharaneshuwho have taken no other shelter; yat which; atma-sattvamintimacy with You; yahwho; arocayat acted affectionately; sahawith; mrigaihthe animals (monkeys); svayamYourself; ishvaranamof the great demigods; shrimat effulgent; kiritaof the helmets; tataby the edges; piditashaken; pada-pithahwhose footstool. My dear infallible Lord, it is not very astonishing that You intimately approach Your servants who have taken exclusive shelter of You. After all, during Your appearance as Lord Ramacandra, while great demigods like Brahma were vying to place the effulgent tips of their helmets upon the cushion where Your lotus feet rested, You displayed special affection for monkeys such as Hanuman because they had taken exclusive shelter of You. (4) tam tvakhilatma-dayiteshvaram ashritanam sarvartha-dam sva-krita-vid vishrijeta ko nu ko va bhajet kim api vismritaye nu bhutyai kim va bhaven na tava pada-rajo-jusham nah tamthat; tvaYou; akhilaof all; atmathe Supreme Soul; dayita the most dear; ishvaramand the supreme controller; ashritanam of those who take shelter of You; sarva-arthaof all perfections;

damthe bestower; sva-kritathe benefit you have given; vitwho knows; vishrijetacan reject; kahwho; nuindeed; kahwho; va or; bhajetcan accept; kim apianything; vismritayefor forgetfulness; anuconsequently; bhutyaifor sense gratification; kimwhat; vaor; bhavetis; nanot; tavaYour; padaof the lotus feet; rajahthe dust; jushamfor those who are serving; nah ourselves. Who, then, could dare reject You, the very Soul, the most dear object of worship, and the Supreme Lord of all - You who give all possible perfections to the devotees who take shelter of You? Who could be so ungrateful, knowing the benefits You bestow? Who would reject You and accept something for the sake of material enjoyment, which simply leads to forgetfulness of You? And what lack is there for us who are engaged in the service of the dust of Your lotus feet? (5) 11.29.34 Shri Krishna to Uddhava martyo yada tyakta-samasta-karma niveditatma vicikirshito me tadamritatvam pratipadyamano mayatma-bhuyaya ca kalpate vai martyaha mortal; yadawhen; tyaktahaving given up; samasta all; karmahis fruitive activities; nivedita-atmahaving offered his very self; vicikirshitahdesirous of doing something special; me for Me; tadaat that time; amritatvamimmortality; pratipadyamanahin the process of attaining; mayawith Me; atma-bhuyayafor equal opulence; caalso; kalpatehe becomes qualified; vaiindeed. A person who gives up all fruitive activities and offers himself entirely unto Me, eagerly desiring to render service unto Me, achieves liberation from birth and death and is promoted to the status of sharing My own opulences. 11.29.09-10 Shri Krishna to Uddhava kuryat sarvani karmani mad-artham shanakaih smaran mayy arpita-manash-citto mad-dharmatma-mano-ratih kuryatone should perform; sarvaniall; karmaniprescribed activities; mat-arthamfor Me; shanakaihwithout becoming impetuous; smaranremembering; mayiunto Me; arpitawho has offered; manah-cittahhis mind and his intelligence; mat-dharma My devotional service; atma-manahof his own mind; ratihthe attraction. Always remembering Me, one should perform all his duties for Me without becoming impetuous. With mind and intelligence offered to Me, one should fix his mind in attraction to My devotional service. (9)

deshan punyan ashrayeta mad-bhaktaih sadhubhih shritan devasura-manushyeshu mad-bhaktacaritani ca deshanplaces; punyansacred; ashrayetahe should take shelter of; mat-bhaktaihby My devotees; sadhubhihsaintly; shritan resorted to; devaamong the demigods; asurademons; manushyeshuand human beings; mat-bhaktaof My devotees; acaritanithe activities; caand. One should take shelter of holy places where My saintly devotees reside, and one should be guided by the exemplary activities of My devotees, who appear among the demigods, demons and human beings. (10) 11.29.12 Shri Krishna to Uddhava mam eva sarva-bhuteshu bahir antar apavritam ikshetatmani catmanam yatha kham amalashayah mamMe; evaindeed; sarva-bhuteshuwithin all living beings; bahihexternally; antahinternally; apavritamuncovered; iksheta one should see; atmaniwithin himself; caalso; atmanamthe Supreme Soul; yathaas; khamthe sky; amala-ashayahhaving a pure heart. With a pure heart one should see Me, the Supreme Soul within all beings and also within oneself, to be both unblemished by anything material and also present everywhere, both externally and internally, just like the omnipresent sky. 11.29.15 Shri Krishna to Uddhava nareshv abhikshnam mad-bhavam pumso bhavayato cirat spardhasuya-tiraskarah sahankara viyanti hi nareshuin all persons; abhikshnamconstantly; mat-bhavamthe personal presence of Me; pumsahof the person; bhavayatahwho is meditating upon; aciratquickly; spardhathe tendency to feel rivalry (against equals); asuyaenvy (of superiors); tiraskarahand abuse (of inferiors); saalong with; ahankarahfalse ego; viyanti they disappear; For him who constantly meditates upon My presence within all persons, the bad tendencies of rivalry, envy and abusiveness, along with the false ego, are very quickly destroyed. 11.29.20 Shri Krishna to Uddhava na hy angopakrame dhvamso mad-dharmasyoddhavanv api maya vyavasitah samyan

nirgunatvad anashishah nathere is not; hiindeed; angaMy dear Uddhava; upakramein the attempt; dhvamsahdestruction; mat-dharmasyaof My devotional service; uddhavaMy dear Uddhava; anuthe slightest; apieven; mayaby Me; vyavasitahestablished; samyak perfectly; nirguna-tvatbecause of its being transcendental; anashishahhaving no ulterior motive. My dear Uddhava, because I have personally established it, this process of devotional service unto Me is transcendental and free from any material motivation. Certainly a devotee never suffers even the slightest loss by adopting this process. 09.04.18-20 Shukadeva Gosvami to Maharaja Parikshit sa vai manah krishna-padaravindayor vacamsi vaikuntha-gunanuvarnane karau harer mandira-marjanadishu shrutim cakaracyuta-sat-kathodaye sahhe (Maharaja Ambarisha); vaiindeed; manahhis mind; krishna-pada-aravindayoh(fixed) upon the two lotus feet of Lord Krishna; vacamsihis words; vaikuntha-guna-anuvarnane describing the glories of Krishna; karauhis two hands; hareh mandira-marjana-adishuin activities like cleansing the temple of Hari, the Supreme Personality of Godhead; shrutimhis ear; cakara engaged; acyutaof or about Krishna, who never falls down; satkatha-udayein hearing the transcendental narrations; Maharaja Ambarisha always engaged his mind in meditating upon the lotus feet of Krishna, his words in describing the glories of the Lord, his hands in cleansing the Lord's temple, and his ears in hearing the words spoken by Krishna or about Krishna. (18) mukunda-lingalaya-darshane drishau tad-bhritya-gatra-sparshe 'nga-sangamam ghranam ca tat-pada-saroja-saurabhe shrimat-tulasya rasanam tad-arpite mukunda-linga-alaya-darshanein seeing the Deity and temples and holy dhamas of Mukunda; drishauhis two eyes; tat-bhrityaof the servants of Krishna; gatra-sparshein touching the bodies; anga-sangamamcontact of his body; ghranam caand his sense of smell; tat-padaof His lotus feet; sarojaof the lotus flower; saurabhein (smelling) the fragrance; shrimat-tulasyahof the tulasi leaves; rasanamhis tongue; tat-arpitein the prasada offered to the Lord; He engaged his eyes in seeing the Deity of Krishna, Krishna's temples and Krishna's places like Mathura and Vrindavana, he engaged his sense of touch in touching the bodies of the Lord's devotees, he engaged his sense of smell in smelling the fragrance of tulasi offered to the Lord and he engaged his tongue in tasting the Lord's prasada. (19)

padau hareh kshetra-padanusarpane shiro hrishikesha-pada bhivandane kamam ca dasye na tu kama-kamyaya yathottamashloka janashraya ratih padauhis two legs; harehof the Personality of Godhead; kshetra holy places like the temple or Vrindavana and Dvaraka; padaanusarpanewalking to those places; shirahthe head; hrishikesha of Krishna, the master of the senses; pada-abhivandanein offering obeisances to the lotus feet; kamam caand his desires; dasyein being engaged as a servant; nanot; tuindeed; kamakamyayawith a desire for sense gratification; yathaas; uttamashloka jana-ashrayaif one takes shelter of a devotee such as Prahlada; ratihattachment. He engaged his legs in walking to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, twenty-four hours a day. Indeed, Maharaja Ambarisha never desired anything for hisown sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires. (20) 07.01.26-27 Narada Muni to Maharaja Yudhishthira tasmad vairanubandhena nirvairena bhayena va snehat kamena va yunjyat kathancin nekshate prithak tasmattherefore; vaira-anubandhenaby constant enmity; nirvairenaby devotion; bhayenaby fear; vaor; snehatfrom affection; kamenaby lusty desires; vaor; yunjyatone should concentrate; kathancitsomehow or other; nanot; ikshatesees; prithaksomething else. Therefore, by enmity or by devotional service, by fear, by affection or by lusty desire - by all of these or anyone of them - if a conditioned soul somehow or other concentrates his mind upon the Lord, the result is the same, for the Lord, because of His blissful position, is never affected by enmity or friendship. (26) yatha vairanubandhena martyas tan-mayatam iyat na thata bhakti-yogena iti me nishcita matih yathaas; vaira-anubandhenaby constant enmity; martyaha person; tat-mayatamabsorption in Him; iyatmay attain; nanot; thatain a like manner; bhakti-yogenaby devotional service; iti

thus; memy; nishcitadefinite; matihopinion. Narada Muni continued: By devotional service one cannot achieve such intense absorption in thought of the Supreme Personality of Godhead as one through enmity toward Him. That is my opinion. (27) 07.01.29 Narada Muni to Maharaja Yudhishthira Prevod je od stihova 28 i 29 ne samo od 29, pa sam shodno tome stavio i sanskrit od oba stiha kitah peshaskrita ruddhah kudyayam tam anusmaran samrambha-bhaya-yogena vindate tat-svarupatam evam krishne bhagavati maya-manuja ishvare vairena puta-papmanas tam apur anucintaya kitahthe grassworm; peshaskritaby a bee; ruddhahconfined; kudyayamin a hole in a wall; tamthat (bee); anusmaran thinking of; samrambha-bhaya-yogenathrough intense fear and enmity; vindateattains; tatof that bee; sva-rupatamthe same form; evamthus; krishnein Krishna; bhagavatithe Personality of Godhead; maya-manujewho appeared by His own energy in His eternal humanlike form; ishvarethe Supreme; vairenaby enmity; puta-papmanahthose purified of sins; tamHim; apuhattained; anucintayaby thinking of. A grassworm confined in a hole of a wall by a bee thinks of the bee in fear and enmity and later becomes a bee simply because of such remembrance. Similarly, if the conditioned souls somehow or other think of Krishna, who is sac-cid-ananda-vigraha, they will become free from their sins. Whether thinking of Him as their worshipable Lord or an enemy, because of constantly thinking of Him they will regain their spiritual bodies. 07.01.30-32 Narada Muni to Maharaja Yudhishthira kamad dveshad bhayat snehad yatha bhaktyeshvare manah aveshya tad-agham hitva bahavas tad-gatim gatah kamatfrom lust; dveshatfrom hatred; bhayatfrom fear; snehat from affection; yathaas well as; bhaktyaby devotion; ishvare in the Supreme; manahthe mind; aveshyaabsorbing; tatof that; aghamsin; hitvagiving up; bahavahmany; tatof that; gatimpath of liberation; gatahattained. Many, many persons have attained liberation simply by thinking of Krishna with great attention and giving up sinful activities. This great attention may be due to lusty desires, inimical feelings, fear, affection or devotional service. I shall now explain how one receives

Krishna's mercy simply by concentrating one's mind upon Him. (30) gopyah kamad bhayat kamso dveshac caidyadayo nripah sambandhad vrishnayah snehad yuyam bhaktya vayam vibho gopyahthe gopis; kamatout of lusty desires; bhayatout of fear; kamsahKing Kamsa; dveshatout of envy; caidya-adayah Shishupala and others; nripahkings; sambandhatout of kinship; vrishnayahthe Vrishnis or the Yadavas; snehatout of affection; yuyamyou (the Pandavas); bhaktyaby devotional service; vayam we; vibhoO great King. My dear King Yudhishthira, the gopis by their lusty desires, Kamsa by his fear, Shishupala and other kings by envy, the Yadus by their familial relationship with Krishna, and we, the general devotees, by our devotional service, have obtained the mercy of Krishna. (31) katamo 'pi na venah syat pancanam purusham prati tasmat kenapy upayena manah krishne niveshayet katamah apianyone; nanot; venahthe atheistic King Vena; syatwould adopt; pancanamof the five (previously mentioned); purushamthe Supreme Personality of Godhead; pratiin regard to; tasmattherefore; kenapiby any; upayenameans; manah the mind; krishnein Krishna; niveshayetone should fix. Somehow or other, one must consider the form of Krishna very seriously. Then, by one of the five different processes mentioned above, one can return home, back to Godhead. Atheists like King Vena, however, being unable to think of Krishna's form in any of these five ways, cannot attain salvation. Therefore, one must somehow think of Krishna, whether in a friendly way or inimically. (32) 10.87.23 The Personified Vedas to Maha-Vishnu nibhrita-marun-mano-ksha-dridha-yoga-yujo hridi yan munaya upasate tad arayo pi yayuh smaranat striya uragendra-bhoga-bhuja-danda-vishakta-dhiyo vayam api te samah sama-drisho nghri-saroja-sudhah nibhritabrought under control; marutwith breathing; manah mind; akshaand senses; dridha-yogain steadfast yoga; yujam engaged; hridiin the heart; yatwhich; munayahsages; upasate worship; tatthat; arayahenemies; apialso; yayuhattained; smaranatby remembering; striyahwomen; uraga-indraof lordly serpents; bhoga(like) the bodies; bhujawhose arms; danda rodlike; vishaktaattracted; dhiyahwhose minds; vayamwe; api also; teto You; samahequal; samaequal; drishahwhose

vision; anghriof the feet; sarojalotuslike; sudhah(relishing) the nectar. Simply by constantly thinking of Him, the enemies of the Lord attained the same Supreme Truth whom sages fixed in yoga worship by controlling their breath, mind and senses. Similarly, we srutis, who generally see You as all-pervading, will achieve the same nectar from Your lotus feet that Your consorts are able to relish because of their loving attraction to Your mighty, serpentine arms, for You look upon us and Your consorts in the same way. 10.33.36 Shukadeva Gosvami to Maharaja Parikshit anugrahaya bhaktanam manusham deham asthitah bhajate tadrishih krida yah shrutva tat-paro bhavet anugrahayato show mercy; bhaktanamto His devotees; manushamhumanlike; dehama body; asthitahassuming; bhajateHe accepts; tadrishihsuch; kridahpastimes; yahabout which; shrutvahearing; tat-parahdedicated to Him; bhavetone becomes. When the Lord assumes a humanlike body to show mercy to His devotees, He engages in such pastimes as will attract those who hear about them to become dedicated to Him. CHAPTER 13

Sadhana Bhakti Executed Exclusively by Taking Shelter of the Holy Name (aikantiki namasraya sadhana-bhakti) 02.04.15 Sukadeva Gosvami to Maharaja Pariksit yat-kirtanam yat-smaranam yad-ikshanam yad-vandanam yac-chravanam yad-arhanam lokasya sadyo vidhunoti kalmasham tasmai subhadra-shravase namo namah yatwhose; kirtanamglorification; yatwhose; smaranam remembrances; yatwhose; ikshanamaudience; yatwhose; vandanamprayers; yatwhose; shravanamhearing about; yat whose; arhanamworshiping; lokasyaof all people; sadyah forthwith; vidhunotispecifically cleanses; kalmashameffect of sins; tasmaiunto Him; subhadraall-auspicious; shravaseone who is heard; namahmy due obeisances; namahagain and again. Let me offer my respectful obeisances unto the all-auspicious Lord Shri Krishna, about whom glorification, remembrances, audience, prayers, hearing and worship can at once cleanse the effects of all sins of the performer.

06.03.22 Yamaraja to his Order Carriers etavan eva loke smin pumsam dharmah parah smritah bhakti-yogo bhagavati tan-nama-grahanadibhih etavanthis much; evaindeed; loke asminin this material world; pumsamof this living entities; dharmahthe religious principles; parahtranscendental; smritahrecognized; bhakti-yogahbhakti yoga, or devotional service; bhagavatito the Supreme Personality of Godhead (not to the demigods); tatHis; namaof the holy name; grahana-adibhihbeginning with chanting; Devotional service, beginning with the chanting of the holy name of the Lord, is the ultimate religious principle for the living being in human society. 03.33.06 Devahuti to Lord Kapiladeva yan-namadheya-shravananukitanad yat-prahvanad yat-smaranad api kvacit shvado pi sadyah savanaya kalpate kutah punas te bhagavan nu darshanat yatof whom (the Supreme Personality og Godhead); namadheya the name; shravanahearing; anukirtanatby chanting; yatto whom; prahvanatby offering obeisances; yatwhom; smaranat by remembering; apieven; kvacitat any time; shva-adaha dogeater; apieven; sadyahimmediately; savanayafor performing Vedic sacrifices; kalpatebecomes eligible; kutahwhat to speak of; punahagain; teYou; bhagavanO Supreme Personality of Godhead; nuthen; darshanatby seeing face to face. To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dogeaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him. 03.33.07 Devahuti to Lord Kapiladeva aho bata shva-paco to gariyan yaj-jihvagre vartate nama tubhyam tepus tapas te juhuvuh sasnur arya brahmanucur nama grinanti ye te aho bataoh, how glorious; shva-pacaha dog-eater; atahhence; gariyanworsipable; yatof whom; jihva-agreon the tip of the tongue; vartateis; namathe holy name; tubhyamunto You; tepuh tapahpracticed austerities; tethey; juhuvuhexecuted fire sacrifices; sasnuhtook bath in the sacred rivers; aryahAryans; brahma anucuhstudied the Vedas; namathe holy name; grinanti accept; yethey who; teYour. Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are

wornshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifinces and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required. 01.01.14 Suta Gosvami to Saunaka Rsi apannah samshritim ghoram yan-nama vivasho grinan tatah sadyo vimucyeta yad bibheti svayam bhayam apannahbeing entangled; samshritimin the hurdle of birth and death; ghoramtoo somplicated; yatwhat; namathe absolute name; vivashahunconsciosly; grinanchanting; tatahfrom that; sadyahat once; vimucyetagets freedom; yatthat which; bibheti fears; svayampersonally; bhayamfear itself. Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Krishna, which is feared by fear personified. 12.03.44-46 Sukadeva Gosvami to Maharaja Pariksit yan-namadheyam mriyamana aturah patan skhalan va vivasho grinan puman vimukta-karmargala uttamam gatim prapnoti yakshyanti na tam kalau janah yatwhose; namadheyamname; mriyamanaha person who is dying; aturahdistressed; patancollapsing; skhalanvoice faltering; vaor; vivashahhelplessly; grinanchanting; pumana person; vimuktafreed; karmaof fruitive work; argalahfrom the chains; uttamamthe topmost; gatimdestination; prapnoti achieves; yakshyanti nathey do not worship; tamHim, the Personality of Godhead; kalauin the age of Kali; janahpeople. Terrified, about to die, a man collapses on his bed. Although his voice is faltering and he is hardly conscious of what he is saying, if he utters the holy name of the Supreme Lord he can be freed from the reaction of his fruitive work and achieve the supreme destination. But still people in the age of Kali will not worship the Supreme Lord. (44) pumsam kali-kritan doshan dravya-deshatma-sambhavan sarvan harati citta-stho bhagavan purushottamah pumsamof men; kali-kritancreated by the influence of Kali; doshanthe faults; dravyaobjects; deshaspace; atmaand personal nature; sambhavanbased upon; sarvanall; harati steals away; citta-sthahsituated within the heart; bhagavanthe almighty Lord; purusha-uttamahthe Supreme Person. In the Kali-yuga, objects, places and even individual personalities

are all polluted. The almighty Personality of Godhead, however, can remove all such contamination from the life of one who fixes the Lord within his mind. (45) shrutah sankirtito dhyatah pujitash cadrito pi va nrinam dhunoti bhagavan hrit-stho janmayutashubham shrutahheard; sankirtitahglorified; dhyatahmeditated upon; pujitahworshiped; caand; adritahvenerated; apieven; vaor; nrinamof men; dhunoticleanses away; bhagavanthe Supreme Personality of Godhead; hrit-sthahseated within their hearts; janma-ayutaof thousands of births; ashubhamthe inauspicious contamination. If a person hears about, glorifies, meditates upon, worships or simply offers great respect to the Supreme Lord, who is situated within the heart, the Lord will remove from his mind the contamination accumulated during many thousands of lifetimes. (46) 11.05.32 Karabhajana Muni to Maharaja Nimi krishna-varnam tvishakrishnam sangopangastra-parshadam yajnaih sankirtana-prayair yajanti hi su-medhasah krishna-varnamrepeating the syllables krish-na; tvishawith a luster; akrishnamnot black (golden); sa-angaalong with associates; upa-angaservitors; astraweapons; parshadam confidential companions; yajnaihby sacrifice; sankirtana-prayaih consisting chiefly of congregational chanting; yajantithey worship; hicertainly; su-medhasahintelligent persons. In the age of Kali, intelligent persons perform congregational chanting to worship the incarnation of Godhead who constantly sings the names of Krishna. Although His complexion is not blackish, He is Krishna Himself. He is accompanied by His associates, servants, weapons and confidential companions. 11.05.36 Karabhajana Muni to Maharaja Nimi kalim sabhajayanty arya guna jnah sara-bhaginah yatra sankirtanenaiva sarva-svartho bhilabhyate kalimthe age of Kali; sabhajayantithey praise; aryah progressive souls; guna-jnahwho know the true value (of the age); sara-bhaginahwho are able to pick out the essence; yatrain which; sankirtanenaby the congregational chanting of the holy names of the Supreme Lord; evamerely; sarvaall; sva-arthah desired goals; abhilabhyateare attained. Those who are actually advanced in knowledge are able to appreciate the essential value of this age of Kali. Such enlightened

persons worship Kali-yuga because in this fallen age all perfection of life can easily be achieved by the performance of sankirtana. 12.11.25 Suta Gosvami to Saunaka Rsi shri-krishna krishna-sakha vrishny-rishabhavani-dhrugrajanya-vamsha-dahananapavarga-virya govinda gopa-vanita-vraja-bhritya-gita tirtha-shravah shravana-mangala pahi bhrityan shri-krishnaO Shri Krishna; krishna-sakhaO friend of Arjuna; vrishniof the descendants of Vrishni; rishabhaO chief; avanion the earth; dhrukrebellious; rajanya-vamshaof the dynasties of kings; dahanaO annihilator; anapavargawithout deterioration; viryawhose prowess; govindaO proprietor of Goloka-dhama; gopaof the cowherd men; vanitaand the cowherd women; vraja by the multitude; bhrityaand by their servants; gitasung; tirthapious, as the most holy place of pilgrimage; shravahwhose glories; shravanajust to hear about whom; mangalaauspicious; pahiplease protect; bhrityanYour servants. O Krishna, O friend of Arjuna, O chief among the descendants of Vrsni, You are the destroyer of those political parties that are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and Your most sacred glories, which are sung by Vrndavana's cowherd men and women and their servants, bestow all auspiciousness just by being heard. O Lord, please protect Your devotees. 01.06.26 Narada Muni to Vyasadeva namany anantasya hata-trpah pathan guhyani bhadrani kritani ca smaran gam paryatams tushta-mana gata-sprihah kalam pratikshan vimado vimatsarah namanithe holy name, fame, etc.; anantasyaof the unlimited; hata-trapahbeing freed from all formalities of the material world; pathanby recitation, repeated reading, etc.; guhyanimysterious; bhadraniall benedictory; kritaniactivities; caand; smaran constantly remembering; gamon the earth; paryatantraveling all through; tushta-manahfully satisfied; gata-sprihahcompletely freed from all material desires; kalamtime; pratikshanawaiting; vimadahwithout being proud; vimatsarahwithout being envious. Thus I began chanting the holy name and fame of the Lord by repeated recitation, ignoring all the formalities of the material world. Such chanting and remembering of the transcendental pastimes of the Lord are benedictory. So doing, I traveled all over the earth, fully satisfied, humble and unenvious. 02.01.11 Sukadeva Gosvami to Maharaja Pariksit etan nirvidyamananam icchatam akuto-bhayam yoginam nripa nirnitam

harer namanukirtanam etanit is; nirvidyamananamof those who are completely free from all material desires; icchatamof those who are desirous of all sorts of material enjoyment; akutah-bhayamfree from all doubts and fear; yoginamof all who are self-satisfied; nripaO King; nirnitamdecided truth; harehof the Lord, Shri Krishna; nama holy name; anuafter someone, always; kirtanamchanting. O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge. 02.03.24 Saunaka Rsi to Suta Gosvami tad ashma-saram hridayam batedam yad grihyamanair hari-nama-dheyaih na vikriyetatha yada vikaro netre jalam gatra-ruheshu harshah tatthat; ashma-saramis steel-framed; hridayamheart; bata idamcertainly that; yatwhich; grihyamanaihin spite of chanting; hari-namathe holy name of the Lord; dheyaihby concentracion of the mind; nadoes not; vikriyetachange; atha thus; yadawhen; vikarahreaction; netrein the eyes; jalam tears; gatra-ruheshuat the pores; harshaharuptions of ectasy. Certainly that heart is steel-framed which, in spite of one's chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end. 06.11.24 Vrtrasura Praying to The Supreme Lord aham hare tava padaika-muladasanudaso bhavitasmi bhujah manah smaretasu-pater gunams te grinita vak karma karotu kayah ahamI; hareO my Lord; tavaof Your Lordship; pada-ekamula whose only shelter is the lotus feet; dasa-anudasahthe servant of Your servant; bhavitasmishall I become; bhuyahagain; manah my mind; smaretamay remember; asu-patehof the Lord of my life; gunanthe attributes; teof Your Lordship; grinitamay chant; vakmy words; karmaactivities of service to You; karotumay perform; kayahmy body. O my Lord, O Supreme Personality of Godhead, will I again be able to be a servant of Your eternal servants who find shelter only at Your lotus feet? O Lord of my life, may I again become their servant so that my mind may always think of Your transcendental attributes, my words always glorify those attributes, and my body always engage in the loving service of Your Lordship? 06.11.26 Vrtrasura Praying to The Supreme Lord

ajata-paksha iva mataram khagah stanyam yatha vatsatarah kshudh-artah priyam priyeva vyushitam vishanna mano ravindaksha didirikshate tvam ajata-pakshahwho have not yet grown wings; ivalike; mataram the mother; khagahsmall birds; stanyamthe milk from the udder; yathajust as; vatsatarahthe young calves; kshudh-artah distressed by hunger; priyamthe beloved or husband; priyathe wife or lover; ivalike; vyushitamwho is away from home; vishannamorose; manahmy mind; aravinda-akshaO lotus-eyed one; didrikshatewants to see; tvamYou; O lotus-eyed Lord, as baby birds that have not yet developed their wings always look for their mother to return and feed them, as small calves tied with ropes awaitanxiously the time of milking, when they will be allowed to drink the milk of their mothers, or as a morose wife whose husband is away from home always longs for him to return and satisfy her in all respects, I always yearn for the pportunity to render direct service unto You. 06.02.07 Vishnudutas to Yamadutas ayam hi krita-nirvesho janma-koty-amhasam api yad vyajahara vivasho nama svasty-ayanam hareh ayamthis person (Ajamila); hiindeed; krita-nirveshahhas undergone all kinds of atonement; janmaof births; kotiof milions; amhasamfor the sinful activites; apieven; yatbecause; vyajaharahe has chanted; vivashahin a helpless condition; nama the holy name; svasti-ayanamthe means of liberation; harehof the Supreme Personality of Godhead. Ajamila has already atoned for all his sinful actions. Indeed, he has atoned not only for sins performed in one life but for those erformed in millions of lives, for in a helpless condition he chanted the holy name of Narayana. Even though he did not chant purely, he chanted without offense, and therefore he is now pure and eligible for liberation. 06.02.09-10 Vishnudutas to Yamadutas stenah sura-po mitra-dhrug brahma-ha guru-talpa-gah stri-raja-pitri-go-hanta ye ca patakino pare sarvesham apy aghavatam idam eva sunishkritam nama-vyaharanam vishnor yatas tad-vishaya matih stenahone who steals; sura-paha drunkard; mitra-dhrukone who turns against a friend or relative; brahma-haone who kills a brahmana; guru-talpa-gahone who indulges in sex with the wife of

his teacher or guru; striwomen; rajaking; pitrifather; goof cows; hantathe killer; yethose who; caalso; patakinah commited sinful activities; aparemany others; sarveshamof all of them; apialthough; agha-vatampersons who have comitted many sins; idamthis; evacertainly; su-nishkritamperfect atonement; nama-vyaharanamchanting of the holy name; vishnoh of Lord Vishnu; yatahbecause of which; tat-vishayaon the person why chants the holy name; matihHis attention. The chanting of the holy name of Lord Vishnu is the best process of atonement for a thief of gold or other valuables, for a drunkard, for one who betrays a friend or relative, for one who kills a brahmana, or for one who indulges in sex with the wife of his guru or another superior. It is also the best method of atonement for one who murders women, the king or his father, for one who slaughers cows, and for all other sinful men. Simply by chanting the holy name of Lord Vishnu, such sinful persons may attract the attention of the Supreme Lord, who therefore considers, "Because this man has chanted My holy name, My duty is to give him protection." (9-10) 06.02.14-15 Vishnudutas to Yamadutas sanketyam parihasyam va stobham helanam eva va vaikuntha-nama-grahanam asheshagha-haram viduh sanketyamas an assignation; parihasyamjokingly; vaor; stobhamas musical entertainment; helanamneglectfully; eva certainly; vaor; vaikunthaof the Lord; nama-grahanam chanting the holy name; asheshaunlimited; agha-haram neutralizing the effect of sinful life; viduhadvanced transcedentalists know. One who chants the holy name of the Lord is immediately freed from the reactions of unlimited sins, even if he chants indirectly [to indicate something else], jokingly, for musical entertainment, or even neglectfully. This is accepted by all the learned scholars of the scriptures. (14) patitah skhalito bhagnah sandashtas tapta ahatah harir ity avashenatha puman narhati yatanah patitahfallen down; skhalitahslipped; bhagnahhaving broken his bones; sandashtahbitten; taptahseverely attacked by fever or similar painful conditions; ahatahinjured; harihLord Krishna; itithus; avashenaaccidentally; ahachants; pumana person; nanot; arhatideserves; yatanahhellish conditions. If one chants the holy name of Hari and then dies because of an accidental misfortune, such as falling from the top of a house, slipping and suffering broken bones while traveling on the road, being bitten by a serpent, being afflicted with pain and high fever, or being injured by a weapon, one is immediately absolved from

having to enter hellish life, even though he is sinful. (15) 06.02.17 Vishnudutas to Yamadutas tais tany aghani puyante tapo-dana-vratadibhih nadhamarjam tad-dhridayam tad apishanghri-sevaya taihby those; taniall those; aghanisinful activities and their results; puyantebecome vanquished; tapahausterity; dana charity; vrata-adibhihby vows and other such activities; nanot; adharma-jamproduced from irreligious actions; tatof that; hridayamthe heart; tatthat; apialso; isha-anghriof the lotus feet of the Lord; sevayaby service; Although one may neutralize the reactions of sinful life through austerity, charity, vows and other such methods, these pious activities cannot uproot the material desires in one's heart. However, if one serves the lotus feet of the Personality of Godhead, he is imnmediately freed from all such contaminations. 06.02.18-19 Vishnudutas to Yamadutas ajnanad athava jnanad uttamashloka-nama yat sankirtitam agham pumso dahed edho yathanalah ajnanatout of ignorance; athavaor; jnanatwith knowledge; uttamashlokaof the Supreme Personality og Godhead; namathe holy name; yatthat which; sankirtitamchanted; aghamsin; pumsahof a person; dahetburns to ashes; edhahdry grass; yathajust as; analahfire. As a fire burns dry grass to ashes, so the holy name of the Lord, whether chanted knowingly or unknowingly, burns to ashes, without fail, all the reactions of one's sinful activities. (18) yathagadam viryatamamupayuktam yadrcchayaajanato 'py atmagunamkuryan mantro 'py udahrtah yathajust like; agadammedicine; virya-tamamvery powerful; upayuktamproperly taken; yadrcchayasomehow or other; ajanatahby a person without knowledge; apieven; atma-gunam its own potency; kuryatmanifests; mantrahthe Hare Krishna mantra; apialso; udahrtahchanted. If a person unaware of the effective potency of a certain medicine takes that medicine or is forced to take it, it will act even without his knowledge because its potency does not depend on the patient's understanding. Similarly, even though one does not know the value of chanting the holy name of the Lord, if one chants knowingly or unknowingly, the chanting will be very effective. (19) 06.02.49 Sukadeva Gosvami to Maharaja Pariksit

mriyamano harer namagrnan putropacaritam ajamilo 'py agad dhama kim uta sraddhaya grnan mriyamanahat the time of death; hareh namathe holy name of Hari; grnanchanting; putra-upacaritamindicating his son; ajamilahAjamila; apieven; agatwent; dhamto the spiritual world; kim utawhat to speak of; sraddhayawith faith and love;grnanchanting. While suffering at the time of death, Ajamila chanted the holy name of the Lord, and although the chanting was directed toward his son, he nevertheless returned home, back to Godhead. Therefore, if one faithfully and inoffensively chants the holy name of the Lord, where is the doubt that he will return to Godhead? 04.04.13 Satidevi to Daksa nascaryam etdd yad asatsu sarvada mahad-vininda kunapatma-vadis u sersyam mahapurusa-pada-pamsubhir nirasta-tejahsu tad eva sobhanam nanot; ascaryamwonderful; etatthis; yatwhich; asatsuevil; sarvadaalways; mahat-vinindathe deriding of great souls; kunapa-atma-vadisuamong those who have accepted the dead body as the self; sa-irsyamenvy; maha-purusaof great personalities; pada-pamsubhihby the dust of the feet; nirastatejahsuwhose glory is diminished; tatthat; evacertainly; sobhanamvery good. It is not wonderful for persons who have accepted the transient material body as the self to engage always in deriding great souls. Such envy on the part of materialistic persons is very good because that is the way they fall down. They are diminished by the dust of the feet of great personalities. 11.05.06,7,9 Camasa Rsi to Maharaja Nimi karmany akovidah stabdha murkhah pandita-maninah vadanti catukan mudha yaya madhvya girotsukah karmaniabout the facts of fruitive work; akovidahignorant; stabdhahpuffed up by false pride; murkhahfools; panditamaninahthinking themselves great scholars; vadantithey speak; catukanflattering entreaties; mudhahbewildered; yayaby which; madhvyasweet; girawords; utsukahvery eager. Ignorant of the art of work, such arrogantly proud fools, enchanted and enlivened by the sweet words of the Vedas, pose as learned authorities and offer flattering entreaties to the demigods. (6)

rajasa ghora-sankalpah kamuka ahi-manyavah dambhika maninah papa vihasanty acyuta-priyan rajasaby the prominence of the mode of passion; ghora-sankalpah having horrible desires; kamukahlusty; ahi-manyavahtheir anger like that of a snake; dambhikahdeceitful; maninahoverly proud; papahsinful; vihasantithey make fun; acyuta-priyanof those who are dear to the infallible Supreme Lord. Due to the influence of the mode of passion, the materialistic followers of the Vedas become subject to violent desires and are excessively lusty. Their anger is like that of a snake. Deceitful, overly proud, and sinful in their behaviour, they mock the devotees who are dear to Lord Acyuta. (7) shriya vibhutyabhijanena vidyaya tyagena rupena balena karmana jata-smayenandha-dhiyah saheshvaran sato vamanyanti hari-priyan khalah shriyaby their opulence (wealth, etc.); vibhutyaspecial abilities; abhijanenaaristocratic heritage; vidyayaeducation; tyagena renunciation; rupenabeauty; balenastrength; karmana performance of Vedic rituals; jatawhich is born; smayenaby such pride; andhablinded; dhiyahwhose intelligence; saha-ishvaran along with the Supreme Lord Himself; satahthe saintly devotees; avamanyantithey disrespect; hari-priyanwho are very dear to Lord Hari; khalahcruel persons. The intelligence of cruel minded persons is blinded by false pride based on great wealth, opulence, prestigious family connections, education, renunciation, personal beauty, physical strength and successful performance of Vedic rituals. Being intoxicated with this false pride, such cruel persons blaspheme the Supreme Personality of Godhead and His devotees. (9)_ 09.04.71 Narayana to Durvasa Muni brahmams tad gaccha bhadram te nabhaga-tanayam nrpam ksamapaya maha-bhagam tatah santir bhavisyati brahmanO brahmana; tattherefore; gacchayou go; bhadram all auspiciousness; teunto you; nabhaga-tanayamto the son of aharaja Nabhaga; nrpamthe King (Ambarisa); ksamapayajust try to pacify him; maha-bhagama great personality, a pure devotee; tatahthereafter; santihpeace; bhavisyatithere will be. O best of the brahnmanas, you should therefore go immediately to King Ambarisa, the son of Maharaja Nabhaga. I wish you all good fortune. If you can satisfy Maharaja Ambarisa, then there will be peace for you. 10.88.03 Sukadeva Gosvami to Maharaja Pariksit

shri-shuka uvaca shivah shakti-yutah shashvat tri-lingo guna-samvritah vaikarikas taijasash ca tamasash cety aham tridha shri-shukah uvacaShri Shuka said; shivahLord Shiva; shakti with his energy, material nature; yatahunited; shashvatalways; trithree; lingahwhose manifest features; gunaby the modes; samvritahprayed to; vaikarikahfalse ego in the mode of goodness; taijasahfalse ego in the mode of passion; caand; tamasahfalse ego in mode of ignorance; caand; itithus; aham the principle of material ego; tridhathreefold. Shri Sukadeva said: Lord Siva is always united with his personal energy, the material nature. Manifesting himself in three features in response to the entreaties of nature's three modes, he thus embodies the threefold principle of material ego in goodness, passion and ignorance. 07.15.25-26 Narada Muni to Maharaja Yudhisthira rajas tamas ca sattvena sattvam copasamena ca etat samam gurau bhaktya puruso hy anjasa jayet rajah tamahthe modes of passion and ignorance; caand; sattvenaby developing the mode of goodness; sattvamthe mode of goodness; caalso; upasamenaby giving up attachment; ca and; etatthese; sarvamall; gurauunto the spiritual master; bhaktyaby rendering service in devotion; purusaha person; hi indeed; anjasaeasily; jayetcan conquer. One must conquer the modes of passion and ignorance by developing the mode of goodness, and then one must become detached from the mode of goodness by promoting oneself to the platform of suddha-satntva. All this can be automatically done if one engages in the service of the spiritual master with faith and devotion. In this way one can conquer the influence of the modes of nature. (25) yasya saksad bhagavatijnana-dipa-prade guraumartyasad-dhih srutam tasyasarvam kunjara-saucavat yasyaone who; saksatdirectly; bhagavatithe Supreme Personality of Godhead; jnana-dipa-pradewho enlightens with the torch of knowledge; gurauunto the spiritual master; martya-asatdhihconsiders the spiritual master to be like an ordinary human being and maintains such an unfavorable attitude; srutamVedic knowledge; tasyafor him; sarvameverything; kunjara-sauca-vat like the bath of an elephant in a lake. The spiritual master should be considered to be directly the Supreme Lord because he gives transcendental knowledge for enlightenment. Consequently, for one who maintains the material conception that the spiritual master is an ordinary human being,

everything is frustrated. His enlightenment and his Vedic studies are like the bathing of and elephant. (26)_ 11.03.26 Prabuddha Rsi to Maharaja Nimi shraddham bhagavate shastre nindam anyatra capi hi mano-vak-karma-dandam ca satyam shama-damav api shraddhamfaith; bhagavaterelated to the Supreme Lord; shastre in scripture; anindamnot blaspheming; anyatraothers; ca also; api hiindeed; manahof the mind; vakspeech; karmaand ones activities; dandamstrict control; caand; satyam truthfulness; shamaself-control of the mind; damauand of the external senses; apialso. One should have firm faith that he will achieve all success in life by following those scriptures that describe the glories of the Supreme Personality of Godhead. At the same time, one should avoid blaspheming other scriptures. One should rigidly control his mind, speech and bodily activities, always speak the truth, and bring the mind and senses under full control. 10.16.44 Nagapatnis to Shri Krishna tat-prathyamana-vapuna vyathitatma-bhogas tyaktvonnamayya kupitah sva-phanan bhujangah tasthau shvasan chvasana-randhra-vinambarinastabdheknanolmuka-mukho harim iknamanah tatof Him, Lord Krinna; prathyamanaexpanding; vapunaby the transcendental body; vyathitapained; atmahis own; bhogah serpent body; tyaktvagiving Him up; unnamayyaraising high; kupitahangered; sva-phananhis hoods; bhujangathe serpent; tasthaustood still; shvasanbreathing heavily; shvasana-randhra his nostrils; vina-ambarinalike two vessels for cooking poison; stabdhafixed; iknanahis eyes; ulmukalike firebrands; mukhah his face; harimthe Supreme Personality of Godhead; iknamanah observing. We offer our obeisannces again and again to You, who are the basis of all authorintative evidence, who are the author and ultimate source of the revealed scriptures and who have manifested Yourself in those Vedic literatures encouraging sense gratification as well in those encouraging renunciation of the material world. 06.03.25 Yamaraja to his Order Carriers Prayena veda tad idam na mahajano 'yamdevya vimohita-matir bata mayayalamtrayyam jadi-krta-matir madhu-puspitayamvaitanike mahati karmani yujyamanah prayenaalmost always; vedaknow; tatthat; idamthis; na not; mahajanahgreat personalities besides Svayambhu, Sambhu

and the otherten; ayamthis; devyaby the energy of the Supreme Personality of Godhead; vimohita-matihwhose intelligence is bewildered; bataindeed; mayayaby the illusory energy; alam greatly; trayyamin the three Vedas; jadi-krta-matihwhose intelligence has been dulled; madhu-puspitayamin the flowery Vedic language describing the results of ritualistic performances; vaitanikein the performances mentioned in the Vedas; mahati very great; karmanifruitive activities; yujyamanahbeing engaged. Because they are bewildered by the illusory energy of the Supreme Personality of Godhead, Yajnavalkya and Jaimini and other compilers of the religious scriptures cannot know the secret, confidential religious system of the twelve mahajanas. They cannot understand the transcendental value of performing devotional service or chanting the Hare Krishna mantra. Because their minds are attracted to the ritualistic ceremonies mentioned in the Vedas especially the Yajur Veda, Sama Veda and Rg Veda - their intelligence has become dull. Thus they are busy collecting the ingredients for ritualistic ceremonies that yield only temporary benefits, such as elevation to Svarganloka for material happiness. They are not attracted to the sankirtana movement; instead, they are interested in dharma, artha, kama and moksa. 11.21.34 Shri Krishna to Uddhava Being excessively proud and greedy, the minds of such persons are bewildered by the flowery words of the Vedas. They are not attracted to topics about Me, the Supreme Lord. 06.01.18 Sukadeva Gosvami to Maharaja Pariksit prayascittani cirnaninarayana-paranmukhamna nispunanti rajendrasura-kumbham ivapagah prayascittaniprocesses of atonement; cirna-nivery nicely performed; narayana-paranmukhama nondevotee; na nispunanti cannot purify; rajendraO King; sura-kumbhama pot containing liquor; ivalike; apa-gahthe waters of the rivers. My dear King, as a pot containing liquor cannot be purified even if washed in the waters of many rivers, nondevotees cannot be purified by processes of atonement even if they perform them very well. 07.09.46 Prahlada Maharaja to Lord Nrsimhadeva mauna vrata-sruta-tapo-'dhyayana-sva-dharma-vyakhya-raho japasamadhaya apavargyahprayah param purusa te tv ajitendriyanam varta bhavanty uta na vatra tu dambhikanam maunasilence; vratavows; srutaVedic knowledge; tapah austerity; adhyayanastudy of scripture; sva-dharmaexecuting varnasrama-dharma; vyakhyaexplaining the sastras; rahahliving in a solitary place; japachanting or reciting mantras; samadhayah

remaining in trance; apavargyahthese are ten types of activities for advancing on the path of liberation; prayahgenerally; param the only means; purusaO my Lord; teall of them; tubut; ajita driyanamof persons who cannot control the senses; vartah means of living; bhavantiare; utaso it is said; nanot; vaor; atrain this connection; tubut; dambhikanamof persons who are falsely proud. O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation - to remain silent, not to speak to anyone, to observe vows, to ammass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of Varnasrama-dharma, to explain the sastras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance. These different methods for liberation are generally only a professional practice and means of livelihood for those who have not conquered their senses. Because such persons are falsely proud, these procedures may not be successful. 04.31.09-12 Narada Muni to the Pracetas narada uvacataj janma tani karmanitad ayus tan mano vacahnrnam yena hi visvatmasevyate harir isvarah naradah uvacaNarada said; tat janmathat birth; tanithose; karmanifruitive activities; tatthat; ayuhspan of life; tatthat; manahmind; vacahwords; nrnamof human beings; yenaby which; hicertainly; visva-atmathe Supersoul; sevyateis served;harihthe Supreme Personality of Godhead; isvarahthe supreme The great sage Narada said: When a living entity is born to engage in the devotionnal service of the Supreme Personality of Godhead, who is the supreme controller, his birth, all his fruitive activities, his life-span, his mind and his words are all factually perfect. (9) kim janmabhis tribhir vehasaukra-savitra-yajnikaihkarmabhir va trayi-proktaihpumso 'pi vibudhayusa kimwhat is the use; janmabhihof births; tribhihthree; vaor; ihain this world; saukraby semen; savitraby initiation; yajnikaihby becoming a perfect brahmana; karmabhihby activities; vaor; trayiin the Vedas; proktaihinstructed; pumsah of a human being; apieven; vibudhaof the demigods; ayusa with a duration of life. A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master, and this birth is called savitra. The third birth, called yajnika, takes place when one is given the opportunity to worship Lord Vishnu. Despite the opportunities for attaining such births, even if one gets the life-span of a demigod, if one does not actually engage in the service of the Lord, everything is useless. Similarly, one's activities may be mundane or spiritual, but they are useless if they are not meant for satisfying the Lord. (10)

srutena tapasa va kimvacobhis citta-vrttibhihbuddhya va kim nipunayabalenendriya-radhasa srutenaby Vedic education; tapasaby austerities; vaor; kim hat is the meaning; vacobhihby words; cittaof consciousness; vrttibhihby the occupations; buddhyaby intelligence; vaor; kim what is the use; nipunayaexpert; balenaby bodily strength; indriya-radhasaby power of the senses. Without devotional service, what is the meaning of severe austerities, the process of hearing, the power of speech, the power of mental speculation, elevated intelligence, strength, and the power of the senses? (11) kim va yogena sankhyenanyasa-svadhyayayor api kim va sreyobhir anyais ca na yatratma-prado harih kimwhat is the use; vaor; yogenaby mystic yoga practice; sankhyenaby the study of Sankhya philosophy; nyasaby accepting sannyasa; svadhyayayohand by study of Vedic literature; apieven; kimwhat is the use; vaor; sreyobhihby auspicious activities; anyaihother; caand; nanever; yatra where; atma-pradahfull satisfaction of self; harihthe Supreme Personality of Godhead. Transcendental practices that do not ultimately help one realize the Supreme Personality of Godhead are useless, be they mystic yoga practices, the analytical study of matter, severe austerity, the acceptance of sannyasa, or the study of Vedic literature. All these may be very important aspects of spiritual advancement, but unless one understands the Supreme Personality of Godhead, Hari, all these processes are useless. (12) 04.31.14 Narada Muni to the Pracetas Yatha taror mula-nisecanenatrpyanti tat-skandhabhujopasakhahpranopaharac ca yathendriyanam tathaiva sarvarhanam acyutejya yathaas; tarohof a tree; mulathe root; nisecanenaby watering; trpyantiare satisfied; tatits; skandhatrunk; bhuja branches; upasakhahand twigs; pranathe life air; upaharatby feeding; caand; yathaas; indriyanamof the senses; tatha eva similarly; sarvaof all demigods; arhanamworship; acyutaof the Supreme Personality of Godhead; ijyaworship. As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality. 06.09.22 Demigods to Shri Vishnu avismitam tam paripurna-kamamsvenaiva labhena samam prasantamvinopasarpaty aparam hi balisahsva-langulenatititarti

sindhum avismitamwho is never struck with wonder; tamHim; paripumakamamwho is fully satisfied; svenaby His own; evaindeed; labhenaachievements; samamequipoised; prasantamvery steady; vinawithout; upasarpatiapproaches; aparamanother; hiindeed; balisaha fool; svaof a dog; langulenaby the tail; atititartiwants to cross; sindhumthe sea. Free from all material conceptions of existence and never wonderstruck by anything, the Lord is always jubilant and fully satisfied by His own spiritual perfection. He has no material designations, and therefore He is steady and unattached. That Supreme Personality of Godhead is the only shelter of everyone. Anyone desiring to be protected by others is certainly a great fool who desires to cross the sea by holding the tail of a dog. 07.09.09-11 Prahlada Maharaja to Lord Nrsimhadeva manye dhanabhijana-rupa-tapah-srutaujas-tejah-prabhava-balapaurusa-buddhi-yogah naradhanaya hi bhavanti parasya pumsobhaktya tutosa bhagavan gaja-yutha-paya manyeI consider; dhanariches; abhij-anaaristocratic family: rupapersonal beauty; tapahausterity; srutaknowledge from studying the Vedas; ojahsensory prowess; tejahbodily effulgence; prabhavainfluence; balabodily strength; paurusa diligence; buddhiintelligence; yogahmystic power; nanot; aradhanayafor satisfying; hiindeed; bhavantiare; parasyaof the transcendent; pumsahSupreme Personality of Godhead; bhaktyasimply by devotional service; tutosawas satisfied; bhagavanthe Supreme personality of Godhead; gaja-yutha-paya unto the King of elephants (Gajendra). Prahlada Maharaja continued: One may possess wealth, an aristocratic family, beauty, austerity, education, sensory expertise, luster, influence, physical strength, diligence, intelligence and mystic yogic power, but I think that even by all these qualifications one cannot satisfy the Supreme Personality of Godhead. However, one can satisfy the Lord simply by devontional service. Gajendra did this, and thus the Lord was satisfied with him. (9) viprad dvi-sad-guna-yutad aravinda-nabha-padaravinda-vimukhat svapacam varisthammanye tad-arpita-mano-vacanehitartha-pranam punati sa kulam na tu bhurimanah vipratthan a brahmana; dvi-sat-guna-yutatqualified with twelve brahminical qualities; aravinda-nabhaLord Vishnu, who has a lotus growing from His navel; pada-aravindato the lotus feet of the Lord; vimukhatnot interested in devotional service; sva-pacam one born consider; tat-arpitasurrendered unto the lotus feet of the Lord; manahhis mind; vacanawords; ihitaevery endeavor; arthawealth; pranamand life; punatipurifies; sahhe (the devotee); kulamhis family; nanot; tubut; bhurimanahone who falsely thinks himself to be in a prestigious position.

If a brahmana has all twelve of the brahminical qualifications [as they are stated in the book called Sanat-sujata] but is not a devotee and is averse to the lotus feet of the Lord, he is certainly lower than a devotee who is a dog-eater but who has dedicated everything mind, words, activities, wealth and life - to the Supreme Lord. Such a devotee is better than such a brahmana because the devotee can purify his whole family, whereas the so-called brahmana in a position of false prestige cannot purify even himself. (10) Naivatmanah prabhur ayam nija-labha-purnomanam janad avidusah karuno vrniteyad yajjano bhagavate vidadhita manamtac catmane prati-mukhasya yatha mukha-shrih nanor; evacertainly; atmanahfor His personal benefit; prabhuh Lord; ayamthis; nija-labha-purnahis always satisfied in Himself (He does not need to be satisfied by the service of others); manam respect; janatfrom a person; avidusahwho does not know that the aim of life is to please the Supreme Lord; karunah(the Supreme Personality of Godhead), who is so kind to this foolish, ignorant person; vrniteaccepts; yat yatwhatever; janaha person; bhagavateunto the Supreme Personality of Godhead; vidadhitamay offer; manamworship; tatthat; caindeed; atmanefor his own benefit; prati-mukhasyaof the reflection of the face in the mirror; yathajust as; mukha-shrihthe decoration of the face. The Supreme Lord, the Supreme Pernsonality of Godhead, is always fully satisfied in Himself. Therefore when something is offered to Him, the offering, by the Lord's mercy, is for the benefit of the devotee, for the Lord does not need service from anyone. To give an example, if one's face is decorated, the reflection of one's face in a mirror is also seen to be decorated. (11) 07.15.36 Narada Muni to Maharaja Yudhisthira yah pravrajya grhat purvamtri-vargavapanat punahyadi seveta tan bhiksuhsa vai vantasy apatrapah yahone who; pravrajyabeing finished for good and leaving for the forest (being situated in transcendental bliss); grhatfrom home; pumamat first; tri-vargathe three principles of religion, economic development and sense gratification; avapanatfrom the field in which they are sown; punahagain; yadiif; sevetashould accept; tanmaterialistic activities; bhiksuha person who has accepted the sannyasa order; sahthat person; vaiindeed; vantaasione who eats his own vomit; apatrapahwithout shame. One who accepts the sannyasa order gives up the three principles of materialistic activities in which one indulges in the field of household life namely religion, economic development and sense gratification. One who first accepts sannyasa but then returns to such materialistic activities is to be called a vantasi, or one who eats his own vomit. He is indeed a shameless person.

02.02.36 Sukadeva Gosvami to Maharaja Pariksit tasmat sarvatmana rajanharih sarvatra sarvadasrotavyah kirtitavyas casmartavyo bhagavan nrnam tasmattherefore; sarvaall; atmanasoul; rajanO King; harih the Lord; sarvatraeverywhere; sarvadaalways; srotavyahmust be heard; kirtitavyahglorified; caalso; smartavya hbe remembered; Bhagavanthe Personality of Godhead; nrnamby the human being. O King, it is therefore essential that every human being hear about, glorify and remember the Supreme Lord, the Personality of Godhead, always and everywhere. 06.01.09 Maharaja Pariksit to Sukadeva Gosvami shri-rajovacadrsta-srutabhyam yat papamjanann apy atmano 'hitam karoti bhuyo vivasah prayascittam atho katham shri-raja uvacaPariksit Maharaja replied; drstaby seeing; srutabhyamalso by hearing (from the scriptures or lawbooks); yat since; papamsinful, criminal action; jananknowing; api although; atmanahof his self; ahitaminjurious; karotihe acts; bhuyahagain and again; vivasahunable to control himself; prayascittamatonement; athotherefore; kathamwhat is the value of. Maharaja Pariksit said: One may know that sinful activity is injurious for him because he actually sees that a criminal is punished by the government and rebuked by people in general and because he hears from scriptures and learned scholars that one is thrown into hellish conditions in the next life for commitnting sinful acts. Nevertheless, in spite of such knowledge, one is forced to commit sins again and again, even after performing acts of atonement. Therefore, what is the value of such atonement? 06.01.12 Sukadeva Gosvami to Maharaja Pariksit nasnatah pathyam evannam vyadhayo 'bhibhavanti hi evam niyamakrd rajan sanaih ksemaya kalpate nanot; asnatahthose who eat; pathyamsuitable; evaindeed; annamfood; vyadhayahdifferent types of disease; abhibhavanti overcome; hiindeed; evamsimilarly; niyama-krtone following regulative principles; rajanO King; sanaihgradually; ksemaya for well-being; kalpatebecomes fit. My dear King, if a diseased person eats the pure, uncontaminated food prescribed by a physician, he is gradually cured, and the infection of disease can no longer touch him. Similarly, if one follows the regulative principles of knowledge, he gradually progresses toward liberation from material *contamination. 06.03.29 Yamaraja to his Order Carriers

jihva na vakti bhagavad-guna-namadheyam cetas ca na smarati tac-caranaravindam krishnaya no namati yac-chira ekadapi tan anayadhvam asato 'krta-visnu-krtyan jihvathe tongue; nanot; vaktichants; bhagavatof the Supreme Personality of Godhead; gunatranscendental qualities; namaand the holy name; dheyamimparting; cetahthe heart; caalso; nanot; smaratiremembers; tatHis; carana-aravindam lotus feet; krishnayaunto Lord Krishna through His Deity in the temple; nonot; namatibows; yatwhose; sirahhead; ekadi api even once; tanthem; anayadhvambring before me; asatah the nondevotees; akrtanot performing; visnu-krtyanduties toward Lord Vishnu. My dear servants, please bring to me only those sinful persons who do not use their tongues to chant the holy name and qualities of Krishna, whose hearts do not remember the lotus feet of Krishna even once, and whose heads do not bow down even once before Lord Krishna. Send me those who do not perform their duty toward Vishnu, which are the only duties in human life. Please bring me all such fools and rascals. 06.16.44 Maharaja Citraketu to Lord Sesa na hi bhagavann aghatitam idamtvad-darsanan nrnam akhila-papaksayahyan-nama sakrc chravanatpukkaso 'pi vimucyate samsarat nanot; hiindeed; bhagavanO my Lord; aghatitamnot occurred; idamthis; tvatof You; darsanatby seeing; nrna-mof all human beings; akhilaall; papaof sins; ksayahannihilation; yat-namawhose name; sakrtonly once; sravanatby hearing; pukkasahthe lowest class, the candala; apialso; vimucyateis delivered; samsaratfrom the entanglement of material existence. My Lord, it is not impossible for one to be immediately freed from all material contamination by seeing You. Not to speak of seeing You personally, merely by hearing the holy name of Your Lordship once, even candalas, men of the lowest class, are freed from all material contamination. Under the circumstances, who will not be freed from material contamination simply by seeing You? 04.20.24 Prthu Maharaja to Shri Vishnu na kamaye natha tad apy aham kvacinna yatra yusmaccaranambujasavah mahattamantar-hrdayan mukha-cyuto vidhatsva karnayutam esa me varah nanot; kamayedo I desire; nathaO master; tatthat; api even; ahamI; kvacitat any time; nanot; yatrawhere; yusmat Your; carana-ambujaof the lotus feet; asavahthe nectarean beverage; mahat-tamaof the great devotees; antah-hrdayatfrom the core of the heart; mukhafrom the mouths; cyutahbeing delivered; vidhatsvagive; karnaears; ayutamone million; esah this; memy; varahbenediction.

My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction in which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees. CHAPTER 14

Analysis of Unfavorable Conditions for Bhakti bhakti pratikulya vicarah 03.33.08 Devahuti to Kapiladeva tam tvam aham brahma param pumamsam pratyak-srotasy atmani samvibhavyam sva-tejasa dhvasta-guna-pravaham vande vishnum kapilam veda-garbham tamunto Him; tvamYou; ahamI; brahmaBrahman; param supreme; pumamsamthe Supreme Personality of Godhead; pratyak-srotasiturned inwards; atmaniin the mind; samvibhavyammeditated upon, perceived; sva-tejasaby Your own potency; dhvastavanished; guna-pravahamthe influence of the modes of material nature; vandeI offer obeisances; vishnum unto Lord Vishnu; kapilamnamed Kapila; veda-garbhamthe repository of the Vedas. I believe, my Lord, that You are Lord Vishnu Himself under the name of Kapila, and You are the Supreme Personality of Godhead, the Supreme Brahman! The saints and sages, being freed from all the disturbances of the senses and mind, meditate upon You, for by Your mercy only can one become free from the clutches of the three modes of material nature. At the time of dissolution, all the Vedas are sustained in You only. 11.12.14-15 Shri Krishna to Uddhava tasmat tvam uddhavotshrijya codanam praticodanam pravrittim ca nivrittim ca shrotavyam shrutam eva ca mam ekam eva sharanam atmanam sarva-dehinam yahi sarvatma-bhavena maya sya hy akuto-bhayah tasmattherefore; tvamyou; uddhavaO Uddhava; utshrijya giving up; codanamthe regulations of the Vedas; praticodanam the injunctions of supplementary Vedic literatures; pravrittim injunctions; caand; nivrittimprohibitions; caalso; shrotavyam that which is to be heard; shrutamthat which has been heard; eva indeed; caalso; mamto Me; ekamalone; evaactually;

sharanamshelter; atmanamthe Supersoul within the heart; sarva-dehinamof all conditioned souls; yahiyou must go; sarvaatma-bhavenawith exclusive devotion; mayaby My mercy; syah you should be; hicertainly; akutah-bhayahfree from fear in all circumstances. Therefore, My dear Uddhava, abandon the Vedic mantras as well as the procedures of supplementary Vedic literatures, and their positive and negative injunctions. Disregard that which has been heard and that which is to be heard. Simply take shelter of Me alone, for I am the Supreme Personality of Godhead, situated within the heart of all conditioned souls. Take shelter of Me wholeheartedly, and by My grace be free from fear in all circumstances. (14-15) 05.19.23 Sukadeva Gosvami to Maharaja Pariksit kalpayusham sthanajayat punar-bhavat kshanayusham bharata-bhujayo varam kshanena martyena kritam manasvinah sannyasya samyanty abhayam padam hareh kalpa-ayushamof those who have a life duration of many millions of years, like Lord Brahma; sthana jayatthan achievement of the place or planetary systems; punah-bhavatwhich is liable to birth, death and old age; kshana-ayushamof persons who have only one hundred years of life; bharata-bhu jayaha birth in the land of Bharata-varsa; varammore valuable; kshanenafor such a short life; martyenaby the body; kritamthe work executed; manasvinahthose actually understanding the value of life; sannyasyasurrendering unto the lotus feet of Krishna; samyanti they achieve; abhayamwhere there is no anxiety; padamthe abode; harehof the Supreme Personality of Godhead. A short life in the land of Bharata-varsha is preferable to a life achieved in Brahmaloka for millions and billions of years because even if one is elevated to Brahmaloka, he must return to repeated birth and death. Although life in Bharata-varsha, in a lower planetary system, is very short, one who lives there can elevate himself to full Krishna consciousness and achieve the highest perfection, even in this short life, by fully surrendering unto the lotus feet of the Lord. Thus one attains Vaikunthaloka, where there is neither anxiety nor repeated birth in a material body. 05.19.24 listed in Beng., 23 in Eng> na yatra vaikuntha-katha-sudhapaga na sadhavo bhagavatas tadashrayah na yatra yajnesha-makha mahotsavah suresha-loko 'pi na vai sa sevyatam nanot; yatrawhere; vaikuntha-katha-sudha-apagahthe nectarean rivers of discussions about the Supreme personality of Godhead, who is called Vaikuntha, or one who drives away all anxiety; nanor; sadhavahdevotees; bhagavatahalways

engaged in the service of the Lord; tat-ashrayahwho are sheltered by the Supreme personality of Godhead; nanor; yatrawhere; yajna-isha-makhahthe performance of devotional service to the Lord of sacrifices; maha-utsavahwhich are actual festivals; suresha-lokaha place inhabited by the denizens of heaven; api although; nanot; vaicertainly; sahthat; sevyatambe frequented. An intelligent person does not take interest in a place, even in the topmost planetary system, if the pure Ganges of topics concerning the Supreme Lord's activities does not flow there, if there are not devotees engaged in service on the banks of such a river of piety, or if there are no festivals of sankirtana-yajna to satisfy the Lord [especially since sankirtana-yajna is recommended in this age]. 10.10.08-10 Narada Muni to Nalakuvara and Manigriva shri-narada uvaca na hy anyo jushato joshyan buddhi-bhramsho rajo-gunah shri-madad abhijatyadir yatra stri dyutam asavah shri-naradah uvacaNarada Muni said; nathere is not; hiindeed; anyahanother material enjoyment; jushatahof one who is enjoying; joshyanthings very attractive in the material world (different varieties of eating, sleeping, mating and defense); buddhibhramshahsuch enjoyments attract the intelligence; rajah-gunah being controlled by the mode of passion; shri-madatthan riches; abhijatya-adihamong the four material principles (attractive personal bodily features, birth in an aristocratic family, being very learned, and being very rich); yatrawherein; striwomen; dyutam gambling; asavahwine (wine, women and gambling are very prominent). Narada Muni said: Among all the attractions of material enjoyment, the attraction of riches bewilders one's intelligence more than having beautiful bodily features, taking birth in an aristocratic family, and being learned. When one is uneducated but falsely puffed up by wealth, the result is that one engages his wealth in enjoying wine, women and gambling. (8) hanyante pashavo yatra nirdayair ajitatmabhih manyamanair imam deham ajaramrityu nashvaram hanyanteare killed in many ways (especially by slaughterhouses); pasavahfour-legged animals (horses, sheep, cows, hogs, etc.); yatrawherein; nirdayaihby those merciless persons who are conducted by the mode of passion; ajita-atmabhihrascals who are unable to control the senses; manyamanaihare thinking; imam

this; dehambody; ajarawill never become old or diseased; amrityudeath will never come; nashvaramalthough the body is destined to be annihilated. Unable to control their senses, rascals who are falsely proud of their riches or their birth in aristocratic families are so cruel that to maintain their perishable bodies, which they think will never grow old or die, they kill poor animals without mercy. Sometimes they kill animals merely to enjoy an excursion. (9) deva-samjnitam apy ante krimi-vid -bhasma-samjnitam bhuta-dhruk tat-krite svartham kim veda nirayo yatah deva-samjnitamthe body now known as a very exalted person, like president, minister or even demigod; apieven if the body is so exalted; anteafter death; krimiturns into worms; vitor into stool; bhasma-samjnitamor into ashes; bhuta-dhruka person who does not accept the shastric injunctions and is unnecessarily envious of other living entities; tat-kriteby acting in that way; svaarthamself-interest; kimwho is there; vedawho knows; nirayah yatahbecause from such sinful activities one must suffer hellish conditions. While living one may be proud of one's body, thinking oneself a very big man, minister, president, or even demigod, but whatever one may be, after death this body will turn either in to worms, into stool or into ashes. If one kills poor animals to satisfy the temporary whims of this body, one does not know that he will suffer in his next birth, for such a sinful miscreant must go to hell and suffer the results of his actions. (10) 10.74.40 Sukadeva Gosvami to Maharaja Pariksit nindam bhagavatah shrinvams tat-parasya janasya va tato napaiti yah so pi yaty adhah sukritac cyutah nindamcriticism; bhagavatahof the Supreme Lord; shrinvan hearing; tatto Him; parasyawho is dedicated; janasyaof a person; vaor; tatahfrom that place; na apaitidoes not go away; yahwho; sahhe; apiindeed; yatigoes; adhahdown; su-kritat from the good results of his pious works; cyutahfallen. Anyone who fails to immediately leave the place where he hears criticism of the Supreme Lord or His faithful devotee will certainly fall down, bereft of his pious credit. 01.01.10-11 Sages of Naimisaranya to Suta Gosvami prayenalpayushah sabhya kalav asmin yuge janah mandah sumanda-matayo

manda-bhagya hy upadrutah prayenaalmost always; alpameager; ayushahduration of life; sabhyamember of a learned society; kalauin this age of Kali (quarrel); asminherein; yugeage; janahthe public; mandah lazy; sumanda-matayahmisguided; manda-bhagyahunlucky; hi and above all; upadrutahdisturbed. O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always disturbed. (10) bhurini bhuri-karmani shrotavyani vibhagashah atah sadho tra yat saram samuddhritya manishaya bruhi bhadraya bhutanam yenatma suprasidati bhurinimultifarious; bhurimany; karmaniduties; shrota-vyani to be learned; vibhagashahby divisions of subject matter; atah therefore; sadhoO sage; atraherein; yatwhatever; saram essence; samuddhrityaby selection; manishayabest to your knowledge; bruhiplease tell us; bhadrayafor the good of; bhutanamthe living beings; yenaby which; atmathe self; suprasidatibecomes fully satisfied. There are many varieties of scriptures, and in all of them there are many prescribed duties, which can be learned only after many years of study in their various divisions. Therefore, o sage, please select the essence of all these scriptures and explain it for the good of all living beings, that by such instruction their hearts may be fully satisfied. (11) 11.28.02 Shri Krishna to Uddhava para-svabhava-karmani yah prashamsati nindati sa ashu bhrashyate svarthad asaty abhiniveshatah paraanothers; svabhavapersonality; karmaniand work; yah who; prashamsatipraises; nindaticriticizes; sahhe; ashu quickly; bhrashyatefalls down; sva-arthatfrom his own interest; asatiin unreality; abhiniveshatahbecause of becoming entangled. Whoever indulges in praising or criticizing the qualities and behaviour of others will quickly become deviated from his own best interest by his entanglement in illusory dualities. 12.06.34 Suta Gosvami to Saunaka Rsi ativadams titiksheta navamanyeta kancana na cemam deham ashritya

vairam kurvita kenacit ati-vadaninsulting words; titikshetaone should tolerate; na never; avamanyetaone should disrespect; kancanaanyone; na canor; imamthis; dehammaterial body; ashrityaidentifying with; vairamenmity; kurvitaone should have; kenacitwith anyone. One should tolerate all insults and never fail to show proper respect to any person. Avoiding identification with the material body, one should not create enmity with anyone. 12.10.06 Lord Siva to Parvati about Markandeya Rsi shri-bhagavan uvaca naivecchaty ashishah kvapi brahmarshir moksham apy uta bhaktim param bhagavati labdhavan purushe vyaye shri-bhagavan uvacathe powerful lord said; nanot; evaindeed; icchatidesires; ashishahbenedictions; kva apiin any realm; brahma-rishihthe saintly brahmana; mokshamliberation; api uta even; bhaktimdevotional service; paramtranscendental; bhagavatifor the Supreme Lord; labdhavanhe has achieved; purushefor the Personality of Godhead; avyayewho is inexhaustible. Lord Siva replied: Surely this saintly brahmana does not desire any benediction, not even liberation itself, for he has attained pure devotional service unto the inexhaustible Personality of Godhead. 03.25.34 Kapiladeva to Devahuti naikatmatam me sprihayanti kecin mat-pada-sevabhirata mad-ihah ye 'nyonyato bhagavatah prasajya sabhajayante mama paurushani nanever; eka-atmatammerging into oneness; meMy; sprihayantithey desire; kecitany; mat-pada-sevathe service of My lotus feet; abhiratahengaged in; mat-ihahendeavoring to attain Me; yethose who; anyonyatahmutually; bhagavatah pure devotees; prasajyaassembling; sabhajayanteglorify; mama My; paurushaniglorious activities. A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities. <03.29.13 incl in Beng, not in Engl> 03.29.14 Kapiladeva to Devahuti sa eva bhakti-yogakhya atyantika udahritah yenativrajya tri-gunam mad-bhavayopapadyate

sahthis; evaindeed; bhakti-yogadevotional service; akhyah called; atyantikahthe highest platform; udahritahexplained; yenaby which; ativrajyaovercoming; tri-gunamthe three modes of material nature; mat-bhavayato My transcendental stage; upapadyateone attains. By attaining the highest platform of devotional service, as I have explained, one can overcome the influence of the three modes of material nature and be situated in the transcendental stage, as is the Lord. 11.20.34 Shri Krishna to Uddhava na kincit sadhavo dhira bhakta hy ekantino mama vanchanty api maya dattam kaivalyam apunar-bhavam nanever; kincitanything; sadhavahsaintly persons; dhirah with deep intelligence; bhaktahdevotees; hicertainly; ekantinah completely dedicated; mamaunto Me; vanchantidesire; api indeed; mayaby Me; dattamgiven; kaivalyamliberation; apunah-bhavamfreedom from birth and death. Because My devotees possess saintly behaviour and deep intelligence they completely dedicate themselves to Me and do not desire anything besides Me. Indeed, even if I offer them liberation from birth and death, they do not accept it. 11.20.35 Shri Krishna to Uddhava nairapekshyam param prahur nihshreyasam analpakam tasman nirashisho bhaktir nirapekshasya me bhavet nairapekshyamnot desiring anything except devotional service; paramthe best; prahuhit is said; nihshreyasamhighest stage of liberation; analpakamgreat; tasmattherefore; nirashishahof one who does not seek personal rewards; bhaktihloving devotional service; nirapekshasyaof one who only sees Me; meunto Me; bhavetmay arise. It is said that complete detachment is the highest stage of freedom. Therefore, one who has no personal desire and does_r_not pursue personal rewards can achieve loving devotional service unto Me. 06.01.11 Sukadeva Gosvami to Maharaja Pariksit shri-badarayanir uvaca karmana-karma-nirharo na hy atyantika ishyate avidvad-adhikaritvat prayashcittam vimarshanam shri-badarayanih uvacaShukadeva Gosvami, the son of Vyasadeva, replied; karmanaby fruitive activities; karma-nirharah counteraction of fruitive activities; nanot; hiindeed; atyantikah

final; ishyatebecomes possible; avidvat-adhikaritvatfrom being without knowledge; prayashcittamreal atonement; vimarshanamfull knowledge of Vedanta. Shukadeva Gosvami, the son of Vedavyasa answered: My dear King, since acts meant to neutralize impious actions are also fruitive, they will not release one from the tendency to act fruitively. Persons who subject themselves to the rules and regulations of atonement are not at all intelligent. Indeed, they are in the mode of darkness. Unless one is freed from the mode of ignorance, trying to counteract one action through another is useless, because this will not uproot one's desires. Thus even though one may superficially seem pious, he will undoubtedly be prone to act inmpiously. Therefore, real atonement is enlightenment in perfect knowledge, Vedanta, by which one understands the Supreme Absolute Truth. 06.01.15-16 Sukadeva Gosvami to Maharaja Pariksit kecit kevalaya bhaktya vasudeva-parayanah agham dhunvanti kartsnyena niharam iva bhaskarah kecitsome people; kevalaya bhaktyaby executing unalloyed devotional service; vasudevato Lord Krishna, the all-pervading Supreme Personality of Godhead; parayanahcompletely attached (only to such service, without dependence on austerity, penance, cultivation of knowledge or pious activities); aghamall kinds of sinful reactions; dhunvantidestroy; kartsnyenacompletely (with no possibility that sinful desires will revive); niharamfog; ivalike; bhaskarahthe sun. Only a rare person, who has adopted complete, unalloyed devotional service to Krishna can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays. (15) na thata hy aghavan rajan puyeta tapa-adibhih yatha krishnarpita-pranas tat-purusha-nishevaya nanot; thataso much; hicertainly; agha-vana man full of sinful activities; rajanO King; puyetacan become purified; tapahadibhihby executing the principles of austerity, penance, brahmacarya and other purifying processes; yathaas much as; krishna-arpita-pranahthe devotee whose life is fully Krishna conscious; tat-purusha-nishevayaby engaging his life in the service of Krishna's representative. My dear King, if a sinful person engages in the service of a bona fide devotee of the Lord and thus learns how to dedicate his life unto the

lotus feet of Krishna, he can be completely purified. One cannot be purified merely by undergoing austerity, penance, brahmacarya and other methods of atonement I have previously described. (16) 07.15.28 Narada Muni to Maharaja Yudhisthira shad-varga-samyamaikantah sarva niyama-codanah tad-anta yadi no yogan avaheyuh shramavahah shat-vargathe six elements, namely the five working senses and the mind; samyama-ekantahthe ultimate aim of subjugating; sarvahall such activities; niyama-codanahthe regulative principles further meant for controlling the senses and mind; tatantahthe ultimate goal of such activities; yadiif; nonot; yogan the positive link with the Supreme; avaheyuhdid lead to; shrama-avahaha waste of time and labor. Ritualistic ceremonies, regulative principles, austerities and the practice of yoga are all meant to control the senses and the mind, but even after one is able to control the senses and the mind, if he does not come to the point of meditation upon the Supreme Lord, all such activities are simply labor in frustration. 11.20.26 Shri Krishna to Uddhava sve sve dhikare ya nishtha sa gunah parikirtitah karmanam jaty-ashuddhanam anena niyamah kritah guna-dosha-vidhanena sanganam tyajanecchaya sve sveeach in his own; adhikareposition; yawhich; nishtha steady practice; sahthis; gunahpiety; parikirtitahis thoroughly declared; karmanamof fruitive activities; jatiby nature; ashuddhanamimpure; anenaby this; niyamahdisciplinary control; kritahis established; gunaof piety; doshaof sin; vidhanenaby the rule; sanganamof association with different types of sense gratification; tyajanaof renunciation; icchayaby the desire. It is firmly declared that the steady adherence of transcendentalists to their respective spiritual positions constitutes real piety and that sin occurs when a transcendentalist neglects his prescribed duty. One who adopts this standard of piety and sin, sincerely desiring to give up all past association with sense gratification, is able to subdue materialistic activities, which are by nature impure. 10.47.24 Uddhava to the Gopis dana-vrata-tapo-homa japa-svadhyaya-samyamaih shreyobhir vividhaish canyaih krishne bhaktir hi sadhyate

danaby charity; vratastrict vows; tapahausterities; homafire sacrifices; japaprivate chanting of mantras; svadhyayastudy of Vedic texts; samyamaihand regulative principles; shreyobhihby auspicious practices; vividhaihvarious; caalso; anyaihothers; krishneto Lord Krishna; bhaktihdevotional service; hiindeed; sadhyateis realized. Devotional service unto Lord Krishna is attained by charity, strict vows, austerities and fire sacrifices, by japa, study of Vedic texts, observance of regulative principles and, indeed, by the performance of many other auspicious practices. 06.12.22 Sukadeva Gosvami to Maharaja Pariksit yasya bhaktir bhagavati harau nihshreyaseshvare vikridato 'mritambhodhau kim kshudraih khatakodakaih yasyaof whom; bhaktihdevotional service; bhagavatito the Supreme Personality of Godhead; harauLord Hari; nihshre-yasaishvarethe controller of the supreme perfection of life, or supreme liberation; vikridatahswimming or playing; amrita-ambhodhauin the ocean of nectar; kimwhat is the use; kshudraihwith small; khataka-udakaihditches of water. A person fixed in the devotional service of the Supreme Lord Hari, the Lord of the highest auspiciousness, swims in the ocean of nectar. For him, what is the use of the water in small ditches? 05.05.18 Rsabhadeva to His Sons gurur na sa syat sva jano na sa syat pita na sa syaj janani na sa syat daivam na tat syan na patish ca sa syan na mocayed yah samupeta-mrityum guruha spiritual master; nanot; sahhe; syatshould become; sva janahh-a relative; nanot; sahsuch a person; syatshould become; pitaa father; nanot; sahhe; syatshould become; janania mother; nanot; sashe; syatshould become; daivam the worshipable deity; nanot; tatthat; syatshould become; na not; patiha husband; caalso; sahhe; syatshould become; nanot; mocayetcan deliver; yahwho; samupeta-mrityumone who is on the path of repeated birth and death. One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod. 11.28.27 Shri Krishna to Uddhava tathapi sangah parivarjaniyo guneshu maya-raciteshu tavat mad-bhakti-yogena dridhena yavad rajo nirasyeta manah-kashayah tatha apinevertheless; sangahassociation; parivarjaniyahmust

be rejected; guneshuwith the modes; maya-raciteshuproduced by the illusory material energy; tavatfor that long; mat-bhaktiyogenaby devotional service to Me; dridhenafirm; yavatuntil; rajahpassionate attraction; nirasyetais eliminated; manahof the mind; kashayahthe dirt. Nevertheless, until by firmly practicing devotional service to Me one has completely eliminated from his mind all contamination of material passion, one must very carefully avoid associating with the material modes, which are produced by My illusory energy. 01.18.22 Suta Gosvami to Saunaka Rsi yatranuraktah sahasaiva dhira vyapohya dehadishu sangam udham vrajanti tat parama-hamsyam antyam yasminn ahimsopashamah sva-dharmah yatraunto whom; anuraktahfirmly attached; sahasaall of a sudden; evacertainly; dhirahself-controlled; vyapohyaleaving aside; dehathe gross body and subtle mind; adishurelating to; sangamattachment; udhamtaken to; vrajantigo away; tat that; parama-hamsyamthe highest stage of perfection; antyam and beyond that; yasminin which; ahimsanonviolence; upashamahand renunciation; sva-dharmahconsequential occupation. Self-controlled persons who are attached to the Supreme Lord Shri Krishna can all of a sudden give up the world of material attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order of life, by which nonviolence and renunciation are consequential. 02.01.15 Sukadeva Gosvami to Maharaja Pariksit anta-kale tu purusha agate gata-sadhvasah chindyad asanga-shastrena spriham dehe 'nu ye ca tam anta-kaleat the last stage of life; tubut; purushaha person; agatehaving arrived; gata-sadhvasahwithout any fear of death; chindyatmust cut off; asanganonattachment; shastrenaby the weapon of; sprihamall desires; dehein the matter of the material tabernacle; anupertaining; yeall that; caalso; tamthem. At the last stage of one's life, one should be bold enough not to be afraid of death. But one must cut off all attachment to the material body and everything pertaining to it and all desires thereof. 02.02.04-5 Sukadeva Gosvami to Maharaja Pariksit satyam kshitau kim kashipoh prayasair bahau svasiddhe hy upabarhanaih kim saty anjalau kim purudhanna-patrya dig-valkaladau sati kim dukulaih satyambeing in possession; kshitauearthly flats; kimwhere is

the necessity; kashipohof beds and cots; prayasaihendeavoring for; bahauthe arms; sva-siddhebeing self-sufficient; hi certainly; upabarhanaihbed and bedstead; kimwhat is the use; satibeing present; anjalauthe palms of the hands; kimwhat is the use; purudhavarieties of; annaeatables; patryaby the utensils; dikopen space; valkala-adauskins of trees; satibeing existent; kimwhat is the use of; dukulaihclothes. When there are ample earthly flats to lie on, what is the necessity of cots and beds? When one can use his own arms, what is the necessity of a pillow? When one can use the palms of his hands, what is the necessity of varieties of utensils? When there is ample covering, or the skins of trees, what is the necessity of clothing? (4) cirani kim pathi na santi dishanti bhiksham naivanghripah para-bhritah saritopy ashushyan ruddha guhah kim ajito 'vati nopasannan kasmad bhajanti kavayo dhana-durmadandhan ciranitorn clothes; kimwhether; pathion the road; nanot; santithere is; dishantigive in charity; bhikshamalms; nanot; evaalso; anghripahthe trees; para-bhritahone who maintains others; saritahthe rivers; apialso; ashushyanhave dried up; ruddhahclosed; guhahcaves; kimwhether; ajitahthe Almighty Lord; avatigive protection; nanot; upasannanthe surrendered soul; kasmatwhat for, then; bhajantiflatters; kavayahthe learned; dhanawealth; durmada-andhantoo intoxicated by. Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the Almighty Lord not protect the fully surrendered souls? Why then do the learned sages go to flatter those who are intoxicated by hardearned wealth? (5) 11.05.41 Karabhajana Muni to Maharaja Nimi devarshi-bhutapta-nrinam pitRinam na kinkaro nayam rini ca rajan sarvatmana yah sharanam sharanyam gato mukundam parihritya kartam devaof the demigods; rishiof the sages; bhutaof ordinary living entities; aptaof friends and relatives; nrinamof ordinary men; pitRinamof the forefathers; nanot; kinkarahthe servant; na nor; ayamthis one; rinidebtor; caalso; rajanO King; sarvaatmanawith his whole being; yaha person who; sharanam shelter; sharanyamthe Supreme Personality of Godhead, who affords shelter to all; gatahapproached; mukundamMukunda; parihrityagiving up; kartamduties. O King, one who has given up all material duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not

indebted to the demigods, great sages, ordinary living beings, relatives, friends, mankind or even one's forefathers who have passed away. Since all such classes of living entities are part and parcel of the Supreme Lord, one who has surrendered to the Lord's service has no need to serve such persons separately. 07.05.30 Prahlada Maharaja to Hiranyakashipu shri-prahrada uvaca matir na krishne paratah svato va mitho 'bhipadyeta griha-vratanam adanta-gobhir vishatam tamisram punah punash carvita-carvananam shri-prahradah uvacaPrahlada Maharaja said; matihinclination; nanever; krishneunto Lord Krishna; paratahfrom the instructions of others; svatahfrom their own understanding; va either; mithahfrom combined effort; abhipadyetais developed; griha-vratanamof persons too addicted to the materialistic, bodily conception of life; adantauncontrolled; gobhihby the senses; vishatamentering; tamisramhellish life; punahagain; punah again; carvitathings already chewed; carvananamwho are chewing. Prahlada Maharaja replied: Because of their uncontrolled senses, persons too addicted to materialistic life make progess toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Krishna are never aroused, either by the instructions of others, by their own efforts, or by a combination of both. 07.05.31 Prahlada Maharaja to Hiranyakashipu na te viduh svartha-gatim hi vishnum durashaya ye bahir-artha-maninah andha yathandhair upaniyamanas te 'pisha-tantryam uru-damni baddhah nanot; tethey; viduhknow; sva-artha-gatimthe ultimate goal of life, or their own real interest; hiindeed; vishnumLord Vishnu and His abode; durashayahbeing ambitious to enjoy this material world; yewho; bahihexternal sense objects; artha-maninah considering as valuable; andhahpersons who are blind; yatha just as; andhaihby other blind men; upaniyamanahbeing led; te they; apialthough; isha-tantryamto the ropes (laws) of material nature; uruhaving very strong; damnicords; baddhah bound. Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Vishnu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men lead by another materially attached

man bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries. 05.01.17 Brahma to Maharaja Priyavrata bhayam pramattasya vaneshv api syad yatah sa aste saha-shat-sapatnah jitendriyasyatma-rater budhasya grihashramah kim nu karoty avadyam bhayamfear; pramattasyaof one who is bewildered; vaneshuin forests; apieven; syatthere must be; yatahbecause; sahhe (one who is not self-controlled); asteis existing; sahawith; shatsapatnahsix co-wives; jita-indriyasyafor one who has already conquered the senses; atma-ratehself-satisfied; budhasyafor such a learned man; griha-ashramahhousehold life; kimwhat; nu indeed; karotican do; avadyamharm. Even if he goes from forest to forest, one who is not selfcontrolled must always fear material bondage because he is living with six cowives - the mind and knowledge-acquiring senses. Even householder life, however, cannot harm a self-satisfied, learned man who has conquered his senses. 03.31.33-34 Kapiladeva to Devahuti satyam shaucam daya maunam buddhih shrir hrir yashah kshama shamo damo bhagash ceti yat-sangad yati sankshayam satyamtruthfulness; shaucamcleanliness; dayamercy; maunamgravity; buddhihintelligence; shrihprosperity; hrih shyness; yashahfame; kshamaforgiveness; shamahcontrol of the mind; damahcontrol of the senses; bhagahfortune; caand; itithus; yat-sangatfrom association with whom; yati sankshayam are destroyed. He becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities. (33) teshv ashanteshu mudheshu khanditatmasv asadhushu sangam na kuryac chocyeshu yoshit-krida-mrigeshu ca tesuwith those; ashanteshucoarse; mudheshufools; khanditaatmasubereft of self-realization; asadhushuwicked; sangam association; nanot; kuryatone should make; shocyeshu pitiable; yoshitof women; krida-mrigeshudancing dogs; caand. One should not associate with a coarse fool who is bereft of the

knowledge of self-realization and who is no more than a dancing dog in the hands of a woman. (34) 03.31.39 Kapiladeva to Devahuti sangam na kuryat pramadasu jatu yogasya param param arurukshuh mat-sevaya pratilabdhatma-labho vadanti ya niraya-dvaram asya sangamassociation; nanot; kuryatone should make; pramadasuwith women; jatuever; yogasyaof yoga; param culmination; paramtopmost; arurukshuhone who aspires to reach; mat-sevayaby rendering service unto Me; pratilabdha obtained; atma-labhahself-realization; vadantithey say; yah which women; nirayato hell; dvaramthe gateway; asyaof the advancing devotee. One who aspires to reach the culmination of yoga and has realized his self by rendering service unto Me should never associate with an attractive woman, for such a woman is declared in the scripture to be the gateway to hell for the advancing devotee. 03.31.41 Kapiladeva to Devahuti yam manyate patim mohan man-mayam rishabhayatim stritvam stri-sangatah prapto vittapatya-griha-pradam yamwhich; manyateshe thinks; patimher husband; mohat due to illusion; mat-mayamMy maya; rishabhain the form of a man; ayatimcoming; stritvamthe state of being a woman; strisangatahfrom attachment to a woman; praptahobtained; vitta wealth; apatyaprogeny; grihahouse; pradambestowing. A living entity who, as a result of attachment to a woman in his previous life, has been endowed with the form of a woman, foolishly looks upon maya in the form of a man, her husband, as the bestower of wealth, progeny, house and other material assets. 05.12.14 Jada Bharata to King Rahugana aham pura bharato nama raja vimukta-drishta-shruta-sanga-bandhah aradhanam bhagavata ihamano mrigo 'bhavam mriga-sangad dhatarthah ahamI; puraformerly (in my previous birth); bharatah nama raja a King named Maharaja Bharata; vimuktaliberated from; drishtashrutaby experiencing personally through direct association, or by getting knowledge from the Vedas; sanga-bandhahbondage by association; aradhanamthe worship; bhagavatahof the Supreme Personality of Godhead, Vasudeva; ihamanahalways performing; mrigah abhavamI became a deer; mriga-sangatbecause of my intimate association with a deer; hata-arthahhaving neglected the regulative principles in the discharge of devotional service.

In a previous birth I was known as Maharaja Bharata. I attained perfection by becoming completely detached from material activities through direct experience, and through indirect experience I received understanding from the Vedas. I was fully engaged in the service of the Lord, but due to my misfortune, I became very affectionate to a small deer, so much so that I neglected my spiritual duties. Due to my deepaffection for the deer, in my next life I had to accept the body of a deer. 04.31.21 Narada Muni to the Pracetas na bhajati kumanishinam sa ijyam harir adhanatma-dhana-priyo rasa jnah shruta-dhana-kula-karmanam madair ye vidadhati papam akincaneshu satsu nanever; bhajatiaccepts; ku-manishinamof persons with a dirty heart; sahHe; ijyamoffering; harihthe Supreme Lord; adhanato those who have no material possessions; atma-dhana simply dependent on the Lord; priyahwho is dear; rasa jnahwho accepts the essence of life; shrutaeducation; dhanawealth; kula aristocracy; karmanamand of fruitive activities; madaihby pride; yeall those who; vidadhatiperform; papamdisgrace; akincaneshuwithout material possessions; satsuunto the devotees. The Supreme Personality of Godhead becomes very dear to those devotees who have no material possessions but are fully happy in possessing devotional service of the Lord. Indeed, the Lord relishes the devotional activities of such devotees. Those who are puffed up with material education, wealth, aristocracy and fruitive activity are very proud of possessing material things, and they often deride the devotees. Even if such people offer the Lord worship, the Lord never accepts them. 07.06.18 Prahlada Maharaja to the Sons of the Demons (Tekst je od teksta br. 16, istog poglavlja; ne od teksta 18. Ja sam stavio sanskrit od teksta 16, budui da je taj tekst ovde) vidvan apittham danujah kutumbam pushnan sva-lokaya na kalpate vai yah sviya-parakya-vibhinna-bhavas tamah prapadyeta yatha vimudhah vidvanknowing (the inconvenience of material existence, especially in household life); apialthough; itthamthus; danu jah O sons of demons; kutumbamthe family members or extended family members (like one's community, society, nation or union of nations); pushnanproviding with all the necessities of life; svalokayain understanding himself; nanot; kalpatecapable; vai indeed; yahhe who; sviyamy own; parakyabelonging to others; vibhinnaseparate; bhavahhaving a conception of life; tamah nothing but darkness; prapadyetaenters; yathajust as; vimudhaha person without education, or one who is like an

animal. O my friends, sons of demons! In this material world, even those who are apparently advanced in education have the propensity to consider, "This is mine, and that is for others." Thus they are always engaged in providing the necessities of life to their families in a limited conception of family life, just like uneducated cats and dogs. They are unable to take to spiritual knowledge; instead they are bewildered and overcome by ignorance. 07.07.44-45 Prahlada Maharaja to the Sons of the Demons kim u vyavahitapatyadaragara-dhanadayah rajya-kosha-gajamatyabhrityapta mamataspadah kim uwhat to speak of; vyavahitaseparated; apatyachildren; darawives; agararesidences; dhanawealth; adayahand so on; rajyakingdoms; koshatreasuries; gajabig elephants and horses; amatyaministers; bhrityaservants; aptahrelatives; mamata-aspadahfalse seats or abodes of intimate relationship ("mineness"). Since the body itself is ultimately meant to become stool or earth, what is the meaning of the paraphernalia related to the body, such as wives, residences, wealth, children, relatives, servants, friends, kingdoms, treasuries, animals and ministers? They are also temporary. What more can be said about this? (44) kim etair atmanas tucchaih saha dehena nashvaraih anarthair artha-sankashair nityananda-rasodadheh kimwhat is the use; etaihwith all these; atmanahfor the real self; tucchaihwhich are most insignificant; sahawith; dehena the body; nashvaraihperishable; anarthaihunwanted; arthasankashaihappearing as if needed; nitya-anandaof eternal happiness; rasaof the nectar; udadhehfor the ocean. All this paraphernalia is very near and dear as long as the body exists, but as soon as the body is destroyed, all things related to the body are also finished. Therefore, actually one has nothing to do with them, but because of ignorance one accepts them as valuable. Compared to the ocean of eternal happiness, they are most insignificant. What is the use of such insignificant relationships for the eternal living being? (45) 07.07.51-52 Prahlada Maharaja to the Sons of the Demons nalam dvijatvam devatvam rishitvam vasuratmajah prinanaya mukundasya na vrittam na bahu jnata

na danam na tapo nejya na shaucam na vratani ca priyate 'malaya bhaktya harir anyad vidambanam nanot; alamsufficient; dvijatvambeing a perfect, highly qualified brahmana; devatvambeing a demigod; rishitvambeing a saintly person; vaor; asura-atma jahO descendants of asuras; prinanayafor pleasing; mukundasyaof Mukunda, the Supreme Personality of Godhead; na vrittamnot good conduct; nanot; bahu-jnatavast learning; naneither; danamcharity; na tapah no austerity; nanor; ijyaworship; nanor; shaucamcleanliness; na vrataninor execution of great vows; caalso; priyateis satisfied; amalayaby spotless; bhaktyadevotional service; harih the Supreme Lord; anyatother things; vidambanamonly show. My dear friends, O sons of the demons, you cannot please the Supreme Personality of Godhead by becoming perfect brahmanas, demigods or great saints or by becoming perfectly good in etiquette or vast learning. None of these qualifications can awaken the pleasure of the Lord. Nor by charity, austerity, sacrifice, cleanliness or vows can one satisfy the Lord. The Lord is pleased only if one has unflinching, unalloyed devotion to Him. Without sincere devotional service, everything is simply a show. (51-52) 07.10.04 Prahlada Maharaja to Lord Nrisimhadeva nanyatha te 'khila-guro ghateta karunatmanah yas ta ashisha ashaste na sa bhrityah sa vai vanik nanot; anyathaotherwise; teof You; akhila-guroO supreme instructor of the entire creation; ghatetasuch a thing can happen; karunaatmanahthe Supreme Person, who is extremely kind to His devotees; yahany person who; tefrom You; ashishah material benefits; ashastedesires (in exchange for serving You); nanot; sahsuch a person; bhrityaha servitor; sahsuch a person; vaiindeed; vanika merchant (who wants to get material profit from his business). Otherwise, O my Lord, O supreme instructor of the entire world, You are so kind to Your devotee that You could not induce him to do something unbeneficial for him. On the other hand, one who desires some material benefit in exchange for devotional service cannot be Your pure devotee. Indeed, he is no better than a merchant who wants profit in exchange forservice. 07.15.29 Narada Muni to Maharaja Yudhishthira yatha vartadayo hy artha yogasyartham na bibhrati anarthaya bhaveyuh sma purtam ishtam thatasatah yathaas; varta-adayahactivities like occupational or professional

duties; hicertainly; arthahincome (from such occupational duties); yogasyaof mystic power for self-realization; artham benefit; nanot; bibhratihelp; anarthayawithout value (binding one to repeated birth and death); bhaveyuhthey are; smaat all times; purtam ishtamritualistic Vedic ceremonies; thatasimilarly; asatahof a materialistic nondevotee. As professional activities or business profits cannot help one in spiritual advancement but are a source of material entanglement, the Vedic ritualistic ceremonies cannot help anyone who is not a devotee of the Supreme Personality of Godhead. 10.01.04 Shukadeva Gosvami to Maharaja Parikshit nivritta-tarshair upagiyamanad bhavaushadhac chrotra-mano-'bhiramat ka uttamashloka-gunanuvadat puman virajyeta vina pashughnat nivrittareleased from; tarshaihlust or material activities; upagiya-manatwhich is described or sung; bhava-aushadhat which is the right medicine for the material disease; shrotrathe process of aural reception; manahthe subject matter of thought for the mind; abhiramatfrom the pleasing vibrations from such glorification; kahwho; uttamashlokaof the Supreme Personality of Godhead; guna-anuvadatfrom describing such activities; puman a person; virajyetacan keep himself aloof; vinaexcept; pashughnateither a butcher or one who is killing his own personal existence. Glorification of the Supreme Personality of Godhead is performed in the parampara system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self? 10.02.32 Demigods to Shri Krishna ye 'nye 'ravindaksha vimukta-maninas tvayy asta-bhavad avishuddha-buddhayah aruhya kricchrena param padam tatah patanty adho 'nadrita-yushmad-anghrayah ye anyeanyone, or all others; aravinda-akshaO lotus-eyed one; vimukta-maninahfalsely considering themselves free from the bondage of material contamination; tvayiunto You; asta-bhavat speculating in various ways but not knowing or desiring more information of Your lotus feet; avishsuddha-buddhayahwhose intelligence is still not purified and who do not know the goal of life; aruhyaeven though achieving; kricchrenaby undergoing severe austerities, penances and hard labor; param padamthe highest

position (according to their imagination and speculation); tatah from that position; patantithey fall; adhahdown into material existence again; anadritaneglecting devotion to; yushmatYour; anghrayahlotus feet. [Someone may say that aside from devotees, who always seek shelter at the Lord's lotus feet, there are those who are not devotees but have accepted different processes for attaining salvation. What happens to them? In answer to this question, Lord Brahma and the other demigods said:] O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for Your lotus feet. 10.23.40 Ritualistic Brahmanas Condemn Themselves dhig janma nas tri-vrid yat tad dhig vratam dhig bahu-jnatam dhik kulam dhik kriya-dakshyam vimukha ye tv adhokshaje dhikto hell; janmawith the birth; nahour; tri-vritthreefold (the first from the physical parents, the second at the time of brahminical initiation, and the third at the time of initiation into the performances of Vedic sacrifice); yat tatwhatever; dhikto hell; vratamwith our vow (of celibacy); dhikto hell; bahu-jnatamwith our extensive knowledge; dhikto hell; kulamwith our aristocratic lineage; dhikto hell; kriya-dakshyamwith our expertise in ritualistic activities; vimukhahinimical; yewho; tuhowever; adhokshajeto the transcendental Personality of Godhead. To hell with our threefold birth, our vow of celibacy and our extensive learning! To hell with our aristocratic background and our experise in the rituals of sacrifice! These are all condemned because we were inimical to the transcendental Personality of Godhead. 10.84.13 Krishna to the Sages at Kurukshetra yasyatma-buddhih kunape tri-dhatuke sva-dhih kalatradishu bhauma ijya-dhih yat-tirtha-buddhih salile na karhicij janeshv abhijneshu sa eva go-kharah yasyawhose; atmaas his self; buddhihidea; kunapein a corpselike body; tri-dhatukemade of three basic elements; svaas his own; dhihidea; kalatra-adishuin wife and so on; bhaumein earth; ijyaas worshipable; dhihidea; yatwhose; tirthaas a place of pilgrimage; buddhihidea; salilein water; na karhicit never; janeshuin men; abhijneshuwise; sahhe; evaindeed; gaha cow; kharahor an ass. One who identifies himself as the inert body composed of mucus, bile and air, who assumes his wife and family are permanently his own, who thinks an earthen image or the land or the land of his birth is worshipable, or who sees a place of pilgrimage as merely the water there, but who never identifies himself with, feels kinship

with, worships or even visits those who are wise in spiritual truth such a person is no better than a cow or an ass. 11.29.30 Shri Krishna to Uddhava naitat tvaya dambhikaya nastikaya shathaya ca ashushrushor abhaktaya durvinitaya diyatam nanot; etatthis; tvayaby you; dambhikayato a hypocrite; nastikayato an atheist; shathayato a cheat; caand; ashushrushohto one who does not listen with faith; abhaktayato a nondevotee; durvinitayato one who is not humbly submissive; diyatamshould be given. You should not share this instruction with anyone who is hypocritical, atheist or dishonest, or with anyone who will not listen faithfully, who is not a devotee, or who is simply not humble. 11.26.03 Shri Krishna to Uddhava sangam na kuryad asatam shishnodara-tripam kvacit tasyanugas tamasy andhe pataty andhanugandha-vat sangamassociation; na kuryatone should never make; asatam of those who are materialistic; shishnathe genitals; udaraand the belly; tripamwho are devoted to gratifying; kvacitat any time; tasyaof any such person; anugahthe follower; tamasi andheinto the darkest pit; patatihe falls; andha-anuga following a blind man; andha-vatjust like another blind man. One should never associate with materialists, those dedicated to gratifying their genitals and bellies. Byfollowing them one falls into the deepest pit of darkness, just like a blind man who follows another blind man. 11.26.24 King Pururava [Chanting the Ailagita] tasmat sango na kartavyah strishu straineshu cendriyaih vidusham capy avisrabdhah shad-vargah kim u madrisham tasmattherefore; sangahassociation; na kartavyahshould never be made; strishuwith women; straineshuwith men attached to women; caand; indriyaihby ones senses; vidusham of wise men; ca apieven; avisrabdhahuntrustworthy; shatvargahthe six enemies of the mind (lust, anger, greed, bewilderment, intoxication and envy); kim uwhat to speak; madrishamof persons like me. Therefore one should never let his senses associate freely with women or with men attached to women. Even those who are highly learned cannot trust the six enemies of the mind; what to speak, then, of foolish persons like me.

11.05.10 Camasa Rshi to Maharaja Nimi sarveshu shashvat tanu-bhritsv avasthitam yatha kham atmanam abhishtam ishvaram vedopagitam ca na shrinvate budha mano-rathanam pravadanti vartaya sarveshuin all; shashvateternally; tanu-bhritsuembodied living beings; avasthitamsituated; yathajust as; khamthe sky; atmanamthe Supreme Soul; abhishtammost worshipable; ishvaramultimate controller; veda-upagitamglorified by the Vedas; caalso; na shrinvatethey do not hear; abudhah unintelligent persons; manah-rathanamof whimsical pleasures; pravadantithey go on discussing; vartayathe topics. The Personality of Godhead is eternally situated within the heart of every embodied being; still the Lord remains situated apart, just as the sky, which is all-pervading, does not mix with any material object. Thus the Lord is the supreme worshipable object and the absolute controller of everything. He is elaborately glorified in the Vedic literature, but those who are bereft of intelligence do not like to hear about Him. They prefer to waste their time discussing their own mental concoctions, which inevitably deal with gross material sense gratification such as sex life and meat-eating. CHAPTER 15

Analysis of Favorable Conditions for Bhakti (bhakti anukulya vicarah) 7.09.18 Prahlada Maharaja to Lord Nrsimhadeva O my Lord Nrsimhandeva, by engaging in Your transcendental loving service in the association of devotees who are liberated souls [hamsas], I shall become completely uncontaminated by the association of the three modes of material nature and be able to chant the glories of Your Lordship, who are so dear to me. I shall chant Your glories, following exactly in the footsteps of Lord Brahma and his disciplic succession. In this way I shall undoubtedly be able to cross the ocean of nescience. 11.11.48 Shri Krishna to Uddhava My dear Uddhava, I am personally the ultimate shelter and way of life for saintly liberated persons, and thus if one does not engage in My loving devotional service, which is made possible by asnsociating with My devotees, then for all practical purposes, one possesses no effective means for escaping from material existence. 11.12.01-06 Shri Krishna to Uddhava

The Supreme Personality of Godhead said: My dear Uddhava, by associating with My pure devotees one can destroy one's attachment for all objects of material sense gratification. Such purifying association brings Me under the control of My devotee. One may perform the astanga-yoga system, engage in philosophical analysis of the elements of material nature, practice nonviolence and other ordinary principles of piety, chant the Vedas, perform penances, take to the renounced order of life, execute sacrificial performnances and dig wells, plant trees and perform other public welfare activities, give in charity, carry out severe vows, worship the demigods, chant confidential mantras, visit holy places or accept major and minor disciplinary injunctions, but even by performing such activities one does not bring Me under his control. (1-2) In every yuga many living entities entangled in the modes of passion and ignorance gained the association of My devotees. Thus, such living entities as the Daityas, Raksasas, birds, beasts, Gandharvas, Apsaras, Nagas, Siddhas, Caranas, Guhyakas and Vidyadharas, as well as such lower-class human beings as the vaisyas, sudras, women and others, were able to achieve My supreme abode. Vrtrasura, Prahlada Maharaja and others like them also achieved My abode by association with My devotees, as did personalities such as Vrsaparva, Bali Maharaja, Banasura, Maya, Vibhisana, Sugriva, Hanuman, Jambavan, Gajendra, Jatayu, Tuladhara, Dharma-vyadha, Kubja, the gopis in Vrndavana and the wives of the brahmanas who were performing sacrifice. (3-6) 11.12.07 Shri Krishna to Uddhava The persons I have mentioned did not undergo serious studies of the Vedic literature, nor did they worship great saintly persons, nor did they execute severe vows or austerities. Simply by association with Me and My devotees, they achieved Me. 03.23.55 Devahuti to Kardama Muni Association for sense gratification is certainly the path of bondage. But the same type of association, performed with a saintly person, leads to the path of liberation, even if performed without knowledge. 11.02.29 Maharaja Nimi to the Nine Yogendras For the conditioned souls, the human body is most difficult to achieve, and it can be lost at any moment. But I think that even those who have achieved human life rarely gain the association of pure devotees, who are dear to the Lord of Vaikuntha. 11.02.30 Maharaja Nimi to the Nine Yogendras Therefore, O completely sinless ones, I ask you to kindly tell me what the supreme good is. After all, even half a moment's

association with pure devotees within this world of birth and death is a priceless treasure for any man. 11.11.29-30 Shri Krishna to Uddhava The Supreme Pernsonality of Godhead said: O Uddhava, a saintly person is merciful and never injures others. Even if others are aggressive he is tolerant and forgiving toward all living entities. His strength and meaning in life come from the truth itself, he is free from all envy and jealousy, and his mind is equal in material happiness and distress. Thus, he dedicates his time to work for the welfare of all others. His intelligence is never bewildered by material desires, and he has controlled his senses. His behaviour is always pleasing, never harsh and always exemplary, and he is free from possessiveness. He never endeavors in ordinary, worldly activities, and he strictly controls his eating. He therefore always remains peaceful and steady. A saintly person is thoughtful and accepts Me as his only shelter. _(29i30)** ** 11.11.31-32 Shri Krishna to Uddhava Such a person is very cautious in the execution of his duties and is never subject to superficial transformations, because he is steady and noble, even in a distressing situation. He has conquered over the six material qualities - namely hunger, thirst, lamentation, illusion, old age and death. He is free from all desire for prestige and offers honor to others. He is expert in reviving the Krishna consciousness of others and therefore never cheats anyone. Rather, he is a well-wishing friend to all, being most merciful. Such a saintly person must be considered the most learned of men. He perfectly understands that the ordinary religious duties prescribed by Me in various Vedic scriptures possess favorable qualities that purify the performer, and he knows that neglect of such duties constitutes a discrepancy in one's life. Having taken complete shelter at My lotus feet, however, a saintly person ultimately renounces such ordinary religious duties and worships Me alone. He is thus considered to be the best among all living entities. (31-32) 11.26.27 Shri Krishna to Uddhava My devotees fix their minds on Me and do not depend upon anything material. They are always peaceful, endowed with equal vision, and free from possessiveness, false ego,duality and greed. 11.26.34 Shri Krishna to Uddhava My devotees bestow divine eyes, whereas the sun allows only external sight, and that only when it is risen in the sky. My devotees are one's real worshipable deities and real family; they are one's own self, and ultimately they are nondifferent from Me.

01.13.10 Maharaja Yudhisthira to Vidura My Lord, devotees like your good self are verily holy places personified. Because you carry the Personality of Godhead within your heart, you turn all places into places of pilgrimage. 01.18.13 Saunaka Rsi to Suta Gosvami The value of a moment's association with the devotee of the Lord cannot even be compared to the attainment of heavenly planets or liberation from matter, and what to speak of worldly benedictions in the form of material prosperity, which are for those who are meant for death. 01.19.33 Maharaja Pariksit to Sukadeva Gosvami Simply by our remembering you, our houses become instantly sanctified. And what to speak of seeing you, touching you, washing your holy feet and offering you a seat in our home? 03.05.03 Vidura to Maitreya Rsi Vidura said: O great sage, everyone in this world engages in fruitive activities to attain happiness, but one finds neither satiation nor mitigation of distress. On the contrary, one is only agngravated by such activities. Please, therefore, give us directions on how one should live for real happiness. 03.25.20-21,23 Kapiladeva to Devahuti Every learned man knows very well that attachment for the material is the greatest entanglement of the spirit soul. But that same attachment, when applied to the self-realized devotees, opens the door of liberation. (20) The symptoms of a sadhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime._(21) Engaged constantly in chanting and hearing about Me, the Supreme Personality of Godhead, the sadhus do not suffer from material miseries because they are always filled with thoughts of My pastimes and activities. (23) 03.25.24 Kapiladeva to Devahuti O My mother, O viruous lady, these are the qualities of great devotees who are free from all attachment. You must seek attachment to such holy men, for this counteracts the pernicious effects of material attachment. 04.04.12 Satidevi to Daksa Twice-born Daksa, a man like you can simply find fault in the qualities of others. Lord Siva, however, not only finds no faults with other's qualinties, but if someone has a little good quality, he magnifies it greatly. Unfortunately, you have found fault with such a great soul.

04.22.19 Sanat-kumara to Prthu Maharaja When there is a congregantion of devotees, their discussions, questions and answers become conclusive to both the speaker and the audience. Thus such a meeting is beneficial for everyone's real happiness. 04.29.39-40 Narada Muni to King Pracinabarhi My dear King,in the place where pure devotees live, following the rules and regulations and thus purely conscious and engaged with great eagerness in hearing and chanting the glories of the Supreme Personality of Godhead, in that place if one gets a chance to hear their constant flow of nectar, which is exactly like the waves of a river, one will forget the necessities of life - namely hunger and thirst and become immune to all kinds of fear, lamentation and illusion. (39-40)_ 04.29.46 Narada Muni to King Pracinabarhi When a person is fully engaged in devotional service, he is favored by the Lord, who bestows His causeless mercy. At such a time, the awakened devotee gives up all material activities and ritualistic performances mentioned in the Vedas. 04.30.33 The Pracetas to Shri Vishnu Dear Lord, as long as we have to remain within this material world due to our material contamination and wander from one type of body to another and from one planet to another, we pray that we may associate with those who are engaged in discussing Your pastimes. We pray for this benediction life after life, in different bodily forms and on different planets. 05.05.03 Rsabhadeva to His Sons Those who are interested in reviving Krishna consciousness and increasing their love of Godhead do not like to do anything that is not related to Krishna. They are not interested in mingling with people who are busy maintaining their bodies, eating, sleeping, mating and defending. They are not attached to their homes although they may be householders. 05.12.12-13 Jada Bharata to King Rahugana My dear King Rahugana, 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. One cannot realize the Absolute Truth simply by observing celibacy [brahmacarya], strictly following the rules and regulations of householder life, leaving home as a vanaprastha, accepting sannyasa, 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 processes to understand the Absolute Truth, but the

Absolute Truth is only revealed to one who has attained the mercy of a great devotee. (12) Who are the pure devotees mentioned here? In <an> assembly of pure devotees, there is no question of discussing material subjects like politics and sociology. In an assembly of pure devotees, there is discussion only of the qualities, forms and pastimes of the Supreme Personality of Godhead. He is praised and worshiped with full attention. In the associantion of pure devotees, by constantly hearing such topics respectfully, even a person who wants to merge into the existence of the Absolute Truth abandons this idea and gradually becomes attached to the service of Vasudeva. (13)_ 06.03.20 Yamaraja to His Order Carriers Lord Brahma, Bhagavan Narada, Lord Siva, the four Kumaras, Lord Kapila [the son of Devahuti], Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja, Grandfather Bhisma, Bali Maharaja, Sukadeva Gosvami and I myself know the real religious principle. ** 06.14.04-5 Maharaja Pariksit to Sukadeva Gosvami O best of the brahmanas, Sukadeva Gosvami, out of many persons who follow religious principles, only a few desire liberation from the material world. Among many thousands who desire liberation, one may actually achieve liberation, giving up material attachment to society, friendship, love, country, home, wife and children. And among many thousands of such liberated persons, one who can understand the true meaning of liberantion is very rare. (4)_ O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Narayana, or Krishna. Such devotees, who are fully peaceful, are extremely rare. (5)_ 06.17.28 Lord Siva to Parvati Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Narayana, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord. 07.05.32 Prahlada Maharaja to Hiranyakasipu Unless they smear upon their bodies the dust of the lotus feet of a Vaishnava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon activities. Only by becoming Krishna conscious and taking shelter at the lotus feet of the Lord <in this way?> can one be freed from material contamination. 07.10.18-19 Lord Nrsimhadeva to Prahlada Maharaja The Supreme Personality of Godhead said: My dear Prahlada, O

most pure, O great saintly person, your father has been purified, along with twenty-one forefathers in your family. Because you were born in this family, the entire dynasty has been purified. (18) Whenever and wherever there are peaceful, equipoised devotees who are well behaved and decorated with all good qualities, that place and the dynasties there, even if condemned, are purified. (19) 09.04.63,65-68 Narayana to Durvasa Muni The Supreme PerRisonality of Godhead said to the brahmana: I am completely under the control of My devotees. Indeed, I am not at all independent. Because My devotees are completely devoid of material desires, I sit only within the cores of their hearts. What to speak of My devotee, even those who are devotees of My devotee are very dear to Me. (63) Since pure devotees give up their homes, wives, children, relatives, riches and even their lives simply to serve Me, without any desire for material improvement in this life or in the next, how can I give up such devotees at any time? (65)_ As chaste women bring their gentle husbands under control by service, the pure devotees, who are equal to everyone and completely attached to Me in the core of the heart, bring Me under their full control. (66) My devotees, who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation [salokya, sarupya, samipya and sarsti], although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems?_(67)_ The pure devotee is always within the core of My heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but Me, and I do not know anyone else but them. (68)_ 09.09.06 Bhagiratha to Gangadevi Bhagiratha said: Those who are saintly because of devotional service and are therefore in the renounced order, free from material desires, and who are pure devotees, expert in following the regulative principles mentioned in the Vedas, are always glorious and pure in behaviour and are able to deliver all fallen souls. When such pure devotees bathe in your water, the sinful reactions accumulated from other people will certainly be counteracted, for such devotees always keep in the core of their hearts the Supreme Personality of Godhead, who can vanquish all sinful reactions. 10.08.04 Nanda Maharaja to Garga Muni O my Lord, O great devotee, persons like you move from one place to another not for their own interests but for the sake of the poorhearted grhasthas [householders]. Otherwise they have no interest in going from one place to another.

10.14.30 Lord Brahma to Shri Krishna My dear Lord, I therefore pray to be so fortunate that in this life as Lord Brahma or in another life, wherever I take my birth, I may be counted as one of Your devotees. I pray that wherever I may be, even among the animal species, I can engage in devotional service to Your lotus feet. 10.39.02 Sukadeva Gosvami to Maharaja Pariksit My dear King, what is unRiattainable for one who has satisfied the Supreme Personality of Godhead, the shelter of the goddess of fortune? Even so, those who are dedicated to His devotional service never want anything from Him. 10.48.30 Krishna to Akrura Exalted souls like you are the true objets of service and the most worshipable authorities for those who desire the highest good in life. Demigods are generally concerned with their own interests, but saintly devotees never are. 10.48.31 Krishna to Akrura No one can deny that there are holy places with sacred rivers, or that the demigods appear in deity forms made of earth and stone. But these purify the soul only after a long time, whereas saintly persons purify just by being seen. 10.51.53 King Mucukunda to Krishna When the material life of a wandering soul has ceased, O Acyuta, he may attain the association of Your devotees. And when he associates with them, there awakens in him devotion unto You, who are the goal of the devotees and the Lord of all causes and their effects. 11.02.47 Havir to Maharaja Nimi A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prakrta-bhakta, a materialistic devotee, and is considered to be in the lowest position. 11.02.46 Havir to Maharaja Nimi An intermediate or second-class devotee, called madhyama -adhikari, offers his love to the Supreme Personality of Godhead, is a sincere friend to all the devotees of the Lord, shows mercy to ignorant people who are innocent and disregards those who are envious of the Supreme Personality of Godhead. 11.02.45 Havir to Maharaja Nimi Shri Havir said: The most advanced devotee sees within everything the soul of all souls, the Supreme Personality of Godhead, Shri

Krishna. Consequently he sees everything in relation to the Supreme Lord and undernstands that everything that exists is eternally situated within the Lord. 11.02.48-50 Havir to Maharaja Nimi Even while engaging his senses in contact with their objects, one who sees this whole world as the energy of Lord Vishnu is neither repelled nor elated. He is indeed the greatest among devotees. (48) Within the material world, one's material body is always subject to birth and decay. Similarly, the life air [prana] is harassed by hunger and thirst, the mind is always anxious, the intelligence hankers for that which cannot be obtained, and all of the senses are ultimately exhausted by constant struggle in the material nature. A person who is not bewildered by the inevitable miseries of material existence, and who remains aloof from them simply by remembering the lotus feet of the Supreme Personality of Godhead, is to be considered bhagaRivata-pradhana, the foremost devotee of the Lord.(49)_ One who has taken exclusive shelter of the Supreme Lord, Vasudeva, becomes free from fruitive activities, which are based on material lust. In fact, one who has taken shelter of the lotus feet of the Lord is freed from even the desire to enjoy material sense gratification. Plans for enjoying sex life, social prestige and money cannot develop within his mind. Thus he is considered bhagavatottama, a pure devotee of the Lord on the highest platform. (50)_ 11.02.51-52 Havir to Maharaja Nimi Birth in an aristocratic family and the execution of austere and pious activities certainly cause one to take pride in himself. Similarly, if one enjoys a prestigious position within society because his parents are highly respected members of the varnasrama social system, one becomes even more infatuated with himself. But if despite these excellent material qualifications one does not even feel a tinge of pride within himself, he is to be considered the dearmost servitor of the Supreme Personality of Godhead. (51)_ When a devotee gives up the selfish conception by which one thinks "This is my property, and that is his," and when no longer concerned with the pleasures of his own material body or indifferent to the discomforts of others, he becomes fully peaceful and satisfied. He considers himself simply one among all the living beings who are equally part and parcel of the Supreme Personality of Godhead. Such a satisfied Vaishnava is considered to be at the highest standard of devotional service. (52)_ 11.02.53-55 Havir to Maharaja Nimi The lotus feet of the Supreme Personality of Godhead are sought even by the greatest of demigods, such as Brahma and Siva, who have all accepted the Supreme Personality of Godhead as their life

and soul. A pure devotee of the Lord can never forget those lotus feet in any circumstances. He will not give up his shelter at the lotus feet of the Lord for a single moment - indeed, not for half a moment - even in exchange for the benediction of ruling and enjoying the opulence of the entire universe. Such a devotee of the Lord is to be considered the best of the Vaishnavas. (53) How can the fire of material suffering continue to burn the hearts of those who worship the Supreme Lord? The Lord's lotus feet have performed innumerable heroic deeds, and the beautiful nails on His toes resemble valuable jewels. The effulgence emanating from those nails resembles cooling moonshine, for it instantly relieves the suffering within the heart of the pure devotee, just as the appearance of the moon's cooling light relieves the burning heat of the sun. (54)_ The Supreme Personality of Godhead is so kind to the conditioned souls that if they call upon Him by speaking His holy name, even unintentionally or unwillingly, the Lord is inclined to destroy innumerable sinful reactions in their hearts. Therefore, when a devotee who has taken shelter of the Lord's lotus feet chants the holy name of Krishna with genuine love, the Supreme Personality of Godhead can never give up the heart of such a devotee. One who has thus captured the Supreme Lord within his heart is to be known as bhagavata-pradhana, the most exalted devotee of the Lord. (55) 11.11.33 Shri Krishna to Uddhava My devotees may or may not know exactly what I am, who I am and how I exist, but if they worship Me with unalloyed love, then I consider them to be the best of devotees. 11.26.26 Shri Krishna to Uddhava An intelligent person should therefore reject all bad association and instead take up the association of saintly devotees, whose words cut off the excessive attachement of one's mind. 11.20.27-31 Shri Krishna to Uddhava Having awakened faith in the narrations of My glories, being disgusted with all material activities, knowing that all sense gratification leads to misery, but still being unable to renounce all sense enjoyment, My devotee should remain happy and worship Me with great faith and conviction. Even though he is sometimes engaged in sense enjoyment, My devotee knows that all sense gratification leads to a miserable result, and he sincerely repents such activities. (27-28) When an intelligent person engages constantly in worshiping Me through loving devotional service as described by Me, his heart becomes firmly situated in Me. Thus all material desires within the heart are destroyed. (29)_ The knot in the heart is pierced, all misgivings are cut to pieces and the chain of fruitive actions is terminated when I am seen as the

Supreme Personality of Godhead. (30)_ Therefore, for a devotee engaged in My loving service, with mind fixed on Me, the cultivation of knowledge and renunciation is generally not the means of achieving the highest perfection within this world. (31) 11.20.32-33 Shri Krishna to Uddhava Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions. (32-33) 11.20.36 Shri Krishna to Udhava Material piety and sin, which arise from the good and evil of this world, cannot exist within My unalloyed devotees, who, being free from material hankering, maintain steady spiritual consciousness in all circumstances. Indeed, such devotees have achieved Me, the Supreme Lord, who am beyond anything that can be conceived by material intelligence. 03.01.19 Sukadeva Gosvami to Maharaja Pariksit [about Vidura] While so traversing the earth, he simply performed duties to please the Supreme Lord Hari. His occupation was pure and independent. He was constantly sanctified by taking his bath in holy places, although he was in the dress of a mendicant and had no hair dressing nor a bed on which to lie. Thus he was always unseen by his various relatives. 04.08.29 Narada Muni to Dhruva Maharaja The process of the Supreme Personality of Godhead is very wonderful. One who is intelligent should accept that process and be satisfied with whatever comes, favorable or unfavorable, by His supreme will. 04.08.33-34 Narada Muni to Dhruva Maharaja One should try to keep himself satisfied in any condition of life whether distress or happiness - which is offered by the supreme will. A person who endures in this way is able to cross over the darkness of nescience very easily. (33)_ Every man should act like this: when he meets a person more qualified than himself, he should be very pleased; when he meets someone less qualified than himself, he should be compassionate toward him; and when he meets someone equal to himself, he should make friendship with him. In this way one is never affected by the threefold miseries of this material world. (34) 04.18.04-5 Mother Earth to Maharaja Prthu

One who follows the principles and instructions enjoined by the great sages of the past can utilize these instructions for practical purposes. Such a person can very easily enjoy life and pleasures. (4) A foolish person who manufactures his own ways and means through mental speculation and does not recognize the authority of the sages who lay down unimpeachable directions is simply unsuccessful again and again in his attempts. (5) 05.01.18 Brahma to Maharaja Priyavrata One who is situated in household life and who systematically conquers his mind and five sense organs is like a king in his fortress who conquers his powerful enemies. After one has been trained in household life and his lusty desires have decreased, he can move anywhere without danger. 07.11.14-15 Narada Muni to Maharaja Yudhisthira For a brahmana there are six occupational duties. A ksatriya should not accept charity, but he may perform the other five of these duties. A king or ksatriya is not allowed to levy taxes on brahmanas, but he may make his livelihood by levying minimal taxes, customs duties, and penalty fines upon his other subjects. (14)_ The mercantile community should always follow the directions of the brahmanas and engage in such occupational duties as agriculture, trade, and protection of cows. For the sudras the only duty is to accept a master from a higher social order and engage in his service. (15)_ 07.11.21-23 Narada Muni to Maharaja Yudhisthira The symptoms of a brahmana are control of the mind, control of the senses, austerity and penance, cleanliness, satisfaction, forgiveness, simplicity, knowledge, mercy, truthfulness, and complete surrender to the Supreme Personality of Godhead. (21) To be influential in battle, unconquerable, patient, challenging and charitable, to control the bodily necessities, to be forgiving, to be attached to the brahminical nature and to be always jolly and truthful these are the symptoms of the ksatriya. (22)_ Being always devoted to the demigods, the spiritual master and the Supreme Lord, Vishnu; endeavoring for advancement in religious principles, economic development and sense gratification [dharma, artha and kama]; believing in the words of the spiritual master and scripture; and always endeavoring with expertise in earning money these are the symptoms of the vaisya. (23)_ 07.11.24 Narada Muni to Maharaja Yudhisthira Offering obeisances to the higher sections of society [the brahmanas, ksatriyas and vaisyas], being always very clean, being free from duplicity, serving one's master, performing sacrifices without uttering mantras, not stealing, always speaking the truth

and giving all protection to the cows and brahmanas - these are the symptoms of the sudra._ 07.11.30,32,35 Narada Muni to Maharaja Yudhisthira Among the mixed classes known as sankara, those who are not thieves are known as antevasayi or candalas [dog-eaters], and they also have their hereditary customs. (30)_ If one acts in his profession according to his position in the modes of nature and gradually gives up these activities, he attains the niskama stage. (32)_ If one shows the symptoms of being a brahmana, ksatriya, vaisya or sudra, as described above, even if he has appeared in a different class, he should be accepted according to those symptoms of classification. (35)_ 10.01.38 Vasudeva to King Kamsa O great hero, one who takes birth is sure to die, for death is born with the body. One may die today or after hundreds of years, but death is sure for every living entity. 10.14.38 Brahma to Shri Krishna There are people who say, "I know everything about Krishna." Let them think that way. As far as I am concerned, I do not wish to speak very much about this matter. O my Lord, let me say this much: As far as Your oppulences are concerned, they are all beyond the reach of my mind, body and words. 06.15.03 Narada Muni and Angira Rsi to Maharaja Citraketu O King, as small particles of sand sometimes come together and are sometimes separated due to the force of the waves, the living entities who have accepted material bodies sometimes come together and are sometimes separated by the force of time. 06.17.37 Sukadeva Gosvami to Maharaja Pariksit The great devotee Citraketu was so powerful that he was quite competent to curse mother Parvati in retaliation, but instead of doing so he very humbly accepted the curse and bowed down his head before Lord Siva and his wife. This is very much to be appreciated as the standard behavior of a Vaishnava. 09.05.14 Durvasa Muni to Maharaja Ambarisa Durvasa Muni said: My dear king, today I have experienced the greatness of devotees of the Supreme Personality of Godhead, for although I have committed an offence, you have prayed for my good fortune. 10.02.33 Demigods to Shri Krishna O Madhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees completely in love with You sometimes fall

from the path of devotion, they do not fall like nondevotees, for You still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service. 07.09.44 Prahlada Maharaja to Lord Nrsimhadeva My dear Lord Nrsimhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or forest to meditate with vows of silence [mauna vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krishna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet. 07.10.13 Lord Nrsimhadeva to Prahlada Maharaja My dear Prahlada, while you are in this material world you will exhaust all the reactions of pious activity by feeling happiness, and by acting piously you will neutralize impious activity. Because of the powerful time factor, you will give up your body, but the glories of your activities will be sung in the upper planetary systems, and being fully freed from all bondage, you will return home, back to Godhead. 10.14.36 Brahma to Shri Krishna My dear Lord Krishna, until people become Your devotees, their material attachments and desires remain thieves, their homes remain prisons, and their affectionate feelings for their family members remain foot-shackles. 10.14.08 Brahma to Shri Krishna My dear Lord, one who earnestly waits for You to bestow Your causeless mercy upon him, all the while patiently suffering the reactions of his past misdeeds and offering You respectful obeisances with his heart, words and body, is surely eligible for liberation, for it has become his rightful claim. 10.22.35 Krishna to His Cowherd Friends It is the duty of every living being to perform welfare activities for the benefit of others with his life, wealth, intelligence and words. 10.88.08 Krishna to Maharaja Yudhisthira The Personality of Godhead said: If I especially favor someone, I gradually deprive him of his wealth. Then the relatives and friends of such a poverty-stricken man abandon him. In this way he suffers one distress after another. 10.41.51 Sukadeva Gosvami to Maharaja Pariksit Sudama chose unshakable devotion for Krishna, the Supreme Soul

of all existence; friendship with His devotees; andtranscendental compassion for all living beings. 05.18.12 Prahlada Maharaja to Lord Nrsimhadeva All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva. On the other hand, a person devoid of devotional service and engaged in material activities has no good qualities. Even if he is adept at the practice of mystic yoga or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculations and must engage in the service of the Lord's external energy. How can there be any good qualities in such a man? 03.22.37 Maitreya Rsi to Vidura Therefore, O Vidura, how can persons completely under the shelter of Lord Krishna in devotional service be put into miseries pertaining to the body, the mind, nature, and other men and living creatures? 11.20.19 Shri Krishna to Uddhava Whenever the mind, being concentrated on the spiritual platform, is suddenly deviated from its spiritual position, one should carefully bring it under the control of the self by following the prescribed means. 11.14.18-19 Shri Krishna to Uddhava My dear Uddhava, if My devotee has not fully conquered his senses, he may be harassed by material desires, but because of his unflinching devotion for Me, he will not be defeated by sense gratification. (18) My dear Uddhava, just as a blazing fire turns firewood into ashes, similarly, devotion unto Me completely burns to ashes sins committed by My devotees. (19) 11.14.21-22 Shri Krishna to Uddhava Only by practicing unalloyed devotional service with full faith in Me can one obtain Me, the Supreme Personality of Godhead. I am naturally dear to My devotees, who take Me as the only goal of their loving service. By engaging in such devotional service, even the dog-eaters can purify themselves from the contamination of their low birth. (21) Neither religious activities endowed with honesty and mercy nor knowledge obtained with great penance can completely purify one's consciousness if they are bereft of loving service to Me. (22) 11.14.23 Shri Krishna to Uddhava If one's hairs do not stand on end, how can the heart melt? And if the heart does not melt, how can tears of love flow from the eyes? If

one does not cry in spiritual happiness, how can one render loving service to the Lord? And without such service, how can the consciousness be purified?_ 11.03.23-24 Prabuddha to Maharaja Nimi A sincere disciple should learn how to dissociate the mind from everything material and positively cultivate association with his spiritual master and other saintly devotees. He should be merciful to those in an inferior position to him, cultivate friendship with those on an equal level and meekly serve those in a higher spiritual position. Thus he should learn to deal properly with all living beings. (23)_ To serve the spiritual master the disciple should learn cleanliness, austerity, tolerance, silence, study of Vedic knowledge, simplicity, celibacy, nonviolence, and equanamity in the face of material dualities such as heat and cold, happiness and distress. (24)_ 11.03.25-26 Prabuddha to Maharaja Nimi One should practice meditation by constantly seeing oneself to be an eternal cognizant spirit soul and seeing the Lord to be the absolute controller of everything. To increase one's meditation, one should live in a secluded place and give up false attachment to one's home and household paraphernalia. Giving up the decorations of the temporary material body, one should dress himself with scraps of cloth found in rejected places, or with the bark of trees. In this way one should learn to be satisfied in any material situation. (25) One should have firm faith that one will achieve all success in life by following those scriptures that describe the glories of the Supreme Personality of Godhead, Bhagavan. At the same time, one should avoid blaspheming other scriptures. One should rigidly control his mind, speech and bodily activities, always speak the truth, and bring the mind and senses under full control. (26)_ 11.03.27-28 Prabuddha to Maharaja Nimi One should hear, glorify and meditate upon the wonderful transcendental activities of the Lord. One should specifically become absorbed in the appearance, activities, qualities and holy names of the Supreme Personality of Godhead. Thus inspired, one should perform all of one's daily activities as an offering to the Lord. One should perform sacrifice, charity and penance exclusively for the Lord's satisfaction. Similarly, one should chant only those mantras which glorify the Supreme Personality of Godhead. And all one's religious activities should be performed as an offering to the Lord. Whatever one finds pleasing or enjoyable he should immediately offer to the Supreme Lord, and even his wife, children, home and very life air he should offer at the lotus feet of the Supreme Personality of Godhead. (27-28)

10.81.04 Krishna to Sudama Brahmana If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it. 06.09.49 Lord Narayana to the Demigods Those who think material assets to be everything or to be the ultimate goal of life are all misers [krpanas]. They do not know the ultimate necessity of the soul. Moreover, if one awards that which is desired by such fools, he must also be considered foolish. 06.11.27 Vrtrasura to the Supreme Lord O my Lord, my master, I am wondering throughout this material world as a result of my fruitive activities. Therefore I simply seek friendship in the association of Your pious and enlightened devotees. My attachment to my body, wife, children and home is continuing by the spell of Your external energy, but I wish to be attached to them no longer. Let my mind, my consciousness and everything I have be attached only to You. 11.02.42 Kavi to Maharaja Nimi Devotion, direct experience of the Supreme Lord, and detachment from other things - these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating. 05.19.27 The Demigods Chant The Supreme Personality of Godhead fulfills the material desires of a devotee who approaches Him with such motives, but He does not bestow benedictions upon the devotee that will cause him to demand more benedictions again. However, the Lord willingly gives the devotee shelter at His own lotus feet, even though such a person does not aspire for it, and that shelter satisfies all his desires. That is the Supreme Personality's special mercy. 07.06.19 Prahlada Maharaja to the Sons of the Demons My dear sons of the demons, the Supreme Personality of Godhead, Narayana, is the original Supersoul, the father of all living entities. Consequently there are no impediments to pleasing Him or worshiping Him under any conditions, whether one be a child or an old man. The relationship between the living entities and the Supreme Personality of Godhead is always a fact, and therefore there is no difficulty in pleasing the Lord. ** 07.06.01,04,05 in Beng, not in English 11.25.25 Shri Krishna to Uddhava Residence in the forest is in the mode of goodness, residence in a

town is in the mode of passion, residence in a gambling house displays the quality of ignorance, and residence in a place where I reside is transcendental. 11.25.27-28 Shri Krishna to Uddhava Faith directed toward spiritual life is in the mode of goodness, faith rooted in fruitive work is in the mode of passion, faith residing in irreligious activities is in the mode of ignorance, but faith in My devotional service is purely transcendental. (27) Food that is wholesome, pure and obtained without difficulty is in the mode of goodness, food that gives immediate pleasure to the senses is in the mode of passion, and food that is unclean and causes distress is in the mode of ignorance. (28)_ 11.05.04 Camasa Rsi to Maharaja Nimi There are many persons who have little opportunity to take part in discussions about the Supreme Personality of Godhead, Hari, and thus it is difficult for them to chant His infallible glories. Persons such as women, sudras and other fallen classes always deserve the mercy of great personalities like yourself. 10.14.58 Sukadeva Gosvami to Maharaja Pariksit For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murari, the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf's hoof-print. Their goal is param padam, Vaikuntha, the place where there are no material miseries, not the place where there is danger at every step. s CHAPTER SIXTEEN The Gradual Manifestation of Bhava bhavodaya kramah 03.25.25 Kapiladeva to Devahuti satam prasangan mama virya-samvido bhavanti hrit-karna-rasayanah kathah taj joshanad ashv apavarga-vartmani shraddha ratir bhaktir anukramishyati satamof pure devotees; prasangatthrough the association; mamaMy; viryawonderful activities; samvidahby discussion of; bhavantibecome; hritto the heart; karnato the ear; rasaayanahpleasing; kathahthe stories; tatof that; joshanatby cultivation; ashuquickly; apavargaof liberation; vartmanion the path; shraddhafirm faith; ratihattraction; bhaktihdevotion; anukramishyatiwill follow in order. In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of

liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin. 01.05.39 Narada Muni to Vyasadeva imam sva-nigamam brahmann avetya mad-anushthitam adan me jnanam aishvaryam svasmin bhavam ca keshavah imamthus; sva-nigamamconfidential knowledge of the Vedas in respect to the Supreme Personality of Godhead; brahmanO brahmana (Vyasadeva); avetyaknowing it well; matby me; anushthitamexecuted; adatbestowed upon me; meme; jnanamtranscendental knowledge; aishvaryamopulence; svasminpersonal; bhavamintimate affection and love; caand; keshavahLord Krishna. O brahmana, thus by the Supreme Lord Krishna I was endowed first with the transcendental knowledge of the Lord as inculcated in the confidential parts of the Vedas, then with the spiritual opulences, and then with His intimate loving service. 01.02.14-18 Suta Goswami to Shaunaka Rishi tasmad ekena manasa bhagavan satvatam patih shrotavyah kirtitavyash ca dhyeyah pujyash ca nityada tasmattherefore; ekenaby one; manasaattention of the mind; bhagavanthe Personality of Godhead; satvatamof the devotees; patihprotector; shrotavyahis to be heard; kirtitavyahto be glorified; caand; dhyeyahto be remembered; pujyahto be worshiped; caand; nityadaconstantly. Therefore, with one-pointed attention, one should constantly hear about, glorify, remember and worship the Personality of Godhead, who is the protector of the devotees. (14)

yad-anudhyasina yuktah karma-granthi-nibandhanam chindanti kovidas tasya ko na kurayat katha-ratim yatwhich; anudhyaremembrance; asinasword; yuktahbeing equipped with; karmareactionary work; granthiknot; nibandhanaminterknit; chindanticut; kovidahintelligent; tasya His; kahwho; nanot; kuryatshall do; kathamessages; ratim attention. With sword in hand, intelligent men cut through the binding knots of reactionary work [karma] by remembering the Personality of Godhead. Therefore, who will not pay attention to His message? (15)

shushrushoh shraddadhanasya vasudeva-katha-rucih syan mahat-sevaya viprah punya-tirtha-nishevanat shushrushohone who is engaged in hearing; shraddadhanasya with care and attention; vasudevain respect to Vasudeva; katha the message; rucihaffinity; syatis made possible; mahat-sevaya by service rendered to pure devotees; viprahO twice-born; punya-tirthathose who are cleansed of all vice; nishevanatby service. O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vasudeva. (16) shrinvatam sva-kathah krishnah punya-shravana-kirtanah hridy antah stho hy abhadrani vidhunoti suhrit satam shrinvatamthose who have developed the urge to hear the message of; sva-kathahHis own words; krishnahthe Personality of Godhead; punyavirtues; shravanahearing; kirtanah chanting; hridi antah sthahwithin ones heart; hicertainly; abhadranidesire to enjoy matter; vidhunoticleanses; suhrit benefactor; satamof the truthful. Shri Krishna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyones heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. (17)

nashta-prayeshv abhadreshu nityam bhagavata-sevaya bhagavaty uttama-shloke bhaktir bhavati naishthiki nashtadestroyed; prayeshualmost to nil; abhadreshuall that is inauspicious; nityamregularly; bhagavataShrimad-Bhagavatam, or the pure devotee; sevayaby serving; bhagavatiunto the Personality of Godhead; uttamatranscendental; shlokeprayers; bhaktihloving service; bhavaticomes into being; naishthiki irrevocable. By regular attendance in classes on the Bhagavatam and by rendering of service to the pure devotee, all that is troublesome to

the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact. (18) 01.05.25-27 Narada Muni to Vyasadeva ucchishta-lepan anumodito dvijaih sakrit sma bhunje tad-apasta-kilbishah evam pravrittasya vishuddha-cetasas tad-dharma evatma-rucih prajayate ucchishta-lepanthe remnants of foodstuff; anumoditahbeing permitted; dvijaihby the Vedantist brahmanas; sakritonce upon a time; smain the past; bhunjetook; tatby that action; apasta eliminated; kilbishahall sins; evamthus; pravrittasyabeing engaged; vishuddha-cetasahof one whose mind is purified; tat that particular; dharmahnature; evacertainly; atma-rucih transcendental attraction; prajayatewas manifested. Once only, by their permission, I took the remnants of their food, and by so doing all my sins were at once eradicated. Thus being engaged, I became purified in heart, and at that time the very nature of the transcendentalist became attractive to me. (25)

tatranvaham krishna-kathah pragayatam anugrahenashrinavam manoharah tah shraddhaya me nupadam vishrinvatah priyashravasy anga mamabhavad rucih tatrathereupon; anuevery day; ahamI; krishna-kathah narration of Lord Krishnas activities; pragayatamdescribing; anugrahenaby causeless mercy; ashrinavamgiving aural reception; manah-harahattractive; tahthose; shraddhaya respectfully; meunto me; anupadamevery step; vishrinvatah hearing attentively; priyashravasiof the Personality of Godhead; angaO Vyasadeva; mamamine; abhavatit so became; rucih taste. O Vyasadeva, in that association a-nd by the mercy of those great Vedantists, I could hear them describe the attractive activities of Lord Krishna. And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step. (26)

tasmims tada labdha-rucer maha-mate priyashravasy askhalita matir mama yayaham etat sad-asat sva-mayaya pashye mayi brahmani kalpitam pare tasminit being so; tadaat that time; labdhaachieved; ruceh taste; maha-mateO great sage; priyashravasiupon the Lord; askhalita matihuninterrupted attention; mamamine; yayaby

which; ahamI; etatall these; sat-asatgross and subtle; svamayaones own ignorance; pashyesee; mayiin me; brahmani the Supreme; kalpitamis accepted; parein the Transcendence. O great sage, as soon as I got a taste of the Personality of Godhead, my attention to hear of the Lord was unflinching. And as my taste developed, I could realize that it was only in my ignorance that I had accepted gross and subtle coverings, for both the Lord and I are transcendental. (27) 01.05.28 Narada Muni to Vyasadeva ittham sharat-pravrishikav ritu harer vishrinvato me nusavam yasho malam sankirtyamanam munibhir mahatmabhir bhaktih pravrittatma-rajas-tamopaha itthamthus; sharatautumn; pravrishikaurainy season; ritutwo seasons; harehof the Lord; vishrinvatahcontinuously hearing; memyself; anusavamconstantly; yashah amalam unadulterated glories; sankirtyamanamchanted by; munibhihthe great sages; maha-atmabhihgreat souls; bhaktihdevotional service; pravrttabegan to flow; atmaliving being; rajahmode of passion; tamamode of ignorance; upahavanishing. Thus during two seasons - the rainy season and autumn - I had the opportunity to hear these great-souled sages constantly chant the unadulteraded glories of the Lord Hari. As the flow of my devotional service began, the coverings of the modes of passion and ignorance vanished. 01.02.19-20 Suta Goswami to Shaunaka Rishi tada rajas-tamo-bhavah kama-lobhadayash ca ye ceta etair anaviddham sthitam sattve prasidati tadaat that time; rajahin the mode of passion; tamahthe mode of ignorance; bhavahthe situation; kamalust and desire; lobha hankering; adayahothers; caand; yewhatever they are; cetah the mind; etaihby these; anaviddhamwithout being affected; sthitambeing fixed; sattvein the mode of goodness; prasidati thus becomes fully satisfied. As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy. (19)

evam prasanna-manaso bhagavad-bhakti-yogatah bhagavat-tattva-vijnanam

mukta-sangasya jayate evamthus; prasannaenlivened; manasahof the mind; bhagavat-bhaktithe devotional service of the Lord; yogatahby contact of; bhagavatregarding the Personality of Godhead; tattva knowledge; vijnanamscientific; muktaliberated; sangasyaof the association; jayatebecomes effective. Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association. (20) 01.02.22 Suta Gosvami to Shaunaka Rishi ato vai kavayo nityam bhaktim paramaya muda vasudeve bhagavati kurvanty atma-prasadanim atahtherefore; vaicertainly; kavayahall transcendentalists; nityamfrom time immemorial; bhaktimservice unto the Lord; paramayasupreme; mudawith great delight; vasudeveShri Krishna; bhagavatithe Personality of Godhead; kurvantido render; atmaself; prasadanimthat which enlivens. Certainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Krishna, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self. 11.12.08-9 Shri Krishna to Uddhava kevalena hi bhavena gopyo gavo naga mrigah ye nye mudha-dhiyo nagah siddha mam iyur anjasa kevalenaby unalloyed; hiindeed; bhavenaby love; gopyahthe gopis; gavahthe Vrindavana cows; nagahthe unmoving creatures of Vrindavana such as the twin arjuna trees; mrigah other animals; yethose; anyeothers; mudha-dhiyahwith stunted intelligence; nagahVrindavana snakes such as Kaliya; siddhahachieving the perfection of life; mamto Me; iyuhthey went; anjasaquite easily. The inhabitants of Vrndavana, including the gopis, cows, unmoving creatures such as the twin arjuna trees, animals, living entities with stunted consciousness such as bushes and thickets, and snakes such as Kaliya, all achieved the perfection of life by unalloyed love for Me and thus very easily achieved Me. (8) yam na yogena sankhyena dana-vrata-tapo-dhvaraih vykhya-svadhyaya-sannyasaih prapnuyad yatnavan api

yamwhom; nanot; yogenaby the mystic yoga systems; sankhyenaby philosophical speculation; danaby charity; vrata vows; tapahausterities; adhvaraihor Vedic ritualistic sacrifices; vyakhyaby explaining Vedic knowledge to others; svadhyaya personal study of the Veda; sannyasaihor by taking the renounced order of life; prapnuyatcan one obtain; yatna-vanwith great endeavor; apieven. Even though one engages with great endeavor in the mystic yoga system, philosophical speculation, charity, vows, penances, ritualistic sacrifices, teaching of Vedic mantras to others, personal study of the Vedas, or the renounced order of life, still one cannot achieve Me. (9) 11.12.12-13 Shri Krishna to Uddhava ta navidan mayy anushanga-baddhadhiyah svam atmanam adas tathedam yatha samadhau munayo bdhi-toye nadyah pravishta iva nama-rupe tahthey (the gopis); nanot; avidanwere aware of; mayiin Me; anushangaby intimate contact; baddhabound up; dhiyahtheir consciousness; svamtheir own; atmanambody or self; adah something remote; tathathus considering; idamthis which is most near; yathajust as; samadhauin yoga-samadhi; munayah great sages; abdhiof the ocean; toyein the water; nadyah rivers; pravishtahhaving entered; ivalike; namanames; rupe and forms. My dear Uddhava, just as great sages in yoga trance merge into self-realization, like rivers merging into the ocean, and are thus not aware of material names and forms, similarly, the gopis of Vrnadavana were so completely attached to Me within their minds that they could not think of their own bodies, or of this world, or of their future lives. Their entire consciousness was simply bound up in Me. (12)

mat-kama ramanam jaram asvarupa-vido balah brahma mam paramam prapuh sangac chata-sahasrashah matMe; kamahthose who desired; ramanama charming lover; jaramthe lover of anothers wife; asvarupa-vidahnot knowing My actual situation; abalahwomen; brahmathe Absolute; mamMe; paramamsupreme; prapuhthey achieved; sangatby association; shata-sahasrashahby hundreds of thousands. All those hundreds of thousands of gopis, understanding Me to be their most charming lover and ardently desiring Me in that way, were unaware of My actual position. Yet by intimately associating

with Me, the gopis attained Me, the Supreme Absolute Truth. (13) 10.29.09-11 Shukadeva Gosvami to Maharaja Parikshit antar-griha-gatah kashcid gopyo labdha-vinirgamah Krishnam tad-bhavana-yukta dadhyur milita-locanah antah-grihawithin their homes; gatahpresent; kashcitsome; gopyahgopis; alabdhanot obtaining; vinirgamahany exit; Krishnamupon Shri Krishna; tat-bhavanawith ecstatic love for Him; yuktahfully endowed; dadhyuhthey meditated; milita closed; locanahtheir eyes . Some of the gopis, however, could not manage to get out of their house, and instead they remained home with eyes closed, meditating upon Him in pure love. (9) duhsaha-prentha-virahativra-tapa-dhutashubhah dhyana-praptacyutashlenanirvritya knina-mangalah tam eva paramatmanam jara-buddhyapi sangatah jahur guna-mayam deham sadyah praknina-bandhanah duhsahaintolerable; prenthafrom their beloved; virahafrom separation; tivraintense; tapaby the burning pain; dhuta removed; ashubhahall inauspicious things in their hearts; dhyana by meditation; praptaobtained; acyutaof the infallible Lord Shri Krishna; ashlenacaused by the embrace; nirvrityaby the joy; kninareduced to nil; mangalahtheir auspicious karmic reactions; tamHim; evaeven though; parama-atmanamthe Supersoul; jaraa paramour; buddhyathinking Him to be; apinevertheless; sangatahgetting His direct association; jahuhthey gave up; guna-mayamcomposed of the modes of material nature; deham their bodies; sadyahimmediately; prakninathoroughly counteracted; bandhanahall their bondage of karma. For those gopis who could not go to see Krishna, intolerable separation from their beloved caused an intense agony that burned away all impious karma. By meditating upon Him they realized His embrace, and the ecstasy they then felt exhausted their material piety. Although Lord Krishna is the Supreme Soul, these girls simply thought of Him as their male lover and associated with Him in that intimate mood. Thus their karmic bondage was nullified and they abandoned their gross material bodies. (10-11) 10.29.14-15 Shukadeva Gosvami to Maharaja Parikshit nrinam nihshreyasarthaya vyaktir bhagavato nripa

avyayasyaprameyasya nirgunasya gunatmanah nrinamfor humanity; nihshreyasaof the highest benefit; arthaya for the purpose; vyaktihthe personal appearance; bhagavatah of the Supreme Lord; nripaO King; avyayasyaof Him who is inexhaustible; aprameyasyaimmeasurable; nirgunasya untouched by material qualities; guna-atmanahthe controller of the material modes. O King, the Supreme Lord is inexhaustible and immeasurable, and He is untouched by the material modes because He is their controller. His personal appearance in this world is meant for bestowing the highest benefit on humanity. (14)

kamam krodham bhayam sneham aikyam sauhridam eva ca nityam harau vidadhato yanti tan-mayatam hi te kamamlust; krodhamanger; bhayamfear; snehamloving affection; aikyamunity; sauhridamfriendship; eva caalso; nityamalways; haraufor Lord Hari; vidadhatahexhibiting; yanti they achieve; tat-mayatamabsorption in Him; hiindeed; te such persons. Persons who constantly direct their lust, anger, fear, protective affection, feeling of impersonal oneness or friendship toward Lord Hari are sure to become absorbed in thought of Him. (15) 11.03.32 Prabuddha to MaharajaNimi kvacid rudanty acyuta-cintaya kvacid dhasanti nandanti vadanty alaukikah nrityanti gayanty anushilayanty ajam bhavanti tushnim param etya nirvritah kvacitsometimes; rudantithey cry; acyutaof the infallible Supreme Lord; cintayaby the thought; kvacitsometimes; hasanti they laugh; nandantitake great pleasure; vadantispeak; alaukikahacting amazingly; nrityantithey dance; gayantising; anushilayantiand imitate; ajamthe unborn; bhavantithey become; tushnimsilent; paramthe Supreme; etyaobtaining; nirvritahfreed from distress. Having achieved love of Godhead, the devotees sometimes cry out loud, absorbed in thought of the infallible Lord. Sometimes they laugh, feel great pleasure, speak out loud to the Lord, dance or sing. Such devotees, having transcended material, conditioned life, sometimes imitate the unborn Supreme by acting out His pastimes. And sometimes, achieving His personal audience, they remain peaceful and silent. 11.02.39 Kavir to MaharajaNimi

shrinvan su-bhadrani rathanga-paner janmani karmani ca yani loke gitani namani tad-arthakani gayan vilajjo vicared asangah shrinvanhearing; su-bhadraniall-auspicious; ratha-anga-paneh of the Supreme Lord, who holds a chariot wheel in His hand (in His pastime of fighting with grandfather Bhishma); janmanithe appearances; karmaniactivities; caand; yaniwhich; lokein this world; gitaniare chanted; namaninames; tat-arthakani signifying these appearances and activities; gayansinging; vilajjah free from embarrassment; vicaretone should wander; asangah without material association. An intelligent person who has controlled his mind and conquered fear should give up all attachment to material objects such as wife, family and nation and should wander freely without embarrassment, hearing and chanting the holy names of the Lord, the bearer of the chariot wheel. The holy names of Krishna are all-auspicious because they describe His transcendental birth and activities, which He performs within this world for the salvation of the conditioned souls. Thus the holy names of the Lord are sung throughout the world. 11.02.40 Kavir to Maharaja Nimi evam-vratah sva-priya-nama-kirtya jatanurago druta-citta uccaih hasaty atho roditi rauti gayaty unmada-van nrityati loka-bahyah evam-vratahwhen one thus engages in the vow to chant and dance; svaown; priyavery dear; namaholy name; kirtyaby chanting; jatain this way develops; anuragahattachment; drutacittahwith a melted heart; uccaihloudly; hasatilaughs; atho also; roditicries; rautibecomes agitated; gayatichants; unmada-vatlike a madman; nrityatidancing; loka-bahyah without caring for outsiders. By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Supreme Personality of Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion. 07.04.36-37 Sukadeva Gosvami to Maharaja Parikshit gunair alam asankhyeyair mahatmyam tasya sucyate vasudeve bhagavati yasya naisargiki ratih gunaihwith spiritual qualities; alamwhat need; asankhyeyaih which are innumerable; mahatmyamthe greatness; tasyaof him (Prahlada Maharaja); sucyateis indicated; vasudeveto Lord

Krishna, the son of Vasudeva; bhagavatithe Supreme Personality of Godhead; yasyaof whom; naisargikinatural; ratih attachment. Who could list the innumerable transcendental qualities of Prahlada Maharaja? He had unflinching faith in Vasudeva, Lord Shri Krishna [the son of Vasudeva], and unalloyed devotion to Him. His attachment to Lord Krishna was natural because of his previous devotional service. Although his good qualities cannot be enumerated, they prove that he was a great soul [mahatma]. (36)

nyasta-kridanako balo jadavat tan-manastaya krishna-graha-grihitatma na veda jagad idrisham nyastahaving given up; kridanakahall sportive activities or tendencies for childhood play; balaha boy; jada-vatas if dull, without activities; tat-manastayaby being fully absorbed in Krishna; Krishna-grahaby Krishna, who is like a strong influence (like a graha, or planetary influence); grihita-atmawhose mind was fully attracted; nanot; vedaunderstood; jagatthe entire material world; idrishamlike this. From the very beginning of his childhood, Prahlada Maharaja was uninterested in childish playthings. Indeed, he gave them up altogether and remained silent and dull, being fully absorbed in Krishna consciousness. Since his mind was always affected by Krishna consciousness, he could not understand how the world goes on being fully absorbed in the activities of sense gratification. (37) 07.04.39-40 Sukadeva Gosvami to Maharaja Parikshit kvacid rudati vaikunthacinta-shabala-cetanah kvacid dhasati tac-cintahlada udgayati kvacit kvacitsometimes; rudaticries; vaikuntha-cintaby thoughts of Krishna; shabala-cetanahwhose mind was bewildered; kvacit sometimes; hasatilaughs; tat-cintaby thoughts of Him; ahladah being jubilant; udgayatichants very loudly; kvacitsometimes. Because of advancement in Krishna consciousness, he sometimes cried, sometimes laughed, sometimes expressed jubilation and sometimes sang loudly. (39)

nadati kvacid utkantho vilajjo nrityati kvacit kvacit tad-bhavana-yuktas tanmayo 'nucakara ha

nadatiexclaims loudly (addressing the Lord, "O Krishna"); kvacit sometimes; utkanthahbeing anxious; vilajjahwithout shame; nrityatihe dances; kvacitsometimes; kvacitsometimes; tatbhavanawith thoughts of Krishna; yuktahbeing absorbed; tatmayahthinking as if he had become Krishna; anucakaraimitated; haindeed. Sometimes, upon seeing the Supreme Personality of Godhead, Prahlada Maharaja would loudly call in full anxiety. He sometimes lost his shyness in jubilation and began dancing in ecstasy, and sometimes, being fully absorbed in thoughts of Krishna, he felt oneness and imitated the pastimes of the Lord. (40) 07.04.41-42 Sukadeva Gosvami to Maharaja Parikshit kvacid utpulakas tushnim aste samsparsha-nirvritah aspanda-pranayanandasalilamilitekshanah kvacitsometimes; utpulakahwith the hairs of his body standing on end; tushnimcompletely silent; asteremains; samsparshanirvritahfeeling great joy by contact with the Lord; aspanda steady; pranaya-anandadue to transcendental bliss from a relationship of love; salilafilled with tears; amilitahalf-closed; ikshanahwhose eyes. Sometimes, feeling the touch of the Lord's lotus hands, he became spiritually jubilant and remained silent, his hairs standing on end and tears gliding down from his half-closed eyes because of his love for the Lord. (41) sa uttama-shloka-padaravindayor nishevayakincana-sanga-labdhaya tanvan param nirvritim atmano muhur duhsanga-dinasya manah shamam vyadhat sahhe (Prahlada Maharaja); uttama-shloka-pada-aravindayohto the lotus feet of the Supreme Personality of Godhead, who is worshiped by transcendental prayers; nishevayaby constant service; akincanaof devotees who have nothing to do with the material world; sangain the association; labdhayaobtained; tanvanexpanding; paramhighest; nirvritimbliss; atmanahof the spirit soul; muhuhconstantly; duhsanga-dinasyaof a person poor in spiritual understanding due to bad association; manahthe mind; shamampeaceful; vyadhatmade. Because of his association with perfect, unalloyed devotees who had nothing to do with anything material, Prahlada Maharaja constantly engaged in the service of the Lord's lotus feet. By seeing his bodily features when he was in perfect ecstasy, persons very poor in spiritual understanding became purified. In other words, Prahlada Maharaja bestowed upon them transcendental bliss. (42)

06.14.02 Maharaja Parikshit to Sukadeva Gosvami devanam shuddha-sattvanam rishinam camalatmanam bhaktir mukunda-carane na prayenopajayate devanamof the demigods; shuddha-sattvanamwhose minds are purified; rishinamof great saintly persons; caand; amalaatmanamwho have purified their existence; bhaktihdevotional service; mukunda-caraneto the lotus feet of Mukunda, the Lord, who can give liberation; nanot; prayenaalmost always; upajayatedevelops. Demigods situated in the mode of goodness and great saints cleansed of the dirt of material enjoyment hardly ever render pure devotional service at the lotus feet of Mukunda. [Therefore how could Vritrasura have become such a great devotee?] 04.22.23 Sanat-kumara to Maharaja Prithu arthendriyarama-sagoshthy-atrishnaya tat-sammatanam aparigrahena ca vivikta-rucya paritosha atmani vina harer guna-piyusha-panat arthariches; indriyasenses; aramagratification; sa-goshthi with their companion; atrishnayaby reluctance; tatthat; sammatanamsince approved by them; aparigrahenaby nonacceptance; caalso; vivikta-rucyadisgusted taste; paritoshe happiness; atmaniself; vinawithout; harehof the Supreme Personality of Godhead; gunaqualities; piyushanectar; panat drinking. One has to make progress in spiritual life by not associating with persons who are simply interested in sense gratification and making money. Not only such persons, but one who associates with such persons should be avoided. One should mold his life in such a way that he cannot live in peace without drinking the nectar of the glorification of the Supreme Personality of Godhead, Hari. One can be thus elevated by being disgusted with the taste for sense enjoyment. CHAPTER SEVENTEEN Analysis of the Goal of Devotional Service prayojana vicarah 03.04.15 Uddhava to Shri Krishna ko nv isha te pada-saroja-bhajam sudurlabho 'rtheshu caturshv apiha thatapi naham pravrinomi bhuman bhavat-padambhoja-nishevanotsukah

kah nu isha--O my Lord; teYour; pada-saroja-bhajamof the devotees engaged in the transcendental loving service of Your lotus feet; su-durlabhah--very difficult to obtain; artheshu--in the matter of; caturshu--in the four objectives; api--in spite of; iha--in this world; thata api--yet; na--do not; aham--I; pravrinomi--prefer; bhuman--O great one; bhavat--Your; pada-ambhoja--lotus feet; nishevanautsukah--anxious to serve. O my Lord, devotees who engage in the transcendental loving service of Your lotus feet have no difficulty in achieving anything within the realm of the four principles of religiosity, economic development, sense gratification and liberation. But, O great one, as far as I am concerned, I have preferred only to engage in the loving service of Your lotus feet. 03.05.02 Vidura to Maitreya Rishi vidura uvaca sukhaya karmani karoti loko na taih sukham vanyad-uparamam va vindeta bhuyas tata eva duhkham yad atra yuktam bhagavan vaden nah vidurah uvacaVidura said; sukhaya--for attaining happiness; karmani--fruitive activities; karoti--everyone does so; lokah--in this world; na--never; taih--by those activities; sukham--any happiness; va--or; anyatdifferently; uparamam--satiation; va--either; vindeta achieves; bhuyah--on the contrary; tatah--by such activities; eva-certainly; duhkham--miseries; yatthat which; atra--under the circumstances; yuktam--right course; bhagavan--O great one; vadet may kindly enlighten; nah--us. Vidura said: O great sage, everyone in this world engages in fruitive activities to attain happiness, but one finds neither satiation nor the mitigation of distress. On the contrary, one is only aggravated by such activities. Please, therefore, give us directions on how one should live for real happiness. 03.25.34 Kapiladeva to Devahuti naikatmatam me sprihayanti kecin mat-pada-sevabhirata mad-ihah ye 'nyonyato bhagavatah prasajya sabhajayante mama paurushani nanever; eka-atmatam--merging into oneness; me--My; sprihayantithey desire; kecit--any; mat-pada-seva--the service of My lotus feet; abhiratah--engaged in; mat-ihah--endeavoring to attain Me; yethose who; anyonyatah--mutually; bhagavatah--pure devotees; prasajya--assembling; sabhajayante--glorify; mama--My; paurushani--glorious activities. A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet,

never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities. 03.29.13 Kapiladeva to Devahuti salokya-sarshti-samipyasarupyaikatvam apy uta diyamanam na grihnanti vina mat-sevanam janah salokyaliving on the same planet; sarshti--having the same opulence; samipya--to be a personal associate; sarupya--having the same bodily features; ekatvamoneness; api--also; uta--even; diyama--nambeing offered; na--not; grihnanti--do accept; vina without; mat--My; sevanam--devotional service; janah--pure devotees. A pure devotee does not accept any kind of liberation salokya, sarshti, samipya, sarupya or ekatva even though they are offered by the Supreme Personality of Godhead. 04.20.24 Prithu Maharaja to Shri Vishnu na kamaye natha tad apy aham kvacin na yatra yushmac-caranambujasavah mahattamantar-hridayan mukha-cyuto vidhatsva karnayutam esha me varah nanot; kamaye--do I desire; natha--O master; tat--that; apieven; aham--I; kvacit--at any time; na--not; yatrawhere; yushmat--Your; carana-ambuja--of the lotus feet; asavah--the nectarean beverage; mahat-tama--of the great devotees; antah-hridayat--from the core of the heart; mukha--from the mouths; cyutah--being delivered; vidhatsva--give; karna--ears; ayutam--one million; eshah--this; me-my; varah--benediction. My dear Lord, I therefore do not wish to have the benediction of merging into Your existence, a benediction in which there is no existence of the nectarean beverage of Your lotus feet. I want the benediction of at least one million ears, for thus I may be able to hear about the glories of Your lotus feet from the mouths of Your pure devotees. 05.14.44 Sukadeva Goswami to Maharaja Parikshit yo dustyajan kshiti-suta-svajanartha-daran prarthyam shriyam sura-varaih sadayavalokam naicchan nripas tad-ucitam mahatam madhudvitsevanurakta-manasam abhavo 'pi phalguh yahwho; dustyajan-- very difficult to give up; kshitithe earth; suta--children; sva jana-artha-daranrelatives, riches and a beautiful wife; prarthyamdesirable; shriyam--the goddess of

fortune; sura-varaih--by the best of the demigods; sa-dayaavalokamwhose merciful glance; na--not; aicchat--desired; nripah--the King; tat-ucitam--this is quite befitting him; mahatam--of great personalities (mahatmas); madhu-dvit--of Lord Krishna, who killed the demon Madhu; seva-anurakta--attracted by the loving service; manasam--of those whose minds; abhavah api--even the position of liberation; phalguh--insignificant. Shukadeva Gosvami continued: My dear King, the activities of Bharata Maharaja are wonderful. He gave up everything difficult for others to give up. He gave up his kingdom, his wife and his family. His opulence was so great that even the demigods envied it, yet he gave it up. It was quite befitting a great personality like him to be a great devotee. He could renounce everything because he was so attracted to the beauty, opulence, reputation, knowledge, strength and renunciation of the Supreme Personality of Godhead, Krishna. Krishna is so attractive that one can give up all desirable things for His sake. Indeed, even liberation is considered insignificant for those whose minds are attracted to the loving service of the Lord. 06.11.25 Vritrasura to the Supreme Lord na naka-prishtham na ca parameshthyam na sarva-bhaumam na rasadhipatyam na yoga-siddhir apunar-bhavam va samashjasa tva virahayya kankshe nanot; naka-prishtham--the heavenly planets or Dhruvaloka; na-nor; ca--also; parameshthyam--the planet on which Lord Brahma resides; na--nor; sarva-bhaumam--sovereignty of the whole earthly planetary system; na--nor; rasa-adhipatyamsovereignty of the lower planetary systems; na--nor; yoga-siddhih--eight kinds of mystic yogic power (anima, laghima, mahima, etc.); apunahbhavamliberation from rebirth in a material body; va--or; samashjasa--O source of all opportunities; tva--You; virahayya-being separated from; kankshe--I desire. O my Lord, source of all opportunities, I do not desire to enjoy in Dhruvaloka, the heavenly planets or the planet where Lord Brahma resides, nor do I want to be the supreme ruler of all the earthly planets or the lower planetary systems. I do not desire to be master of the powers of mystic yoga, nor do I want liberation if I have to give up Your lotus feet. 09.04.67 Lord Narayana to Durvasa Muni Broj stiha je 67 a sanskrit i ostalideo teksta su od stiha 68 tako da ne znam koji je stih pravi ??? sadhavo hrdayam mahyam sadhunam hrdayam tv aham mad-anyat te na jananti naham tebhyo manag api sadhavahthe pure devotees; hrdayam--in the core of the heart;

mahyam--of Me; sadhunam--of the pure devotees also; hrdayam--in the core of the heart; tuindeed; aham--I am; mat-anyat--anything else but me; te--they; na--not; jananti--know; na--not; ahamI; tebhyahthan them; manak api--even by a little fraction. My devotees, who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation [salokya, sarupya, samipya and sarsti] although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems? 10.16.37 The Nagapatnis Pray to Krishna na naka-prishtham na ca sarva-bhaumam na parameshthyam na rasadhipatyam na yoga-siddhir apunar-bhavam va vashchanti yat-pada-rajah-prapannah nanot; naka-prishthamheaven; na canor; sarva-bhaumam supreme sovereignty; nanot; parameshthyamthe topmost position of Brahma; nanot; rasa-adhipatyamrulership over the earth; nanot; yoga-siddhihthe perfections of yogic practice; apunah-bhavamfreedom from rebirth; vaor; vashchantidesire; yatwhose; padaof the lotus feet; rajahthe dust; prapannah those who have attained. Those who have attained the dust of Your lotus feet never hanker for the kingship of heaven, limitless sovereignty, the position of Brahma or rulership over the earth. They are not interested even in the perfections of yoga or in liberation itself. 11.20.34 Shri Krishna to Uddhava na kishcit sadhavo dhira bhakta hy ekantino mama vashchanty api maya dattam kaivalyam apunar-bhavam nanever; kishcitanything; sadhavahsaintly persons; dhirah with deep intelligence; bhaktahdevotees; hicertainly; ekantinah completely dedicated; mamaunto Me; vashchantidesire; api indeed; mayaby Me; dattamgiven; kaivalyamliberation; apunah-bhavamfreedom from birth and death. Because My devotees possess saintly behavior and deep intelligence, they completely dedicate themselves to Me and do not desire anything besides Me. Indeed, even if I offer them liberation from birth and death, they do not accept it. 02.10.01-6 Shukadeva Gosvami to Maharaja Parikshit shri-shuka uvaca atra sargo visargash ca sthanam poshanam utayah manvantareshanukatha-

nirodho muktir ashrayah shri-shukah uvaca--Shri Sukadeva Gosvami said; atra--in this Shrimad-Bhagavatam; sargah--statement of the creation of the universe; visargah--statement of subcreation; ca--also; sthanam the planetary systems; poshanam--protection; utayah--the creative impetus; manvantara--changes of Manus; isha-anukathah--the science of God; nirodhah--going back home, back to Godhead; muktih--liberation; ashrayah--the summum bonum. Shukadeva Gosvami said: In the Shrimad-Bhagavatam there are ten divisions of statements regarding the following: the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum. (1) dashamasya vishuddhy-artham navanam iha lakshanam varnayanti mahatmanah shrutenarthena cashjasa dashamasya--of the summum bonum; vishuddhi--isolation; artham-purpose; navanam--of the other nine; iha--in this ShrimadBhagavatam; lakshanam--symptoms; varnayanti--they describe; maha-atmanah--the great sages; shrutena--by Vedic evidences; arthena--by direct explanation; ca--and; ashjasa--summarily. To isolate the transcendence of the summum bonum, the symptoms of the rest are described sometimes by Vedic inference, sometimes by direct explanation, and sometimes by summary explanations given by the great sages. (2) bhuta-matrendriya-dhiyam janma sarga udahritah brahmano guna-vaishamyad visargah paurushah smritah bhua--the five gross elements (the sky, etc.); matraobjects perceived by the senses; indriya--the senses; dhiyam--of the mind; janma--creation; sargah--manifestation; udahritah--is called the creation; brahmanah--of Brahma, the first purusha; gunavaishamyatby interaction of the three modes of nature; visargah-re-creation; paurushah--resultant activities; smritah--it is so known. The elementary creation of sixteen items of matter - namely the five elements [fire, water, land, air and sky], sound, form, taste, smell, touch, and the eyes, ears, nose, tongue, skin and mind - is known as sarga, whereas subsequent resultant interaction of the modes of material nature is called visarga. (3) sthitir vaikuntha-vijayah

poshanam tad-anugrahah manvantarani sad-dharma utayah karma-vasanah sthitih--the right situation; vaikuntha-vijayah--the victory of the Lord of Vaikuntha; poshanam--maintenance; tat-anugrahah--His causeless mercy; manvantarani--the reign of the Manus; satdharmahperfect occupational duty; utayah--impetus to work; karma-vasanah--desire for fruitive work. The right situation for the living entities is to obey the laws of the Lord and thus be in perfect peace of mind under the protection of the Supreme Personality of Godhead. The Manus and their laws are meant to give right direction in life. The impetus for activity is the desire for fruitive work. (4) avataranucaritam haresh casyanuvartinam pumsam isha-kathah prokta nanakhyanopabrimhitah avataraincarnation of Godhead; anucaritam--activities; hareh--of the Personality of Godhead; ca--also; asya--of His; anuvartinam-followers; pumsam--of the persons; isha-kathah--the science of God; proktahis said; nana--various; akhyana--narrations; upabrimhitah-described. The science of God describes the incarnations of the Personality of Godhead and His different activities together with the activities of His great devotees. (5) nirodho 'syanushayanam atmanah saha shaktibhih muktir hitvanyatha rupam sva-rupena vyavasthitih nirodhahthe winding up of the cosmic manifestation; asya--of His; anushayanam--the lying down of the purusa incarnation MahaVishnu in mystic slumber; atmanah--of the living entities; saha-along with; shaktibhih--with the energies; muktihliberation; hitva-giving up; anyatha--otherwise; rupam--form; sva-rupena--in constitutional form; vyavasthitih--permanent situation. The merging of the living entity, along with his conditional living tendency, with the mystic lying down of the Maha-Vishnu is called the winding up of the cosmic manifestation. Liberation is the permanent situation of the form of the living entity after he gives up the changeable gross and subtle material bodies. (6) 02.10.07 Shukadeva Gosvami to Maharaja Parikshit abhasash ca nirodhash ca yato 'sty adhyavasiyate

sa ashrayah param brahma paramatmeti sabdyate abhasahthe cosmic manifestation; ca--and; nirodhah--and its winding up; ca--also; yatah--from the source; asti--is; adhyavasiyate become manifested; sah--He; ashrayah--reservoir; param--the Supreme; brahmaBeing; paramatma--the Supersoul; iti--thus; shabdyate--called. The supreme one who is celebrated as the Supreme Being or the Supreme Soul is the supreme source of the cosmic manifestation as well as its reservoir and winding up. Thus He is the Supreme Fountainhead, the Absoulte Truth. 03.09.41-42 Garbhodakasayi Vishnu to Brahma purtena tapasa yajshair danair yoga-samadhina raddham nihshreyasam pumsam mat-pritis tattvavin-matam purtena--by traditional good work; tapasa--by penances; yajshaih by sacrifices; danaih--by charities; yogaby mysticism; samadhina by trance; raddhamsuccess; nihshreyasam--ultimately beneficial; pumsam--of the human being; mat--of Me; pritih-satisfaction; tat-tva-vit--expert transcendentalist; matam--opinion. It is the opinion of expert transcendentalists that the ultimate goal of performing all traditonal good works, penances, sacrifices, charities, mystic activities, trances, etc, is to invoke My satisfaction. (41) aham atmatmanam dhatah preshthah san preyasam api ato mayi ratim kuryad dehadir yat-krite priyah aham--I am; atma--the Supersoul; atmanam--of all other souls; dhatah--director; preshthah--the dearest; san--being; preyasam--of all dear things; api--certainly; atah--therefore; mayi--unto Me; ratim--attachment; kuryat--one should do; deha-adih--the body and mind; yat-krite--on whose account; priyah--very dear. I am the Supersoul of every indidividual. I am the supreme director and the dearest. People are wrongly attached to the gross and subtle bodies, but they should be attached to Me only. (42) 04.29.51 Narada Muni to King Pracinabarhi sa vai priyatamash catma yato na bhayam anv api iti veda sa vai vidvan yo vidvan sa gurur harih sah--He; vai--certainly; priya-tamah--the most dear; ca--also; atma--

Supersoul; yatah--from whom; na--never; bhayam--fear; anulittle; api--even; iti--thus; veda--(one who) knows; sah--he; vai--certainly; vidvaneducated; yah--he who; vidvan--educated; sah--he; guruh-spiritual master; harih--not different from the Lord. One who is engaged in devotional service has not the least fear in material existence. This is because the Supreme Personality of Godhead is the Supersoul and friend of everyone. One who knows this secret is actually educated, and one thus educated can become the spiritual master of the world. One who is an actually bona fide spiritual master, representative of Krishna, is not different from Krishna. 09.04.66 Lord Narayana to Durvasa Muni mayi nirbaddha-hridayah sadhavah sama-darshanah vashe kurvanti mam bhaktya sat-striyah sat-patim yatha mayi--unto Me; nirbaddha-hridayah--firmly attached in the core of the heart; sadhavah--the pure devotees; sama-darshanah--who are equal to everyone; vashe--under control; kurvanti--they make; mam--unto Me; bhaktya--by devotional service; sat-striyah--chaste women; sat-patim--unto the gentle husband; yatha--as. As chaste women bring their gentle husbands under control by service, the pure devotees, who are equal to everyone and completely attached to Me in the core of the heart, bring Me under their full control. 07.05.14 Prahlada Maharaja to Sanda and Amarka yatha bhramyaty ayo brahman svayam akarsha-sannidhau thata me bhidyate cetash cakra-paner yadricchaya yathajust as; bhramyati--moves; ayah--iron; brahman--O brahmanas; svayam--itself; akarsha--of a magnet; sannidhau--in the proximity; thata--similarly; me--my; bhidyate--is changed; cetah consciousness; cakra-paneh--of Lord Vishnu, who has a disc in His hand; yadricchaya--simply by the will. O brahmanas [teachers], as iron attracted by a magnetic stone moves automatically toward the magnet, my consciousness, having been changed by His will, is attracted by Lord Vishnu, who carries a disc in His hand. Thus I have no independence. 03.15.43 Brahma to the Demigods tasyaravinda-nayanasya padaravindakishjalka-mishra-tulasi-makaranda-vayuh antar-gatah sva-vivarena cakara tesham

sankshobham akshara jusham api citta-tanvoh tasya--of Him; aravinda-nayanasya--of the lotus-eyed Lord; padaaravindaof the lotus feet; kishjalka--with the toes; mishra--mixed; tulasi--the tulasi leaves; makarandafragrance; vayuh--breeze; antah-gatah--entered within; sva-vivarena--through their nostrils; cakara--made; tesham--of the Kumaras; sankshobhamagitation for change; akshara jusham--attached to impersonal Brahman realization; api--even though; citta-tanvoh--in both mind and body. When the breeze carrying the aroma of tulasi leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding. 03.15.50 The Four Kumaras to Lord Narayana pradushcakartha yad idam puruhuta rupam tenesha nirivrtim avapur alam drisho nah tasma idam bhagavate nama id vidhema yo 'natmanam durudayo bhagavan pratitah pradushcakartha--You have manifested; yatwhich; idamthis; puruhuta--O greatly worshiped; rupameternal form; tenaby that form; isha--O Lord; nirvritim--satisfaction; avapuh--obtained; alam so much; drishah--vision; nah--our; tasmai--unto Him; idamthis; bhagavateunto the Supreme Personality of Godhead; namah-obeisances; it--only; vidhema--let us offer; yah--who; anatmanam--of those who are less intelligent; durudayahcannot be seen; bhagavan--the Supreme Personality of Godhead; pratitah--has been seen by us. O Lord, we therefore offer our respectful obeisances unto Your eternal form as the Personality of Godhead, which You have so kindly manifested before us. Your supreme, eternal form cannot be seen by unfortuante, less intelligent persons, but we are so much satisfied in our mind and vision to see it. 10.87.38 The Personified Vedas to Maha-Vishnu sa yad ajaya tv ajam anushayita gunamsh ca jushan bhajati sarupatam tad anu mrityum apeta-bhagah tvam uta jahasi tam ahir iva tvacam atta-bhago mahasi mahiyase shta-gunite parimeya-bhagah sahhe (the individual living entity); yatbecause; ajayaby the influence of the material energy; tubut; ajamthat material energy; anushayitalies down next to; gunanher qualities; ca and; jushanassuming; bhajatihe takes on; sa-rupatamforms resembling (the qualities of nature); tat-anufollowing that; mrityumdeath; apetadeprived; bhagahof his assets; tvam You; utaon the other hand; jahasileave aside; tamher (the

material energy); ahiha snake; ivaas if; tvacamits (old, discarded) skin; atta-bhagahendowed with all assets; mahasiin Your spiritual powers; mahiyaseYou are glorified; ashta-gunite eightfold; aparimeyaunlimited; bhagahwhose greatness. The illusory material nature attracts the minute living entity to embrace her, and as a result he assumes forms composed of her qualities. Subsequently, he loses all his spiritual qualities and must undergo repeated deaths. You, however, avoid the material energy in the same way that a snake abandons its old skin. Glorious in Your possession of eight mystic perfections, You enjoy unlimited opulences. 03.15.48 The Four Kumaras to Lord Narayana natyantikam viganayanty api te prasadam kimv anyad arpita-bhayam bhruva unnayais te ye 'nga tvad-anghri-sharana bhavatah kathayah kirtanya-tirtha-yashasah kushala rasa jnah nanot; atyantikam--liberation; viganayanti--care for; api--even; te-those; prasadambenedictions; kim u--what to speak; anyatother material happinesses; arpita--given; bhayamfearfulness; bhruvah of the eyebrows; unnayaihby the raising; te--Your; ye--those devotees; anga--O Supreme Personality of Godhead; tvatYour; anghrilotus feet; sharanah--who have taken shelter; bhavatah-Your; kathayah--narrations; kirtanya--worth chanting; tirtha--pure; yashasahglories; kushalahvery expert; rasa jnah--knowers of the mellows or humors. Persons who are very expert and most intelligent in understanding things as they are engaged in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom. 11.13.35 Hamsa-avatara to the Four Kumaras drishtim tatah pratinivartya nivritta-trishnas tushnim bhaven nija-sukhanubhavo nirihah sandrishyate kva ca yadidam avastu-buddhya tyaktam bhramaya na bhavet smritir a-nipatat drishtimsight; tatahfrom that illusion; pratinivartyapulling away; nivrittaceased; trishnahmaterial hankering; tushnim silent; bhavetone should become; nijaones own (of the soul); sukhahappiness; anubhavahperceiving; nirihahwithout material activities; sandrishyateis observed; kva casometimes; yadiif; idamthis material world; avastuof not being reality; buddhyaby the consciousness; tyaktamgiven up; bhramaya further illusion; nanot; bhavetmay become; smritih

remembrance; a-nipatatuntil giving up the material body. Having understood the temporary illusory nature of material things, and thus having pulled one's vision away from illusion, one should remain without material desires. By experiencing the happiness of the soul, one should give up material speaking and activities. If sometimes one must observe the material world, one should remember that it is not ultimate reality and therefore one has given it up. By such constant rememberance up till the time of death, one will not again fall into illusion. 11.13.36-37 Hamsa-avatara to the Four Kumaras deham ca nashvaram avasthitam utthitam va siddho na pashyati yato dhyagamat svarupam daivad apetam atha daiva-vashad upetam vaso yatha parikritam madira-madandhah dehamthe material body; caalso; nashvaramto be destroyed; avasthitamseated; utthitamrisen; vaor; siddhahone who is perfect; na pashyatidoes not see; yatahbecause; adhyagamat he has achieved; sva-rupamhis actual spiritual identity; daivatby destiny; apetamdeparted; athaor thus; daivaof destiny; vashat by the control; upetamachieved; vasahclothes; yathajust as; parikritamplaced on the body; madiraof liquor; madaby the intoxication; andhahblinded. Just as a drunken man does not notice if he is wearing his coat or shirt, similarly, one who is perfect in self-realization and who has thus achieved his eternal identity does not notice whether the temporary body is sitting or standing. Indeed, if by God's will the body is finished or if by God's will he obtains a new body, a selfrealized soul does not notice, just as a drunken man does not notice the situation of his outward dress. (36) deho pi daiva-vasha-gah khalu karma yavat svarambhakam pratisamikshata eva sasuh tam sa-prapashcam adhirudha-samadhi-yogah svapnam punar na bhajate pratibuddha-vastuh dehahthe body; apieven; daivaof the Supreme; vasha-gah under the control; khaluindeed; karmathe chain of fruitive activities; yavatas long as; sva-arambhakamthat which initiates or perpetuates itself; pratisamikshategoes on living and waiting; evacertainly; sa-asuhalong with the vital air and senses; tam that (body); sa-prapashcamwith its variety of manifestations; adhirudhahighly situated; samadhithe stage of perfection; yogahin the yoga system; svapnamjust like a dream; punah again; na bhajatedoes not worship or cultivate; pratibuddhaone who is enlightened; vastuhin the supreme reality. The material body certainly moves under the control of supreme destiny and therefore must continue to live along with the senses and vital air as long as one's karma is in effect. A self- realized soul,

however, who is awakened to the absolute reality and who is thus highly situated in the perfect stage of yoga, will never again surrender to the material body and its manifold manifestations, knowing it to be just like a body visualized in a dream. (37) 11.14.24 Shri Krishna to Uddhava vag gadgada dravate yasya cittam rudaty abhikshnam hasati kvacic ca vilajja udgayati nrityate ca mad-bhakti-yukto bhuvanam punati vakspeech; gadgadachoked up; dravatemelts; yasyaof whom; cittamthe heart; rudaticries; abhikshnamagain and again; hasatilaughs; kvacitsometimes; caalso; vilajjah ashamed; udgayatisings out loudly; nrityatedances; caalso; mat-bhakti-yuktahone fixed in devotional service to Me; bhuvanamthe universe; punatipurifies. A devotee whose speech is sometimes choked up, whose heart melts, who cries continually and sometimes laughs, who feels ashamed and cries out loudly and then dances - a devotee thus fixed in loving service to Me purifies the entire universe. 02.09.09-10 Shukadeva Gosvami to Maharaja Parikshit tasmai sva-lokam bhagavan sabhajitah sandarshayam asa param na yat-param vyapeta-sanklesha-vimoha-sadhvasam sva-drishtavadbhir purushair abhishtutam tasmaiunto him; sva-lokam--His own planet or abode; bhagavan the Personality of Godhead; sabhajitah--being pleased by the penance of Brahma; sandarshayam asa--manifested; param--the supreme; na--not; yat--of which; param--further supreme; vyapeta-completely given up; sanklesha--five kinds of material afflictions; vimohawithout illusion; sadhvasam--fear of material existence; sva-drishta-vadbhih--by those who have perfectly realized the self; purushaih--by persons; abhishtutamworshiped by. The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahma, was pleased to manifest His personal abode, Vaikuntha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fear of illusory existence. (9) pravartate yatra rajas tamas tayoh sattvam ca mishram na ca kala-vikramah na yatra maya kim utapare harer anuvrata yatra surasurarcitah pravartate--prevail; yatra--wherein; rajah tamah--the modes of passion and ignorance; tayoh--of both of them; sattvam--the mode of goodness; ca--and; mishram--mixture; na--never; ca--and; kala--

time; vikramah--influence; na--neither; yatra--therein; maya-illusory, external energy; kim--what; uta--there is; apare--others; hareh--of the Personality of Godhead; anuvratah--devotees; yatra-wherein; suraby the demigods; asura--and the demons; arcitah-worshiped. In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees. (10) 02.09.13-14 Shukadeva Gosvami to Maharaja Parikshit bhrajishnubhir yah parito virajate lasad-vimanavalibhir mahatmanam vidyotamanah pramadottamadyubhih savidyud abhravalibhir yatha nabhah bhrajishnubhih--by the glowing; yah--the Vaikunthalokas; paritah-surrounded by; virajate--thus situated; lasat--brilliant; vimana airplanes; avalibhih--assemblage; maha-atmanamof the great devotees of the Lord; vidyotamanah--beautiful like lightning; pramada--ladies; uttama--celestial; adyubhih--by complexion; savidyut--with electric lightning; abhravalibhih--with clouds in the sky; yatha--as it were; nabhah--the sky. The Vaikuntha planets are also surrounded by various airplanes, all glowing and brilliantly situated. These airplanes belong to the great mahatmas or devotees of the Lord. The ladies are as beautiful as lightning because of their celestial complexions, and all these combinded together appear just like the sky decorated with both clouds and lightning. (13) <not incl in Beng> shrir yatra rupiny urugaya-padayoh karoti manam bahudha vibhutibhih prenkham shrita ya kusumakaranugair vigiyamana priya-karma gayati shrih--the goddess of fortune; yatra--in the Vaikuntha planets; rupini--in her transcendental form; urugaya--the Lord, who is sung of by the great devotees; padayoh--under the lotus feet of the Lord; karoti--does; manam--respectful services; bahudha--in diverse paraphernalia; vibhutibhih--accompanied by her personal associates; prenkham--movement of enjoyment; shrita--taken shelter of; ya--who; kusumakara--spring; anugaih--by the black bees; vigiyamanabeing followed by the songs; priya-karma activities of the dearmost; gayati--singing. The goddess of fortune in her transcendental form is engaged in the loving service of the Lord's lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure-service to the Lord, along with her constant companions -

but is also engaged in singing the glories of the Lord's activities. (14) <02.09.15> dadarsha tatrakhila-satvatam patim shriyah patim yajna-patim jagat-patim sunanda-nanda-prabalarhanadibhih sva-parshadagraih parisevitam vibhum dadarsha--Brahma saw; tatra--there (in Vaikunthaloka); akhila-entire; satvatam--of the great devotees; patim--the Lord; shriyah--of the goddess of fortune; patim--the Lord; yajna--of sacrifice; patim the Lord; jagat--of the universe; patimthe Lord; sunanda-Sunanda; nanda--Nanda; prabalaPrabala; arhana--Arhana; adibhih--by them; sva-parshada--own associates; agraih--by the foremost; parisevitam--being served in transcendental love; vibhum--the great Almighty. Lord Brahma saw in the Vaikuntha planets the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhana, His immediate associates. 11.12.10-11 Shri Krishna to Uddhava ramena sardham mathuram pranite shvaphalkina mayy anurakta-cittah vigadha-bhavena na me viyogativradhayo nyam dadrishuh sukhaya ramenawith Balarama; sardhamwith; mathuramto the city of Mathura; pranitewhen brought; shvaphalkinaby Akrura; mayi Myself; anuraktaconstantly attached; cittahthose whose consciousness was; vigadhaextremely deep; bhavenaby love; na not; methan Me; viyogaof separation; tivraintense; adhayah who were experiencing mental distress, anxiety; anyamother; dadrishuhthey saw; sukhayathat could make them happy. The residents of Vrndavana, headed by the gopis, were always completely attached to Me with deepest love. Therefore, when my uncle Akrura brought my brother Balarama and Me to the city of Mathura, the residents of Vrndavana suffered extreme mental distress because of separation from Me and could not find any other source of happiness. (10) tas tah kshapah preshthatamena nita mayaiva vrindavana-gocarena kshanardha-vat tah punar anga tasam hina maya kalpa-sama babhuvuh tah tahall those; kshapahnights; preshtha-tamenawith the most dearly beloved; nitahspent; mayawith Me; evaindeed; vrindavanain Vrindavana; go-carenawho can be known; kshana

a moment; ardha-vatlike half; tahthose very nights; punah again; angadear Uddhava; tasamfor the gopis; hinahbereft; mayaof Me; kalpaa day of Brahma (4,320,000,000 years); samahequal to; babhuvuhbecame. Dear Uddhava, all of those nights that the gopis spent with Me, their most dearly beloved, in the land of Vrndavana seemed to them to pass in less than a moment. Bereft of My association, however, the gopis felt that those same nights dragged on forever, as if each night were equal to a day of Brahma. (11) 05.06.18 Shukadeva Gosvami to Maharaja Parikshit rajan patir gurur alam bhavatam yadunam daivam priyah kula-patih kva ca kinkaro vah astv evam anga bhagavan bhajatam mukundo muktim dadati karhicit sma na bhakti-yogam rajan--O my dear King; patih--maintainer; guruh--spiritual master; alam--certainly; bhavatam--of you; yadunam--the Yadu dynasty; daivam--the worshipable Deity; priyah--very dear friend; kula-patih the master of the dynasty; kva ca--sometimes even; kinkarah-servant; vah--of you (the Pandavas); astu--to be sure; evam--thus; anga--O King; bhagavan--the Supreme Personality of Godhead; bhajatam--of those devotees engaged in service; mukundah--the Lord, the Supreme Personality of Godhead; muktim--liberation; dadati--delivers; karhicit--at any time; smaindeed; na--not; bhaktiyogamloving devotional service. Shukadeva Gosvami continued: My dear King, the Supreme Person, Mukunda, is actually the maintainer of all the members of the Pandava and Yadu dynasties. He is your spiritual master, worshipable Deity, friend, and the director of your activities. To say nothing of this, He sometimes serves your family as a messenger or servant. This means He worked just as ordinary servants do. Those engaged in getting the Lord's favor attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him. 10.47.43 Gopis to Uddhava tah kim nishah smarati yasu tada priyabhir vrindavane kumuda-kunda-shashanka-ramye reme kvanac-carana-nupura-rasa-goshthyam asmabhir idita-manojsha-kathah kadacit tahthose; kimwhether; nishahnights; smaratiHe remembers; yasuin which; tadathen; priyabhihwith His beloved girlfriends; vrindavanein the Vrindavana forest; kumudabecause of the lotuses; kundaand jasmines; shashankaand because of the moon; ramyeattractive; remeHe enjoyed; kvanatjingling; carana-nupura(where) the ankle bells; rasa-goshthyamin the party of the rasa dance; asmabhihwith us; iditaglorified; manojshacharming; kathahtopics about whom; kadacitever.

Does He recall those nights in the Vrndavana forest, lovely with lotus, jasmine and the bright moon? As we glorified His charming pastimes, He enjoyed with us, His beloved girlfriends, in the circle of the rasa dance, which resounded with the music of ankle bells. CHAPTER EIGHTEEN The Perfection of the Mellow of Pure LoveThe Glories of Rasa siddha prema-rasa / rasa-mahima 01.09.33 Bhishmadeva speaks about Krishna tri-bhuvana-kamanam tamala-varnam ravi-kara-gaura-vara-ambaram dadhane vapur alaka-kulavritananabjam vijaya-sakhe ratir astu me navadya tri-bhuvanathree statuses of planetary systems; kamanamthe most desirable; tamala-varnambluish like the tamala tree; ravikarasun rays; gauragolden color; varambaramglittering dress; dadhaneone who wears; vapuhbody; alaka-kula-avritacovered with paintings of sandalwood pulp; anana-abjamface like a lotus; vijaya-sakheunto the friend of Arjuna; ratih astumay attraction be reposed upon Him; memy; anavadyawithout desire for fruitive results. Shri Krishna is the intimate friend of Arjuna. He has appeared on this earth in His transcendental body, which resembles the bluish color of the tamala tree. His body attracts everyone in the three planetary systems [upper, middle, lower]. May His glittering yellow dress and His lotus face, covered with paintings of sandalwood pulp, be the object of my attraction, and may I not desire fruitive results. 01.09.41-42 Bhishmadeva speaks about Krishna muni-gana-nripa-varya-sankule ntahsadasi yudhishthira-rajasuya esham arhanam upapeda iksaniyo mama drishi-gocara esha avir atma muni-ganathe great learned sages; nripa-varyathe great ruling kings; sankulein the great assembly of; antah-sadasiconference; yudhishthiraof Emperor Yudhishthira; raja-suyea royal performance of sacrifice; eshamof all the great elites; arhanam respectful worship; upapedareceived; ikshaniyahthe object of attraction; mamamy; drishisight; gocarahwithin the view of; eshah avihpersonally present; atmathe soul. At the Rajasuya-yajna [sacrifice] performed by Maharaja Yudhishthira, there was the greatest assembly of all the elite men of the world, the royal and learned orders, and in that great assembly Lord Shri Krishna was worshiped by one and all as the most exalted Personality of Godhead. This happened during my presence, and I remembered the incident in order to keep my mind upon the Lord. (41)

tam imam aham ajam sharira-bhajam hridi hridi dhishthitam atma-kalpitanam pratidrisham iva naikadharkam ekam samadhi-gato smi vidhuta-bheda-mohah tamthat Personality of Godhead; imamnow present before me; ahamI; ajamthe unborn; sharira-bhajamof the conditioned soul; hridiin the heart; hrdiin the heart; dhishthitamsituated; atmathe Supersoul; kalpitanamof the speculators; pratidrisham in every direction; ivalike; na ekadhanot one; arkamthe sun; ekamone only; samadhi-gatah asmiI have undergone trance in meditation; vidhutabeing freed from; bheda-mohah misconception of duality. Now I can meditate with full concentration upon that one Lord, Shri Krishna, now present before me because now I have transcended the misconceptions of duality in regard to His presence in everyone's heart, even in the hearts of the mental speculators. He is in everyone's heart. The sun may be perceived differently, but the sun is one. (42) 01.10.26,28 The Ladies of Hastinapura Talk of Krishna aho alam shlaghyatamam yadoh kulam aho alam punyatamam madhrvanam yad esha pumsam rishabhah shriyah patih sva-janmana cankramanena cancati ahooh; alamverily; shlaghya-tamamsupremely glorified; yadoh of King Yadu; kulamdynasty; ahooh; alamverily; punyatamamsupremely virtuous; madhorvanamthe land of Mathura; yatbecause; eshahthis; pumsamof all the living beings; rishabhahsupreme leader; shriyahof the goddess of fortune; patihhusband; sva-janmanaby His appearance; cankramanena by crawling; ca ancatiglories. Oh, how supremely glorified is the dynasty of King Yadu, and how virtuous is the land of Mathura, where the supreme leader of all living beings, the husband of the goddess of fortune, has taken His birth and wandered in His childhood. (26) nunam vrata-snana-hutadneshvarah samarcito hy asya grihita-panibhih pibanti yah sakhy adharamritam muhur vraja-striyah sammumuhur yad-ashayah nunamcertainly in the previous birth; vratavow; snanabath; hutasacrifice in the fire; adinaby all these; ishvarahthe Personality of Godhead; samarcitahperfectly worshiped; hi certainly; asyaHis; grihita-panibhihby the married wives; pibanti relishes; yahthose who; sakhiO friend; adhara-amritamthe nectar from His lips; muhuhagain and again; vraja-striyahthe

damsels of Vrajabhumi; sammu-muhuhoften fainted; yat-ashayah expecting to be favored in that way. O friends, just think of His wives, whose hands He has accepted. How they must have undergone vows, baths, fire sacrifices and perfect worship of the Lord of the universe to constantly relish now the nectar from His lips [by kissing]. The damsels of Vrajabhumi would often faint just by expecting such favors. (28) 01.11.7-9 Citizens of Dwaraka Pray to Krishna bhavaya nas tvam bhava vishva-bhavana tvam eva matatha suhrit-patih pita tvam sad-gurur nah paramam ca daivatam yasyanuvrittya kritino babhuvima bhavayafor welfare; nahfor us; tvamYour Lordship; bhava just become; vishva-bhavanathe creator of the universe; tvam Your Lordship; evacertainly; matamother; athaas also; suhrit well-wisher; patihhusband; pitafather; tvamYour Lordship; satguruhspiritual master; nahour; paramamthe supreme; ca and; daivatamworshipable Deity; yasyawhose; anuvrittya following in the footsteps; kritinahsuccessful; babhuvimawe have become. O creator of the universe, You are our mother, well-wisher, Lord, father, spiritual master and worshipable Deity. By following in Your footsteps we have become successful in every respect. We pray, therefore, that You continue to bless us with Your mercy. (7) aho sanatha bhavata sma yad vayam traivishtapanam api dura-darshanam prema-smita-snigdha-nirikshanananam pashyema rupam tava sarva-saubhagam ahooh, it is our good luck; sa-nathahto be under the protection of the master; bhavataby Your good self; smaas we have become; yat vayamas we are; traivishta-panamof the demigods; apialso; dura-darshanamvery rarely seen; prema-smitasmiling with love; snigdhaaffectionate; nirikshana-ananamface looking in that mode; pashyemalet us look; rupambeauty; tavaYour; sarvaall; saubhagamauspiciousness. Oh, it is our good luck that we have come again today under Your protection by Your presence, for Your Lordship rarely visits even the denizens of heaven. Now it is possible for us to look into Your smiling face, which is full of affectionate glances. We can now see Your transcendental form, full of all auspiciousness. (8) yarhy ambujakshapasasara bho bhavan kurun madhun vatha suhrid-didrikshaya tatrabda-koti-pratimah kshano bhaved

ravim vinakshnor iva nas tavacyuta yarhiwhenever; ambuja-akshaO lotus-eyed one; apasasaraYou go away; bhooh; bhavanYourself; kurunthe descendants of King Kuru; madhunthe inhabitants of Mathura (Vrajabhumi); va either; athatherefore; suhrit-didrikshayafor meeting them; tatra at that time; abda-kotimillions of years; pratimahlike; kshanah moments; bhavetbecomes; ravimthe sun; vinawithout; akshnohof the eyes; ivalike that; nahours; tavaYour; acyuta O infallible one. O lotus-eyed Lord, whenever You go away to Mathura, Vrndavana or Hastinapura to meet Your friends and relatives, every moment of Your absence seems like a million years. O infallible one, at that time our eyes become useless, as if bereft of sun. (9) 01.15.07 Arjuna to Maharaja Yudhishthira yat-samshrayad drupada-geham upagatanam rajnam svayamvara-mukhe smara-durmadanam tejo hritam khalu mayabhihatash ca matsyah sajjikritena dhanushadhigata ca krishna yatby whose merciful; samshrayatby strength; drupada-geham in the palace of King Drupada; upagatanamall those assembled; rajnamof the princes; svayamvara-mukheon the occasion of the selection of the bridegroom; smara-durmadanamall lusty in thought; tejahpower; hritamvanquished; khaluas it were; mayaby me; abhihatahpierced; caalso; matsyahthe fish target; sajji-kritenaby equipping the bow; dhanushaby that bow also; adhigatagained; caalso; krishnaDraupadi. Only by His merciful strength was I able to vanquish all the lusty princes assembled at the palace of King Drupada for the selection of the bridegroom. With my bow and arrow I could pierce the fish target and thereby gain the hand of Draupadi. 01.15.11-12 Arjuna to Maharaja Yudhishthiras yo no jugopa vana etya duranta-krcchrad durvasaso ri-racitad ayutagra-bhug yah shakanna-shishtam upayujya yatas tri-lokim triptam amamsta salile vinimagna-sanghah yahone who; nahus; jugopagave protection; vaneforest; etyagetting in; durantadangerously; kricchrattrouble; durvasasahof Durvasa Muni; arienemy; racitatfabricated by; ayutaten thousand; agra-bhukone who eats before; yahthat person; shaka-anna-shishtamremnants of foodstuff; upajyuja having accepted; yatahbecause; tri-lokimall the three worlds; triptamsatisfied; amamstathought within the mind; salilewhile in the water; vinimagna-sanghahall merged into the water. During our exile, Durvasa Muni, who eats with his ten thousand disciples, intrigued with our enemies to put us in dangerous trouble. At that time He [Lord Krishna], simply by accepting the remnants of food, saved us. By His accepting food thus, the assembly of munis,

while bathing in the river, felt sumptuously fed. And all the three worlds were also satisfied. (11) yat-tejasatha bhagavan yudhi shula-panir vismapitah sagirijo stram adan nijam me anye pi caham amunaiva kalevarena prapto mahendra-bhavane mahad-asanardham yatby whose; tejasaby influence; athaat one time; bhagavan the personality of god (Lord Shiva); yudhiin the battle; shula-panih one who has a trident in his hand; vismapitahastonished; sagirijahalong with the daughter of the Himalaya Mountains; astram weapon; adatawarded; nijamof his own; meunto me; anye apiso also others; caand; ahammyself; amunaby this; eva definitely; kalevarenaby the body; praptahobtained; mahaindra-bhavanein the house of Indradeva; mahatgreat; ashsanaardhamhalf-elevated seat. It was by His influence only that in a fight I was able to astonish the personality of god Lord Shiva and his wife, the daughter of Mount Himalaya. Thus he [Lord Shiva] became pleased with me and awarded me his own weapon. Other demigods also delivered their respective weapon to me and in addition I was able to reach the heavenly planets in this present body and was allowed a halfelevated seat. (12) 01.15.16,18,21 Arjuna to Maharaja Yudhishthira yad-dohshu ma pranihitam guru-bhishma-karnanaptri-trigarta-shalya-saindhava-bahlikadyaih astrany amogha-mahimani nirupitani nopasprishur nrihari-dasam ivasurani yatunder whose; dohshuprotection of arms; ma pranihitam myself being situated; guruDronacarya; bhishmaBhisma; karna Karna; naptriBhurisrava; trigartaKing Susarma; shalyaSalya; saindhavaKing Jayadratha; bahlikabrother of Maharaja Santanu (Bhismas father); adyaihetc.; astraniweapons; amogha invincible; mahimanivery powerful; nirupitaniapplied; nanot; upasprishuhtouched; nrihari-dasamservitor of Nrsimhadeva (Prahlada); ivalike; asuraniweapons employed by the demons. Great generals like Bhisma, Drona, Karna, Bhurisrava, Susarma, Salya, Jayadratha, and Bahlika all directed their invincible weapons against me. But by His [Lord Krishna's] grace they could not even touch a hair on my head. Similarly, Prahlada Maharaja, the supreme devotee of Lord Nrsimhadeva, was unaffected by the weapons the demons used against him. (16) narmany udara-rucira-smita-shobhitani he partha he rjuna sakhe kuru-nandaneti

sanjalpitani nara-deva hridi-sprishani smartur luthanti hridayam mama madhavasya narmaniconversation in jokes; udaratalked very frankly; rucira pleasing; smita-shobhitanidecorated with a smiling face; henote of address; parthaO son of Prtha; henote of address; arjuna Arjuna; sakhefriend; kuru-nandanason of the Kuru dynasty; iti and so on; sanjalpitanisuch conversation; nara-devaO King: hridi heart; sprishanitouching; smartuhby remembering them; luthantioverwhelms; hridayamheart and soul; mamamy; madhavasyaof Madhava (Krishna). O King! His jokings and frank talks were pleasing and beautifully decorated with smiles. His addresses unto me as "O son of Prtha, O friend, O son of the Kuru dynasty", and all such heartiness are now remembered by me, and thus I am overwhelmed. (18) tad vai dhanus ta ishavah sa ratho hayas te so ham rathi nripatayo yata anamanti sarvam kshanena tad abhud asad isha-riktam bhasman hutam kuhaka-raddham ivoptam ushyam tatthe same; vaicertainly; dhanuh tethe same bow; ishavah arrows; sahthe very same; rathahchariot; hayah tethe very same horses; sah ahamI am the same Arjuna; rathithe chariotfighter; nrpatayahall the kings; yatahwhom; anamantioffered their respects; sarvamall; kshanenaat a moments notice; tat all those; abhutbecame; asatuseless; ishabecause of the Lord; riktambeing void; bhasmanashes; hutamoffering butter; kuhaka-raddhammoney created by magical feats; ivalike that; uptamsown; ushyamin barren land. I have the very same Gandiva bow, the same arrows, the same chariot drawn by the same horses, and I use them as the same Arjuna to whom all the kings offered their due respects. But in the absence of Lord Krishna, all of them, at a moment's notice, have become null and void. It is exactly like offering clarified butter on ashes, accumulating money with a magic wand or sowing seeds on barren land. (21) 02.07.26 Brahma to Narada Muni bhumeh suretara-varutha-vimarditayah klesha-vyayaya kalaya sita-krishna-keshah jatah karishyati jananupalakshya-margah karmani catma-mahimopanibandhanani bhumehof the entire world; sura-itaraother than godly persons; varuthasoldiers; vimarditayahdistressed by the burden; klesha miseries; vyayayafor the matter of diminishing; kalayaalong with His plenary expansion; sita-krishnanot only beautiful but also black; keshahwith such hairs; jatahhaving appeared; karishyati would act; janapeople in general; anupalakshyararely to be seen; margahpath; karmaniactivities; caalso; atma-mahima

glories of the Lord Himself; upanibandhananiin relation to. When the world is overburdened by the fighting strength of kings who have no faith in God, the Lord, just to diminish the distress of the world, descends with His plenary portion. The Lord comes in His original form, with beautiful black hair. And just to expand His transcendental glories, He acts extraordinarily. No one can properly estimate how great He is. 02.07.27-33 Brahma to Narada Muni tokena jiva-haranam yad uluki-kayas trai-masikasya ca pada shakato 'pavrittah yad ringatantara-gatena divi-sprishor va unmulanam tv itaratharjunayor na bhavyam tokenaby a child; jiva-haranamkilling a living being; yatone which; uluki-kayahassumed the giant body of a demon; traimasikasyaof one who is only three months old; caalso; padaby the leg; shakatah apavrittahturned over the cart; yatone who; ringatawhile crawling; antara-gatenabeing overtaken; divihigh in the sky; sprishohtouching; vaeither; unmulanamuprooting; tubut; itarathaanyone else than; arjunayohof the two arjuna trees; na bhavyamwas not possible. There is no doubt about Lord Krishna's being the Supreme Lord, otherwise how was it possible for Him to kill a giant demon like Putana when He was just on the lap of His mother, to overturn a cart with His leg when He was only three months old, to uproot a pair of arjuna trees, so high that they touched the sky, when He was only crawling? All these activities are impossible for anyone other than the Lord Himself. (27) yad vai vraje vraja-pashun vishatoya-pitan palams tv aiivayad anugraha-drishti-vrishtya tac-chuddhaye 'ti-visha-virya-vilola jihvam uccatayishyad uragam viharan hradinyam yatone who; vaicertainly; vrajeat Vrndavana; vraja-pashun the animals thereof; visha-toyapoisoned water; pitanthose who drank; palanthe cowherd men; tualso; ajivayatbrought to life; anugraha-drishtimerciful glance; vtshtyaby the showers of; tat that; shuddhayefor purification; atiexceedingly; visha-virya highly potent poison; vilolalurking; jihvamone who has such a tongue; uccatayishyatseverely punished; uragamunto the snake; viharantaking it as a pleasure; hradinyamin the river. Then also when the cowherd boys and their animals drank the poisoned water of the River Yamuna, and after the Lord [in His childhood] revived them by His merciful glance, just to purify the water of the River Yamuna He jumped into it as if playing and chastised the venomous Kaliya snake, which was lurking there, its tongue emitting waves of poison. Who can perform such herculean tasks but the Supreme Lord? (28)

tat karma divyam iva yan nishi nihshayanam davagnina shuci-vane paridahyamane unneshyati vrajam ato 'vasitanta-kalam netre pidhapya sabalo 'nadhigamya-viryah tatthat; karmaactivity; divyamsuperhuman; ivalike; yat which; nishiat night; nihshayanamsleeping carefreely; davaagninaby the glare of the forest fire; shuci-vanein the dry forest; paridahyamanebeing set ablaze; unneshyatiwould deliver; vrajamall the inhabitants of Vraja; atahhence; avasitasurely; anta-kalamlast moments of life; netreon the eyes; pidhapya simply by closing; sa-bala halong with Baladeva; anadhigamya unfathomable; viryahprowess. On the very night of the day of the chastisement of the Kaliya snake, when the inhabitants of Vrajabhumi were sleeping carefreely, there was a forest fire ablaze due to dry leaves, and it appeared that all the inhabitants were sure to meet their death. But the Lord, along with Balarama, saved them simply by closing His eyes. Such are the super human activities of the Lord. (29) grhnita yad yad upabandham amushya mata shulbam sutasya na tu tat tad amushya mati yaj jrimbhato 'sya vadane bhuvanani gopi samvikshya shankita-manah pratibodhitasit grihnitaby taking up; yat yatwhatsoever; upabandhamropes for tying; amushyaHis; matamother; shulbamropes; sutasya of her son; nanot; tuhowever; tat tatby and by; amushyaHis; matiwas sufficient; yatthat which; jrimbhatahopening the mouth; asyaof Him; vadanein the mouth; bhuvananithe worlds; gopithe cowherd woman; samvikshyaso seeing it; shankita-manahdoubtful in mind; pratibodhitaconvinced in a different way; asitwas so done. When the cowherd woman [Krishna's foster mother, Yasoda] was trying to tie the hands of her son with ropes, she found the rope to be always insufficient in length, and when she finally gave up, Lord Krishna, by and by, opened His mouth, wherein the mother found all the universes situated. Seeing this, she was doubtful in her mind, but she was convinced in a different manner of the mystic nature of her son. (30)

nandam ca mokshyati bhayad varunasya pashad gopan bileshu pihitan maya-sununa ca ahny apritam nishi shayanam atishramena lokam vikuntham upaneshyati gokulam sma nandamunto Nanda (the father of Krishna); caalso; mokshyati

saves; bhayatfrom the fear of; varunasyaof Varuna, the demigod of water; pashatfrom the clutches of; gopanthe cowherd men; bileshuin the caves of the mountain; pihitan placed; maya-sununaby the son of Maya; caalso; ahni apritam being very engaged during the daytime; nishiat night; shayanam lying down; atishramenabecause of hard labor; lokamplanet; vikunthamthe spiritual sky; upaneshyatiHe awarded; gokulam the highest planet; smacertainly. Lord Krishna saved His foster father, Nanda Maharaja, from the fear of the demigod Varuna and released the cowherd boys from the caves of the mountain, for they were placed there by the son of Maya. Also, to the inhabitants of Vrndavana, who were busy working during daytime and sleeping soundly at night because of their hard labor in the day, Lord Krishna awarded promotion to the highest planets in the spiritual sky. All these acts are transcendental and certainly prove without any doubt His Godhood. (31) gopair makhe pratihate vraja-viplavaya deve 'bhivarshati pashun kripaya rirakshuh dhartocchilindhram iva sapta-dinani saptavarsho mahidhram anaghaika-kare salilam gopaihby the cowherd men; makhein offering a sacrifice to the King of heaven; pratihatebeing hampered; vraja-viplavayafor devastating the whole existence of Vrajabhumi, the land of Krishna's pastimes; deveby the King of heaven; abhivarshatihaving poured down heavy rain; pashunthe animals; kripayaby causeless mercy upon them; rirakshuhdesired to protect them; dhartaheld up; ucchilindhramuprooted as an umbrella; iva exactly like that; sapta-dinanicontinuously for seven days; saptavarishahalthough He was only seven years old; mahidhramthe Govardhana Hill; anaghawithout being tired; eka-karein one hand only; salilamplayfully. When the cowherd men of Vrndavana, under instruction of Krishna, stopped offering sacrifice to the heavenly King, Indra, the whole tract of land known as Vraja was threatend with being washed away by constant heavy rains for seven days. Lord Krishna, out of His causeless mercy upon the inhabitants of Vraja, held up the hill known as Govardhana with one hand only, although He was only seven years old. He did this to protect the animals from the onslaught of water. (32)

kridan vane nishi nishakara-rashmi-gauryam rasonmukhah kala-padayata-murcchitena uddipita-smara-rujam vraja-bhrid-vadhunam hartur harishyati shiro dhanadanugasya kridanwhile engaged in His pastimes; vanein the forest of

Vrndavana; nishinocturnal; nishakarathe moon; rashmi-gauryam white moonshine; rasa-unmukhahdesiring to dance with; kalapadayataaccompanied by sweet songs; murcchitenaand melodious music; uddipitaawakened; smara-rujamsexual desires; vraja-bhritthe inhabitants of Vrajabhumi; vadhunamof the wives; hartuhof the kidnappers; harishyatiwill vanquish; shirahthe head; dhanada-anugasyaof the follower of the rich Kuvera. When the Lord was engaged in His pastimes of the rasa dance in the forest of Vrndavana, enlivening the sexual desires of the wives of the inhabitants of Vrndavana by sweet and melodious songs, a demon of the name Sankhacuda, a rich follower of the treasurer of heaven [Kuvera], kidnapped the damsels, and the Lord severed his head from his trunk. (33) 02.07.34-35 Brahma to Narada Muni ye ca pralamba-khara-dardura-keshy-arishtamallebha-kamsa-yavanah kapi-paundrakadyah anye ca shalva-kula-balvala-dantavakrasaptoksha-shambara-viduratha-rukmi-mukhyah ye va mridhe samiti-shalina atta-capah kamboja-matsya-kuru-shrinjaya-kaikayadyah yasyanty adarshanam alam bala-partha-bhimavyajahvayena harina nilayam tadiyam yeall those; catotally; pralambathe demon named Pralamba; kharaDhenukasura; darduraBakasura; keshithe Kesi demon; arishtathe demon Aristasura; mallaa wrestler in the court of Kamsa; ibhaKuvalayapida; kamsathe King of Mathura and maternal uncle of Krishna; yavanahthe kings of Persia and other adjoining places; kapiDvivida; paundraka-adyahPaundraka and others; anyeothers; caas much as; shalvaKing Salva; kuja Narakasura; balvalaKing Balvala; dantavakrathe brother of Sisupala, a dead rival of Krishna's; saptokshaKing Saptoksa; shambaraKing Sambara; vidurathaKing Viduratha; rukmimukhyahthe brother of Rukmini, the first queen of Krishna at Dvaraka; yeall those; vaeither; mridhein the battlefield; samiti-shalinahall very powerful; atta-capahwell equipped with bows and arrows; kambojathe King of Kamboja; matsyathe King of Dvarbhanga; kuruthe sons of Dhrtarastra; shrinjayaKing Srnjaya; kaikaya-adyahthe King of Kekaya and others; yasyanti would attain; adarshanamimpersonal merging within the brahmajyoti; alamwhat to speak of; balaBaladeva, the elder brother of Krishna; parthaArjuna; bhimathe second Pandava; vyaja-ahvayenaby the false names; harinaby Lord Hari; nilayam the abode; tadiyamof Him. All demonic personalities like Pralamba, Dhenuka, Baka, Kesi. Arista, Canura, Mustika, Kuvalayapida elephant, Kamsa, Yavana, Narakasura and Paundraka, great marshals like Salva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, Sambara,

Viduratha and Rukmi, as also great warriors like Kamboja, Matsya, Kuru, Srnjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhima, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuntha planets. (34-35) 02.07.40 Brahma to Narada Muni vishnor nu virya-gananam katamo 'rhatiha yah parthivany api kavir vimame rajamsi caskambha yah sva-rahasaskhalata tri-prishtham yasmat tn-samya-sadanad uru-kampayanam vishnohof Lord Vishnu; nubut; viryaprowess; gananamin the matter of accounting; katamahwho else; arhatiis able to do it; ihain this world; yahone who; parthivanithe atoms; apialso; kavihgreat scientist; vimamemight have counted; rajamsi particles; caskambhacould catch; yahone who; sva-rahasaby His own leg; askhalatawithout being hampered; tri-prishthamthe topmost planetary space; yasmatby which; tri-samyathe neutral state of the three modes; sadanatup to that place; urukampayanammoving very greatly. Who can describe completely the prowess of Vishnu? Even the scientist, who might have counted the particles of the atoms of the universe, cannot do so. Because it is He only who in His form of Trivikrama moved His leg effortlessly beyond the topmost planet, Satyaloka, up to the neutral state of the three modes of material nature. And all were moved. 02.07.43-45 Brahma to Narada Muni vedaham anga paramasya hi yoga-mayam yuyam bhavash ca bhagavan atha daitya-varyah patni manoh sa ca manush ca tad-atmajash ca pracinabarhir ribhur anga uta dhruvash ca ikshvakur aila-mucukunda-videha-gadhiraghv-ambarisha-sagara gaya-nahushadyah mandhatr-alarka-shatadhanv-anu-rantideva devavrato balir amurttarayo dilipah saubhary-utanka-shibi-deva la-pippaladasarasvatoddhava-parashara-bhurishenah ye 'nye vibhishana-hanumad-upendradattapartharshtishena-vidura-shrutadeva-varyah vedaknow it; ahammyself; angaO Narada; paramasyaof the Supreme; hicertainly; yoga-mayampotency; yuyamyourself; bhavahSiva; caand; bhagavanthe great demigod; athaas also; daitya-varyahPrahlada Maharaja, the great devotee of the Lord born in the family of an atheist; patniSatarupa; manohof

Manu; sahhe; caalso; manuhSvayambhuva; caand; tat-atma jah caand his children like Priyavrata, Uttanapada, Devahuti, etc.; pracinabarhihPracinabarhi; ribhuhRbhu; angahAnga; uta even; dhruvahDhruva; caand; ikshvakuhIksvaku; ailaAila; mucukundaMucukunda; videhaMaharaja Janaka; gadhiGadhi; raghuRaghu; ambarishaAmbarisa; sagarahSagara; gaya Gaya; nahushaNahusa; adyahand so on; mandhatriMandhata; alarkaAlarka; shatadhanuSatadhanu; anuAnu; rantidevah Rantideva; devavratahBhisma; balihBali; amurttarayah Amurttaraya; dilipahDilipa; saubhariSaubhari; utankaUtanka; shibiSibi; devalaDevala; pippaladaPippalada; sarasvata Sarasvata; uddhavaUddhava; parasharaParasara; bhurishenah Bhurisena; yethose who; anyeothers; vibhishanaVibhisana; hanumatHanuman; upendra-dattaSukadeva Gosvami; partha Arjuna; arshtishenaArstisena; viduraVidura; shrutadeva Srutadeva; varyahthe foremost. O Narada, although the potencies of the Lord are unknowable and immeasurable, still, because we are all surrendered souls, we know how He acts through yogamaya potencies. And, similarly, the potencies of the Lord are also known to the all-powerful Siva, the great king of the atheist family, namely Prahlada Maharaja, Svayambhuva Manu, his wife Satarupa, his sons and daughters like Priyavrata, Uttanapada, Akuti, Davahuti and Prasuti, Pracinabarhi, Rbhu, Anga the father of Vena, Maharaja Dhruva, Iksvaku, Aila, Mucukunda, Maharaja Janaka, Gadhi, Raghu, Ambarisa, Sagara, Gaya, Nahusa, Mandhata, Alarka, Satadhanva, Anu, Rantideva, Bhisma, Bali, Amurttaraya, Dilipa, Saubhari, Utanka, Sibi, Devala, Pippalada, Sarasvata, Uddhava, Parasara, Bhurisena, Vibhisana, Hanuman, Sukadeva Gosvami, Arjuna, Arstisena, Vidura, Srutadeva, etc. (43-45) <02.07.47> Ovaj stih je stajao tu na ovaj nain (nije imao text prevoda???) 02.07.48 Brahma to Narada Muni sadhryan niyamya yatayo yama-karta-hetim jahyuh svarad iva nipana-khanitram indrah sadhryakartificial mental speculation or meditation; niyamya controlling; yatayahthe mystics; yama-karta-hetimthe process of spiritual culture; jahyuhare given up; svaratfully independent; ivaas; nipanawell; khanitramtrouble for digging; indrahthe controlling demigod supplying rains. In such a transcendental state there is no need of artificial control of the mind, mental speculation or meditation, as performed by the jnanis and yogis. One gives up such processes, as the heavenly King, Indra, forgoes the trouble to dig a well. 02.06.37-38 Brahma to Narada Muni

naham na yuyam yad-ritam gatim vidur na vamadevah kim utapare surah tan-mayaya mohita-buddhayas tv idam vinirmitam catma-samam vicakshmahe naneither; ahamI; yuyamall you sons; yatwhose; ritam factual; gatimmovements; viduhdo know; nanor; vamadevah Lord Siva; kimwhat; utaelse; apareothers; surahdemigods; tatby His; mayayaby the illusory energy; mohitabewildered; buddhayahwith such intelligence; tubut; idamthis; vinirmitam what is created; caalso; atma-samamby dint of one's personal ability; vicakshmaheobserve. Since neither Lord Siva nor you nor I could ascertain the limits of spiritual happiness, how can other demigods know it? And because all of us are bewildered by the illusory external energy of the Supreme Lord, we can see only this manifested cosmos according to our individual ability. (37) yasyavatara-karmani gayanti hy asmad-adayah na yam vidanti tattvena tasmai bhagavate namah yasyawhose; avataraincarnation; karmaniactivities; gayanti chant in glorification; hiindeed; asmat-adayahpersons like us; na do not; yamwhom; vidantiknow; tattvenacent percent as He is; tasmaiunto Him; bhagavateunto the personality of Godhead Shri Krishna; namahrespectful obeisances. Let us offer our respectful obeisances unto that Supreme Personality of Godhead, whose incarnations and activities are chanted by us for glorification, though He can hardly be fully known as He is. (38) 10.90.47 Sukadeva Gosvami to Maharaja Pariksit tirtham cakre nriponam yad ajani yadushu svah-sarit pada-shaucam vidvit-snigdhah svarupam yayur ajita-para shrir yad-arthe nyayatnah yan-namamangala-ghnam shrutam atha gaditam yat-krito gotradharmah krishnasyaitan na citram kshiti-bhara-haranam kala-cakrayudhasya tirthamsacred place of pilgrimage; cakremade; nripaO King (Pariknit); unamlesser; yatwhich (glories of Lord Krinna); ajani He took birth; yadunuamong the Yadus; svahof heaven; sarit the river; padawhose feet; shaucam(the water) which washes; vidvitenemies; snigdhahand loved ones; svarupamwhose personal form; yayuhattained; ajitawho is undefeated; para and supremely perfect; shrihthe goddess of fortune; yatwhose; arthefor the sake; anyaof others; yatnahendeavor; yat whose; namaname; amangalainauspiciousness; ghnamwhich destroys; shrutamheard; athaor else; gaditamchanted; yat by whom; kritahcreated; gotraamong the lines of descent (of

various sages); dharmahthe religious principles; krinnasyafor Lord Krinna; etatthis; nanot; citramwonderful; knitithe earths; bharaof the burden; haranamthe removal; kalaof time; cakrathe wheel; ayudhasyawhose weapon. The heavenly Ganges is a holy place of pilgrimage because her waters wash Lord Krishna's feet. But when the Lord descended among the Yadus, His glories eclipsed the Ganges as a holy place. Both those who hated Krishna and those who loved Him attained eternal forms like His in the spiritual world. The unattainable and supremely self-satisfied goddess of fortune, for the sake of whose favor everyone else struggles, belongs to Him alone. His name destroys all inauspiciousness when heard or chanted. He alone has set forth the principles of the various disciplic successions of sages. What wonder is it that He, whose personal weapon is the wheel of time, relieved the burden of the earth? 10.02.26 Demigods to Krishna satya-vratam satya-param tri-satyam satyasya yonim nihitam ca satye satyasya satyam rita-satya-netram satyatmakam tvam sharanam prapannah satya-vratamthe Personality of Godhead, who never deviates from His vow; satya-paramwho is the Absolute Truth (as stated in the beginning of Shrimad-Bhagavatam, satyam param dhimahi); trisatyamHe is always present as the Absolute Truth, before the creation of this cosmic manifestation, during its maintenance, and even after its annihilation; satyasyaof all relative truths, which are emanations from the Absolute Truth, Krishna; yonimthe cause; nihitamentered; caand; satyein the factors that create this material world (namely, the five elementsearth, water, fire, air and ether); satyasyaof all that is accepted as the truth; satyam the Lord is the original truth; rita-satya-netramHe is the origin of whatever truth is pleasing (sunetram); satya-atmakameverything pertaining to the Lord is truth (sac-cid-ananda: His body is truth, His knowledge is truth, and His pleasure is truth); tvamunto you, O Lord; sharanamoffering our full surrender; prapannahwe are completely under Your protection. O Lord, You never deviate from Your vow, which is always perfect because whatever you decide is always perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation creation, maintenance and annihilation You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favor, which therefore cannot be achieved by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore You are known as antaryami, the inner force. You are equal to everyone, and Your instructions apply for everyone, for all time. You are the beginning of all truth. Therefore, offering our obeisances, we surrender unto You. Kindly give us protection.

03.02.16 Uddhava to Vidura mam khedayaty etad ajasya janmavidambanam yad vasudeva-gehe vraje ca vaso 'ri-bhayad iva svayam purad vyavatsid yad-ananta-viryah mamto me; khedayatigives me distress; etatthis; ajasyaof the unborn; janmabirth; vidambanambewildering; yatthat; vasudeva-gehein the home of Vasudeva; vrajein Vrndavana; ca also; vasahinhabitation; arienemy; bhayatbecause of fear; ivaas if; svayamHimself; puratfrom Mathura Puri; vyavatsit fled; yatone who is; ananta-viryahunlimitedly powerful. When I think of Lord Krishna - how He was born in the prison house of Vasudeva although He is unborn, how He went away from His father's protection to Vraja and lived there incognito out of fear of the enemy, and how, although unlimitedly powerful, He fled from Mathura in fear - all these bewildering incidents give me distress. 03.02.18-19 Uddhava to Vidura ko va amushyanghri-saroja-renum vismartum ishita puman vijighran yo visphurad-bhru-vitapena bhumer bharam kritantena tirashcakara kahwho else; vaeither; amushyathe Lord's; anghrifeet; saroja-renumdust of the lotus; vismartumto forget; ishitamay be able; pumanperson; vijighransmelling; yahone who; visphuratexpanding; bhru-vitapenaby the leaves of the eyebrows; bhumehof the earth; bharamburden; krita-antena by death-blows; tirashcakaraexecuted. Who, after smelling the dust of His lotus feet even once, could ever forget it? Simply by expanding the leaves of His eyebrows, Krishna has given the deathblow to those who were burdening the earth. (18) drishta bhavadbhir nanu rajasuye caidyasya krishnam dvishato 'pi siddhih yam yoginah samsprihayanti samyag yogena kas tad-viraham saheta drishtait has been seen; bhavadbhihby your good self; nanuof course; rajasuyein the assembly of the rajasuya sacrifice performed by Maharaja Yudhishthira; caidyasyaof the King of Cedi (Sisupala); krishnamunto Krishna; dvishatahenvying; apiin spite of; siddhihsuccess; yamwhich; yoginahthe yogis; samsprihayantiverily desire; samyakfully; yogenaby performance of yoga; kahwho; tatHis; virahamseparation; sahetacan tolerate. You have personally seen how the King of Cedi [Sisupala] achieved

success in yoga practice, although he hated Lord Krishna. Even the actual yogis aspire after such success with great interest by performance of their various practices. Who can tolerate separation from Him? (19) 03.02.20 Uddhava to Vidura tathaiva canye nara-loka-vira ya ahave krishna-mukharavindam netraih pibanto nayanabhiramam parthastra-putah padam apur asya tathaas also; eva caand certainly; anyeothers; nara-loka human society; virahfighters; yethose; ahaveon the battlefield (of Kuruksetra); krishnaLord Krishna's; mukha-aravindamface like a lotus flower; netraihwith the eyes; pibantahwhile seeing; nayana-abhiramamvery pleasing to the eyes; parthaArjuna; astra-putahpurified by arrows; padamabode; apuhachieved; asyaof Him. Certainly others who were fighters on the Battlefield of Kuruksetra were purified by the onslaught of Arjuna's arrows, and while seeing the lotuslike face of Krishna, so pleasing to the eyes, they achieved the abode of the Lord. 03.02.24 Uddhava to Vidura manye 'suran bhagavatams tryadhishe samrambha-margabhinivishta-cittan ye samyuge 'cakshata tarkshya-putram amse sunabhayudham apatantam manyeI think; asuranthe demons; bhagavatangreat devotees; tri-adhisheunto the Lord of the threes; samrambhaenmity; margaby the way of; abhinivishta-cittanabsorbed in thought; ye those; samyugein the fight; acakshatacould see; tarkshyaputramGaruda, the carrier of the Lord; amseon the shoulder; sunabhathe wheel; ayudhamone who carries the weapon; apatantamcoming forward. I consider the demons, who are inimical toward the Lord, to be more than the devotees because while fighting with the Lord, absorbed in thoughts of enmity, they are able to see the Lord carried on the shoulder of Garuda, the son of Tarksya [Kasyapa] and carrying the wheel weapon in His hand. 03.02.26 Uddhava to Vidura tato nanda-vrajam itah pitra kamsad vibibhyata ekadasha samas tatra gudharcih sa-balo 'vasat tatahthereafter; nanda-vrajamcow pastures of Nanda Maharaja; itahbeing brought up; pitraby His father; kamsatfrom Kamsa; vibibhyatabeing afraid of; ekadashaeleven; samahyears; tatra therein; gudha-arcihcovered fire; sa-balahwith Baladeva;

avasatresided. Thereafter, His father, being afraid of Kamsa, brought Him to the cow pastures of Maharaja Nanda, and there He lived for eleven years like a covered flame with His elder brother, Baladeva. 03.02.30-33 Uddhava to Vidura prayuktan bhoja-rajena mayinah kama-rupinah lilaya vyanudat tams tan balah kridanakan iva prayuktanengaged; bhoja-rajenaby King Kamsa; mayinahgreat wizards; kama-rupinahwho could assume any form they liked; lilayain the course of the pastimes; vyanudatkilled; tanthem; tanas they came there; balahthe child; kridanakandolls; iva like that. The great wizards who were able to assume any form were engaged by the King of Bhoja, Kamsa, to kill Krishna, but in the course of His pastimes the Lord killed them as easily as a child breaks dolls. (30)

vipannan visha-panena nigrihya bhujagadhipam utthapyapayayad gavas tat toyam prakriti-sthitam vipannanperplexed in great difficulties; visha-panenaby drinking poison; nigrihyasubduing; bhujaga-adhipamthe chief of the reptiles; utthapyaafter coming out; apayayatcaused to drink; gavahthe cows; tatthat; toyamwater; prakritinatural; sthitam situated. The inhabitants of Vrndavana were perplexed by great difficulties because a certain portion of the Yamuna was poisoned by the chief of the reptiles [Kaliya]. The Lord chastised the snake-king within the water and drove him away, and after coming out of the river, He caused the cows to drink the water and proved that the water was again in its natural state. (31)

ayajayad go-savena gopa-rajam dvijottamaih vittasya coru-bharasya cikirshan sad-vyayam vibhuh ayajayatmade to perform; go-savenaby worship of the cows; gopa-rajamthe king of the cowherds; dvija-uttamaihby the learned brahmanas; vittasyaof the wealth; caalso; uru-bharasya great opulence; cikirshandesiring to act; sat-vyayamproper utilization; vibhuhthe great. The Supreme Lord, Krishna, desired to utilize the opulent financial

strength of Maharaja Nanda for worship of the cows, and also He wanted to give a lesson to Indra, the King of heaven. Thus He advised His father to perform worship of go, or the pasturing land and the cows, with the help of learned brahmanas. (32) varshatindre vrajah kopad bhagnamane 'tivihvalah gotra-lilatapatrena trato bhadranugrihnata varshatiin pouring water; indreby the King of heaven, Indra; vrajahthe land of cows (Vrndavana); kopat bhagnamanehaving been in anger on being insulted; atihighly; vihvalahperturbed; gotrathe hill for the cows; lila-atapatrenaby the pastime umbrella; tratahwere protected; bhadraO sober one; anugrihnataby the merciful Lord. O sober Vidura, King Indra, his honor having been insulted, poured water incessantly on Vrndavana, and thus the inhabitants of Vraja, the land of cows, were greatly distressed. but the compassionate Lord Krishna saved them from danger with His pastime umbrella, the Govardhana Hill. (33) 03.03.01-04 Uddhava to Vidura uddhava uvaca tatah sa agatya puram sva-pitrosh cikirshaya sham baladeva-samyutah nipatya tungad ripu-yutha-natham hatam vyakarshad vyasum ojasorvyam uddhavah uvacaShri Uddhava said; tatahthereafter; sahthe Lord; agatyacoming; puramto the city of Mathura; sva-pitroh own parents; cikirshayawishing well; shamwell-being; baladevasamyutahwith Lord Baladeva; nipatyadragging down; tungat from the throne; ripu-yutha-nathamleader of public enemies; hatamkilled; vyakarshatpulled; vyasumdead; ojasaby strength; urvyamon the ground. Shri Uddhava said: Thereafter Lord Krishna went to Mathura City with Shri Baladeva, and to please Their parents They dragged Kamsa, the leader of public enemies, down from his throne and killed him, pulling him along the ground with great strength. (1) sandipaneh sakrit proktam brahmadhitya sa-vistaram tasmai pradad varam putram mritam panca janodarat sandipanehof Sandipani Muni; sakritonce only; proktam instructed; brahmaall the Vedas with their different branches of knowledge; adhityaafter studying; sa-vistaramin all details; tasmaiunto him; pradatrewarded; varama benediction; putram

his son; mritamwho was already dead; panca janathe region of the departed souls; udaratfrom within. The Lord learned all the Vedas with their different branches simply by hearing them once from His teacher, Sandipani Muni, whom He rewarded by bringing back his dead son from the region of Yamaloka. (2) samahuta bhishmaka-kanyaya ye shriyah savarnena bubhushayaisham gandharva-vrittya mishatam sva-bhagam jahre padam murdhni dadhat suparnah samahutahinvited; bhishmakaof King Bhismaka; kanyayaby the daughter; yeall those; shryahfortune; sa-varnenaby a similar sequence; bubhushayaexpecting to be so; eshamof them; gandharvain marrying; vrttyaby such a custom; misatam carrying so; sva-bhagamown share; jahretook away; padam feet; murdhnion the head; dadhatplaced; suparnahGaruda. Attracted by the beauty and fortune of Rukmini, the daughter of King Bhismaka, many great princes and kings assembled to marry her. But Lord Krishna, stepping over the other hopeful candidates, carried her away as His own share, as Garuda carried away nectar. (3) kakudmino 'viddha-naso damitva svayamvare nagnajitim uvaha tad-bhagnamanan api gridhyato jnan jaghne 'kshatah shastra-bhritah sva-shastraih kakudminahbulls whose noses were not pierced; aviddha-nasah pierced by the nose; damitvasubduing; svayamvarein the open competition to select the bridegroom; nagnijitimPrincess Nagnijiti; uvahamarried; tat-bhagnamananin that way all who were disappointed; apieven though; gridhyatahwanted; ajnanthe fools; jaghnekilled and wounded; akshatahwithout being wounded; shastra-bhritahequipped with all weapons; svashastraihby His own weapons. By subduing seven bulls whose noses were not pierced, the Lord achieved the hand of Princess Nagnajiti in the open competition to select her bridegroom. Although the Lord was victorious, His competitors asked the hand of the princess, and thus there was a fight. Well equipped with weapons, the Lord killed or wounded all of them, but He was not hurt Himself. (4) 03.03.05 Uddhava to Vidura priyam prabhur gramya iva priyaya vidhitsur arcchad dyutarum yad-arthe vajry adravat tam sa-gano rushandhah krida-mrigo nunam ayam vadhunam

priyamof the dear wife; prabhuhthe Lord; gramyahordinary living being; ivain the manner of; priyayahjust to please; vidhitsuhwishing; arcchatbrought about; dyutarumthe parijata flower tree; yatfor which; arthein the matter of; vajriIndra, the King of heaven; adravat tamwent forward to fight with Him; saganahwith full strength; rushain anger; andhahblind; kridamrigahhenpecked; nunamof course; ayamthis; vadhunamof the wives. Just to please His dear wife, the Lord brought back the parijata tree from heaven, just as an ordinary husband would do. But Indra, the King of heaven, induced by his wives [henpecked as he was], ran after the Lord with full force to fight Him. 03.03.06-9 Uddhava to Vidura sutam mridhe kham vapusha grasantam drishtva sunabhonmathitam dharitrya amantritas tat-tanayaya shesham dattva tad-antah-puram avivesha sutamson; mridhein the fight; khamthe sky; vapushaby his body; grasantamwhile devouring; drishtvaseeing; sunabhaby the Sudarsana wheel; unmathitamkilled; dharitryaby the earth; amantritahbeing prayed for; tat-tanayayato the son of Narakasura; sheshamthat which was taken from; dattva returning it; tathis; antah-puraminside the house; avivesha entered. Narakasura, the son of Dharitri, the earth, tried to grasp the whole sky, and for this he was killed by the Lord in a fight. His mother then prayed to the Lord. This led to the return of the kingdom to the son of Narakasura, and thus the Lord entered the house of the demon. (6) tatrahritas ta nara-deva-kanyah kujena drishtva harim arta-bandhum utthaya sadyo jagrihuh praharshavridanuraga-prahitavalokaih tatrainside the house of Narakasura;ahritahkidnapped; tahall those; nara-deva-kanyahdaughters of many kings; kujenaby the demon; drishtvaby seeing; harimthe Lord; arta-bandhumthe friend of the distressed; utthayaat once got up; sadyahthen and there; jagrihuhaccepted; praharshajoyfully; vridashyness; anuragaattachment; prahita-avalokaihby eager glances. There in the house of the demon, all the princesses kidnapped by Narakasura at once became alert upon seeing the Lord, the friend of the distressed. They looked upon Him with eagerness, joy and shyness and offered to be His wives. (7) asam muhurta ekasmin

nanagareshu yoshitam sa-vidham jagrihe panin anurupah sva-mayaya asamall those; muhurteat one time; ekasminsimultaneously; nana-agareshuin different compartments; yoshitamof the women; sa-vidhamwith perfect rituals; jagriheaccepted; panin hands; anurupahexactly to match; sva-mayayaby His internal potency. All those princesses were lodged in different apartments, and the Lord simultaneously assumed different bodily expansions exactly matching each and every princess. He accepted their hands in perfect rituals by His internal potency. (8) tasv apatyany ajanayad atma-tulyani sarvatah ekaikasyam dasha dasha prakriter vibubhushaya tasuunto them; apatyanioffspring; ajanayatbegot; atmatulyaniall like Himself; sarvatahin all respects; eka-ekasyamin each and every one of them; dasaten; dasaten; prakrtehfor expanding Himself; vibubhusayaso desiring. Just to expand Himself according to His transcendental features, the Lord begot in each and every one of them ten offspring with exactly His own qualities. (9) 03.03.10 Uddhava to Vidura kala-magadha-shalvadin anikai rundhatah puram ajighanat svayam divyam sva-pumsam teja adishat kalaKalayavana; magadhathe King of Magadha (Jarasandha); shalvaKing Salva; adinand others; anikaihby the soldiers; rundhatahbeing encircled; puramthe city of Mathura; ajighanat killed; svayampersonally; divyamtranscendental; sva-pumsam of His own men; tejahprowess; adishatexhibited. Kalayavana, the King of Magadha and Salva attacked the city of Mathura, but when the city was encircled by their soldiers, the Lord refrained from killing them personally, just to show the power of His own men. 03.03.11-13 Uddhava to Vidura shambaram dvividam banam muram balvalam eva ca anyamsh ca dantavakradin avadhit kamsh ca ghatayat shambaramSambara; dvividamDvivida; banamBana; muram Mura; balvalamBalvala; eva caas also; anyanothers; caalso;

dantavakra-adinlike Dantavakra and others; avadhitkilled; kan caand many others; ghatayatcaused to be killed. Of kings like Sambara, Dvivida, Bana, Mura, Balvala and many other demons, such as Dantavakra, some He killed Himself, and some He caused to be killed by others [Shri Baladeva etc.] (11)

atha te bhratri-putranam pakshayoh patitan nripan cacala bhuh kurukshetram yesham apatatam balaih athathereafter; teyour; bhratri-putranamof the nephews; pakshayohof both sides; patitankilled; nripankings; cacala shook; bhuhthe earth; kurukshetramthe Battle of Kuruksetra; yeshamof whom; apatatamtraversing; balaihby strength. Then, O Vidura, the Lord caused all the kings, both the enemies and those on the side of your fighting nephews, to be killed in the Battle of Kuruksetra. All those kings were so great and strong that the earth seemed to shake as they traversed the warfield. (12)

sa karna-duhshasana-saubalanam kumantra-pakena hata-shriyayusham suyodhanam sanucaram shayanam bhagnorum urvyam na nananda pashyan sahHe (the Lord); karnaKarna; duhshasanaDuhshasana; saubalanamSaubala; kumantra-pakenaby the intricacy of ill advice; hata-shriyabereft of fortune; ayushamduration of life; suyodhanamDuryodhana; sa-anucaramwith followers; shayanam lying down; bhagnabroken; urumthighs; urvyamvery powerful; nadid not; nanandatake pleasure; pashyanseeing like that. Duryodhana was bereft of his fortune and duration of life because of the intricacy of ill advice given by Karna, Duhsasan and Saubala. When he lay on the ground with his followers, his thighs broken although he was powerful, the Lord was not happy to see the scene. (13) 03.03.17-18 Uddhava to Vidura uttarayam dhritah puror vamshah sadhv-abhimanyuna sa vai drauny-astra-samplushtah punar bhagavata dhritah uttarayamunto Uttara; dhritahconceived; purohof Puru; vamshahdescendant; sadhu-abhimanyunaby the hero Abhimanyu; sahhe; vaicertainly; drauni-astraby the weapon of Drauni, the son of Drona; samplushtahbeing burnt; punahagain,

for the second time; bhagavataby the Personality of Godhead; dhritahwas protected. The embryo of Puru's descendant begotten by the great hero Abhimanyu in the womb of Uttara, his wife, was burnt by the weapon of the son of Drona, but later he was again protected by the Lord. (17)

ayajayad dharma-sutam ashvamedhais tribhir vibhuh so 'pi kshmam anujai rakshan reme krishnam anuvratah ayajayatmade to perform; dharma-sutamby the son of Dharma (Maharaja Yudhishthira); ashvamedhaihby horse sacrifices; tribhih three; vibhuhthe Supreme Lord; sahMaharaja Yudhishthira; api also; kshmamthe earth; anujaihassisted by his younger brothers; rakshanprotecting; remeenjoyed; krishnamKrishna, the Personality of Godhead; anuvratahconstant follower. The Supreme Lord induced the son of Dharma to perform three horse sacrifices, and Maharaja Yudhishthira, constantly following Krishna, the Personality of Godhead, protected and enjoyed the earth, assisted by his younger brothers. (18) 03.03.20 Uddhava to Vidura snigdha-smitavalokena vaca piyusha-kalpaya caritrenanavadyena shri-niketena catmana snigdhagentle; smita-avalokenaby a glance with a sweet smile; vacaby words; piyusha-kalpayacompared to nectar; caritrena by character; anavadyenawithout flaw; shrifortune; niketena residence; caand; atmanaby His transcendental body. He was there in His transcendental body, the residence of the goddess of fortune, with His usual gentle and sweetly smiling face, His nectarean words and His flawless character. 10.90.49-50 Sukadeva Gosvami to Maharaja Pariksit ittham parasya nija-vartma-riraknayattalila-tanos tad-anurupa-vidambanani karmani karma-kananani yaduttamasya shruyad amunya padayor anuvrittim icchan ittham(described) in this manner; parasyaof the Supreme; nija His own; vartmapath (of devotional service); riraknayawith the desire of protecting; attawho has assumed; lilafor pastimes; tanohvarious personal forms; tatto each of these; anurupa suitable; vidambananiimitating; karmaniactivities; karmathe

reactions of material work; kanananiwhich destroy; yaduuttamasyaof the best of the Yadus; shruyatone should hear; amunyaHis; padayohof the feet; anuvrittimthe privilege of following; icchandesiring. To protect the principles of devotional service to Himself, Lord Krishna, the best of the Yadus, accepts the pastime forms that have been glorified here in the Shrimad-Bhagavatam. One who desires to faithfully serve His lotus feet should hear of the activities He performs in each of these incarnations activities that suitably imitate those of the forms He assumes. Hearing narrations of these pastimes destroys the reactions to fruitive work. (49)

martyas tayanusavam edhitaya mukunda shrimat-katha-shravana-kirtana-cintayaiti tad dhama dustara-kritanta-javapavargam gramad vanam kniti-bhujo pi yayur yad-arthah martyaha mortal; tayaby such; anusavamconstantly; edhitaya increasing; mukundaabout Lord Krinna; shrimatbeautiful; kathaof the topics; shravanaby hearing; kirtanachanting; cintayaand meditating; etigoes; tatHis; dhamato the abode; dustaraunavoidable; krita-antaof death; javaof the force; apavargamthe place of cessation; gramatfrom ones mundane home; vanamto the forest; kniti-bhujahkings (like Priyavrata); apieven; yayuhwent; yatwhom; arthahfor the sake of obtaining. By regularly hearing, chanting and meditating on the beautiful topics of Lord Mukunda with ever-increasing sincerity, a mortal being will attain the divine kingdom of the Lord, where the inviolable power of death holds no sway. For this purpose, many persons, including great kings, abandoned their mundane homes and took to the forest. (50) NAPOMENA: Na nekim mestima gde je n, treba da stoji sh, a ne nekim n ispravno stoji kako treba, to valja proveriti CHAPTER NINETEEN The Perfection of the Mellow of Pure Love The Unlimited Dimensions of Rasa siddha prema-rasah / rasa-garima 10.90.48 Shukadeva Gosvami to Maharaja Parikshit jayati jana-nivaso devaki-janma-vado yadu-vara-parinat svair dorbhir asyann adharmam sthira-cara-vrijina-ghnah su-smita-shri-mukhena vraja-pura-vanitanam vardhayan kama-devam jayatieternally lives gloriously; jana-nivasahHe who lives among human beings like the members of the Yadu dynasty and is the

ultimate resort of all living entities; devaki-janma-vadahknown as the son of Devaki (No one can actually become the father or mother of the Supreme Personality of Godhead. Therefore devak-janmavada means that He is known as the son of Devaki. Similarly, He is also known as the son of mother Yashoda, Vasudeva and Nanda Maharaja.); yadu-vara-parinatserved by the members of the Yadu dynasty or the cowherd men of Vrindavana (all of whom are constant associates of the Supreme Lord and are the Lords eternal servants); svaih dorbhihby His own arms, or by His devotees like Arjuna who are just like His own arms; asyankilling; adharmam demons or the impious; sthira-cara-vrijina-ghnahthe destroyer of all the ill fortune of all living entities, moving and not moving; susmitaalways smiling; shri-mukhenaby His beautiful face; vrajapura-vanitanamof the damsels of Vrindavana; vardhayan increasing; kama-devamthe lusty desires. Lord Shri Krnsa is He who is known as jana-nivasa, the ultimate resort of all living entities, and who is also known as Devakinandana or Yasoda-nandana, the son of Devaki and Yasoda. 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 increase the lusty desires of the gopis of Vrndavana. May He be all glorious and happy! 10.14.01 Brahma to Shri Krishna shri-brahmovaca naumidya te bhra-vapune tadid-ambaraya gunjavatamsa-paripiccha-lasan-mukhaya vanya-sraje kavala-vetra-vinana-venulaknma-shriye mridu-pade pashupangajaya shri-brahmauvacaLord Brahmasaid; naumiI offer praise; idyaO most worshipable one; teunto You; abhralike a dark cloud; vapunewhose body; taditlike lightning; ambarayawhose garment; gunjamade of small berries; avatamsawith ornaments (for the ears); paripicchaand peacock feathers; lasat resplendent; mukhayawhose face; vanya-srajewearing garlands of forest flowers; kavalaa morsel of food; vetraa stick; vinanaa buffalo-horn bugle; venuand a flute; laknmacharacterized by; shriyewhose beauty; mridusoft; padewhose feet; pashu-paof the cowherd (Nanda Maharaja); anga-jayaunto the son. Lord Brahma said: My dear Lord, You are the only worshipable Lord, the Supreme Personality of Godhead, and therefore I offer my humble obeisances and prayers just to please You. O son of the king of the cowherds, Your transcendental body is dark blue like a new cloud, Your garment is brilliant like lightning, and the beauty of Your face is enhanced by Your gunja earrings and the peacock feather on Your head. Wearing garlands of various forest flowers and leaves, and equipped with a herding stick, a buffalo horn and a flute, You stand beautifully with a morsel of food

in Your hand. 10.14.18 Brahma to Shri Krishna adyaiva tvad rite sya kim mama na te mayatvam adarshitam eko si prathamam tato vraja-suhrid-vatsah samastaapi tavanto si catur-bhujas tad akhilaih sakam mayopasitas tavanty eva jaganty abhus tad amitam brahmadvayam shinyate adyatoday; evajust; tvat riteapart from You; asyaof this universe; kimwhat; mamato me; nanot; teby You; mayatvam the basis in Your inconceivable potency; adarshitamshown; ekah alone; asiYou are; prathamamfirst of all; tatahthen; vrajasuhritYour cowherd boyfriends of Vrindavana; vatsahand the calves; samastahall; apieven; tavantahof the same number; asiYou became; catuh-bhujahfour-handed forms of Lord Vinnu; tatthen; akhilaihby all; sakamtogether with; mayamyself; upasitahbeing worshiped; tavantiof the same number; eva also; jagantiuniverses; abhuhYou became; tatthen; amitam the unlimited; brahmaAbsolute Truth; advayamone without a second; shinyateYou now remain. Have You not shown me today that both You Yourself and everything within this creation are manifestations of Your inconceivable potency? First You appeared alone, and then You manifested Yourself as all of Vrndavana's calves and cowherd boys, Your friends. Next You appeared as an equal number of four-handed Vishnu forms, who were worshiped by all living beings, including me, and after that You appeared as an equal number of complete universes. Finally, You have now returned to Your unlimited form as the Supreme Absolute Truth, one without a second. 10.05.01-2 Shukadeva Gosvami to Maharaja Parikshit shri-suka uvacanandas tv atmaja utpannejatahlado mahamanahahuya vipran veda jnansnatah sucir alankrtahvacayitva svastyayanamjata-karmatmajasya vaikarayam asa vidhivatpitrdevarcanam tatha shri-sukah uvaca--Shri Sukadeva Gosvami said; nandah--Maharaja Nanda; tu--indeed; atmaje--his son; utpanne--having been born; jata--overwhelmed; ahladah--in great jubilation; maha-manah--who was great minded; ahuya--invited; vipran--the brahmanas; vedajnanwho were fully conversant in Vedic knowledge; snatah--taking a full bath; sucih--purifying himself; alankrtah--being dressed very nicely with ornaments and fresh garments; vacayitva--after causing to be recited; svasti-ayanam--Vedic mantras (by the brahmanas); jata-karmathe festival for the birth of the child; atmajasya--of his own son; vai--indeed; karayam asa--caused to be performed; vidhivataccording to the Vedic regulations; pitr-deva-arcanam--the worship of the forefathers and the demigods; tatha--as well as. Shukadeva Gosvami said: Nanda Maharaja was naturally very magnanimous, and when Lord Shri Krishna appeared as his son, he was overwhelmed by jubilation. Therefore, after bathing and purifying himself and dressing himself properly, he invited brahmanas who knew how to recite Vedic mantras. After having

these qualified brahmanas recite auspicious Vedic hymns, he arranged to have the Vedic birth ceremony celebrated for his newborn child according to the rules and regulations, and he also arranged for worship of the demigods and forefathers. (1-2) 10.05.18 Shukadeva Gosvami to Maharaja Parikshit tata arabhya nandasyavrajah sarva-samrddhimanharer nivasatmagunairamakridam abhun nrpa tatah arabhya--beginning from that time; nandasya--of Maharaja Nanda; vrajah--Vrajabhumi, the land for protecting and breeding cows; sarva-samrddhiman--became opulent with all kinds of riches; hareh nivasa--of the residence of the Supreme Personality of Godhead; atma-gunaih--by the transcendental qualities; ramaakridam--the place of pastimes for the goddess of fortune; abhut-became; nrpa--O King (Maharaja Pariksit). O Maharaja Parikshit, the home of Nanda Maharaja is eternally the abode of the Supreme Personality of Godhead and His transcendental qualities and is therefore always naturally endowed with the opulence of all wealth. Yet beginning from Lord Krishna's appearence there, it became the place of the pastimes of the goddess of fortune. 10.06.02-6 Shukadeva Gosvami to Maharaja Parikshit (Pise 10.06.02-6, a postoji samo text za 10.06.02. ???) kamsena prahita ghoraputana bala-ghatinisisums cacara nighnantipura-grama-vrajadisu kamsena--by King Kamsa; prahita--engaged previously; ghoravery fierce; putana--by the name Putana; bala-ghatini--a Raksasi who killed; sisun--small babies; cacara--wandered; nighnanti--killing; pura-grama-vraja-adisu--in towns, cities and villages here and there. While Nanda Maharaja was returning to Gokula, the same fierce Putana whom Kamsa had previously engaged to kill babies was wandering about in the towns, cities and villages, doing her nefarious duty. 10.06.10 Shukadeva Gosvami to Maharaja Parikshit tasmin stanam durjara-viryam ulbanamghorankam adaya sisor dadiv atha gadham karabhyam bhagavan prapidya tatpranaih samam rosa-samanvito 'pibat tasmin--in that very spot; stanam--the breast; durjara-viryam--a very powerful weapon mixed with poison; ulbanam--which was fierce; ghora--the most ferocious Putana; ankam--on her lap; adaya-placing; sisoh--in the mouth of the child; dadiu--pushed; atha-thereupon; gadham--very hard; karabhyam--with both hands; bhagavan--the Supreme Personality of Godhead; prapidya--giving her great pain; tat-pranaih--her life; samam--along with; rosasamanvitah--being very angry at her; apibat--sucked the breast. On that very spot, the fiercely dangerous Raksasi took Krishna on her lap and pushed her breast into His mouth. The nipple of her breast was smeared with a dangerous, immediately effective poison, but the Supreme Personality of Godhead, Krishna, becoming

very angry at her, took hold of her breast, squeezed it very hard with both hands, and sucked out both the poison and her life. (10) 10.06.31 Shukadeva Gosvami to Maharaja Parikshit tavan nandadayo gopamathuraya vrajam gatahvilokya putanadehambabhuvur ativismitah tavat--in the meantime; nanda-adayah--headed by Nanda Maharaja; gopah--all the cowherd men; mathurayah--from Mathura; vrajamto Vrndavana; gatah--came back; vilokya--when they saw; putanadehamthe gigantic body of Putana lying dead; babhuvuh--became; ati--very much; vismitah--struck with wonder. Shrila Shukadeva Gosvami continued: All the gopis, headed by mother Yasoda, were bound by maternal affection. After they thus chanted mantras to protect their child, mother Yasoda gave the child the nipple of her breast to suck and then got Him to lie down on His bed. 10.07.07 Shukadeva Gosvami to Maharaja Parikshit adhah-sayanasya sisor ano 'lpakapravala-mrdv-anghri-hatam vyavartata vidhvasta-nana-rasa-kupya-bhajanam vyatyasta-cakraksa-vibhinna-kubaram adhah-sayanasya--who was put underneath the handcart; sisoh--of the child; anah--the cart; alpaka--not very much grown; pravala--just like a new leaf; mrdu-anghri-hatam--struck by His beautiful, delicate legs; vyavartata--turned over and fell down; vidhvasta--scattered; nana-rasa-kupya-bhajanam--utensils made of various metals; vyatyasta--dislocated; cakra-aksa--the two wheels and the axle; vibhinna--broken; kubaram--the pole of the handcart. Lord Shri Krishna was lying down underneath the handcart in one corner of the courtyard, and although His little legs were so soft as leaves, when He struck the cart with His legs, it turned over violently and collapsed. The wheels separated from the axle, the hubs and spokes fell apart, and the pole of the handcart broke. On the cart there were many little utensils made of various metals, and all of them scattered hither and thither. 10.07.18,20 Shukadeva Gosvami to Maharaja Parikshit ekadaroham arudham lalayanti sutam sati garimanam sisor vodhum na sehe giri-kutavat ekada--one time (estimated to have been when Krishna was one year old); aroham--on His mother's lap; arudham--who was sitting; lalayantiwas patting; sutam--her son; sati--mother Yasoda; garimanam--because of an increase in heaviness; sisoh--of the child; vodhum--to bear Him; na--not; sehe--was able; giri-kuta-vat-appearing like the weight of a mountain peak. One day, a year after Krishna's appearance, mother Yasoda was patting her son on her lap. But suddenly she felt her child to be heavier than a mountain peak, and she could no longer bear His weight. (18) daityo namna trnavartah kamsa-bhrtyah pranoditah cakravata-svarupena jaharasinam arbhakam

daityah--another demon; namna--by the name; trnavartah-Trnavartasura; kamsa-bhrtyah--a servant of Kamsa; pranoditah-having been induced by him; cakravata-svarupena--in the form of a whirlwind; jaharaswept away; astaam--the sitting; arbhakam-child. While the child was sitting on the ground, a demon named Trnavarta, who was a servant of Kamsa's, came there as a whirlwind, at Kamsa's instigation, and very easily carried the child away into the air. (20) 10.07.26-28 Shukadeva Gosvami to Maharaja Parikshit trnavartah santa-rayovatya-rupa-dharo haran krishnam nabho-gato gantumnasaknod bhuri-bhara-bhrt trnavartah--the demon Trnavarta; santa-rayah--the force of the blast reduced; vatya-rupa-dharah--who had assumed the form of a forceful whirlwind; haran--and had thus taken away; krishnam-Krishna, the Supreme Personality of Godhead; nabhah-gatah--went up to the top of the sky; gantum--to go further; na asaknot--was not able; bhuri-bhara-bhrt--because Krishna then became more powerful and heavy than the demon. Having assumed the form of a forceful whirlwind, the demon Trnavarta took Krishna very high in the sky, but when Krishna became heavier than the demon, the demon had to stop his force and could go no further. (26) tam asmanam manyamanaatmano guru-mattaya gale grhita utsrastumnasaknod adbhutarbhakam tam--Krishna; asmanam--very heavy stone like a lump of iron; manyamanah--thinking like that; atmanah guru-mattaya--because of being heavier than he could personally perceive; gale--his neck; grhite--being embraced or encircled by His arms; utsrastum--to give up; na asaknot--was not able; adbhuta-arbhakam--this wonderful child who was different from an ordinary child. Because of Krishna's weight, Trnavarta considered Him to be like a great mountain or a hunk of iron. But because Krishna had caught the demon's neck, the demon was unable to throw Him off. He therefore thought of the child as wonderful, since he could neither bear the child nor cast aside the burden. (27) gala-grahana-niscestodaityo nirgata-locanah avyakta-ravo nyapatatsaha-balo vyasur vraje gala-grahana-niscestah--because of Krishna's grasping the neck of the demon Trnavarta, the demon choked and could not do anything; daityah--the demon; nirgata-locanah--his eyes popped out because of pressure; avyakta-ravah--because of choking, he could not even make a sound; nyapatat--fell down; saha-balah--with the child; vyasuh vraje--lifeless on the ground of Vraja. With Krishna grasping him by the throat, Trnavarta choked, unable to make even a sound or even to move his hands and legs. His eyes popping out, the demon lost his life and fell, along with the little boy, down to the ground of Vraja. (28) 10.07.34-36 Shukadeva Gosvami to Maharaja Parikshit

ekadarbhakam adayasvankam aropya bhamini prasnutam payayam asastanam sneha-paripluta ekada--once upon a time; arbhakam--the child; adaya--taking; svaankam--on her own lap; aropya--and placing Him; bhaminimother Yasoda; prasnutam--breast milk oozing out; payayam asa--fed the child; stanam--her breast; sneha-paripluta--with great affection and love. One day mother Yasoda, having taken Krishna up and placed Him on her lap, was feeding Him milk from her breast with maternal affection. The milk was flowing from her breast, and the child was drinking it. (34) pita-prayasya jananisutasya rucira-smitam mukham lalayati rajanjrmbhato dadrse idam kham rodasi jyotir-anikam asahs uryendu-vahni-svasanambudhims ca dvipan nagams tad-duhitrr vanani bhutani yani sthira jangamani pita-prayasya--of child Krishna, who was being offered breast milk and was almost satisfied; janani--mother Yasoda; sutasya--of her son; rucira-smitam--seeing the child fully satisfied and smiling; mukham--the face; lalayati--patting and softly rubbing with her hand; rajan--O King; jrmbhatah--while the child was yawning; dadrse--she saw; idam--the following; kham--the sky; rodasi--both the higher planetary system and the earth; jyotih-anikam--the luminaries; asahthe directions; surya--the sun; indu--the moon; vahni--fire; svasanathe air; ambudhin--the seas; ca--and; dvipan-the islands; naganthe mountains; tat-duhitrh--the daughters of the mountains (the rivers); vanani--forests; bhutani--all kinds of living entities; yaniwhich are; sthira jangamani--nonmoving and moving. O King Parikshit, when the child Krishna was almost finished drinking His mother's milk and mother Yasoda was touching Him and looking at His beautiful, brilliantly smiling face, the baby yawned, and mother Yasoda saw in His mouth the whole sky, the higher planetary system and the earth, the luminaries in all directions, the sun, the moon, fire, air, the seas, islands, mountains, rivers, forests, and all kinds of living entities, moving and nonmoving. (35-36) 10.08.21 Shukadeva Gosvami to Maharaja Parikshit kalena vrajatalpenagokule rama-kesavau janubhyam saha panibhyamringamanau vijahratuh kalena--of time; vrajata--passing; aipena--a very small duration; gokule--in Gokula, Vraja-dhama; rama-kesavau--both Balarama and Krishna; janubhyam--by the strength of Their knees; saha panibhyam--resting on Their hands; ringamanau--crawling; vijahratuh--enjoyed childhood play After a short time passed, both brothers, Rama and Krishna, began to crawl on the ground of Vraja with the strength of Their hands and knees and thus enjoy Their childhood play.

10.08.26 Shukadeva Gosvami to Maharaja Parikshit kalenalpena rajarseramah krishnas ca gokule aghrsta janubhih padbhirvicakramatur anjasa kalena alpena--within a very short time; rajarse--O King (Maharaja Pariksit); ramah krishnah ca--both Rama and Krishna; gokule--in the village of Gokula; aghrsta janubhih--without the help of crawling on Their knees; padbhih--by Their legs alone; vicakramatuh--began to walk; O King Parikshit, within a very short time both Rama and Krishna began to walk very easily in Gokula on Their legs, by Their own strength, without the need to crawl. 10.08.28 Shukadeva Gosvami to Maharaja Parikshit krishnasya gopyo ruciramviksya kaumara-capalam srnvantyah kila tan-maturiti hocuh samagatah krishnasya--of Krishna; gopyah--all the gopis; ruciram--very attractive; viksya--observing; kaumara-capalam--the restlessness of the childish pastimes; srnvantyah--just to hear them again and again; kila--indeed; tat-matuh--in the presence of His mother; iti-thus; ha--indeed; ucuh--said; samagatah--assembled there. Observing the very attractive childish restlessness of Krishna, all the gopis in the neighborhood, to hear about Krishna's activities again and again, would approach mother Yasoda and speak to her as follows. 10.08.29 Gopis to Mother Yasoda vatsan muncan kvacid asamaye krosa-sanjata-hasahsteyam svadv atty atha dadhi-payah kalpitaih steya-yogaih markan bhoksyan vibhajati sa cen natti bhandam bhinnatti dravyalabhe sagrha-kupito yaty upakrosya tokan vatsan--the calves; muncan--releasing; kvacit--sometimes; asamaye at odd times; krosa-sanjata-hasah--after this, when the head of the house is angry, Krishna begins to smile; steyam--obtained by stealing; svadu--very tasteful; atti--eats; atha--thus; dadhi-payah-pot of curd and milk; kaipitaih--devised; steya-yogaih--by some sort of stealing process; markan--to the monkeys; bhoksyan--giving to eat; vibhajati--divides their portion; sah--the monkey; cet--if; na-not; atti--eats; bhandam--the pot; bhinnatti--He breaks; dravyaalabhewhen eatables are unavailable or He cannot find such pots; sa-grha-kupitah--He becomes angry at the residents of the house; yati--He goes away; upakrosya--irritating and pinching; tokanthe small children. Our dear friend Yasoda, your son sometimes comes to our houses before the milking of the cows and releases the calves, and when the master of the house becomes angry, your son merely smiles. Sometimes He devises some process by which He steals palatable curd, butter and milk, which He then eats and drinks. When the monkeys assemble, He divides it with them, and when the monkeys have their bellies so full that they won't take more, He breaks the pots. Sometimes, if He gets no opportunity to steal butter or

milk from a house, He will be angry at the householders, and for His revenge He will agitate the small children by pinching them. Then, when the children begin crying, Krishna will go away. 10.09.08 Shukadeva Gosvami to Maharaja Parikshit ulukhalanghrer upari vyavasthitam markaya kamam dadatam sici sthitam haiyangavam caurya-visankiteksanam niriksya pascat sutam agamac chanaih ulukhala-anghreh--of the mortar in which spices were ground and which was being kept upside down; upari--on top; vyavasthitam-Krishna was sitting; markaya--unto a monkey; kamam--according to His satisfaction; dadatam--delivering shares; sici sthitam--situated in the butter pot hanging on the swing; haiyangavam--butter and other milk preparations; caurya-visankita--because of stealing, were anxiously looking hither and thither; iksanam--whose eyes; niriksya-by seeing these activities; pascat--from behind; sutam--her son; agamat--she reached; sanaihvery slowly, cautiously. Krishna, at that time, was sitting on an upside-down wooden mortar for grinding spices and was distributing milk preparations such as yogurt and butter to the monkeys as He liked. Because of having stolen, He was looking all around with great anxiety, suspecting that He might be chastised by His mother. Mother Yasoda, upon seeing Him, very cautiously approached Him from behind. 10.09.12 Shukadeva Gosvami to Maharaja Parikshit tyaktva yastim sutam bhitam vijnayarbhaka-vatsala iyesa kila tam baddhum damnatad-virya-kovida tyaktva--throwing away; yastim--the stick in her hand; sutam--her son; bhitam--considering her son's great fear; vijnaya-understanding; arbhaka-vatsala--the most affectionate mother of Krishna; iyesa--desired; kila--indeed; tam--Krishna; baddhum--to bind; damna--with a rope; a-tat-virya-kovida--without knowledge of the supremely powerful Personality of Godhead (because of intense love for Krishna). Mother Yasoda was always overwhelmed by intense love for Krishna, not knowing who Krishna was or how powerful He was. Because of maternal affection for Krishna, she never even cared to know who He was. Therefore, when she saw that her son had become excessively afraid, she threw the stick away and desired to bind Him so that He would not commit any further naughty activities. 10.09.15 Shukadeva Gosvami to Maharaja Parikshit tad dama badhyamanasyasvarbhakasya krtagasah dvy-angulonam abhut tenasandadhe 'nyac ca gopika tat dama--that binding rope; badhyamanasya--who was being bound by mother Yasoda; sva-arbhakasya--of her own son; krta-agasah-who was an offender; dvi-angula--by a measurement of two fingers; unam--short; abhut--became; tena--with that rope; sandadhe--

joined; anyat ca--another rope; gopika--mother Yasoda. When mother Yasoda was trying to bind the offending child, she saw that the binding rope was short by a distance the width of two fingers. Thus she brought another rope to join to it. 10.09.16 Shukadeva Gosvami to Maharaja Parikshit yadasit tad api nyunamtenanyad api sandadhe tad api dvy-angulam nyunamyad yad adatta bandhanam yada--when; asit--became; tat api--even the new rope that had been joined; nyunam--still short; tena--then, with the second rope; anyat api--another rope also; sandadhe--she joined; tat api--that also; dviangulam--by a measurement of two fingers; nyunam--remained short; yat yat adatta--in this way, one after another, whatever ropes she joined; bandhanam--for binding Krishna. This new rope also was short by the measurement of two fingers, and when another rope was joined to it, it was still two fingers too short. As many ropes as she joined, all of them failed; their shortness could not be overcome. 10.09.18 Shukadeva Gosvami to Maharaja Parikshit sva-matuh svinna-gatrayavisrasta-ka bara-srajah drstva parisramam krishnahkrpayas it sva-bandhane sva-matuh--of His own mother (Krishna's mother, Yasodadevi); svinna-gatrayah--when Krishna saw His mother perspiring all over because of unnecessary labor; visrasta--were falling down; kabara-from her hair; srajah--of whom the flowers; drstva--by seeing the condition of His mother; parisramam--He could understand that she was now overworked and feeling fatigued; krishnah--the Supreme Personality of Godhead; krpaya--by His causeless mercy upon His devotee and mother; asit--agreed; sva-bandhane--in binding Him. Because of mother Yasoda's hard labor, her whole body became covered with perspiration, and the flowers and comb were falling from her hair. When child Krishna saw His mother thus fatigued, He became merciful to her and agreed to be bound. 10.09.20 Shukadeva Gosvami to Maharaja Parikshit nemam virinco na bhavo na shrir apy anga-samsraya prasadam lebhire gopi yat tat prapa vimuktidat na--not; imam--this exalted position; virincah--Lord Brahma; na--nor; bhavah--Lord Siva; na--nor; shrih--the goddess of fortune; api-indeed; anga-samsraya--although she is always the better half of the Supreme Personality of Godhead; prasadam--mercy; lebhire-obtained; gopi--mother Yasoda; yat tat--as that which; prapa-obtained; vimukti-dat--from Krishna, who gives deliverance from this material world. Neither Lord Brahma, nor Lord Shiva, 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 received by mother Yasoda. 10.10.26-27 Shukadeva Gosvami to Maharaja Parikshit ity antarenarjunayoh krishnas tu yamayor yayau atma-nirvesa-matrenatiryag-gatam ulukhalam

iti--thus deciding; antarena--between; arjunayoh--the two arjuna trees; krishnah tu--Lord Krishna; yamayoh yayau--entered between the two trees; atma-nirvesa-matrena--as soon as He entered (between the two trees); tiryak--crossways; gatam--so became; ulukhalam--the big mortar for grinding spices. Having thus spoken, Krishna soon entered between the two arjuna trees, and thus the big mortar to which He was bound turned crosswise and stuck between them. (26) balena niskarsayatanvag ulukhalam tad damodarena tarasotkalitanghri-bandhau nispetatuh parama-vikramitativepaskandha-pravala-vitapau krta-canda-sabdau balena--by the boy Krishna; niskarsayata--who was dragging; anvak--following the dragging of Krishna; ulukhalam--the wooden mortar; tat--that; dama-udarena--by Krishna, who was tied by the belly; tarasa--with great force; utkalita--uprooted; anghri-bandhau-the roots of the two trees; nispetatuh--fell down; parama-vikramita-by the supreme power; ati-vepa--trembling severely; skandha-trunk; pravala--bunches of leaves; vitapau--those two trees, along with their branches; krta--having made; canda-sabdau--a fierce sound. By dragging behind Him with great force the wooden mortar tied to His belly, the boy Krishna uprooted the two trees. By the great strength of the Supreme Person, the two trees, with their trunks, leaves and branches, trembled severely and fell to the ground with a great crash. (27) 10.10.28 Shukadeva Gosvami to Maharaja Parikshit tatra shriya paramaya kakubhah sphurantau siddhav upetya kujayor iva jata-vedah krishnam pranamya sirasakhila-loka-natham baddhanjali virajasav idam ucatuh sma tatra--there, on the very spot where the two arjunas fell; shriya with beautification; paramaya--superexcellent; kakubhah--all directions;sphurantau--illuminating by effulgence; siddhau--two perfect persons; upetya--then coming out; kujayoh--from between the two trees; iva--like; jata-vedah--fire personified; krishnam--unto Lord Krishna; pranamya--offering obeisances; sirasa--with the head; akhila-loka-natham--to the Supreme Person, the controller of everything; baddha- njali--with folded hands; virajasau--fully cleansed of the mode of ignorance; idam--the following words; ucatuh sma--uttered. Thereafter, in that very place where the two arjuna trees had fallen, two great, perfect personalities, who appeared like fire personified, came out of the two trees. The effulgence of their beauty illuminating all directions, with bowed heads they offered obeisances to Krishna, and with hands folded they spoke the following words. 10.10.38 Nalakuvara and Manigriva Pray to Krishna

vani gunanukathane sravanau kathayam hastau ca karmasu manas tava padayor nah smrtyam siras tava nivasa jagat-praname drstih satam darsane 'stu bhavat-tanunam vani--words, the power of speech; guna-anukathane--always engaged in talking about Your pastimes; sravanau--the ear, or aural reception; kathayam--in talks about You and Your pastimes; hastau-hands and legs and other senses; ca--also; karmasu--engaging them in executing Your mission; manah--the mind; tava--Your; pa-dayoh-of Your lotus feet; nah--our; smrtyam--in remembrance always engaged in meditation; sirah--the head; tava--Your; nivasa jagatpraname--because You are all-ervading, You are everything, and our heads should bow down, not looking for enjoyment; drstih--the power of sight; satam--of the Vaishnavas; darsane--in seeing; astu-let all of them be engaged in this way; bhavat-tanunam--who are nondifferent from You. Henceforward, may all our words describe Your pastimes, may our ears engage in aural reception of Your glories, may our hands, legs and other senses engage in actions pleasing to You, and may our minds always think of Your lotus feet. may our heads offer our obeisances to everything within this world, because all things are also Your different forms, and may our eyes see the forms of Vaishnavas, who are nondifferent from You. 10.10.42 Krishna to Nalakuvara and Manigriva tad gacchatam mat-paramau nalakuvara sadanam sanjato mayi bhavo vamipsitah paramo 'bhavah tat gacchatam--now both of you may return; mat-paramau-accepting Me asthe supreme destination of life; nalakuvara--O Nalakuvara and Manigriva; sadanam--to your home; sanjatah--being saturated with; mayi--unto Me; bhavah--devotional service; vam--by you; ipsitahwhich was desired; paramah--supreme, highest, always engaged with all senses; abhavah--from which there is no falldown into material existence. O Nalakuvara and Manigriva, now you may both return home. Since you desire to be always absorbed in My devotional service, your desire to develop love and affection for Me will be fulfilled, and now you will never fall from that platform. 10.11.27-28 Upananda to the Other Cowherd Men yavad autpatiko 'risto vrajam nabhibhaved itah tavad balan upadayayasyamo 'nyatra sanugah yavat--so long; autpatikah--disturbing; aristah--the demon; vrajam-this Gokula Vrajabhumi; na--not; abhibhavet itah--go away from this place; tavat--so long; balan upadaya--for the benefit of the boys; yasyamah--we shall go; anyatra--somewhere else; sa-anugah--with our followers. All these incidents are being caused by some unknown demon. Before he comes here to create another disturbance, it is our duty to go somewhere else with the boys until there are no more disturbances. (27)

vanam vrndavanam nama pasavyam nava-kananam gopa-gopi-gavam sevyampunyadri-trna-virudham vanam--another forest; vrndavanam nama--named Vrndavana; pasavyama very suitable place for maintenance of the cows and other animals; nava-kananam--there are many new gardenlike places; gopa-gopi-gavam--for all the cowherd men, the members of their families, and the cows; sevyam--a very happy, very suitable place; punya-adri--there are nice mountains; trna--plants; virudham and creepers. Between Nandesvara and Mahavana is a place named Vrndavana. This place is very suitable because it is lush with grass, plants and creepers for the cows and other animals. It has nice gardens and tall mountains and is full of facilities for the happiness of all the gopas and gopis and our animals. (28) 10.11.35-36 Shukadeva Gosvami to Maharaja Parikshit vrndavanam sampravisya sarva-kala-sukhavaham tatra cakrur vrajavasam sakatair ardha-candravat vrndavanam--the sacred place by the name Vrndavana; sampravisyaafter entering; sarva-kala-sukha-avaham--where in all seasons it is pleasing to live; tatra--there; cakruh--they made; vrajaavasam--inhabitation of Vraja; sakataih--by the bullock carts; ardhacandravat--making a semicircle like a half moon. In this way they entered Vrndavana, where it is always pleasing to live in all seasons. They made a temporary place to inhabit by placing their bullock carts around them in the shape of a half moon. (35) vrndavanam govardhanam yamuna-pulinani ca viksyasid uttama pritirama-madhavayor nrpa vrndavanam--the place known as Vrndavana; govardhanam--along with Govardhana Hill; yamuna-pulinani ca--and the banks of the River Yamuna; viksya--seeing this situation; asit--remained or was enjoyed; uttama priti--first-class pleasure; rama-madhavayoh--of Krishna and Balarama; nrpa--O King Pariksit. O King Parikshit, when Rama and Krishna saw Vrndavana, Govardhana and the banks of the River Yamuna, They both enjoyed great pleasure. (36) 10.11.37-38 Shukadeva Gosvami to Maharaja Parikshit evam vrajaukasam pritimyacchantau bala-cestitaih kala-vakyaih sva-kalenavatsa-palau babhuvatuh evam--in this way; vraja-okasam--to all the inhabitants of Vraja; pritim--pleasure; yacchantau--giving; bala-cestitaih--by the activities and pastimes of childhood; kala-vakyaih--and by very sweet broken language; sva-kalena--in due course of time; vatsa-palau--to take care of the calves; babhuvatuh--were grown up.

In this way, Krishna and Balarama, acting like small boys and talking in half-broken language, gave transcendental pleasure to all the inhabitants of Vraja. In due course of time, They became old enough to take care of the calves. (37) avidure vraja-bhuvah saha gopala-darakaih carayam asatur vatsannana-krida-paricchadau avidure--not very far from the residential quarters of the Vrajavasis; vraja-bhuvah--from the land known as Vraja; saha gopala-darakaih with other boys of the same profession (cowherd boys); carayam asatuh--tended; vatsan--the small calves; nana--various; krida-sporting; paricchadau--dressed very nicely in different ways and equipped with implements. Not far away from Their residential quarters, both Krishna and Balarama, equipped with all kinds of playthings, played with other cowherd boys and began to tend the small calves. (38) 10.11.39-44 Shukadeva Gosvami to Maharaja Parikshit kvacid vadayato venum ksepanaih ksipatah kvacit kvacit padaih kinkinibhih kvacit krtrima-go-vrsaih vrsayamanau nardantau yuyudhate parasparam anukrtya rutair jantums ceratuh prakrtau yatha kvacit--sometimes; vadayatah--blowing; venum--on the flute; ksepanaih--with a device of rope for throwing; ksipatahthrowing stones to get fruit; kvacit--sometimes; kvacit padaih--sometimes with the legs; kinkinibhih--with the sound of ankle bells; kvacit-sometimes; krtrima-go-vrsaih--by becoming artificial cows and bulls; vrsayamanau--imitating the animals; nardantau--roaring loudly; yuyudhate--They both used to fight; parasparam--with one another; anukrtya--imitating; rutaih--by resounding; jantun--all the animals; ceratuh--They used to wander; prakrtau--two ordinary human children; yatha--like. Sometimes Krishna and Balarama would play on Their flutes, sometimes They would throw ropes and stones devised for getting fruits from the trees, sometimes They would throw only stones, and sometimes, Their ankle bells tinkling, They wood play football with fruits like bael and amalaki. Sometimes they would cover themselves with blankets and imitate cows and bulls and fight with one another, roaring loudly, and sometimes They would imitate the voices of the animals. In this way They enjoyed sporting, exatly like two ordinary human children. (39-40) kadacid yamuna-tire vatsams carayatoh svakaih vayasyaih krishna-balayorjighamsur daitya agamat kadacit--sometimes; yamuna-tire--on the bank of the Yamuna; vatsanthe calves; carayatoh--when They were tending; svakaih-Their own; vayasyaih--with other playmates; krishna-balayoh--both

Krishna and Balarama; jighamsuh--desiring to kill Them; daityah-another demon; agamat--reached there. One day while Rama and Krishna, along with Their playmates, were tending the calves on the bank of the river Yamuna, another demon arrived there, desiring to kill Them. (41) tam vatsa-rupinam viksya vatsa-yutha-gatam harih darsayan baladevayasanair mugdha ivasadat tam--unto the demon; vatsa-rupinam--assuming the form of a calf; viksya--seeing; vatsa-yutha-gatam--when the demon entered the group of all the other calves; harih--the Supreme Personality of Godhead, Krishna; darsayan--indicating; baladevaya--unto Baladeva; sanaih--very slowly; mugdhah iva--as if He did not understand anything; asadat--came near the demon. When the Supreme Personality of Godhead saw that the demon had assumed the form of a calf and entered among the groups of other calves, He pointed out to Baladeva, "Here is another demon." Then He very slowly approached the demon, as if He did not understand the demon's intentions. (42) grhitvapara-padabhyam saha-langulam acyutah bhramayitva kapitthagre prahinod gata jivitam sa kapitthair maha-kayahpatyamanaih papata ha grhitva--capturing; apara-padabhyam--with the hind legs; saha along with; langulam--the tail; acyutah--Krishna, the Supreme Personality of Godhead; bhramayitva--twirling around very severely; kapittha-agreon the top of a kapittha tree; prahinot--threw him; gata jivitamlifeless body; sah--that demon; kapitthaih--with the kapittha trees; maha-kayah--assumed a great body; patyamanaih-and while the tree fell down; papata ha--he fell dead on the ground. Thereafter, Krishna caught the demon by the hind legs and tail, twirled the demon's whole body very strongly until the demon was dead, and threw him into the top of a kapittha tree, which then fell down, along with the body of the demon, who had assumed a great form. (43) tam viksya vismita balah sasamsuh sadhu sadhv iti devas ca parisantusta babhuvuh puspa-varsinah tam--this incident; viksya--observing; vismitah--very much astonished; balah--all the other boys; sasamsuh--praised highly; sadhu sadhu iti--exclaiming, "Very good, very good"; devah ca--and all the demigods from the heavenly planets; parisantustah--being very much satisfied; abhuvuh--became; puspa-varsinah--showered flowers on Krishna. Upon seeing the dead body of the demon, all the cowherd boys exclaimed, "Well done, Krishna! Very good, very good! Thank You." In the upper planetary system, all the demigods were pleased, and therefore they showered flowers on the Supreme Personality of Godhead. (44) 10.11.47 Shukadeva Gosvami to Maharaja Parikshit te tatra dadrsur balamaha-sattvam avasthitam tatrasur vajra-nirbhinnam gireh srngam iva cyutam

te--they; tatra--there; dadrsuh--observed; balah--all the boys; mahasattvam--a gigantic body; avasthitam--situated; tatrasuhbecame afraid; vajra-nirbhinnam--broken by a thunderbolt; gireh srngam the peak of a mountain; iva--like; cyutam--fallen there. Right by the reservoir, the boys saw a giantic body resembling a mountain peak broken and struck down by a thunderbolt. They were afraid even to see such a huge living being. 10.11.48 Shukadeva Gosvami to Maharaja Parikshit sa vai bako nama mahan asuro baka-rupa-dhrk agatya sahasa krishnamtiksna-tundo 'grasad bali sah--that creature; vai--indeed; bakah nama--by the name Bakasura; mahan asurah--a great, gigantic demon; baka-rupa-dhrk-assumed the bodily shape of a big duck; agatya--coming there; sahasa--all of a sudden; krishnam--Krishna; tiksna-tundah--sharp beak; agrasat--swallowed; bali--very powerful. That great-bodied demon was named Bakasura. He had assumed the body of a duck with a very sharp beak. Having come there, he immediately swallowed Krishna. 10.11.50-51 Shukadeva Gosvami to Maharaja Parikshit tam talu-mulam pradahantam agnivad gopala-sunum pitaram jagad-guroh caccharda sadyo 'tirusaksatam bakas tundena hantum punar abhyapadyata tam--Krishna; talu-mulam--the root of the throat; pradahantam-burning; agni-vat--like fire; gopala-sunum--Krishna, the son of a cowherd man; pitaram--the father; jagat-guroh--of Lord Brahma; caccharda--got out of his mouth; sadyah--immediately; ati-rusa-with great anger; aksatam--without being hurt; bakah--Bakasura; tundena--with his sharp beak; hantum--to kill; punah--again; abhyapadyata--endeavored. Krishna, who was the father of Lord Brahma but who was acting as the son of a cowherd man, became like fire, burning the root of the demon's throat, and the demon Bakasura immediately disgorged Him. When the demon saw that Krishna, although having been swallowed, was unharmed, he immediately attacked Krishna again with his sharp beak. (50) tam apatantam sa nigrhya tundayor dorbhyam bakam kamsa-sakham satam patih pasyatsu balesu dadara lilaya mudavaho viranavad divaukasam tam--unto Bakasura; apatantam--again endeavoring to attack Him; sah--Lord Krishna; nigrhya--capturing; tundayoh--by the beak; dorbhyam--with His arms; bakam--Bakasura; kamsa-sakham--who was the friend and associate of Kamsa; satam patih--Lord Krishna, the master of the Vaishnavas; pasyatsu--while observing; balesu--all the cowherd boys; dadara--bifurcated; lilaya--very easily; mudaavahah--this action was very much pleasing; virana-vat--like the grass called virana (as it is bifurcated); divaukasam--to all the denizens of heaven.

When Krishna, the leader of the Vaishnavas, saw that the demon Bakasura, the friend of Kamsa, was endeavoring to attack Him, with His arms He captured the demon by the two halves of the beak, and in the presence of all the cowherd boys Krishna very easily bifurcated Him, as a child splits a blade of virana grass. By thus killing the demon, Krishna very much pleased the denizens of heaven. (51) 10.12.01 Shukadeva Gosvami to Maharaja Parikshit shri-suka uvaca kvacid vanasaya mano dadhad vrajat pratah samutthaya vayasya-vatsapan prabodhayan chrnga-ravena caruna vinirgato vatsa-purahsaro harih shri-sukah uvaca--Shri Sukadeva Gosvami said; kvacit--one day; vana-asaya--just to enjoy a picnic in the forest; manah--mind; dadhat--gave attention; vrajat--and went out of Vrajabhumi; pratah-early in the morning; samutthaya--waking up; vayasya-vatsa-pan-the cowherd boys and the calves; prabodhayan--to get everyone to rise, waking up and informing them; srnga-ravenaby sounding the bugle made of horn; caruna--very beautiful; vinirgatah--came out of Vrajabhumi; vatsa-purahsarah--keeping the respective groups of calves in front; harih--the Supreme Personality of Godhead. Shukadeva Gosvami continued: O King, one day Krishna decided to take His breakfast as a picnic in the forest. Having risen early in the morning, He blew His bugle made of horn and woke all the cowherd boys and calves with its beautiful sound. Then Krishna and the boys, keeping their respective groups of calves before them, proceeded from Vrajabhumi to the forest. 10.12.03 Shukadeva Gosvami to Maharaja Parikshit krishna-vatsair asankhyatair yuthi-krtya sva-vatsakan carayanto 'rbha-lilabhir vijahrus tatra tatra ha krishna--of Lord Krishna; vatsaih--along with the calves; asankhya-taih--unlimited; yuthi-krtya--assembled them; sva-vatsakan-personal calves; carayantah--executing; arbha-lilabhih--by boyhood pastimes; vijahruh--enjoyed; tatra tatra--here and there; ha--indeed. Along with the cowherd boys and their own groups of calves, Krishna came out with an unlimited number of calves assembled. Then all the boys began to sport in the forest in a great playful spirit. 10.12.06 Shukadeva Gosvami to Maharaja Parikshit yadi duram gatah krsno vana-sobheksanaya tam aham purvam aham purvamiti samsprsya remire yadi--if; duram--to a distant place; gatah--went; krishnah--the Supreme Personality of Godhead; vana-sobha--the beauty of the forest; iksanaya--for visiting and enjoying; tam--unto Krishna; aham--I; purvam--first; aham--I; purvam--first; iti--in this way; samsprsyaby touching Him; remire--they enjoyed life.

Sometimes Krishna 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 Krishna! I shall touch Krishna first!" In this way they enjoyed life by repeatedly touching Krishna. 10.12.08 Shukadeva Gosvami to Maharaja Parikshit vicchayabhih pradhavanto gacchantah sadhu-hamsakaih bakair upavisantas canrtyantas ca kalapibhih vicchayabhih--with running shadows; pradha--vantah--someone running on the ground after the birds; gacchantah--going along; sadhu--beautiful; hamsakaih--with the swans; bakaih--with the ducks sitting in one place; upavisantah ca--sitting silently like them; nrtyantah ca--and dancing with; kalapibhih--with the peacocks; Some boys imitated flying birds by running after the bird's shadows on the ground, some imitated the beautiful movements and attractive postures of the swans, some sat down with the ducks, sitting silently, and others imitated the dancing of the peacocks. 10.12.10 Shukadeva Gosvami to Maharaja Parikshit sakam bhekair vilanghantah saritah srava-samplutah vihasantah praticchayahsapantas ca pratisvanan sakam--along with; bhekaih--with the frogs; vilanghantah--jumping like them; saritah--the water; srava-samplutah--became wet in the water of the river; vihasantah--laughing; praticchayah--at the shadows; sapantah ca--condemned; pratisvanan--the sound of their echoes; Some boys went to the waterfalls and crossed over the river, jumping with the frogs, and when they saw their own reflections on the water, they would laugh. They would also condemn the sounds of their own echoes. 10.12.12 Shukadeva Gosvami to Maharaja Parikshit yat-pada-pamsur bahu janma-krcchrato dhrtatmabhir yogibhir apy alabhyah sa eva yad-drg-visayah svayam sthitah kim varnyate distam ato vrajaukasam yat--whose; pada-pamsuh--dust of the lotus feet; bahu janma--in many births; krcchratah--from undergoing severe austerities and penances as a way of practicing yoga, meditation, etc.; dhrtaatmabhih--by persons able to control the mind; yogibhih--by such yogis (jna-na-yogis, raja-yogis, dhyana-yogis, etc.); api--indeed; alabhyah--cannot be achieved; sah--the Supreme Personality of Godhead; eva--indeed; yat-drk-visayah--has become the object of direct vision, face to face; svayam--personally; sthitah--present in front of them; kim--what; varnyate--can be described; distam--about the fortune; atah--therefore; vraja-okasam--of the inhabitants of Vrajabhumi, Vrndavana. Yogis may undergo severe austerities and penances for many births by practicing yama, niyama, asana and pranayama, none of which are easily performed. Yet in due sourse of time, when these yogis

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 Vrajabhumi, Vrndavana, with whom the Supreme Personality of Godhead personally lived and who saw the Lord face to face? 10.12.13-14 Shukadeva Gosvami to Maharaja Parikshit athagha-namabhyapatan mahasuras tesam sukha-kridana-viksanaksamah nityam yad-antar nija jivitepsubhih pitamrtair apy amaraih pratiksyate atha--thereafter; agha-nama--a very powerful demon by the name Agha; abhyapatat--appeared on the spot; maha-asurah--a great, extremely powerful demon; tesam--of the cowherd boys; sukhakridanathe enjoyment of their transcendental pastimes; viksanaaksamahbeing unable to see, he could not tolerate the transcendental happiness of the cowherd boys; nityam--perpetually; yat-antah--the end of the life of Aghasura; nija jivita-ipsubhih--just to live undisturbed by Aghasura; pita-amrtaih api--although they drank nectar every day; amaraih--by such demigods; pratiksyate--was also being awaited (the demigods were also awaiting the death of the great demon Aghasura). My dear King Parikshit, thereafter there appeared a great demon named Aghasura, whose death was being awaited even by the demigods. The demigods drank nectar every day, but still they feared this great demon and awaited his death. This demon could not tolerate the transcendental pleasure being enjoyed in the forest by the cowherd boys. (13) drstvarbhakan krishna-mukhan aghasurah kamsanusistah sa baki-bakanujah ayam tu me sodara-nasa-krt tayor dvayor mamainam sa-balam hanisye drstva--after seeing; arbhakan--all the cowherd boys; krishnamukhan--headed by Krishna; aghasurah--the demon by the name Aghasura; kamsa-anusistah--sent by Kamsa; sah--he (Aghasura); baki-baka-anujah--the younger brother of Putana and Bakasura; ayam--this Krishna; tu--indeed; me--my; sodara-nasa-krt--the killer of my brother and sister; tayoh--for my brother and sister; dvayoh-for those two; mama--my; enam--Krishna; sa-balam--along with His assistants, the cowherd boys; hanisye--I shall kill. Aghasura, who had been sent by Kamsa, was the younger brother of Putana and Bakasura. Therefore when he came and saw Krishna at the head of all the cowherd boys, he thought, "This Krishna has killed my sister and brother, Putana and Bakasura. Therefore, in order to please them both, I shall kill this Krishna, along with His assistants, the other cowherd boys. (14) 10.12.16 Shukadeva Gosvami to Maharaja Parikshit iti vyavasyajagaram brhad vapuh sa yojanayama-mahadri-pivaram

dhrtvadbhutam vyatta-guhananam tada pathi vyaseta grasanasaya khalah iti--in this way; vyavasya--deciding; ajagaram--python; brhat vapuh a very, very large body; sah--Aghasura; yojana-ayama--occupying eight miles of land; maha-adri-pivaram--as thick as a great mountain; dhrtva--assuming this form; adbhutam--wonderful; vyatta--spread; guha-ananam--having a mouth resembling a big cave in a mountain; tada--at that time; pathi--on the road; vyaseta-occupied; grasana-asaya--expecting to swallow all the cowherd boys; khalahthe most crooked. After thus deciding, that crooked Aghasura assumed the form of a huge python, as thick as a big mountain and as long as eight miles. Having assumed this wonderful python's body, he spread his mouth like a big cave in the mountains and lay down on the road, expecting to swallow Krishna and His associates the cowherd boys. 10.12.28-31 Shukadeva Gosvami to Maharaja Parikshit krtyam kim atrasya khalasya jivanam na va amisam ca satam vihimsanam dvayam katham syad iti samvicintya jnatvavisat tundam asesa-drg gharih krtyam kim--what to do; atra--in this situation; asya khalasya--of this envious demon; jivanam--the existence of life; na--there should not be; va--either; amisam ca--and of those who are innocent; satam--of the devotees; vihimsanam--the death; dvayam--both actions (killing the demon and saving the boys); katham--how; syat--can be possible; iti samvicintya--very perfectly thinking about the subject matter; jnatva--and deciding what to do; avisat--entered; tundam-within the mouth of the demon; asesa-drk harih--Krishna, who has unlimited potency, could understand past, future and present. Now, what was to be done? How could both, the killing of this demon and the saving of the devotees be performed simultaneously? Krishna, being unlimitedly potent, decided to wait for an intelligent means by which He could simultaneously save the boys and kill the demon. Then He entered the mouth of Aghasura. (28) tada ghana-cchada deva bhayad dha-heti cukrusuh jahrsur ye ca kamsadyahkaunapas tv agha-bandhavah tada--at that time; ghana-chadah--behind the clouds; devah--all the demigods; bhayat--on account of feeling danger because Krishna had entered the mouth of the demon; ha-ha--alas, alas; iti--in this way; cukrusuh--they exclaimed; jahrsuh--became jubilant; ye--those; ca--also; kamsa-adyah--Kamsa and others; kaunapah--the demons; tu--indeed; agha-bandhavah--the friends of Aghasura. When Krishna entered the mouth of Aghasura, the demigods hidden behind the clouds exclaimed, "Alas! Alas!" But the friends of Aghasura, like Kamsa and other demons, were jubilant. (29) tac chrutva bhagavan krishnas tv avyayah sarbha-vatsakam curni-cikirsor atmanam tarasa vavrdhe gale tat--that exclamation of ha-ha; srutva--hearing; bhagavan--the

Supreme Personality of Godhead; krishnah--Lord Krishna; tu-indeed; avyayahnever vanquishable; sa-arbha-vatsakam--along with the cowherd boys and the calves; curni-cikirsoh--of that demon, who desired to smash within the abdomen; atmanam--personally, Himself; tarasa--very soon; vavrdhe--enlarged; gale--within the throat. When the invincible Supreme Personality of Godhead, Krishna, heard the demigods crying "Alas! Alas!" from behind the clouds, He immediately enlarged Himself within the demon's throat, just to save Himself and the cowherd boys, His own associates, from the demon who wished to smash them. (30) tato 'tikayasya niruddha-margino hy udgirna-drster bhramatas tv itas tatah purno 'ntar-ange pavano niruddho murdhan vinirbhidya vinirgato bahih tatah--after Krishna took action to kill the demon's body from within the mouth; ati-kayasya--of that great demon, who had expanded his body to a very large size; niruddha-marginah--because of suffocating, all outlets being stopped up; hi udgirna-drsteh--whose eyes had popped out; bhramatah tu itah tatah--the eyeballs, or the life air, moving here and there; purnah--completely filled; antahange--within the body; pavanah--the life air; niruddhah--being stopped; murdhan--the hole in the top of the head; vinirbhidya-breaking; vinirgatah--went out;bahih--externally. Then, because Krishna had increased the size of His body, the demon extended his own body to a very large size. Nonetheless, his breathing stopped, he suffocated, and his eyes rolled here and there and popped out. The demon's life air, however, could not pass through any outlet, and therefore it finally burst out through a hole in the top of the demon's head. (31) 10.12.36 Shukadeva Gosvami to Maharaja Parikshit rajann ajagaram carma suskam vrndavane 'dbhutam vrajaukasam bahu-tithambabhuvakrida-gahvaram rajan--O Maharaja Pariksit; ajagaram carma--the dry body of Aghasura, which remained only a big skin; suskam--when it completely dried up; vrndavane adbhutam--like a wonderful museum piece in Vrndavana; vraja-okasam--for the inhabitants of Vrajabhumi, Vrndavana; bahu-titham--for many days, or for a long time; babhuva--became; akrida--sporting place; gahvaram--a cave. O King Parikshit, when the Python-shaped body of Aghasura dried up into merely a big skin, it became a wonderful place for the inhabitants of Vrndavana to visit, and it remained so for a long, long time. 10.13.05-6 Krishna to the Cowherd Boys aho 'tiramyam pulinam vayasyah sva-keli-sampan mrdulaccha-balukam sphutat-saro-gandha-hrtali-patrikadhvani-pratidhvana-lasad-drumakulam aho--oh; ati-ramyam--very, very beautiful; pulinam--the bank of the

river; vayasyah--My dear friends; sva-keli-sampat--full with all paraphernalia for pastimes of play; mrdula-accha-balukam--the very soft and clean sandy bank; sphutat--in full bloom; sarah-gandha--by the aroma of the lotus flower; hrta--attracted; ali--of the bumblebees; patrika--and of the birds; dhvani-pratidhvana--the sounds of their chirping and moving and the echoes of these sounds; lasat--moving all over; druma-akulam--full of nice trees. My dear friends, just see how this riverbank is extremely beautiful because of its pleasing atmosphere. And just see how the blooming lotuses are attracting bees and birds by their aroma. The humming and chirping of these bees and birds is echoing throughout the beautiful trees in the forest. Also, here the sands are clean and soft. Therefore, this must be considered the best place for our sporting and pastimes. (5) atra bhoktavyam asmabhir divarudham ksudharditah vatsah samipe 'pah pitva carantu sanakais trnam atra--here, on this spot; bhoktavyam--our lunch should be eaten; asmabhih--by us; diva-arudham--it is very late now; ksudha arditah we are fatigued with hunger; vatsah--the calves; samipe--nearby; apah--water; pitva--after drinking; carantu--let them eat; sanakaih-slowly; trnam--the grasses. I think we should take our lunch here, since we are already hungry because the time is very late. Here the calves may drink water and go slowly here and there and eat the grass. (6) 10.13.08 Shukadeva Gosvami to Maharaja Parikshit krishnasya visvak puru-raji-mandalair abhyananah phulla-drso vrajarbhakah sahopavista vipine virejus chada yathambhoruha-karnikayah krishnasya visvak--surrounding Krishna; puru-raji-mandalaih--by different encirclements of associates; abhyananah--everyone looking forward to the center, where Krishna was sitting; phulladrsah--their faces looking very bright because of transcendental pleasure; vraja-arbhakah--all the cowherd boys of Vrajabhumi; sahaupavistah--sitting with Krishna; vipine--in the forest; virejuh--so nicely and beautifully made; chadah--petals and leaves; yatha--just as; ambhoruha--of a lotus flower; karnikayah--of the whorl. Like the whorl of a lotus flower surrounded by its petals and leaves, Krishna sat in the center, encircled by lines of His friends, who all looked very beautiful. Every one of them was trying to look forward toward Krishna, thinking that Krishna might look toward him. In this way they all enjoyed their lunch in the forest. 10.13.11-13 Shukadeva Gosvami to Maharaja Parikshit bibhrad venum jathara-patayoh srnga-vetre ca kakse vame panau masrna-kavalam tat-phalany angulisu tisthan madhye sva-parisuhrdo hasayan narmabhih svaih svarge loke misati bubhuje yajna-bhug bala-kelih bibhrat venum--keeping the flute; jathara-patayoh--between the tight clothing and the abdomen; srnga-vetre--both the horn bugle

and the cow-driving stick; ca--also; kakse--on the waist; vame--on the left-hand side; panau--taking in hand; masrna-kavalam--very nice food prepared with rice and first-class curd; tat-phalani-suitable pieces of fruit like bael; angulisu--between the fingers; tisthan--staying in this way; madhye--in the middle; sva-parisuhrdah--His own personal associates; hasayan--making them laugh; narmabhih--with joking words; svaih--His own; svarge loke misati--while the inhabitants of the heavenly planets, Svargaloka, were watching this wonderful scene; bubhuje--Krishna enjoyed; yajna-bhuk bala-kelih--although He accepts offerings in yajna, for the sake of childhood pastimes He was enjoying foodstuffs very jubilantly with His cowherd boyfriends. Krishna is yajna-bhuk - that is, He eats only offerings of yajna - but to exhibit His childhood pastimes, He now sat with His flute tucked between His waist and His tight cloth on His right side and with His horn bugle and cow-driving stick on His left. Holding in His hand a very nice preparation of yogurt and rice, with pieces of suitable fruit between His fingers, He sat like the whorl of a lotus flower, looking forward toward all His friends, personally joking with them and creating jubilant laughter among them as he ate. At that time, the denizens of heaven were watching, struck with wonder at how the Personality of Godhead, who eats only in yajna, was now eating with His friends in the forest. (11) bharataivam vatsa-pesu bhunjanesv acyutatmasu vatsas tv antar-vane duram vivisus trna-lobhitah bharata--O Maharaja Pariksit; evam--in this way (while they were enjoying their lunch); vatsa-pesu--along with all the boys tending the calves; bhunjanesu--engaged in taking their food; acyutaatmasu--all of them being very near and dear to Acyuta, Krishna; vatsah--the calves; tu--however; antah-vane--within the deep forest; duram--far away; vivisuh--entered; trna-lobhitah--being allured by green grass. O Maharaja Parikshit, while the cowherd boys, who knew nothing within the core of their hearts but Krishna, were thus engaged in eating their lunch in the forest, the calves went far away, deep into the forest, being allured by green grass. (12) tan drstva bhaya-santrastan uce krsno 'sya bhi-bhayam mitrany asan ma viramatehanesye vatsakan aham tan--that those calves were going away; drstva--seeing; bhayasantrastan--to the cowherd boys, who were disturbed by fear that within the dense forest the calves would be attacked by some ferocious animals; uce--Krishna said; krishnah asya bhi-bhayam-Krishna, who is Himself the fearful element of all kinds of fear (when Krishna is present, there is no fear); mitrani--My dear friends; asat-from your enjoyment of eating; ma viramata--do not stop; iha--in

this place, in this spot; anesye--I shall bring back; vatsakan--the calves; aham--I. When Krishna saw that His friends the cowherd boys were frightened, He, the fierce controller even of fear itself, said, just to mitigate their fear, "My dear friends, do not stop eating. I shall bring your calves back to this spot by personally going after them Myself." (13) 10.13.15 Shukadeva Gosvami to Maharaja Parikshit ambhojanma janis tad-antara-gato mayarbhakasyesitur drastum manju mahitvam anyad api tad-vatsan ito vatsapan nitvanyatra kurudvahantaradadhat khe 'vasthito yah pura drstvaghasura-moksanam prabhavatah praptah param vismayam ambhojanma janih--Lord Brahma, who was born from a lotus flower; tat-antara-gatah--now became entangled with the affairs of Krishna, who was enjoying luncheon pastimes with His cowherd boys; mayaarbhakasya--of the boys made by Krishna's maya; isituh--of the supreme controller; drastum--just to see; manju--very pleasing; mahitvam anyat api--other glories of the Lord also; tat-vatsantheir calves; itah--than that place where they were; vatsa-pan--and the cowherd boys taking care of the calves; nitva--bringing them; anyatra--to a different place; kurudvaha--O Maharaja Pariksit; antaradadhat--kept hidden and invisible for some time; khe avasthitah yah--this person Brahma, who was situated in the higher planetary system in the sky; pura--formerly; drstva--was observing; aghasura-moksanam--the wonderful killing and deliverance of Aghasura from material tribulation; prabhavatah--of the all-potent Supreme Person; praptah param vismayam--had become extremely astonished. O Maharaja Parikshit, Brahma, who resides in the higher planetary system in the sky, had observed the activities of the most powerful Krishna in killing and delivering Aghasura, and he was astonished. Now that same Brahma wanted to show some of his own power and see the power of Krishna, who was engaged in His childhood pastimes, playing as if with ordinary cowherd boys. Therefore, in Krishna's absence, Brahma took all the boys and calves to another place. Thus he became entangled, for in the very near future he would see how powerful Krishna was. 10.13.18 Shukadeva Gosvami to Maharaja Parikshit tatah krsno mudam kartumtan-matrnam ca kasya caubhayayitam atmanamcakre visva-krd isvarah tatah--thereafter; krishnah--the Supreme Personality of Godhead; mudam--pleasure; kartum--to create; tat-matrnam ca--of the mothers of the cowherd boys and calves; kasya ca--and (the pleasure) of Brahma; ubhayayitam--expansion, both as the calves and as the cowherd boys;atmanam--Himself; cakre--did; visva-krt isvarah--it was not difficult for Him, for He is the creator of the whole cosmic manifestation. Thereafter, just to create pleasure both for Brahma and for the mothers of the calves and cowherd boys, Krishna, the creator of the

entire cosmic manifestation, expanded Himself as calves and boys. 10.13.19 Shukadeva Gosvami to Maharaja Parikshit yavad vatsapa-vatsakalpaka-vapur yavat karanghry-adikam yavad yasti-visana-venu-dala-sig yavad vibhusambaram yavac chia-guna-bhidhakrti-vayo yavad viharadikam sarvam visnumayam giro 'nga-vad ajah sarva-svarupo babhau yavat vatsapa--exactly like the cowherd boys; vatsaka-alpaka-vapuh and exactly like the tender bodies of the calves; yavat karaanghri-adikam--exactly to the measurement of their particular varieties of legs and hands; yavat yasti-visana-venu-dala-sik--not only like their bodies but exactly like their bugles, flutes, sticks, lunch bags and so on; yavat vibhusa-ambaram--exactly like their ornaments and dress in all their varied particulars; yavat sila-gunaabhidha-akrti-vayah--their exact character, habits, features, attributes and explicit bodily features; yavat vihara-adikamexactly according to their tastes or amusements; sarvam--everything in detail; visnu-mayam--expansions of Vasudeva, Vishnu; girah angavatvoices exactly like theirs; ajah--Krishna; sarva-svarupah babhau--created By His Vasudeva feature, Krishna simultaneously expanded Himself into the exact number of missing cowherd boys and calves, with their exact bodily features, their particular types of hands, legs and other limbs, their sticks, bugles and flutes, their lunch bags, their particular types of dress and ornaments placed in various ways, their names, ages and forms, and their special activities and characteristics. By expanding Himself in this way, beautiful Krishna proved the statement samagra-jagad visnumayam: "Lord Vishnu is all-pervading." 10.13.26-27 Shukadeva Gosvami to Maharaja Parikshit vrajaukasam sva-tokesu sneha-vally abdam anvaham sanair nihsima vavrdheyatha krsne tv apurvavat vraja-okasam--of all the inhabitants of Vraja, Vrndavana; svatokesu--for their own sons; sneha-valli--the creeper of affection; aabdam--for one year; anu-aham--every day; sanaih--gradually; nihsima--without limit; vavrdhe--increased; yatha krsneexactly accepting Krishna as their son; tu--indeed; apurva-vat--as it had not been previously. Although the inhabitants of Vrajabhumi, the cowherd men and cowherd women, previously had more affection for Krishna than for their own children, now, for one year, their affection for their own sons continuously increased, for Krishna had now become their sons. There was no limit to the increment of their affection for their sons, who were now Krishna. Every day they found new inspiration for loving their children as much as they loved Krishna. (26) ittham atmatmanatmanam vatsa-pala-misna sah palayan vatsapo varsam cikride vana-gosthayoh ittham--in this way; atma--the Supreme Soul, Krishna; atmana--by

Himself; atmanam--Himself again; vatsa-pala-misena--with the forms of cowherd boys and calves; sah--Krishna Himself; palayan-maintaining; vatsa-pah--tending the calves; varsam--continuously for one year; cikride--enjoyed the pastimes; vana-gosthayoh--both in Vrndavana and in the forest. In this way, Lord Shri Krishna, having Himself become the cowherd boys and groups of calves, maintained Himself by Himself. Thus He continued His pastimes, both in Vrndavana and in the forest, for one year. (27) 10.13.36-37 Balarama to Himself kim etad adbhutam iva vasudeve 'khilatmani vrajasya satmanas tokesv apurvam prema vardhate kim--what; etat--this; adbhutam--wonderful; iva--just as; vasudeve in Vasudeva, Lord Shri Krishna; akhila-atmani--the Supersoul of all living entities; vrajasya--of all the inhabitants of Vraja; sa-atmanah along with Me; tokesu--in these boys; apurvam--unprecedented; prema--affection; vardhate--is increasing. What is this wonderful phenomenon? The affection of all inhabitants of Vraja, including Me, toward these boys and calves is increasing as never before, just like our affection for Lord Krishna, the Supersoul of all living entities. (36) keyam va kuta ayata daivi va nary utasuri prayo mayastu me bharturnanya me 'pi vimohini ka--who; iyam--this; va--or; kutah--from where; ayata--has come; daivi--whether demigod; va--or; nari--woman; uta--or; asuri-demoness; prayah--in most cases; maya--illusory energy; astu--she must be; me--My; bhartuh--of the master, Lord Krishna; na--not; anya--any other; me--My; api--certainly; vimohini--bewilderer. Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Krishna, for who else can bewilder Me? (37) 10.13.40 Shukadeva Gosvami to Maharaja Parikshit tavad etyatmabhur atma manena truty-anehasa purovad abdam kridantam dadrse sa-kalam harim tavat--for so long; etya--after returning; atma-bhuh--Lord Brahma; atma-manena--by his (Brahma's) own measurement; truti-anehasa-by a moment's time; purah-vat--just as previously; a-abdam--for one year (by human measurement of time); kridantam--playing; dadrse-he saw; sa- kalam--along with His expansions; harim--Lord Hari (Shri Krishna). When Lord Brahma returned after a moment of time had passed (according to his own measurement), he saw that although by human measurement a complete year had passed, Lord Krishna, after all that time, was engaged just as before in playing with the boys and calves, who were His expansions. 10.13.44-45 Shukadeva Gosvami to Maharaja Parikshit evam sammohayan visnum vimoham visva-mohanam svayaiva mayayajo 'pi

svayam eva vimohitah evam--in this way; sammohayan--wanting to mystify; visnumthe all-pervading Lord Krishna; vimoham--who can never be mystified; visva-mohanam--but who mystifies the entire universe; svaya--by his (Brahma's) own; eva--indeed; mayaya--by mystic power; ajah Lord Brahma; api--even; svayam--himself; eva--certainly; vimohitah--was put into bewilderment, became mystified. Thus because Lord Brahma wanted to mystify the all-pervading Lord Krishna, who can never be mystified, but who, on the contrary, mystifies the entire universe, he himself was put into bewilderment by his own mystic power. (44) amyam tamovan naiharam khadyotarcir ivahani ma hatitara-mayaisyamnihanty atmani yunjatah tamyam--on a dark night; tamah-vat--just as darkness; naiharam-produced by snow; khadyota-arcih--the light of a glowworm; iva-just as; ahani--in the daytime, in the sunlight; mahati--in a great personality; itara-maya--inferior mystic potency; aisyamthe ability; nihanti--destroys; atmani--in his own self; yunjatah--of the person who attempts to use. As the darkness of snow on a dark night and the light of a glowworm in the light of day have no value, the mystic power of an inferior person who tries to use it against a person of great power is unable to accomplish anything; instead, the power of that inferior person is diminished. (45) 10.13.54 Shukadeva Gosvami to Maharaja Parikshit satya jnananantananda-matraika -rasa-m urtayah asprsta-bhuri-mahatmya api hy upanisad-drsam satya--eternal; jnana--having full knowledge; ananta--unlimited; ananda--fully blissful; matra--only; eka-rasa--always existing; murtayah--forms; asprsta-bhuri-mahatmyah--whose great glory is not touched; api--even; hi--because; upanisat-drsam--by those jnanis who are engaged in studying the Upanisads. The Vishnu-murtis all had eternal, unlimited forms, full of knowledge and bliss and existing beyond the influence of time. Their great glory was not even to be touched by the jnanis engaged in studying the Upanisads. 10.13.59-61 Shukadeva Gosvami to Maharaja Parikshit sapady evabhitah pasyan diso 'pasyat purah-sthitam vrndavanam janajivya-drumakirnam sama-priyam sapadi--immediately; eva--indeed; abhitah--on all sides; pasyan-looking; disah--in the directions; apasyat--Lord Brahma saw; purahsthitam--situated in front of him; vrndavanam--Vrndavana; janaajivya-druma-akirnam--dense with trees, which were the means of living for the inhabitants; sama-priyam--and which was equally pleasing in all seasons. Then, looking in all directions, Lord Brahma immediately saw Vrndavana before him, filled with trees, which were the means of livelihood for the inhabitants and which were equally pleasing in all seasons. (59)

yatra naisarga-durvairah sahasan nr-mrgadayah mitranivajitavasa-druta-rut-tarsakadikam yatra--where; naisarga--by nature; durvairah--living in enmity; saha asan--live together; nr--human beings; mrga-adayah--and animals; mitrani--friends; iva--like; ajita--of Lord Shri Krishna; avasa-residence; druta--gone away; rut--anger; tarsaka-adikamthirst and so on. Vrndavana is the transcendental abode of the Lord, where there is no hunger, anger or thirst. Though naturally inimical, both human beings and fierce animals live there together in transcendental friendship. (60) tatrodvahat pasupa-vamsa-sisutva-natyam brahmadvayam param anantam agadha-bodham vatsan sakhin iva pura parito vicinvad ekam sa-pani-kavalam paramesthy acasta tatra--there (in Vrndavana); udvahat--assuming; pasupa-vamsasisutva-natyam--the play of being a child in a family of cowherd men (another of Krishna's names is Gopala, "He who maintains the cows"); brahma--the Absolute Truth; advayam--without a second; param--the Supreme; anantam--unlimited; agadha-bodham possessing unlimited knowledge; vatsan--the calves; sakhin--and His friends, the boys; iva pura--just as before; paritah--everywhere; vicinvat--searching; ekam--alone, all by Himself; sa-pani-kavalam with a morsel of food in His hand; paramesthiLord Brahma; acasta--saw. Then Lord Brahma saw the Absolute Truth - who is one without a second, who possesses full knowledge and who is unlimited assuming the role of a child in a family of cowherd men and standing all alone, just as before, with a morsel of food in His hand, searching everywhere for the calves and His cowherd friends. (61) 10.13.62 Shukadeva Gosvami to Maharaja Parikshit drstva tvarena nija-dhoranato 'vatirya prthvyam vapuh kanaka-dandam ivabhipatya sprstva catur-mukuta-kotibhir anghri-yugmam natva mud-asru-sujalair akrtabhisekam drstva--after seeing; tvarena--with great speed, hastily; nijadhoranatah--from his swan carrier; avatirya--descended; prthvyam-on the ground; vapuh--his body; kanaka-dandam iva--like a golden rod; abhipatya--fell down; sprstva--touching; catuh-mukutakotibhih--with the tips of his four crowns; anghri-yugmam--the two lotus feet; natva--making obeisances; mut-asru-su jalaih--with the water of his tears of joy; akrta--performed; abhisekam--the ceremony of bathing His lotus feet. After seeing this, Lord Brahma hastily got down from his swan carrier, fell down like a golden rod and touched the lotus feet of Lord Krishna with the tips of the four crowns on his heads. Offering his obeisances, he bathed the feet of Krishna with the water of his tears

of joy. 10.14.11 Brahma to Shri Krishna kvaham tamo-mahad-aham-kha-caragni-var-bhusamventitanda-ghata-sapta-vitasti-kayah kvedrig-vidhaviganitanda-paranu-caryavatadhva-roma-vivarasya ca te mahitvam kvawhere; ahamI; tamahthe material nature; mahatthe total material energy; ahamfalse ego; khaether; caraair; agnifire; vahwater; bhuearth; samventitasurrounded by; anda-ghataa potlike universe; sapta-vitastiseven spans; kayahbody; kva where; idriksuch; vidhalike; aviganitaunlimited; anda universes; para-anulike the atomic dust; caryamoving; vataadhvaairholes; romaof hair on the body; vivarasyaof the holes; caalso; teYour; mahitvamgreatness. What am I, a small creature measuring seven spans of my own hand? I am enclosed in a potlike universe composed of material nature, the total material energy, false ego, ether, air, water and earth. And what is your glory? Unlimited universes pass through the pores of Your body just as particles of dust pass through the openings of a screened window. 10.14.39 Brahma to Shri Krishna anujanihi mam krinna sarvam tvam vetsi sarva-drik tvam eva jagatam natho jagad etat tavarpitam anujanihiplease give leave; mamto me; krinnaO Lord Krinna; sarvameverything; tvamYou; vetsiknow; sarva-drikallseeing; tvamYou; evaalone; jagatamof all the universes; nathahthe master; jagatuniverse; etatthis; tavato You; arpitamis offered. My dear Krishna, I now humbly request permission to leave. Actually, You are the knower and seer of all things. Indeed, You are the Lord of all the universes, and yet I offer this one universe unto You. 10.15.20 Shukadeva Gosvami to Maharaja Parikshit shridama nama gopalo rama-keshavayoh sakha subala-stokakrinnadya gopah premnedam abruvan shridama namanamed shridama; gopalahthe cowherd boy; rama-keshavayohof Lord Rama and Lord Krinna; sakhathe friend; subala-stokakrinna-adyahSubala, Stokakrinna and others; gopahcowherd boys; premnawith love; idamthis; abruvan spoke. Once, some of the cowherd boys - Shridama, the very close friend of Rama and Krishna, along with Subala, Stokakrishna and others lovingly spoke the following words. 10.15.21-22 Shridama and Other Cowherd Boys to Krishna

rama rama maha-baho krinna dunta-nibarhana ito vidure su-mahad vanam talali-sankulam rama ramaO Rama: maha-bahoO mighty-armed one; krinnaO Krinna; dunta-nibarhanaO eliminator of the miscreants; itahfrom here; avidurenot far; su-mahatvery expansive; vanama forest; tala-aliwith rows of palm trees; sankulamfilled. O Rama, Rama, mighty-armed one! O Krishna, destroyer of the miscreants! Not far from here is a very great forest filled with rows of palm trees. (21) phalani tatra bhurini patanti patitani ca santi kintv avaruddhani dhenukena duratmana phalanithe fruits; tatrathere; bhurinivery many; patantiare falling; patitanihave already fallen; caand; santithey are; kintu however; avaruddhanikept under control; dhenukenaby Dhenuka; duratmanathe evil one. In that Talavana forest many fruits are falling from the trees, and many are already lying on the ground. But all the fruits are being guarded by the evil Dhenuka. (22) 10.15.32 Shukadeva Gosvami to Maharaja Parikshit sa tam grihitva prapador bhramayitvaika-panina ciknepa trina-rajagre bhramana-tyakta-jivitam sahHe; tamhim; grihitvaseizing; prapadohby the hooves; bhramayitvawhirling around; eka-paninawith a single hand; ciknepaHe threw; trina-raja-agreinto the top of a palm tree; bhramanaby the whirling; tyaktagiving up; jivitamhis life. Lord Balarama seized Dhenuka by his hooves, whirled him about with one hand and threw him into the top of a palm tree. The violent wheeling motion killed the demon. 10.15.40 Shukadeva Gosvami to Maharaja Parikshit atha tala-phalany adan manunya gata-sadhvasah trinam ca pashavash cerur hata-dhenuka-kanane athathen; talaof the palm trees; phalanithe fruits; adanate; manunyahthe human beings; gata-sadhvasahhaving lost their fear; trinamupon the grass; caand; pashavahthe animals; ceruhgrazed; hatakilled; dhenukaof the demon Dhenuka; kananein the forest. People now felt free to return to the forest where Dhenuka had been killed, and without fear they ate the fruits of the palm trees. Also, the cows could now graze freely upon the grass there. 10.16.01 Shukadeva Gosvami to Maharaja Parikshit shri-shuka uvaca

vilokya dunitam krinnam krinnah krinnahina vibhuh tasya vishuddhim anvicchan sarpam tam udavasayat shri-shukah uvacashri shukadeva Gosvami said; vilokyaseeing; dunitamcontaminated; krinnamthe river Yamuna; krinnahLord shriKrinna; krinna-ahinaby the black serpent; vibhuhthe almighty Lord; tasyahof the river; vishuddhimthe purification; anvicchandesiring; sarpamserpent; tamthat; udavasayat sent away. Shukadeva Gosvami said: Lord Shri Krishna, the Supreme Personality of Godhead, seeing that the Yamuna River had been contaminated by the black snake Kaliya, desired to purify the river, and thus the Lord banished him from it. 10.16.66-67 Shukadeva Gosvami to Maharaja Parikshit pujayitvajagan-natham prasadya garuda-dhvajam tatah prito bhyanujnatah parikramyabhivandya tam sa-kalatra-suhrit-putro dvipam abdher jagama ha tadaiva samrita-jala yamunanirvinabhavat anugrahad bhagavatah krida-manuna-rupinah pujayitvaworshiping; jagat-nathamthe Lord of the universe; prasadyasatisfying; garuda-dhvajamHim whose flag is marked with the emblem of Garuda; tatahthen; pritahfeeling happy; abhyanujnatahgiven permission to leave; parikramya circumambulating; abhivandyaoffering obeisances; tamto Him; saalong with; kalatrahis wives; suhritfriends; putrahand children; dvipamto the island; abdhehin the sea; jagamahe went; haindeed; tadaevaat that very moment; sa-amrita nectarean; jalaher water; yamunathe river Yamuna; nirvina free from poison; abhavatshe became; anugrahatby the mercy; bhagavatahof the Supreme Personality of Godhead; kridafor pleasure pastimes; manunahumanlike; rupinahmanifesting a form. Having thus pleased the Lord, whose flag is marked with the emblem of Garuda, Kaliya felt satisfied. Receiving the Lord's permission to leave, Kaliya circumambulated Him and offered Him obeisances. Then, taking His wives, friends and children, he went to his island in the sea. The very moment Kaliya left, the Yamuna was immediately restored to her original condition, free from poison and full of nectarean water. This happened by the mercy of the Supreme Personality of Godhead. (66-67) 10.17.20-22 Shukadeva Gosvami to Maharaja Parikshit tam ratrim tatra rajendra knut-tridbhyam shrama-karnitah

unur vrayaukaso gavah kalindyaupakulatah tamthat; ratrimnight; tatrathere; raja-indraO most exalted of kings; knut-tridbhyamby hunger and thirst; shramaand by fatigue; karnitahweakened; unuhthey remained; vraja-okasah the people of Vrindavana; gavahand the cows; kalindyahof the Yamuna; upakulatahnear the shore. O best of kings [Parikshit], because the residents of Vrndavana were feeling very weak from hunger, thirst and fatigue, they and the cows spent the night where they were, lying down near the bank of the Kalindi. (20) tadashuci-vanodbhuto davagnih sarvato vrajam suptam nishitha avritya pradagdhum upacakrame tadathen; shuciof the summer; vanain the forest; udbhutah arising; dava-agniha conflagration; sarvatahon all sides; vrajam the people of Vrindavana; suptamsleeping; nishithein the middle of the night; avrityasurrounding; pradagdhumto burn; upacakramebegan. During the night, while all the people of Vrndavana were asleep, a great fire blazed up within the dry summer forest. The fire surrounded the inhabitants of Vraja on all sides and began to scorch them. (21) tata utthaya sambhranta dahyamanavrajaukasah krinnam yayus te sharanam maya-manujam ishvaram tatahthen; utthayawaking up; sambhrantahagitated; dahyamanahabout to be burned; vraja-okasahthe people of Vraja; krinnamto Krinna; yayuhwent; tethey; sharanamfor shelter; mayaby His potency; manujamappearing like a human being; ishvaramthe Supreme Personality of Godhead. Then the residents of Vrndavana woke up, extremely disturbed by the great fire threatening to burn them. Thus they took shelter of Krishna, the Supreme Lord, who by His spiritual potency appeared like an ordinary human being. (22) 10.17.25 Shukadeva Gosvami to Maharaja Parikshit ittham sva-jana-vaiklavyam niriknya jagad-ishvarah tam agnim apibat tivram ananto nanta-shakti-dhrik itthamin this manner; sva-janaof His own devotees; vaiklavyam the disturbed condition; niriknyaseeing; jagat-ishvarahthe Lord of the universe; tamthat; agnimfire; apibatdrank; tivram terrible; anantahthe unlimited Lord; ananta-shakti-dhrikthe possessor of unlimited potencies. Seeing His devotees so disturbed, Shri Krishna, the infinite Lord of the universe and possessor of infinite power, then swallowed the

terrible forest fire. 10.18.17-18 Shukadeva Gosvami to Maharaja Parikshit pashumsh carayator gopais tad-vane rama-krinnayoh gopa-rupipralambo gad asuras taj-jihirnaya pashunthe animals; carayatohwhile the two of Them were herding; gopaihalong with the cowherd boys; tat-vanein that forest, Vrindavana; rama-krinnayohLord Rama and Lord Krinna; gopa-rupiassuming the form of a cowherd boy; pralambah Pralamba; agatcame; asurahthe demon; tatThem; jihirnaya with the desire of kidnapping. Killing of Pralambashura While Rama, Krishna and Their cowherd friends were thus tending the cows in that Vrndavana forest, the demon Pralamba entered their midst. He had assumed the form of a cowherd boy with the intention of kidnapping Krishna and Balarama. (17) tam vidvan api dasharho bhagavan sarva-darshanah anvamodata tat-sakhyam vadham tasya vicintayan tamhim, Pralambasura; vidvanknowing quite well; apieven though; dasharhahthe descendant of Dasharha; bhagavanthe Supreme Personality of Godhead; sarva-darshanahthe omniscient; anvamodataaccepted; tatwith him; sakhyamfriendship; vadhamthe killing; tasyaof him; vicintayanmeditating upon. Since the Supreme Lord Krishna, who had appeared in the Dasarha dynasty, sees everything, He understood who the demon was. Still, the Lord pretended to accept the demon as a friend, while at the same time seriously considering how to kill him. (18) 10.18.24 Shukadeva Gosvami to Maharaja Parikshit uvaha krinno bhagavan shridamanam parajitah vrinabham bhadrasenas tu pralambo rohini-sutam uvahacarried; krinnahLord shri Krinna; bhagavanthe Supreme Personality of Godhead; shridamanamHis devotee and friend shridama; parajitahbeing defeated; vrinabhamVrinabha; bhadrasenahBhadrasena; tuand; pralambahPralamba; rohinisutamthe son of Rohini (Balarama) Defeated, the Supreme Lord Krishna carried Shridama. Bhadrasena carried Vrishabha, and Pralamba carried Balarama, the son of Rohini. 10.18.28 Shukadeva Gosvami to Maharaja Parikshit athagata-smritir abhayo ripum balo vihaya sartham iva harantam atmanah runahanac chirasi dridhena muntina suradhipo girim iva vajra-ramhasa athathen; agata-smritihremembering Himself; abhayahwithout

fear; ripumHis enemy; balahLord Balarama; vihayaleaving aside; sarthamthe company; ivaindeed; harantamkidnapping; atmanahHimself; runaangrily; ahanatHe struck; shirasiupon the head; dridhenahard; muntinawith His fist; sura-adhipahthe king of the demigods, Indra; girima mountain; ivajust as; vajra of his thunderbolt weapon; ramhasawith the swiftness. Remebering the actual situation, the fearless Balarama understood that the demon was trying to kidnap Him and take Him away from His companions. The Lord then became furious and struck the demons's head with His hard fist, just as Indra, the king of the demigods strikes a mountain with his thunderbolt weapon. 10.18.29 Shukadeva Gosvami to Maharaja Parikshit sa ahatah sapadi vishirna-mastako mukhad vaman rudhiram apasmrito surah maha-ravam vyasur apatat samirayan girir yathamaghavata ayudhahatah sahhe, Pralambasura; ahatahstruck; sapadiat once; vishirna split; mastakahhis head; mukhatfrom his mouth; vaman vomiting; rudhiramblood; apasmritahunconscious; asurahthe demon; maha-ravama great noise; vyasuhlifeless; apatathe fell; samirayansounding; giriha mountain; yathaas; maghavatahof Lord Indra; ayudhaby the weapon; ahatahhit. Thus smashed by Balarama's fist, Pralamba's head immediately cracked open. The demon vomited blood from his mouth and lost all consciousness, and then with a great noise he fell lifeless on the ground, like a mountain devastated by Indra. 10.19.07 Shukadeva Gosvami to Maharaja Parikshit tatah samantad dava-dhumaketur yadricchayabhut knaya-krid vanaukasam samiritah sarathinolbanolmukair vilelihanah sthira-jangaman mahan tatahthen; samantaton all sides; dava-dhumaketuha terrible forest fire; yadricchayasuddenly; abhutappeared; knaya-krit threatening destruction; vana-okasamfor all those present in the forest; samiritahdriven; sarathinaby its chariot driver, the wind; ulbanaterrible; ulmukaihwith meteorlike sparks; vilelihanah licking; sthira-jangamanall moving and nonmoving creatures; mahanvery great. Suddenly a great forest fire appeared on all sides, threatening to destroy all the forest creatures. Like a chariot driver, the wind swept the fire onward, and terrible sparks shot in all directions. Indeed, the great fire extended its tongues of flame toward all moving and nonmoving creatures. 10.19.12 Shukadeva Gosvami to Maharaja Parikshit tatheti militaknenu bhagavan agnim ulbanam pitvamukhena tan kricchrad yogadhisho vyamocayat tathaall right; itithus speaking; militaclosing; aknenutheir

eyes; bhagavanthe Supreme Lord; agnimthe fire; ulbanam terrible; pitvadrinking; mukhenawith His mouth; tanthem; kricchratfrom the danger; yoga-adhishahthe supreme controller of all mystic power; vyamocayatdelivered . "All right", the boys replied, and immediately closed their eyes. Then the Supreme Lord, the master of all mystic power, opened His mouth and swallowed the terrible fire, saving His friends from danger. 10.23.07 Cowherd Boys to the Ritualistic Brahmanas gash carayantav avidura odanam ramacyutau vo lanato bubhuknitau tayor dvijaodanam arthinor yadi shraddhaca vo yacchata dharma-vittamah gahTheir cows; carayantaugrazing; avidurenot far away; odanamfood; rama-acyutauLord Rama and Lord Acyuta; vah from you; lanatahare desiring; bubhuknitaubeing hungry; tayoh for Them; dvijahO brahmanas; odanamfood; arthinoh begging; yadiif; shraddhaany faith; caand; vahon your part; yacchataplease give; dharma-vit-tamahO best knowers of the principles of religion. Lord Rama and Lord Acyuta are tending Their cows not far from here. They are hungry and want you to give Them some of your food. Therefore, O brahmanas, O best of the knowers of religion, if you have faith please give some food to Them. 10.23.09 Shukadeva Gosvami to Maharaja Parikshit iti te bhagavad-yacnam shrinvanto pi na shushruvuh knudrashabhuri-karmano balishavriddha-maninah itithus; tethey, the brahmanas; bhagavatof the Supreme Personality of Godhead; yacnamthe supplication; shrinvantah hearing; apialthough; na shushruvuhthey did not hear; knudraashahfull of petty desire; bhuri-karmanahentangled in elaborate ritualistic activities; balishahchildish fools; vriddha-maninah presuming themselves to be wise men. The brahmanas heard this supplication from the Supreme Personality of Godhead, yet they refused to pay heed. Indeed, they were full of petty desires and entangled in elaborate rituals. Though presuming themselves advanced in Vedic learning, they were actually inexperienced fools. 10.23.12 Shukadeva Gosvami to Maharaja Parikshit na te yad om iti procur na neti ca parantapa gopanirashah pratyetya tathocuh krinna-ramayoh nanot; tethey; yatwhen; om"so be it"; itithus; procuhdid speak; nanot; na"no"; itithus; caeither; parantapaO chastiser of the enemies, Pariknit Maharaja; gopahthe cowherd boys; nirashahdiscouraged; pratyetyareturning; tathathus;

ucuhdescribed; krinna-ramayohto Lord Krinna and Lord Rama. When the brahmanas failed to reply even with a simple yes or no, O chastiser of the enemy [Parikshit], the cowherd boys returned disappointed to Krishna and Rama and reported this to Them. 10.23.14 Krishna to the Cowherd Boys mam jnapayata patnibhyah sa-sankarnanam agatam dasyanti kamam annam vah snigdhamayy unitadhiya mamMe; jnapayataplease announce; patnibhyahto the wives; sa-sankarnanamtogether with Lord Balarama; agatamarrived; dasyantithey will give; kamamas much as you desire; annam food; vahto you; snigdhahaffectionate; mayiin Me; unitah residing; dhiyawith their intelligence. [Lord Krishna said:] Tell the wives of the brahmanas that I have come here with Lord Sankarsana. They will certainly give you all the food you want, for they are most affectionate toward Me and, indeed, with their intelligence reside in Me alone. 10.23.17 Cowherd Boys to the Wives of the Brahmanas gash carayan sa gopalaih sa-ramo duram agatah bubhuknitasya tasyannam sanugasya pradiyatam gahthe cows; carayantending; sahHe; gopalaihin the company of the cowherd boys; sa-ramahtogether with Lord Balarama; duramfrom far away; agatahhas come; bubhuknitasyawho is hungry; tasyafor Him; annamfood; saanugasyatogether with His companions; pradiyatamshould be given. He has come a long way with the cowherdboy and Lord Balarama, tending the cows. Now He is hungry, so some food should be given for Him and His companions. 10.23.19 Shukadeva Gosvami to Maharaja Parikshit catur-vidham bahu-gunam annam adaya bhajanaih abhisasruh priyam sarvah samudram iva nimnagah catuh-vidhamof the four varieties (that which is chewed, that which is swallowed, that which is licked and that which is sucked); bahu-gunamendowed with many rich tastes and fragrances; annamfood; adayabringing; bhajanaihin large vessels; abhisasruhthey went forward; priyamto their beloved; sarvah all of them; samudramto the ocean; ivajust as; nimna-gahthe rivers. Taking along in large vessels the four kinds of foods, full of fine tastes and aromas, all the ladies went forth to meet their beloved, just as rivers flow toward the sea. 10.23.22 Shukadeva Gosvami to Maharaja Parikshit shyamam hiranya-paridhim vanamalya-barha-

dhatu-pravala-nata-venam anavratamse vinyasta-hastam itarena dhunanam abjam karnotpalalaka-kapola-mukhabja-hasam shyamamdark blue in complexion; hiranyagolden; paridhim whose garment; vana-malyawith a forest garland; barhapeacock feather; dhatucolored minerals; pravalaand sprigs of buds; nata like a dancer upon the stage; venamdressed; anuvrataof a friend; amseupon the shoulder; vinyastaplaced; hastamHis hand; itarenawith the other; dhunanamtwirling; abjama lotus; karnaupon His ears; utpalalilies; alaka-kapolawith hair extending over His cheeks; mukha-abjaupon His lotuslike face; hasamhaving a smile. His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves, He was dressed just like a dramatic dancer. He rested one hand upon the shoulder of a friend and with the other twirled a lotus. Lilies graced His ears, His hair hung down over His cheeks, and His lotuslike face was smiling. 10.23.26 Krishna to the Wives of the Brahmanas nanv addhamayi kurvanti kushalah svartha-darshinah ahaituky avyavahitam bhaktim atma-priye yatha nanucertainly; addhadirectly; mayiunto Me; kurvantithey perform; kushalahthose who are expert; sva-arthatheir own true benefit; darshinahwho perceive; ahaitukiunmotivated; avyavahitamuninterrupted; bhaktimdevotional service; atmato the soul; priyewho am most dear; yathaproperly. Certainly expert personalities, who can see their own true interest, render unmotivated and uninterrupted devotional service directly unto Me, for I am most dear to the soul. 10.23.33 Krishna to the Wives of the Brahmanas shravanad darshanad dhyanan mayi bhavo nukirtanat na tathasannikarnena pratiyata tato grihan shravanatby hearing; darshanatby seeing the Deity form; dhyanatby meditation; mayifor Me; bhavahlove; anukirtanat by chanting My names and qualities; nanot; tathain the same way; sannikarnenaby literal proximity; pratiyatareturn; tatah therefore; grihanto your homes. It is by hearing about Me, seeing My Deity form, meditating upon Me and chanting My names and glories that love for Me develops, not by physical proximity. Therefore please go back to your homes. 10.23.50 The Ritualistic Brahmanas to Krishna tasmai namo bhagavate krinnayakuntha-medhase yan-maya-mohita-dhiyo bhramamah karma-vartmasu

tasmaiunto Him; namahobeisances; bhagavateunto the Supreme Personality of Godhead; krinnayaLord Krinna; akunthamedhasewhose intelligence is never restricted; yat-mayaby whose illusory potency; mohitabewildered; dhiyahwhose minds; bhramamahwe are wandering; karma-vartmasuupon the paths of fruitive activity. Let us offer our obeisances unto Lord Krishna, the Supreme Personality of Godhead. His intelligence is never bewildered, whereas we, confused by His power of illusion, are simply wandering about on the paths of fruitive work. 10.24.15 Krishna to Nanda Maharaja kim indreneha bhutanam sva-sva-karmanuvartinam anishenanyathakartum svabhava-vihitam nrinam kimwhat; indrenawith Indra; ihahere; bhutanamfor living entities; sva-svaeach their own; karmaof fruitive action; anuvartinamwho are experiencing the consequences; anishena (Indra) who is incapable; anyathaotherwise; kartumto make; svabhavaby their conditioned natures; vihitamthat which is ordained; nrinamfor men. Living beings in this world are forced to experience the consequences of their own particular previous work. Since Lord Indra cannot in any way change the destiny of human beings, which is born of their own nature, why should people worship him? 10.24.28-30 Krishna to Nanda Maharaja anyebhyash cashva-candalapatitebhyo yatharhatah yavasam ca gavam dattva giraye diyatam balih anyebhyahto the others; caalso; a-shva-candalaeven down to the dogs and the dog-eaters; patitebhyahto such fallen persons; yathaas; arhatahis proper in each case; yavasamgrass; ca and; gavamto the cows; dattvahaving given; girayeto the mountain called Govardhana; diyatamshould be presented; balih respectful offerings. After giving the appropriate food to everyone else, including such fallen souls as dogs and dog-eaters, you should give grass to the cows and then present your respectful offerings to Govardhana Hill. (28) sv-alankritabhuktavantah sv-anuliptah su-vasasah pradakninam ca kuruta go-vipranala-parvatan su-alankritahhandsomely adorned; bhuktavantahhaving eaten to your satisfaction; su-anuliptahanointed with auspicious sandalwood pulp; su-vasasahwearing fine garments; pradakninam circumambulation; caand; kurutayou should perform; goof the cows; viprathe brahmanas; analathe sacrificial fires;

parvatanand the hill, Govardhana. After everyone has eaten to his satisfaction, you should all dress and decorate yourselves handsomely, smear your bodies with sandalwood paste and then circumambulate the cows, the brahmanas, the sacrificial fires and Govardhana Hill. (29) etan mama matam tata kriyatam yadi rocate ayam go-brahmanadrinam mahyam ca dayito makhah etatthis; mamaMy; matamidea; tataO father; kriyatammay it be carried out; yadiif; rocateit is pleasing; ayamthis; gobrahmana-adrinamfor the cows, brahmanas and Govardhana Hill; mahyamfor Me; caalso; dayitahcherished; makhahsacrifice. This is My idea, O father, and you may carry it out if it appeals to you. Such a sacrifice will be very dear to the cows, the brahmanas and Govardhana Hill, and also to Me. (30) 10.24.38 Shukadeva Gosvami to Maharaja Parikshit ity adri-go-dvija-makham vasudeva-pracoditah yathavidhaya te gopa saha-krinnavrajam yayuh itiin this manner; adrito Govardhana Hill; gothe cows; dvija and the brahmanas; makhamthe great sacrifice; vasudevaby Lord Krinna; pracoditahurged; yathaproperly; vidhaya executing; tethey; gopahthe cowherds; saha-krinnahtogether with Lord Krinna; vrajamto Vraja; yayuhthey went. The members of the cowherd community, having thus been inspired by Lord Vasudeva to properly execute the sacrifice to Govardhana Hill, the cows and the brahmanas, returned with Lord Krishna to their village, Vraja. 10.25.05 Indra Spoke Angrily vacalam balisham stabdham ajnam pandita-maninam krinnam martyam upashritya gopame cakrur apriyam vacalamovertalkative; balishamchild; stabdhamarrogant; ajnamfoolish; pandita-maninamthinking Himself wise; krinnam Krinna; martyama human being; upashrityataking shelter of; gopahthe cowherds; meagainst me; cakruhhave acted; apriyamunfavorably. These cowherd men have acted inimically toward me by taking shelter of this ordinary human being, Krishna, who thinks Himself very wise but who is simply a foolish, arrogant, overtalkative child. 10.25.07 Indra to the Clouds of Destruction aham cairavatam nagam aruhyanuvraje vrajam marud-ganair maha-vegair nanda-gontha-jighamsaya ahamI; caalso; airavatamnamed Airavata; nagammy

elephant; aruhyariding; anuvrajewill follow along; vrajamto Vraja; marut-ganaihaccompanied by the wind-gods; maha-vegaih who move with great power; nanda-gonthathe cowherd community of Nanda Maharaja; jighamsayawith the intent of destroying. I will follow you to Vraja, riding on my elephant Airavata and taking with me the swift and powerful wind-gods to decimate the cowherd village of Nanda Maharaja. 10.25.17 Shri Krishna Said to Himself na hi sad-bhava-yuktanam suranam isha-vismayah matto satam mana-bhangah prashamayopakalpate nanot; hicertainly; sat-bhavawith the mode of goodness; yuktanamwho are endowed; suranamof the demigods; ishaas controlling lords; vismayahfalse identification; mattahby Me; asatamof the impure; manaof the false prestige; bhangahthe eradication; prashamayafor relieving them; upakalpateis intended. Since the demigods are endowed with the mode of goodness, the false pride of considering oneself the Lord should certainly not affect them. When I break the false prestige of those bereft of goodness, My purpose is to bring them relief. 10.25.19 Shukadeva Gosvami to Maharaja Parikshit ity uktvaikena hastena kritvagovardhanacalam dadhara lilayavinnush chatrakam iva balakah itithus; uktvahaving spoken; ekenawith one; hastenahand; kritvataking; govardhana-acalamGovardhana Hill; dadharaHe held it; lilayavery easily; vinnuhLord Vinnu; chatrakama mushroom; ivajust as; balakaha child. Having said this, Lord Krnsa, who is Vishnu Himself, picked up Govardhana Hill with one hand and held it aloft just as easily as a child holds up a mushroom. 10.25.23-24 Shukadeva Gosvami to Maharaja Parikshit knut-trid-vyatham sukhapeknam hitvatair vraja-vasibhih viknyamano dadharadrim saptaham nacalat padat knutof hunger; tritand thirst; vyathamthe pain; sukhaof personal happiness; apeknamall consideration; hitvaputting aside; taihby them; vraja-vasibhihthe residents of Vraja; viknyamanahbeing glanced upon; dadharaHe held; adrimthe mountain; sapta-ahamfor seven days; na acalatHe did not move; padatfrom that place . Lord Krishna, forgetting hunger and thirst and putting aside all considerations of personal pleasure, stood there holding up the hill for seven days as the people of Vraja gazed upon Him. (23)

krinna-yoganubhavam tam nishamyendro ti-vismitah nistambho bhranta-sankalpah svan meghan sannyavarayat krinnaof Lord Krinna; yogaof the mystic power; anubhavamthe influence; tamthat; nishamyaseeing; indrahLord Indra; ativismitahmost amazed; nistambhahwhose false pride was brought down; bhrantaruined; sankalpahwhose determination; svanhis own; meghanclouds; sannyavarayatstopped. When Indra observed this exhibition of Lord Krishna's mystic power, he became most astonished. Pulled down from his platform of false pride, and his intentions thwarted, he ordered his clouds to desist. (24) 10.25.28 Shukadeva Gosvami to Maharaja Parikshit bhagavan api tam shailam sva-sthane purva-vat prabhuh pashyatam sarva-bhutanam sthapayam asa lilaya bhagavanthe Supreme Personality of Godhead; apiand; tam that; shailamhill; sva-sthaneupon its place; purva-vatas originally; prabhuhthe almighty Lord; pashyatamwhile they were looking on; sarva-bhutanamall the living creatures; sthapayam asaHe put; lilayawith ease. While all living creatures looked on, the Supreme Personality of Godhead put down the hill in his original place, just as it had stood before. 10.26.25 Shukadeva Gosvami to Maharaja Parikshit deve varnati yajna-viplava-runavajrasma-varnanilaih sidat-pala-pashu-striy atma-sharanam drintvanukampy utsmayan utpatyaika-karena shailam abalo lilocchilindhram yatha bibhrad gontham apan mahendra-mada-bhit priyan na indro gavam devewhen the demigod Indra; varnaticaused rain; yajnaof his sacrifice; viplavadue to the disturbances; runaout of anger; vajra with lightning bolts; ashma-varnahail; anilaihand winds; sidat suffering; palathe cowherds; pashuanimals; striand women; atmaHimself; sharanambeing their only shelter; drintvaseeing; anukampivery compassionate by nature; utsmayansmiling broadly; utpatyapicking up; eka-karenain one hand; shailam the hill, Govardhana; abalaha small child; lilain play; ucchilindhrama mushroom; yathajust as; bibhratHe held; gonthamthe cowherd community; apatHe protected; maha-indra of King Indra; madaof the false pride; bhitthe destroyer; priyat may He be satisfied; nahwith us; indrahthe Lord; gavamof the cows. Indra became angry when his sacrifice was disrupted, and thus he caused rain and hail to fall on Gokula, accompanied by lightning and powerful winds, all of which brought great suffering to the cowherds, animals and women there. When Lord Krishna, who is by nature always compassionate, saw the condition of those who had only Him

as their shelter, He smiled broadly and lifted Govardhana Hill with one hand, just as a small child picks up a mushroom to play with it. In this way He protected the cowherd community. May He, Govinda, the Lord of the cows and the destroyer of Indra's false pride, be pleased with us. 10.27.13 Indra to Shri Krishna tvayeshanugrihito smi dhvasta-stambho vrithodyamah ishvaram gurum atmanam tvam aham sharanam gatah tvayaby You; ishaO Lord; anugrihitahshown mercy; asmiI am; dhvastashattered; stambhahmy false pride; vritha fruitless; udyamahmy attempt; ishvaramthe Supreme Lord; gurumthe spiritual master; atmanamthe true Self; tvamto You; ahamI; sharanamfor shelter; gatahhave come. O Lord, You have shown mercy to me by shattering my false pride and defeating my attempt [to punish Vrndavana]. To You, the Supreme Lord, spiritual master and Supreme Soul, I have now come for shelter. 10.27.28 Shukadeva Gosvami to Maharaja Parikshit iti go-gokula-patim govindam abhinicya sah anujnato yayau shakro vrito devadibhir divam itithus; goof the cows; go-kulaand of the community of cowherds; patimthe master; govindamLord Krinna; abhinicya bathing; sahhe, Indra; anujnatahgiven permission; yayauwent; shakrahKing Indra; vritahsurrounded; deva-adibhihby the demigods and others; divamto heaven. After he had ceremonially bathed Lord Govinda, who is the master of the cows and the cowherd community, King Indra took the Lord's permission and, surrounded by the demigods and other higher beings, returned to his heavenly abode. 10.28.01-3 Shukadeva Gosvami to Maharaja Parikshit shri-badarayanir uvaca ekadashyam niraharah samabhyarcya janardanam snatum nandas tu kalindyam dvadashyam jalam avishat shri-badarayanih uvacashri Badarayani (shukadeva Gosvami) said; ekadashyamon Ekadashi (the eleventh day of the lunar month); niraharahfasting; samabhyarcyahaving worshiped; janardanam Lord Janardana, the Supreme Personality of Godhead; snatumin order to bathe (before breaking the fast at its prescribed completion); nandahNanda Maharaja; tubut; kalindyamin the river Yamuna; dvadashyamon the twelfth day; jalamthe water; avishatentered. Shri Badarayani said: Having worshiped Lord Janardana and fasted on the Ekadashi day, Nanda Maharaja entered the water of the

Kalindi on the Dvadasi to take his bath. (1) tam grihitvanayad bhrityo varunasyasuro ntikam avajnayasurim velam pravintam udakam nishi tamhim; grihitvaseizing; anayatbrought; bhrityaha servant: varunasyaof Varuna, the lord of the sea; asurahdemon; antikam to the presence (of his master); avajnayawho had disregarded; asurimthe inauspicious ; velamtime; pravintamhaving entered ; udakamthe water; nishiduring the night. Because Nanda Maharaja entered the water in the dark of night, disregarding that the time was inauspicious, a demoniac servant of Varuna seized him and brought him to his master. (2) cukrushus tam apashyantah krinna rameti gopakah bhagavams tad upashrutya pitaram varunahritam tad-antikam gato rajan svanam abhaya-do vibhuh cukrushuhthey called out loudly; tamhim, Nanda; apashyantah not seeing; krinnaO Krinna; ramaO Rama; itithus; gopakah the cowherd men; bhagavanthe Supreme Lord, Krinna; tatthat; upashrutyahearing; pitaramHis father; varunaby Varuna; ahritamtaken away; tatof Varuna; antikamto the presence; gatahwent; rajanmy dear King Pariknit; svanamof His own devotees; abhayaof fearlessness; dahthe giver; vibhuhthe almighty Lord. O King, not seeing Nanda Maharaja, the cowherd men loudly cried out, "O Krishna! O Rama!" Lord Krishna heard their cries and understood that His father had been captured by Varuna. Therefore the almighty Lord, who makes His devotees fearless, went to the court of Varunadeva. (3) 10.28.10 Shukadeva Gosvami to Maharaja Parikshit nandas tv atindriyam drintva loka-pala-mahodayam krinne ca sannatim tenam jnatibhyo vismito bravit nandahNanda Maharaja; tuand; atindriyamnot seen before; drintvaseeing; loka-palaof the controlling deity of the (ocean) planet, Varuna; maha-udayamthe great opulence; krinneunto Krinna; caand; sannatimthe offering of obeisances; tenamby them (Varuna and his followers); jnatibhyahto his friends and relatives; vismitahamazed; abravitspoke. Nanda Maharaja had been astonished to see for the first time the great opulence of Varuna, the ruler of the ocean planet, and also to see how Varuna and his servants had offered such humble respect of Krishna. Nanda described all this to his fellow cowherd men. 10.28.13 Lord Krishna Thought jano vai loka etasminn

avidya-kama-karmabhih uccavacasu gatinu na veda svam gatim bhraman janahpeople; vaicertainly; lokein the world; etasminthis; avidyawithout knowledge; kamabecause of desires; karmabhih by activities; uccaamong superior; avacasuand inferior; gatinu destinations; na vedadoes not recognize; svamhis own; gatim destination; bhramanwandering. Certainly people in this world are wandering among higher and lower destinations, which they achieve through activities performed according to their desires and without full knowledge. Thus people do not know their real destination. 10.28.14 Shukadeva Gosvami to Maharaja Parikshit iti sancintya bhagavan maha-karuniko harih darshayam asa lokam svam gopanam tamasah param itiin these words; sancintyaconsidering to Himself; bhagavan the Supreme Personality of Godhead; maha-karunikahthe most merciful; harihLord Hari; darshayam asashowed; lokamthe planet, Vaikuntha; svamHis own; gopanamto the cowherd men; tamasahmaterial darkness; parambeyond. Thus deeply considering the situation, the all-merciful Supreme personality of Godhead Hari revealed to the cowherd men His abode, which is beyond material darkness. 10.34.01 Shukadeva Gosvami to Maharaja Parikshit shri-shuka uvaca ekadadeva-yatrayam gopalajata-kautukah anobhir anadud-yuktaih prayayus te mbika-vanam shri-shukah uvacashri shukadeva Gosvami said; ekadaonce; deva(to worship) the demigod, Lord shiva; yatrayamon a trip; gopalahthe cowherd men; jata-kautukaheager; anobhihwith wagons; anadutto oxen; yuktaihyoked; prayayuhwent forth; te they; ambika-vanamto the Ambikaforest. Shukadeva Gosvami said: One day the cowherd men, eager to take a trip to worship Lord Shiva, traveled by bullock carts to the Ambika forest. 10.34.04-5 Shukadeva Gosvami to Maharaja Parikshit unuh sarasvati-tire jalam prashya yata-vratah rajanim tam maha-bhaga nanda-sunandakadayah unuhthey stayed; sarasvati-tireon the bank of the Sarasvati; jalamwater; prashyasubsisting on; yata-vratahtaking strict vows; rajanimthe night; tamthat; maha-bhagahthe greatly fortunate ones; nanda-sunandaka-adayahNanda, Sunanda and the others.

Nanda, Sunanda and the other greatly fortunate cowherds spent that night on the bank of the Sarasvati, strictly observing their vows. They fasted, taking only water. (4) kashcin mahan ahis tasmin vipine ti-bubhuknitah yadricchayagato nandam shayanam ura-go grasit kashcita certain; mahangreat; ahihsnake; tasminin that; vipinearea of the forest; ati-bubhuknitahextremely hungry; yadricchayaby chance; agatahcame there; nandamNanda Maharaja; shayanamwho was lying asleep; ura-gahmoving on his belly; agrasitswallowed. During the night a huge and extremely hungry snake appeared in that thicket. Slithering on his belly up to the sleeping Nanda Maharaja, the snake began swallowing him. (5) 10.34.08-9 Shukadeva Gosvami to Maharaja Parikshit alatair dahyamano pi namuncat tam urangamah tam asprishat padabhyetya bhagavan satvatam patih alataihby the firebrands; dahyamanahbeing burned; api although; na amuncatdid not release; tamhim; urangamahthe snake; tamthat snake; asprishattouched; padawith His foot; abhyetyacoming; bhagavanthe Supreme Lord; satvatamof the devotees; patihthe master. But even though the firebrands were burning him, the serpent would not release Nanda Maharaja. Then the Supreme Lord Krishna, master of His devotees, came to the spot and touched the snake with His foot. (8) sa vai bhagavatah shrimat pada-sparsha-hatashubhah bheje sarpa-vapur hitva rupam vidyadhararcitam sahhe; vaiindeed; bhagavatahof the Supreme Personality of Godhead; shri-matdivine; padaof the foot; sparshaby the touch; hatadestroyed; ashubhahall inauspiciousness; bheje assumed; sarpa-vapuhhis snake body; hitvagiving up; rupama form; vidyadharaby the Vidyadharas; arcitamworshiped. The snake had all his sinful reactions destroyed by the touch of the Supreme Lord's divine foot, and thus he gave up his serpent body and appeared in the form of a worshipable Vidyadhara. (9) 10.34.24-25 Shukadeva Gosvami to Maharaja Parikshit gopyas tad-gitam akarnya murcchitanavidan nripa sramsad-dukulam atmanam srasta-kesha-srajam tatah gopyahthe gopis; tatof Them; gitamthe singing; akarnya hearing; murcchitahstunned; na avidanwere not aware of; nripa my dear King; sramsatslipping; dukulamthe fine cloth of their

garments; atmanamthemselves; srastadisheveled; keshatheir hair; srajamthe garlands; tatah(slipping) from that. Killing of Sankachuda The gopis became stunned when they heard that song. Forgetting themselves, O King, they did not notice that their fine garments were becoming loose and their hair and garlands disheveled. (24) evam vikridatoh svairam gayatoh sampramatta-vat shankhacuda iti khyato dhanadanucaro bhyagat evamthus; vikridatohas the two of Them were playing; svairam as They desired; gayatohsinging; sampramattato the point of intoxication; vatas if; shankhacudahshankhacuda; itithus; khyatahnamed; dhana-daof the treasurer of the demigods, Lord Kuvera; anucaraha servant; abhyagatarrived. While Lord Krishna and Lord Balarama thus played according to Their own sweet will and sang to the point of apparent intoxication, a servant of Kuvera named Sankhacuda came upon the scene. (25) 10.34.30-32 Shukadeva Gosvami to Maharaja Parikshit tam anvadhavad govindo yatra yatra sa dhavati jihirnus tac-chiro-ratnam tasthau raknan striyo balah tamafter him; anvadhavatran; govindahLord Krinna; yatra yatrawherever; sahhe; dhavatiwas running; jihirnuhdesiring to take away; tathis; shirahupon the head; ratnamthe jewel; tasthaustood; raknanprotecting; striyahthe women; balah Lord Balarama. Lord Govinda chased the demon wherever he ran, eager to take his crest jewel. Meanwhile Lord Balarama stayed with the women to protect them. (30) avidura ivabhyetya shiras tasya duratmanah jahara muntinaivanga saha-cuda-manim vibhuh avidurenearby; ivaas if; abhyetyacoming toward; shirahthe head; tasyaof him; duratmanahthe wicked one; jaharatook away; muntinawith His fist; evasimply; angamy dear King; sahatogether with; cuda-manimthe jewel upon his head; vibhuh the almighty Lord. The mighty Lord overtook Sankhacuda from a great distance as if from nearby, my dear King, and then with His fist the Lord removed the wicked demon's head, together with his crest jewel. (31) shankhacudam nihatyaivam manim adaya bhasvaram agrajayadadat pritya pashyantinam ca yonitam shankhacudamthe demon shankhacuda; nihatyakilling; evam in this manner; manimthe jewel; adayataking; bhasvaram

brilliant; agra-jayato His elder brother (Lord Balarama); adadat gave; prityawith satisfaction; pashyantinamas they were watching; caand; yonitamthe women. Having thus killed the demon Sankhacuda and taken away his shining jewel, Lord Krishna gave it to His elder brother with great satisfaction as the gopis watched. (32) 10.36.01 Shukadeva Gosvami to Maharaja Parikshit shri badarayanir uvaca atha tarhy agato gontham arinto vrinabhasurah mahim maha-kakut-kayah kampayan khura-viknatam shri badarayanih uvacashri shukadeva Gosvami said; athanext; tarhithen; agatahcame; gonthamto the cowherd village; arintahnamed Arinta; vrinabha-asurahthe bull demon; mahim the earth; mahagreat; kakuthaving a hump; kayahwhose body; kampayanmaking tremble; khuraby his hooves; viknatam torn. Shukadeva Gosvami said: The demon Arishta then came to the cowherd village. Appearing in the form of a bull with a large hump, he made the earth tremble as he tore it apart with his hooves. 10.36.089 Shukadeva Gosvami to Maharaja Parikshit ity asphotyacyuto rintam tala-shabdena kopayan sakhyur amse bhujabhogam prasaryavasthito harih itispeaking thus; asphotyaslapping His arms; acyutahthe infallible Lord; arintamArintasura; talafrom His palms; shabdena with the sound; kopayanangering; sakhyuhof a friend; amse over the shoulder; bhujaHis arm; abhogam(which is like) a serpents body; prasaryathrowing; avasthitahwas standing; harihLord Hari. Having spoken these words, the infallible Lord Hari slapped His arms with His palms, further angering Arista with the loud sound. The Lord then casually threw His mighty, serpentine arm over the shoulder of a friend and stood facing the demon. (8) so py evam kopito rintah khurenavanim ullikhan udyat-puccha-bhraman-meghah kruddhah krinnam upadravat sahhe; apiindeed; evamin this way; kopitahangered; arintah Arinta; khurenawith his hoof; avanimthe earth; ullikhan scratching; udyatraised; pucchawithin his tail; bhraman wandering; meghahclouds; kruddhahfurious; krinnamtoward Lord Krinna; upadravathe charged. Thus provoked, Arishta pawed the ground with one of his hooves and then, with the clouds hovering around his upraised tail, furiously charged Krishna. (9) 10.36.1213 Shukadeva Gosvami to Maharaja Parikshit

so paviddho bhagavata punar utthaya satvaram apatat svinna-sarvango nihshvasan krodha-murcchitah sahhe; apaviddhahthrown back; bhagavataby the Lord; punah again; utthayarising; satvaramquickly; apatatattacked; svinnasweating; sarvaall; angahhis limbs; nihshvasan breathing hard; krodhaby anger; murcchitahstupefied. Thus repulsed by the Supreme Lord, the bull demon got up and, breathing hard and sweating all over his body, again charged Him in a mindless rage. (12) tam apatantam sa nigrihya shringayoh padasamakramya nipatya bhu-tale ninpidayam asa yathardram ambaram kritvavinanena jaghana so patat tamhim; apatantamattacking; sahHe; nigrihyaseizing; shringayohby the horns; padawith His foot; samakramya treading; nipatyamaking him fall; bhu-taleonto the ground; ninpidayam asaHe beat him; yathalike; ardramwet; ambaram a garment; kritvamaking; vinanenawith his horn; jaghana struck; sahhe; apatatfell. As Arishta attacked, Lord Krishna seized him by the horns and knocked him to the ground with His foot. The Lord then thrashed him as if he were a wet cloth, and finally He yanked out one of the demons's horns and struck him with it until he lay prostrate. (13) 10.36.15-16 Shukadeva Gosvami to Maharaja Parikshit evam kukudminam hatva stuyamanah dvijatibhih vivesha gontham sa-balo gopinam nayanotsavah evamthus; kukudminamthe humped (bull demon); hatva killing; stuyamanahbeing praised; dvijatibhihby the brahmanas; viveshaHe entered; gonthamthe cowherd village; sa-balah together with Lord Balarama; gopinamof the gopis; nayanafor the eyes; utsavahwho is a festival. Having thus killed the bull demon Arishta, He who is a festival for the gopis' eyes entered the cowherd village with Balarama. (15) arinte nihate daitye krinnenadbhuta-karmana kamsayathaha bhagavan narado deva-darshanah arinteArinta; nihatehaving been killed; daityethe demon; krinnenaby Krinna; adbhuta-karmanawhose activities are wonderful; kamsayato Kamsa; athathen; ahaspoke; bhagavan the powerful sage; naradahNarada; deva-darshanahwhose vision is godly. After Arishtasura had been killed by Krishna, who acts wonderfully, Narada Muni went to speak to King Kamsa. That powerful sage of godly vision addressed the King as follows. (16)

10.37.01 Shukadeva Gosvami to Maharaja Parikshit shri-shuka uvaca keshi tu kamsa-prahitah khurair mahim maha-hayo nirjarayan mano-javah satavadhutabhra-vimana-sankulam kurvan nabho henita-bhinitakhilah shri-shukah uvacashri shukadeva Gosvami said; keshithe demon named Keshi; tuand then; kamsa-prahitahsent by Kamsa; khuraihwith his hooves; mahimthe earth; maha-hayaha huge horse; nirjarayanripping apart; manahlike that of the mind; javahwhose speed; sataby the hairs of his mane; avadhuta scattered; abhrawith the clouds; vimanaand the airplanes (of the demigods); sankulamcrowded; kurvanmaking; nabhahthe sky; henitaby his neighing; bhinitafrightened; akhilaheveryone Shukadeva Gosvami said: The demon Keshi, sent by Kamsa, appeared in Vraja as a great horse. Running with the speed of the mind, he tore up the earth with his hooves. The hairs of his mane scattered the clouds and the demigods' airplanes throughout the sky, and he terrified everyone present with his loud neighing. 10.37.07 Shukadeva Gosvami to Maharaja Parikshit samedhamanena sa krinna-bahuna niruddha-vayush caranamsh ca viknipan prasvinna-gatrah parivritta-locanah papata landam vishrijan knitau vyasuh samedhamanenaexpanding; sahhe; krinna-bahunaby Lord Krinnas arm; niruddhastopped; vayuhhis breathing; caranan his legs; caand; viknipanthrowing about; prasvinnaperspiring; gatrahhis body; parivrittarolling; locanahhis eyes; papatahe fell down; landamfeces; vishrijanexcreting; knitauonto the ground; vyasuhlifeless. As Lord Krishna's expanding arm completely blocked Keshi's breathing, his legs kicked convulsively, his body became covered with sweat, and his eyes rolled around. The demon then passed stool and fell on the ground, dead. 10.37.26 Shukadeva Gosvami to Maharaja Parikshit ekadate pashun palash carayanto dri-sanunu cakrur nilayana-kridash cora-palapadeshatah ekadaone day; tethey; pashunthe animals; palahthe cowherd boys; carayantahgrazing; adriof a mountain; sanunu on the sides; cakruhthey enacted; nilayanaof "stealing and hiding"; kridahgames; coraof thieves; palaand protectors; apadeshatahplaying the roles. One day the cowherd boys, while grazing their animals on the mountain slopes, played the game of stealing and hiding, acting out the roles of rival thieves and herders. 10.37.28-30 Shukadeva Gosvami to Maharaja Parikshit maya-putro maha-mayo

vyomo gopala-vena-dhrik menayitan apovaha prayash corayito bahun maya-putraha son of the demon Maya; mahamayaha powerful magician; vyomahnamed Vyoma; gopalaof a cowherd boy; vena the disguise; dhrikassuming; menayitanthose who were acting as sheep; apovahahe took away; prayahalmost all; corayitah pretending to be playing as a thief; bahunmany. A powerful magician named Vyoma, son of the demon Maya, then appeared on the scene in the guise of a cowherd boy. Pretending to join the game as a thief, he proceeded to steal most of the cowherd boys who were acting as sheep. (28) giri-daryam viniknipya nitam nitam mahasurah shilayapidadhe dvaram catuh-pancavashenitah giriof a mountain; daryamin a cave; viniknipyathrowing; nitam nitamgradually bringing them; maha-asurahthe great demon; shilayawith a stone; pidadhehe blocked; dvaramthe entrance; catuh-pancafour or five; avashenitahremained. Gradually the great demon abducted more and more of the cowherd boys and cast them into a mountain cave, which he sealed shut with a boulder. Finally only four or five boys acting as sheep remainded in the game. (29) tasya tat karma vijnaya krinnah sharana-dah satam gopan nayantam jagraha vrikam harir ivaujasa tasyaof him, Vyomasura; tatthat; karmaactivity; vijnayafully understanding; krinnahLord Krinna; sharanaof shelter; dahthe giver; satamto saintly devotees; gopancowherd boys; nayantam who was leading; jagrahaHe seized; vrikama wolf; hariha lion: ivajust as; ojasaforcefully. Lord Krishna who shelters all saintly devotees, understood perfectly well what Vyomasura was doing. Just as a lion grabs a wolf, Krishna forcefully seized the demon as he was taking away more cowherd boys. (30) 10.37.32-33 Shukadeva Gosvami to Maharaja Parikshit tam nigrihyacyuto dorbhyam patayitvamahi-tale pashyatam divi devanam pashu-maram amarayat tamhim; nigrihyaholding fast; acyutahLord Krinna; dorbhyam with His arms; patayitvamaking him fall; mahi-taleonto the ground; pashyatamwhile they were watching; diviin the heavenly planets; devanamthe demigods; pashu-maramas a sacrificial animal is slaughtered; amarayatHe killed him. Lord Acyuta clutched Vyomasura between His arms and threw him to the ground. Then, while the demigods in heaven looked on,

Krishna killed him in the same way that one kills a sacrificial animal. (32) guha-pidhanam nirbhidya gopan nihsarya kricchratah stuyamanah surair gopaih pravivesha sva-gokulam guhaof the cave; pidhanamthe blockage; nirbhidyabreaking; gopanthe cowherd boys; nihsaryaleading out; kricchratahfrom the dangerous place; stuyamanahbeing praised; suraihby the demigods; gopaihand by the cowherd boys; praviveshahe entered; svaHis own; gokulamcowherd village. Krishna then smashed the boulder blocking the cave's entrance and led the trapped cowherd boys to safety. Thereafter, as the demigods and cowherd boys sang His glories, He returned to his cowherd village, Gokula. (33) 10.38.01 Shukadeva Gosvami to Maharaja Parikshit shri-shuka uvaca akruro pi ca tam ratrim madhu-puryam maha-matih unitvaratham asthaya prayayau nanda-gokulam shri-shukah uvacashukadeva Gosvami said; akrurahAkrura; api caand; tamthat; ratrimnight; madhu-puryamin the city of Mathura; maha-matihhigh-minded; unitvaremaining; ratham his chariot; asthayamounting; prayayauhe set off; nandagokulamfor the cowherd village of Nanda Maharaja. Shukadeva Gosvami said: After passing the night in the city of Mathura, the high-minded Akrura mounted his chariot and set off for the cowherd village of Nanda Maharaja. 10.38.34-35 Shukadeva Gosvami to Maharaja Parikshit rathat turnam avaplutya so krurah sneha-vihvalah papata caranopante danda-vad rama-krinnayoh rathatfrom his chariot; turnamquickly; avaplutyaclimbing down; sahhe; akrurahAkrura; snehaby affection; vihvalah overcome; papatafell; carana-upantenext to the feet; danda-vat flat like a rod; rama-krinnayohof Balarama and Krinna. Akrura, overwhelmed with affection, quickly jumped down from his chariot and fell at the feet of Krishna and Balarama like a rod. (34) bhagavad-darshanahladabanpa-paryakuleknanah pulakacitanga autkanthyat svakhyane nashakan nripa bhagavatthe Supreme Personality of Godhead; darshana because of seeing; ahladadue to the joy; banpawith tears; paryakulaoverflowing; iknanahwhose eyes; pulakawith eruptions; acitamarked; angahwhose limbs; autkanthyatfrom eagerness; sva-akhyaneto announce himself; na ashakathe was

not able; nripaO King. The joy of seeing the Supreme Lord flooded Akrura's eyes with tears and decorated his limbs with eruptions of ecstasy. He felt such eagerness that he could not speak to present himself, O King. (35) 10.39.08 Shukadeva Gosvami to Maharaja Parikshit shri-shuka uvaca printo bhagavatasarvam varnayam asa madhavah vairanubandham yadunu vasudeva-vadhodyamam shri-shukah uvacashukadeva Gosvami said; printahrequested; bhagavataby the Supreme Lord; sarvameverything; varnayam asadescribed; madhavahAkrura, descendant of Madhu; vairaanubandhamthe inimical attitude; yadunutoward the Yadus; vasudevaVasudeva; vadhato murder; udyamamthe attempt. Shukadeva Gosvami said: In response to the Supreme Lord's request, Akrura, the descendant of Madhu, described the whole situation, including King Kamsa's enmity toward the Yadus and his attempt to murder Vasudeva. 10.39.10 Shukadeva Gosvami to Maharaja Parikshit shrutvakrura-vacah krinno balash ca para-vira-ha prahasya nandam pitaram rajnadintam vijajnatuh shrutvahearing; akrura-vacahAkruras words; krinnahLord Krinna; balahLord Balarama; caand; para-viraof opposing heroes; hathe destroyer; prahasyalaughing; nandamto Nanda Maharaja; pitaramTheir father; rajnaby the King; dintamthe order given; vijajnatuhThey informed. Lord Krishna and Lord Balarama, the vanquisher of herioc opponents, laughed when They heard Akrura's words. The Lords then informed Their father, Nanda Maharaja, of King Kamsa's orders. 10.39.11-12 Shukadeva Gosvami to Maharaja Parikshit gopan samadishat so pi grihyatam sarva-go-rasah upayanani grihnidhvam yujyantam shakatani ca yasyamah shvo madhu-purim dasyamo nripate rasan draknyamah su-mahat parva yanti janapadah kila evam aghonayat knatra nanda-gopah sva-gokule gopanthe cowherd men; samadishatordered; sahhe (Nanda Maharaja); apialso; grihyatamhave collected; sarvaall; gorasahthe milk products; upayananiexcellent gifts; grihnidhvam take; yujyantamyoke; shakatanithe wagons; caand; yasyamah we shall go; shvahtomorrow; madhu-purimto Mathura;

dasyamahwe shall give; nripatehto the King; rasanour milk products; draknyamahwe shall see; su-mahata very great; parva festival; yantiare going; janapadahthe residents of all the outlying districts; kilaindeed; evamthus; aghonayathe had announced; knatraby the village constable; nanda-gopahNanda Maharaja; sva-gokuleto the people of his Gokula. Nanda Maharaja then issued orders to the cowherd men by having the village constable make the following announcement throughout Nanda's domain of Vraja: "Go collect all the available milk products. Bring valuable gifts and yoke your wagons. Tomorrow we shall to Mathura, present our milk products to the King and see a very great festival. The residents of all the outlying districts are also going." (11-12) 10.39.38 Shukadeva Gosvami to Maharaja Parikshit bhagavan api samprapto ramakrura-yuto nripa rathena vayu-vegena kalindim agha-nashinim bhagavanthe Supreme Lord; apiand; sampraptaharrived; rama-akrura-yutahtogether with Balarama and Akrura; nripaO King (Pariknit); rathenaby the chariot; vayulike the wind; vegena swift; kalindimat the river Kalindi (Yamuna); aghasins; nashinimwhich destroys. My dear King, the Supreme Lord Krishna, traveling as swiftly as the wind in that chariot with Lord Balarama and Akrura, arrived at the river Kalindi, which destroys all sins. 10.39.34-36 Shukadeva Gosvami to Maharaja Parikshit gopyash ca dayitam krinnam anuvrajyanuranjitah pratyadesham bhagavatah kanknantyash cavatasthire gopyahthe gopis; caand; dayitamtheir beloved; krinnam Krinna; anuvrajyafollowing; anuranjitahpleased; pratyadesham some instruction in reply; bhagavatahfrom the Lord; kanknantyah hoping for; caand; avatasthirethey stood. [With His glances] Lord Krishna somewhat pacified the gopis, and they also followed behind for some time. Then, hoping He would give them some instruction, they stood still. (34) tas tathatapyatir viknya sva-prasthane yaduttamah santvayam asa sa-premair ayasya iti dautyakaih tahthem (the gopis); tathathus; tapyatihlamenting; viknya seeing; sva-prasthaneas He was leaving; yadu-uttamahthe greatest of the Yadus; santvayam asaHe consoled them; sapremaihfull of love; ayasye iti"I will return"; dautyakaihwith words sent through a messenger. As He departed, that best of the Yadus saw how the gopis were lamenting, and thus He consoled them by sending a messenger with

this loving promise: "I will return." (35) yavad alaknyate ketur yavad renu rathasya ca anuprasthapitatmano lekhyanivopalaknitah yavatas long as; alaknyatewas visible; ketuhthe flag; yavat as long as; renuhthe dust; rathasyaof the chariot; caand; anuprasthapitasending after; atmanahtheir minds; lekhyani painted figures; ivalike; upalaknitahthey appeared. Sending their minds after Krishna, the gopis stood as motionless as figures in a painting. They remained there as long as the flag atop the chariot was visible, and even until they could no longer see the dust raised by the chariot wheels. (36) CHAPTER TWENTY The Sweetness of Rasa rasa-madhurima 10.21.05 Sukadeva Gosvami to Maharaja Pariksit barhapidam nata-vara-vapuh karnayoh karnikaram bibhrad vasah kanaka-kapisham vaijayantim ca malam randhran veior adhara-sudhayapurayan gopa-vrindair vrindaraiyam sva-pada-ramanam pravishad gita-kirtih barhaa peacock feather; apidamas the decoration of His head; nata-varaof the best of dancers; vapuhthe transcendental body; karnayohon the ears; karnikarama particular kind of blue lotuslike flower; bibhratwearing; vasahgarments; kanakalike gold; kapishamyellowish; vaijayantimnamed Vaijayanti; caand; malamthe garland; randhranthe holes; venohof His flute; adharaof His lips; sudhayawith the nectar; apurayanfilling up; gopa-vrindaihby the cowherd boys; vrinda-aranyamthe forest of Vrindavana; sva-padabecause of the marks of His lotus feet; ramanamenchanting; pravishatHe entered; gitabeing sung; kirtihHis glories. Wearing a peacock-feather ornament upon His head, blue karnikara flowers on His ears, a yellow garment as brilliant as gold, and the Vaijayanti garland, Lord Krishna exhibited His transcendental form as the greatest of dancers as He entered the forest of Vrndavana, beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar of His lips, and the cowherd boys sang His glories. 10.15.42-43 Sukadeva Gosvami to Maharaja Pariksit tam gorajash-churita-kuntala-baddha-barhavanya-prasuna-rucirekshana-caru-hasam venum kvanantam anugair upagita-kirtim gopyo didrikshita-drisho bhyagaman sametah

tamHim; go-rajahwith the dust raised by the cows; churita smeared; kuntalawithin His locks of hair; baddhaplaced; barha a peacock feather; vanya-prasunawith forest flowers; ruciraikshanacharming eyes; caru-hasamand a beautiful smile; venum His flute; kvanantamsounding; anugaihby His companions; upagitabeing chanted; kirtimHis glories; gopyahthe gopis; didrikshitaeager to see; drishahtheir eyes; abhyagamancame forward; sametahin a body. Lord Krishna's hair, powdered with the dust raised by the cows, was decorated with a peacock feather and forest flowers. The Lord glanced charmingly and smiled beautifully, playing upon His flute while His companions chanted His glories. The gopis, all together, came forward to meet Him their eyes very eager to see Him. (42) pitva mukunda-mukha-saragham akshi-bhringais tapam jahur viraha-jam vraja-yoshito hni tat sat-kritim samadhigamya vivesha goshtham savrida-hasa-vinayam yad apanga-moksham pitvadrinking; mukunda-mukhaof the face of Lord Mukunda; saraghamthe honey; akshi-bhringaihwith their beelike eyes; tapamdistress; jahuhgave up; viraha-jambased on separation; vraja-yoshitahthe ladies of Vrindavana; ahniduring the day; tat that; sat-kritimoffering of respect; samadhigamyafully accepting; viveshaHe entered; goshthamthe cowherd village; sa-vridawith shame; hasalaughter; vinayamand humbleness; yatwhich; apangaof their sidelong glances; mokshamthe release. With their beelike eyes, the women of Vrndavana drank the honey of the beautiful face of Lord Mukunda, and thus they gave up the distress they had felt during the day because of separation from Him. The young Vrndavana ladies cast sidelong glances at the Lord glances filled with bashfulness, laughter and submission - and Shri Krishna, completely accepting these glances as a proper offering of respect, entered the cowherd village. (43) 10.21.02-3 Sukadeva Gosvami to Maharaja Pariksit kusumita-vanaraji-shushmi-bhringa dvija-kula-ghushta-sarah-sarin-mahidhram madhupatir avagahya carayan gah saha-pashu-pala-balash cukuja venum kusumitaflowering; vana-rajiamong the groups of trees; shushmi maddened; bhringawith bees; dvijaof birds; kulaand flocks; ghushtaresounding; sarahits lakes; saritrivers; mahidhram and hills; madhu-patihthe Lord of Madhu (Krishna); avagahya entering; carayanwhile tending; gahthe cows; saha-pashu-palabalahin the company of the cowherd boys and Lord Balarama; cukujavibrated; venumHis flute. The lakes, rivers and hills of Vrndavana resounded with the sounds

of maddened bees and flocks of birds moving about the flowering trees. In the company of the cowherd boys and Balarama, Madhupati [Shri Krishna] entered that forest, and while herding the cows He began to vibrate His flute. (2) tad vraja-striya ashrutya venu-gitam smarodayam kashcit paroksham krishnasya sva-sakhibhyo nvavarnayan tatthat; vraja-striyahthe ladies in the cowherd village; ashrutya hearing; venu-gitamthe song of the flute; smara-udayamwhich gives rise to the influence of Cupid; kashcitsome of them; parokshamprivately; krishnasyaabout Krishna; sva-sakhibhyah to their intimate companions; anvavarnayandescribed. When the young ladies in the cowherd village of Vraja heard the song of Krnsa's flute, which arouses the influence of Cupid, some of them privately began describing Krishna's qualities to their intimate friends. (3) 10.21.10-11 The Gopis Glorify Krishna's Flute vrindavanam sakhi bhuvo vitanoti kiritim yad devaki-suta-padambuja-labdha-lakshmi govinda-venum anu matta-mayura-nrityam prekshyadri-sanv-avaratanya-samasta-sattvam vrindavanamVrindavana; sakhiO friend; bhuvahof the earth; vitanotispreads; kirtimthe glories; yatbecause; devaki-sutaof the son of Devaki; pada-ambujafrom the lotus feet; labdha received; lakshmithe treasure; govinda-venumthe flute of Govinda; anuupon hearing; mattamaddened; mayuraof the peacocks; nrityamin which there is the dancing; prekshya seeing; adri-sanuupon the peaks of the hills; avaratastunned; anyaother; samastaall; sattvamcreatures. O friend, Vrndavana is spreading the glory of the earth, having obtained the treasure of the lotus feet of Krishna, the son of Devaki. The peacocks dance madly when they hear Govinda's flute, and when other creatures see them from the hilltops, they all become stunned. (10) dhanyah sma mudha-gatayo pi harinya eta ya nanda-nandanam upatta-vicitra-vesham akarnya venu-ranitam saha-krishna-sarah pujam dadhur viracitam pranayavalokaih dhanyahfortunate, blessed; smacertainly; mudha-gatayah having taken birth in an ignorant animal species; apialthough; harinyahshe-deer; etahthese; yahwho; nanda-nandanamthe son of Maharaja Nanda; upatta-vicitra-veshamdressed very attractively; akarnyahearing; venu-ranitamthe sound of His flute; saha-krishna-sarahaccompanied by the black deer (their

husbands); pujam dadhuhthey worshiped; viracitamperformed; pranaya-avalokaihby their affectionate glances. Blessed are all these foolish deer because they have approached Maharaja Nanda's son, who is gorgeously dressed and is playing on His flute. Indeed, both the doe and the bucks worship the Lord with looks of love and affection. (11) 10.21.13 The Gopis Glorify Krishna's Flute gavash ca krishna-mukha-nirgata-venu-gita piyusham uttabhita-karna-putaih pibantyah shavah snuta-stana-payah-kavalah sma tasthur govindam atmani drishashru-kalah sprishantyah gavahthe cows; caand; krishna-mukhafrom the mouth of Lord Krishna; nirgataemitted; venuof the flute; gitaof the song; piyushamthe nectar; uttabhitaraised high; karnawith their ears; putaihwhich were acting as vessels; pibantyahdrinking; shavahthe calves; snutaexuding; stanafrom their udders; payahthe milk; kavalahwhose mouthfuls; smaindeed; tasthuh stood still; govindamLord Krishna; atmaniwithin their minds; drishawith their vision; ashru-kalahtheir eyes full of tears; sprishantyahtouching. Using their upraised ears as vessels, the cows are drinking the nectar of the flute-song flowing out of Krishna's mouth. The calves, their mouths full of milk from their mothers'moist nipples, stand still as they take Govinda within themselves through their tearfilled eyes and embrace Him within their hearts. 10.21.14 The Gopis Glorify Krishna's Flute prayo batamba vihaga munayo vane smin krishnekshitam tad-uditam kala-venu-gitam aruhya ye druma-bhujan rucira-pravalan shrinvanti milita-drisho vigatanya-vacah prayahalmost; batacertainly; ambaO mother; vihagahthe birds; munayahgreat sages; vanein the forest; asminthis; krishna-ikshitamin order to see Krishna; tat-uditamcreated by Him; kala-venu-gitamsweet vibrations made by playing the flute; aruhyarising; yewho; druma-bhujanto the branches of the trees; rucira-pravalanhaving beautiful creepers and twigs; shrinvantithey hear; milita-drishahclosing their eyes; vigataanya-vacahstopping all other sounds. O mother, in this forest all the birds have risen onto the beautiful branches of the trees to see Krishna. With closed eyes they are simply listening in silence to the sweet vibrations of His flute, and they are not attracted by any other sound. Surely these birds are on the same level as great sages.

10.21.16-17 The Gopis Glorify Krishna's Flute drishtvatape vraja-pashun saha rama-gopaih sancarayantam anu venum udirayantam prema-pravriddha uditah kusumavalibhih sakhyur vyadhat sva-vapushambuda atapatram drishtvaseeing; atapein the full heat of the sun; vraja-pashun the domestic animals of Vraja; sahatogether with; rama-gopaih Lord Balarama and the cowherd boys; sancarayantamherding together; anurepeatedly; venumHis flute; udirayantamloudly playing; premaout of love; pravriddhahexpanded; uditahrising high; kusuma-avalibhih(with droplets of water vapor, which are like) groups of flowers; sakhyuhfor his friend; vyadhathe constructed; sva-vapushaout of his own body; ambudahthe cloud; atapatraman umbrella. In the company of Balarama and the cowherd boys, Lord Krishna is continually vibrating His flute as He herds all the animals of Vraja, even under the full heat of the summer sun. Seeing this, the cloud in the sky has expanded himself out of love. He is rising high and conRistructing out of his own body, with its multitude of flower-Rilike droplets of water, an umbrella for the sake of his friend. (16) purnah pulindya urugaya-padabja-raga shri-kunkumena dayita-stana-manditena tad-darshana-smara-rujas trina-rushitena limpantya anana-kuceshu jahus tad-adhim purnahfully satisfied; pulindyahthe wives of the shabara tribe; urugayaof Lord Krishna; pada-abjafrom the lotus feet; ragaof reddish color; shri-kunkumenaby the transcendental kunkuma powder; dayitaof His girlfriends; stanathe breasts; manditena which had decorated; tatof that; darshanaby the sight; smara of Cupid; rujahfeeling the torment; trinaupon the blades of grass; rushitenaattached; limpantyahsmearing; ananaupon their faces; kuceshuand breasts; jahuhthey gave up; tatthat; adhimmental pain. The aborigine women of the Vrndavana area become disturbed by lust when they see the grass marked with reddish kunkuma powder. Endowed with the color of Krishna's lotus feet, this powder originally decorated the breasts of His beloveds, and when the aborigine women smear it on their faces and breasts, they give up all their anxiety. (17) 10.21.20 Sukadeva Gosvami to Maharaja Pariksit evam-vidha bhagavato ya vrindavana-carinah varnayantyo mitho gopyah kridas tan-mayatam yayuh evam-vidhahsuch; bhagavatahof the Supreme Personality of Godhead; yahwhich; vrindavana-carinahwho was wandering in

the Vrindavana forest; varnayantyahengaged in describing; mithahamong one another; gopyahthe gopis; kridahthe pastimes; tat-mayatamfullness in ecstatic meditation upon Him; yayuhthey attained. Thus narrating to one another the playful pastimes of the Supreme Personality of Godhead as He wandered about in the Vrndavana forest, the gopis became fully absorbed in thoughts of Him. 10.22.22 Sukadeva Gosvami to Maharaja Pariksit dridham pralabdhas trapaya ca hapitah prastobhitah kridana-vac ca karitah vastrani caivapahritany athapy amum ta nabhyasuyan priya-sanga-nirvritah dridhamthoroughly; pralabdhahcheated; trapayaof their shame; caand; hapitahdeprived; prastobhitahlaughed at; kridana-vatjust like toy dolls; caand; karitahmade to act; vastranitheir clothing; caand; evaindeed; apahritanistolen; atha apinevertheless; amumtoward Him; tahthey; na abhyasuyandid not feel inimical; priyaof their beloved; sanga by the association; nirvritahjoyful. Although the gopis had been thoroughly cheated, deprived of their modesty, ridiculed and made to act just like toy dolls, and although their clothing had been stolen, they did not feel at all inimical toward Shri Krishna. Rather, they were simply joyful to have this opportunity to associate with their beloved. 10.22.24 Sukadeva Gosvami to Maharaja Pariksit tasam vijnaya bhagavan sva-pada-sparsha-kamyaya dhrita-vratanam sankalpam aha damodaro balah tasamof these girls; vijnayaunderstanding; bhagavanthe Supreme Personality of Godhead; sva-padaof His own feet; sparshafor the touch; kamyayawith the desire; dhrita-vratanam who had taken their vow; sankalpamthe motivation; aha spoke; damodarahLord Damodara; abalahto the girls. The Supreme Lord understood the determination of the gopis in executing their strict vow. The Lord also knew that the girls desired to touch His lotus feet, and thus Lord Damodara, Krishna, spoke to them as follows. 10.22.25-27 Krishna to the Gopis sankalpo viditah sadhvyo bhavatinam mad-arcanam mayanumoditah so sau satyo bhavitum arhati

sankalpahthe motivation; viditahunderstood; sadhvyahO pious girls; bhavatinamyour; mat-arcanamworship of Me; mayaby Me; anumoditahapproved of; sah asauthat; satyahtrue; bhavitumto become; arhatimust. [Lord Krishna said:] O saintly girls, I understand that your real motive in this austerity has been to worship Me. That intent of yours is approved of by Me, and indeed it must come_r_to pass. (25) na mayy aveshita-dhiyam kamah kamaya kalpate bharjita kvathita dhanah prayo bijaya neshate nanot; mayiin Me; aveshitafully absorbed; dhiyamof those whose consciousness; kamahdesire; kamayato material lust; kalpateleads; bharjitahburned; kvathitahcooked; dhanah grains; prayahfor the most part; bijayanew growth; na ishyate are not capable of causing. The desire of those who fix their minds on Me does not lead to material desire for sense gratification, just as barleycorns burned by the sun and then cooked can no longer grow into new sprouts. (26) yatabala vrajam siddha mayema ramsyatha kshapah yad uddishya vratam idam cerur aryarcanam satih yatago now; abalahMy dear girls; vrajamto Vraja; siddhah having achieved your desire; mayawith Me; imahthese; ramsyathayou will enjoy; kshapahthe nights; yatwhich; uddishyahaving in mind; vratamvow; idamthis; ceruhyou executed; aryaof goddess Katyayani; arcanamthe worship; satih being pure. Go now, girls, and return to Vraja. Your desire is fulfilled, for in My company you will enjoy the coming nights. After all, this was the purpose of your vow to worship goddess Katyayani, O pure-hearted ones. (27) 10.29.01 Sukadeva Gosvami to Maharaja Pariksit shri-badarayanir uvaca bhagavan api ta ratriih sharadotphulla-mallikah vikshya rantum manash cakre yoga-mayam upashritah shri-badarayanih uvacashri shukadeva, the son of shrila Badarayana Vedavyasa, said; bhagavanKrishna, the Supreme Personality of Godhead; apialthough; tahthose; ratrihnights; sharadaof autumn: utphullablossoming; mallikahthe jasmine flowers; vikshyaseeing: rantumto enjoy love; manah cakreHe made up His mind; yogamayamHis spiritual potency that makes

the impossible possible; upashritahresorting to. Shri Badarayani said: Shri Krishna is the Supreme Personality of Godhead, full in all opulences, yet upon seeing those autumn nights scented with blossoming jasmine flowers, He turned His mind toward loving affairs. To fulfill His purposes He employed His internal potency.

10.29.04 Sukadeva Gosvami to Maharaja Pariksit nishamya gitam tad ananga-vardhanam vraja-striyah krishna-grihita-manasah ajagmur anyonyam alakshitodyamah sa yatra kanto java-lola-kundalah nishamyahearing; gitamthe music; tatthat; anangaCupid; vardhanamwhich fortifies; vraja-striyahthe young women of Vraja; krishnaby Krishna; grihitaseized; manasahwhose minds; ajagmuhthey went; anyonyamto one another; alakshita unnoticed; udyamahtheir going forward; sahHe; yatrawhere; kantahtheir boyfriend; javabecause of their haste; lola swinging; kundalahwhose earrings. When the young women of Vrndavana heard Krishna's flute song, which arouses romantic feelings, their minds were captivated by the Lord. They went to where their lover waited, each unknown to the others, moving so quickly that their earrings swung back and forth. 10.29.08-9 Sukadeva Gosvami to Maharaja Pariksit ta varyamanah patibhih pitribhir bhratri-bandhubhih govindapahritatmano na nyavartanta mohitah tahthey; varyamanahbeing checked; patibhihby their husbands; pitribhihby their fathers; bhratribrothers; bandhubhih and other relatives; govindaby Lord Krishna; apahritastolen away; atmanahtheir very selves; na nyavartantathey did not turn back; mohitahenchanted. Their husbands, fathers, brothers and other relatives tried to stop them, but Krishna had already stolen their hearts. Enchanted by the sound of His flute, they refused to turn back. (8) antar-griha-gatah kashcid gopyo labdha-vinirgamah krishnam tad-bhavana-yukta dadhyur milita-locanah antah-grihawithin their homes; gatahpresent; kashcitsome; gopyahgopis; alabdhanot obtaining; vinirgamahany exit; krishnamupon shri Krishna; tat-bhavanawith ecstatic love for Him; yuktahfully endowed; dadhyuhthey meditated; milita

closed; locanahtheir eyes . Some of the gopis, however, could not manage to get out of their houses, and instead they remained home with eyes closed, meditating upon Him in pure love. (9) 10.29.11 Sukadeva Gosvami to Maharaja Pariksit tam eva paramatmanam jara-buddhyapi sangatah jahur guna-mayam deham sadyah prakshina-bandhanah tamHim; evaeven though; parama-atmanamthe Supersoul; jaraa paramour; buddhyathinking Him to be; apinevertheless; sangatahgetting His direct association; jahuhthey gave up; guna-mayamcomposed of the modes of material nature; deham their bodies; sadyahimmediately; prakshinathoroughly counteracted; bandhanahall their bondage of karma. Although Lord Krishna is the Supreme Soul, these girls simply thought of Him as their male lover and associated with Him in that intimate mood. Thus their karmic bondage was nullified and they abandoned their gross material bodies. 10.29.19 Krishna to the Gopis rajany esha ghora-rupa ghora-sattva-nishevita pratiyata vrajam neha stheyam stribhih su-madhyamah rajaninight; eshathis; ghora-rupafearsome in appearance; ghora-sattvaby fearsome creatures; nishevitapopulated; pratiyataplease return; vrajamto the cowherd village of Vraja; nanot; ihahere; stheyamshould stay; stribhihwomen; sumadhyamahO slender-waisted girls. This night is quite frightening, and frightening creatures are lurking about. Return to Vraja, slender-waisted girls. This is not a proper place for women. 10.29.27 Krishna to the Gopis shravanad darshanad dhyanan mayi bhavo nukirtanat na tatha sannikarshena pratiyata tato grihan shravanatby hearing (My glories); darshanatby viewing (My Deity form in the temple); dhyanatby meditation; mayifor Me; bhavahlove; anukirtanatby subsequent chanting; nanot; tatha in the same way; sannikarshenaby physical proximity; pratiyata please return; tatahtherefore; grihanto your homes. Transcendental love for Me arises by the devoRitional processes of

hearing about Me, seeing My Deity form, meditating on Me and faithfully chanting My glories. The same result is not achieved by mere physical proximity. So please go back to your homes. 10.29.33 Gopis to Krishna kurvanti hi tvayi ratim kushalah sva atman nitya-priye pati-sutadibhir arti-daih kim tan nah prasida parameshvara ma sma chindya asham dhritam tvayi cirad aravinda-netra kurvantithey show; hiindeed; tvayifor You; ratimattraction; kushalahexpert persons; svefor their own; atmanSelf; nitya eternally; priyewho is dear; patiwith our husbands; suta children; adibhihand other relations; arti-daihwho only give trouble; kimwhat; tattherefore; nahto us; prasidabe merciful; parama-ishvaraO supreme controller; ma sma chindyahplease do not cut down; ashamour hopes; dhritamsustained; tvayifor You; ciratfor a long time; aravinda-netraO lotus-eyed one. Expert transcendentalists always direct their affection toward You because they recognize You as their true Self and eternal beloved. What use do we have for these husbands, children and relatives of ours, who simply give us trouble? Therefore, O supreme controller, grant us Your mercy. O lotus-eyed one, please do not cut down our long-Richerished_r_hope to have Your association. 10.29.38 Gopis to Krishna tan nah prasida vrijinardana te nghri-mulam prapta vishrijya vasatis tvad-upasanashah tvat-sundara-smita-nirikshana-tivra-kama taptatmanam purusha-bhushana dehi dasyam tattherefore; nahto us; prasidaplease show Your mercy; vrijina of all distress; ardanaO vanquisher; teYour; anghri-mulam feet; praptahwe have approached; vishrijyarenouncing; vasatih our homes; tvat-upasanathe worship of You; ashahhoping for; tvatYour; sundarabeautiful; smitasmiling; nirikshanabecause of the glances; tivraintense; kamaby the lust; taptaburned; atmanamwhose hearts; purushaof all men; bhushanaO ornament; dehiplease grant; dasyamservitude. Therefore, O vanquisher of all distress, please show us mercy. To approach Your lotus feet we abandoned our families and homes, and we have no desire other than to serve You. Our hearts are burning with intense desires generated by Your beautiful smiling glances. O jewel among men, please make us Your maidservants. 10.29.40 Gopis to Krishna ka stry anga te kala-padayata-venu-gitasammohitarya-caritan na calet tri-lokyam

trailokya-saubhagam idam ca nirikshya rupam yad go-dvija-druma-mrigah pulakany abibhran kawhich; striwoman; angadear Krishna; teYour; kalasweetsounding; padahaving stanzas; ayatadrawn-out; venuof Your flute; gitaby the song; sammohitacompletely bewildered; arya of civilized people; caritatfrom the proper behavior; na calet does not deviate; tri-lokyamwithin the three worlds; trai-lokyaof all the three worlds; saubhagamthe cause of auspiciousness; idam this; caand; nirikshyaseeing; rupamthe personal beauty; yat because of which; gothe cows; dvijabirds; drumatrees; mrigahand deer; pulakanibodily hair standing on end; abibhran they bore. Dear Krishna, what woman in all the three worlds wouldn't deviate from religious behavior when bewildered by the sweet, drawn-out melody of your flute? Your beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer manifest the ecstatic symptom of bodily hair standing on end when they see Your beautiful form. 10.29.42 Sukadeva Gosvami to Maharaja Pariksit shri-shuka uvaca iti viklavitam tasam shrutva yogeshvareshvarah prahasya sa-dayam gopir atmaramo py ariramat shri-shukah uvacashukadeva Gosvami said; itiin these words; viklavitamthe despondent expressions of; tasamof them; shrutvahaving heard; yoga-ishvara-ishvarahthe Lord of all lords of mystic power; prahasyalaughing; sa-dayammercifully; gopih the gopis; atma aramahself-satisfied; apieven though; ariramatHe satisfied. Sukadeva Gosvami said: Smiling upon hearing these despondent words from the gopis, Lord Krishna, the supreme master of all masters of mystic yoga, mercifully enjoyed with them, although He is self-satisfied. 10.29.48 Sukadeva Gosvami to Maharaja Pariksit tasam tat-saubhaga-madam vikshya manam ca keshavah prashamaya prasadaya tatraivantaradhiyata tasamof them; tatthat; saubhagadue to their good fortune; madamintoxicated state; vikshyaobserving; manamthe false pride; caand; keshavahLord Krishna; prashamayain order to diminish it; prasadayato show them favor; tatra evaright there; antaradhiyataHe disappeared. Lord Kesava, seeing the gopis too proud of their good fortune,

wanted to relieve them of this pride and show them further mercy. Thus He immediately disappeared. 10.30.03-4 Sukadeva Gosvami to Maharaja Pariksit Gati-smita-prekshana-bhashanadishu priyah priyasya pratirudha-murtayah asav aham tv ity abalas tad-atmika nyavedishuh krishna-vihara-vibhramah gatiin His movements; smitasmiling; prekshanabeholding; bhashanatalking; adishuand so on; priyahthe dear gopis; priyasyaof their beloved; pratirudhafully absorbed; murtayah their bodies; asauHe; ahamI; tuactually; itispeaking thus; abalahthe women; tat-atmikahidentifying with Him; nyavedishuhthey announced; krishna-viharacaused by the pastimes of Krishna; vibhramahwhose intoxication. Because the beloved gopis were absorbed in thoughts of their beloved Krishna, their bodies imitated His way of moving and smiling, His way of beholding them, His speech and His other distinctive features. Deeply immersed in thinking of Him and maddened by remembering His pastimes, they declared to one another: "I am Krishna!" (3) gayantya uccair amum eva samhata vicikyur unmattaka-vad vanad vanam papracchur akasha-vad antaram bahir bhuteshu santam purusham vanaspatin gayantyahsinging; uccaihloudly; amumabout Him; eva indeed; samhatahtogether in a group; vicikyuhthey searched; unmattaka-vatlike madwomen; vanat vanamfrom one area of the forest to another; papracchuhthey inquired; akasha-vatlike the sky; antaraminternally; bahihand externally; bhuteshuin all created beings; santampresent; purushamthe Supreme Person; vanaspatinfrom the trees. Singing loudly of Krishna, they searched for Him throughout the Vrndavana forest like a band of madwomen. They even asked the trees about Him, who as the Supersoul is present inside and outside of all created things, just like the sky. (4) 10.30.24 Sukadeva Gosvami to Maharaja Pariksit evam krishnam pricchamana vrndavana-latas tarun vyacakshata vanoddeshe padani paramatmanah evamin this manner; krishnamabout Krishna; pricchamanah inquiring; vrindavanaof the Vrindavana forest; latahfrom the creepers; tarunand the trees; vyacakshatathey saw; vanaof the forest; uddeshein one spot; padanithe footprints; parama-

atmanahof the Supersoul . While the gopis were thus imitating Krishna's pastimes and asking Vrndavana's creepers and trees where Krishna, the Supreme Soul, might be, they happened to see His footprints in a corner of the forest. 10.30.26 Sukadeva Gosvami to Maharaja Pariksit tais taih padais tat-padavim anvicchantyo gratobalah vadhvah padaih su-priktani vilokyartah samabruvan taih taihby those various; padaihfootprints; tatHis; padavim path; anvicchantyahtracing out; agratahforward; abalahthe girls; vadhvahof His special consort; padaihwith the footprints; supriktanithoroughly intermingled; vilokyanoticing; artah distressed; samabruvanthey spoke. The gopis began following Krishna's path, as shown by His many footprints, but when they saw that these prints were thoroughly intermixed with those of His dearmost consort, they became perturbed and spoke as follows. 10.30.28-33 Gopis to One Another anayaradhito nunam bhagavan harir ishvarah yan no vihaya govindah prito yam anayad rahah anayaby Her; aradhitahperfectly worshiped; nunamcertainly; bhagavanthe Personality of Godhead; harihLord Krishna; ishvarahthe supreme controller; yatinasmuch as; nahus; vihayarejecting; govindahLord Govinda; pritahpleased; yam whom; anayatled; rahahto a secluded place. Certainly this particular gopi has perfectly worshiped the allpowerful Personality of Godhead, Govinda, since He was so_r_pleased with her that He abandoned the rest of us and brought Her to a secluded place. (28) dhanya aho ami alyo govindanghry-abja-renavah yan brahmeshau rama devi dadhur murdhny agha-nuttaye dhanyahsanctified; ahoah; amithese; alyahO gopis; govinda of Govinda; anghri-abjaof the lotuslike feet; renavahthe particles of dust; yanwhich; brahmaLord Brahma; ishauand Lord shiva; rama deviRamadevi, the wife of Lord Vishnu; dadhuh take; murdhnion their heads; aghaof their sinful reactions; nuttayefor the dispelling. O girls! The dust of Govinda's lotus feet is so sacred that even

Brahma, Siva and the goddess Rama take that dust upon their heads to dispel sinful reactions. (29) tasya amuni nah kshobham kurvanty uccaih padani yat yaikapahritya gopinam raho bhunkte cyutadharam na lakshyante padany atra tasya nunam trinankuraih khidyat-sujatanghri-talam unninye preyasim priyah imany adhika-magnani padani vahato vadhum gopyah pashyata krishnasya bharakrantasya kaminah atravaropita kanta pushpa-hetor mahatmana imanithese; adhikavery much; magnanimerged; padani footprints; vahatahof Him who was carrying; vadhumHis consort; gopyahO gopis; pashyatajust see; krishnasyaof Krishna; bharaby the weight; akrantasyaoppressed; kaminah lusty; atrain this place; avaropitaplaced down; kantathe girlfriend; pushpaof (gathering) flowers; hetohfor the purpose; maha-atmanaby the very intelligent. Please observe, my dear gopis, how in this place lusty Krishna's footprints are pressed more deeply into the ground. Carrying the weight of His beloved must have been difficult for Him. And over here that intelligent boy must have put Her down to gather some flowers. (31) atra prasunavacayah priyarthe preyasa kritah prapadakramana ete pashyatasakale pade atrahere; prasunaof flowers; avacayahthe gathering; priyaarthefor the sake of His beloved; preyasaby the beloved Krishna; kritahdone; prapadafront of His feet; akramanewith the pressing down; etethese; pashyatajust see; asakale incomplete; padethe pair of footprints. Just see how in this place dear Krishna collected flowers for His beloved. Here He has left the impression of only the front part of His feet because He was standing on His toes to reach the flowers. (32) kesha-prasadhanam tv atra kaminyah kamina kritam tani cudayata kantam upavishtam iha dhruvam keshaof Her hair; prasadhanamthe decorative arrangement; tu

furthermore; atrahere; kaminyahof the lusty girl; kaminaby the lusty boy; kritamdone; taniwith those (flowers); cudayata by Him who was making a crown; kantamHis consort; upavishtam seated; ihahere; dhruvamcertainly. Certainly Krishna sat down here with His girlfriend to arrange Her hair. The lusty boy must have made a crown for that lusty girl out of the flowers He had collected. (33) 10.30.35-36 Sukadeva Gosvami to Maharaja Pariksit ity evam darshayantyas tash cerur gopyo vicetasah yam gopim anayat krishno vihayanyah striyo vane sa ca mene tadatmanam varishtham sarva-yoshitam hitva gopih kama-yana mam asau bhajate priyah itithus; evamin this manner; darshayantyahshowing; tah they; ceruhwandered; gopyahthe gopis; vicetasahcompletely bewildered; yamwhich; gopimgopi; anayatHe took; krishnah Lord Krishna; vihayaabandoning; anyahthe other; striyah women; vanein the forest; saShe; caalso; menethought; tadathen; atmanamHerself; varishthamthe best; sarvaof all; yoshitamwomen; hitvarejecting; gopihthe gopis; kama-yanah who are impelled by lusty desire; mamMe; asauHe; bhajate is accepting; priyahthe beloved. As the gopis wandered about, their minds completely bewildered, they pointed out various signs of Krishna's pastimes. The particular gopi whom Krishna had led into a secluded forest when He had abandoned all the other young girls began to think Herself the best of women. "My beloved has rejected all the other gopis," She thought, "even though they are driven by Cupid himself. He has chosen to reciprocate with Me alone. (35-36) 10.30.37-38 Sukadeva Gosvami to Maharaja Pariksit tato gatva vanoddesham dripta keshavam abravit na paraye ham calitum naya mam yatra te manah tatahthen; gatvagoing; vanaof the forest; uddeshamto one region; driptabecoming proud; keshavamto Krishna; abravit She said; na parayeam not able; ahamI; calitumto move; naya bring; mamMe; yatrawhere; teYour; manahmind. As the two lovers passed through one part of the Vrndavana forest, the special gopi began feeling proud of herself. She told Lord Kesava, "I cannot walk any further. Please carry Me wherever You want to go." (37)

evam uktah priyam aha skandha aruhyatam iti tatash cantardadhe krishnah sa vadhur anvatapyata evamthus; uktahaddressed; priyamto His beloved; ahaHe said; skandheon My shoulder; aruhyatamplease climb; itithese words; tatahthen; caand; antardadheHe disappeared; krishnah Lord shri Krishna; saShe; vadhuhHis consort; anvatapyata felt remorse. Thus addressed, Lord Krishna replied, "Just climb on My shoulder." But as soon as He said this, He disappeared. His beloved consort then immediately felt great remorse. (38) 10.30.39 Shrimati Radharani ha natha ramana preshtha kvasi kvasi maha-bhuja dasyas te kripanaya me sakhe darshaya sannidhim haO; nathamaster; ramanalover; preshthadearmost; kva asi kva asiwhere are You, where are You; maha-bhujaO mightyarmed one; dasyahto the maidservant; teYour; kripanayah wretched; meMe; sakheO friend; darshayaplease show; sannidhimYour presence. She cried out: O master! O lover! O dearmost, where are You? Where are You? Please, O mighty-armed one, O friend, show Yourself to Me, Your poor servant! 10.30.40 Sukadeva Gosvami to Maharaja Pariksit shri-shuka uvaca anvicchantyo bhagavato margam gopyo viduritah dadrishuh priya-vishleshan mohitam duhkhitam sakhim shri-shukah uvacashri shukadeva Gosvami said; anvicchantyah searching out; bhagavatahof the Supreme Personality of Godhead; margamthe path; gopyahthe gopis; aviduritahnot far away; dadrishuhsaw; priyafrom Her beloved; vishleshatbecause of the separation; mohitambewildered; duhkhitamunhappy; sakhimtheir friend. Sukadeva Gosvami said: While continuing to search out Krishna's path, the gopis discovered their unhappy friend close by. She was bewildered by separation from Her lover. 10.30.44 Sukadeva Gosvami to Maharaja Pariksit punah pulinam agatya

kalindyah krishna-bhavanah samaveta jaguh krishnam tad-agamana-kankshitah punahagain; pulinamto the bank; agatyacoming; kalindyah of the river Yamuna; krishna-bhavanahmeditating on Krishna; samavetahjoined together; jaguhthey sang; krishnamabout Krishna; tat-agamanaHis arrival; kankshitaheagerly desired. The gopis again came to the bank of the Kalindi. Meditating on Krishna and eagerly hoping He would come, they sat down together to sing of Him. 10.31.01-8 The Gopi's Songs of Separation gopya ucuh jayati te dhikam janmana vrajah shrayata indira shashvad atra hi dayita drishyatam dikshu tavakas tvayi dhritasavas tvam vicinvate gopyah ucuhthe gopis said; jayatiis glorious; teYour; adhikam exceedingly; janmanaby the birth; vrajahthe land of Vraja; shrayateis residing; indiraLakshmi, the goddess of fortune; shashvatperpetually; atrahere; hiindeed; dayitaO beloved; drishyatammay (You) be seen; dikshuin all directions; tavakah Your (devotees); tvayifor Your sake; dhritasustained; asavah their life airs; tvamfor You; vicinvatethey are searching. The gopis said: O beloved, Your birth in the land of Vraja has made it exceedingly glorious, and thus Indira, the goddess of fortune, always resides here. It is only for Your sake that we, Your devoted servants, maintain our lives. We have been searching everywhere for You, so please show Yourself to us. (1) sharad-udashaye sadhu-jata-satsarasijodara-shri-musha drisha surata-natha te shulka-dasika vara-da nighnato neha kim vadhah sharatof the autumn season; uda-ashayein the reservoir of water; sadhuexcellently; jatagrown; satfine; sarasi-jaof the lotus flowers; udarain the middle; shrithe beauty; mushawhich excels; drishawith Your glance; surata-nathaO Lord of love; te Your; ashulkaacquired without payment; dasikahmaidservants; vara-daO giver of benedictions; nighnatahfor You who are killing; nanot; ihain this world; kimwhy; vadhahmurder. O Lord of love, in beauty Your glance excels the whorl of the finest, most perfectly formed lotus within the autumn pond. O bestower of benedictions, You are killing the maidservants who have given themselves to You freely, without any price. Isn't this murder? (2) visha-jalapyayad vyala-rakshasad varsha-marutad vaidyutanalat

vrisha-mayatmajad vishvato bhayad rishabha te vayam rakshita muhuh vishapoisonous; jalaby the water (of the Yamuna, contaminated by Kaliya); apyayatfrom destruction; vyalafearsome; rakshasat from the demon (Agha); varshafrom rain (sent by Indra); marutatand the wind-storm (created by Trinavarta); vaidyutaanalatfrom the thunderbolt (of Indra); vrishafrom the bull, Arishtasura; maya-atmajatfrom the son of Maya (Vyomasura); vishvatahfrom all; bhayatfear; rishabhaO greatest of personalities; teby You; vayamwe; rakshitahhave been protected; muhuhrepeatedly. O greatest of personalities, You have repeatedly saved us from all kinds of danger - from poisoned water, from the terrible man-eater Agha, from the great rains, from the wind demon, from the fiery thunderbolt of Indra, from the bull demon and from the son of Maya Danava. (3) na khalu gopika-nandano bhavan akhila-dehinam antaratma-drik vikhanasarthito vishva-guptaye sakha udeyivan satvatam kule nanot; khaluindeed; gopikaof the gopi, Yashoda; nandanah the son; bhavanYour good self; akhilaof all; dehinamembodied living entities; antah-atmaof the inner consciousness; drikthe seer; vikhanasaby Lord Brahma; arthitahprayed for; vishvaof the universe; guptayefor the protection; sakheO friend; udeyivanYou arose; satvatamof the Satvatas; kulein the dynasty. You are not actually the son of the gopi Yasoda, O friend, but rather the indwelling witness in the hearts of all embodied souls. Because Lord Brahma prayed for You to come and protect the universe, You have now appeared in the Satvata dynasty. (4) viracitabhayam vrishni-dhurya te caranam iyusham samshriter bhayat kara-saroruham kanta kama-dam shirasi dhehi nah shri-kara-graham viracitacreated; abhayamfearlessness; vrishniof the Vrishni dynasty; dhuryaO best; teYour; caranamfeet; iyushamof those who approach; samshritehof material existence; bhayat out of fear; karaYour hand; sarah-ruhamlike a lotus flower; kanta O lover; kamadesires; damfulfilling; shirasion the heads; dhehiplease place; nahof us; shriof the goddess of fortune, Lakshmidevi; karathe hand; grahamtaking. O best of the Vrsnis, Your lotuslike hand, which holds the hand of the goddess of fortune, grants fearlessness to those who approach Your feet out of fear of material existence. O lover, please place that wish-fulfillRiing lotus hand on our heads. (5)

vraja-janarti-han vira yoshitam nija-jana-smaya-dhvamsana-smita bhaja sakhe bhavat-kinkarih sma no jalaruhananam caru darshaya vraja-janaof the people of Vraja; artiof the suffering; hanO destroyer; viraO hero; yoshitamof women; nijaYour own; jana of the people; smayathe pride; dhvamsanadestroying; smita whose smile; bhajaplease accept; sakheO friend; bhavatYour; kinkarihmaidservants; smaindeed; nahus; jala-ruhalotus; ananamYour face; carubeautiful; darshayaplease show. O You who destroys the suffering of Vraja's people, O hero of all women, Your smile shatters the false pride of Your devotees. Please, dear friend, accept us as Your maidservants and show us Your beautiful lotus face. (6) pranata-dehinam papa-karshanam trina-caranugam shri-niketanam phani-phanarpitam te padambujam krinu kuceshu nah krindhi hric-chayam pranatawho are surrendered to You; dehinamof the embodied living beings; papathe sins; karshanamwhich remove; trina grass; carawho graze (the cows); anugamfollowing; shriof the goddess of fortune; niketanamthe abode; phaniof the serpent (Kaliya); phanaon the hoods; arpitamplaced; teYour; padaambujamlotus feet; krinuplease put; kuceshuon the breasts; nahour; krindhicut away; hrit-shayamthe lust in our hearts. Your lotus feet destroy the past sins of all embodied souls who surrender to them. Those feet follow after the cows in the pastures and are the eternal abode of the goddess of fortune. Since You once put those feet on the hoods of the great serpent Kaliya, please place them upon our breasts and tear away the lust in our hearts. (7) madhuraya gira valgu-vakyaya budha-manojnaya pushkarekshana vidhi-karir ima vira muhyatir adhara-sidhunapyayayasva nah madhurayasweet; giraby Your voice; valgucharming; vakyaya by Your words; budhato the intelligent; mano-jnayaattractive; pushkaralotus; ikshanaYou whose eyes; vidhi-karih maidservants; imahthese; viraO hero; muhyatihbecoming bewildered; adharaof Your lips; sidhunawith the nectar; apyayayasvaplease restore to life; nahus. O lotus-eyed one, Your sweet voice and charming words, which attract the minds of the intelligent, are bewildering us more and more. Our dear hero, please revive Your maidservants with the nectar of Your lips. (8) 10.31.09-10 The Gopi's Song of Separation tava kathamritam tapta-jivanam

kavibhir iditam kalmashapaham shravana-mangalam shrimad atatam bhuvi grinanti ye bhuri-da janah tavaYour; katha-amritamthe nectar of words; tapta-jivanamlife for those aggrieved in the material world; kavibhihby great thinkers; iditamdescribed; kalmasha-apahamthat which drives away sinful reactions; shravana-mangalamgiving spiritual benefit when heard; shriimatfilled with spiritual power; atatambroadcast all over the world; bhuviin the material world; grinantichant and spread; yethose who; bhuri-dahmost beneficent; janah persons. The nectar of Your words and the descriptions of Your activities are the life and soul of those suffering in this material world. These narrations, transmitted by learned sages, eradicate one's sinful reactions and bestow good fortune upon whoever hears them. These narrations are broadcast all over the world and are filled with spiritual power. Certainly those who spread the message of Godhead are most munificent. (9) prahasitam priya-prema-vikshanam viharanam ca te dhyana-mangalam rahasi samvido ya hridi sprishah kuhaka no manah kshobhayanti hi prahasitamthe smiling; priyaaffectionate; premawith love; vikshanamglances; viharanamintimate pastimes; caand; te Your; dhyanaby meditation; mangalamauspicious; rahasiin solitary places; samvidahconversations; yahwhich; hridithe heart; sprishahtouching; kuhakaO cheater; nahour; manah minds; kshobhayantiagitate; hiindeed. Your smiles, Your sweet, loving glances, the intimate pastimes and confidential talks we enjoyed with Youall these are auspicious to meditate upon, and they touch our hearts. But at the same time, O deceiver, they very much agitate our minds. (10) 10.31.11-19 The Gopi's Song of Separation calasi yad vrajac carayan pashun nalina-sundaram natha te padam shila-trinankuraih sidatiti nah kalilatam manah kanta gacchati calasiYou go; yatwhen; vrajatfrom the cowherd village; carayanherding; pashunthe animals; nalinathan a lotus flower; sundarammore beautiful; nathaO master; teYour; padam feet; shilaby sharp edges of grain; trinagrass; ankuraihand sprouting plants; sidatiare experiencing pain; itithus thinking; nahus; kalilatamdiscomfort; manahour minds; kantaO lover; gacchatifeel. _r_ Dear master, dear lover, when You leave the cowherd village to heard the cows, our minds are disturbed with the thought of that Your feet, more beautiful than a lotus, will be pricked by the spiked

husks of grain and the rough grass and plants. (11) dina-parikshaye nila-kuntalair vanaruhananam bibhrad avritam ghana-rajasvalam darshayan muhur manasi nah smaram vira yacchasi dinaof the day; parikshayeat the finish; niladark blue; kuntalaihwith locks of hair; vana-ruhalotus; ananamface; bibhratexhibiting; avritamcovered; ghanathick; rajah-valam smeared with dust; darshayanshowing; muhuhrepeatedly; manasiin the minds; nahour; smaramCupid; viraO hero; yacchasiYou are placing. At the end of the day You repeatedly show us Your lotus face, covered with dark blue locks of hair and thickly powdered with dust. Thus, O hero, You arouse lusty desires in our minds. (12) pranata-kama-dam padmajarcitam dharani-mandanam dhyeyam apadi carana-pankajam shantamam ca te ramana nah staneshv arpayadhi-han pranataof those who bow down; kamathe desires; dam fulfilling; padma-jaby Lord Brahma; arcitamworshiped; dharani of the earth; mandanamthe ornament; dhyeyamthe proper object of meditation; apadiin time of distress; carana-pankajam the lotus feet; sham-tamamgiving the highest satisfaction; ca and; teYour; ramanaO lover; nahour; staneshuon the breasts; arpayaplease place; adhi-hanO destroyer of mental distress. Your lotus feet, which are worshiped by Lord Brahma, fulfill the desires of all who bow down to them. They are the ornament of the earth, they give the highest satisfation, and in times of danger they are the appropriate object of meditation. O lover, O destroyer of anxiety, please put those lotus feet upon our breasts. (13) surata-vardhanam shoka-nashanam svarita-venuna sushthu cumbitam itara-raga-vismaranam nrinam vitara vira nas te dharamritam surataconjugal happiness; vardhanamwhich increases; shoka grief; nashanamwhich destroys; svaritavibrated; venunaby Your flute; sushthuabundantly; cumbitamkissed; itaraother; ragaattachments; vismaranamcausing to forget; nrinammen; vitaraplease spread; viraO hero; nahupon us; teYour; adhara of the lips; amritamthe nectar. O hero, kindly distribute to us the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief. That nectar is thouroughly relished by Your vibrating flute and makes people forget any other attachment. (14)

atati yad bhavan ahni kananam truti yugayate tvam apashyatam kutila-kuntalam shri-mukham ca te jada udikshatam pakshma-krid drisham atatitravel; yatwhen; bhavanYou; ahniduring the daytime; kananamto the forest; trutiabout 1/1700 of a second; yugayate becomes like an entire millennium; tvamYou; apashyatamfor those who do not see; kutilacurling; kuntalamwith locks of hair; shribeautiful; mukhamface; caand; teYour; jadahfoolish; udikshatamfor those who are eagerly looking; pakshmaof lids; kritthe creator; drishamof the eyes. When You go off to the forest during the day, a tiny fraction of a second becomes like a millennium for us because we cannot see You. And even if we can look upon Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by our eyelids, which were fashioned by the foolish creator. (15) pati-sutanvaya-bhratri-bandhavan ativilanghya te nty acyutagatah gati-vidas tavodgita-mohitah kitava yoshitah kas tyajen nishi patihusbands; sutachildren; anvayaancestors; bhratri brothers; bandhavanand other relatives; ativilanghyacompletely neglecting; teYour; antiinto the presence; acyutaO infallible one; agatahhaving come; gatiof our movements; vidahwho understand the purpose; tavaYour; udgitaby the loud song (of the flute); mohitahbewildered; kitavaO cheater; yoshitah women; kahwho; tyajetwould abandon; nishiin the night. Dear Acyuta, You know very well why we have come here. Who but a cheater like You would abandon young women who come to see Him in the middle of the night, enchanted by the loud s ong of His flute? Just to see You, we have completely rejected our husbands, children, ancestors, brothers and other relatives. (16) rahasi samvidam hric-chayodayam prahasitananam prema-vikshanam brihad-urah shriyo vikshya dhama te muhur ati-spriha muhyate manah rahasiin private; samvidamconfidential discussions; hrit-shaya of lust in the heart; udayamthe rise; prahasitasmiling; ananam face; premaloving; vikshanamglances; brihatbroad; urah chest; shriyahof the goddess of fortune; vikshyaseeing; dhama the abode; teYour; muhuhrepeatedly; atiexcessive; spriha hankering; muhyatebewilders; manahthe mind. Our minds are repeatedly bewildered as we think of the intimate conversations we had with You in secret, feel the rise of lust in our hearts and remember Your smiling face, Your loving glances and Your broad chest, the resting place of the goddess of fortune. Thus

we experience the most severe hankering for You. (17) vraja-vanaukasam vyaktir anga te vrijina-hantry alam vishva-mangalam tyaja manak ca nas tvat-sprihatmanam sva-jana-hrid-rujam yan nishudanam vraja-vanain the forests of Vraja; okasamfor those who dwell; vyaktihthe appearance; angadear one; teYour; vrijinaof distress; hantrithe agent of destruction; alamextremely so; vishva-mangalamall-auspicious; tyajaplease release; manaka little; caand; nahto us; tvatfor You; sprihawith hankering; atmanamwhose minds are filled; svaYour own; janadevotees; hritin the hearts; rujamof the disease; yatwhich is; nishudanamthat which counteracts. O beloved, Your all-auspicious appearance vanquishes the distress of those living in Vraja's forests. Our minds long for Your association. Please give to us just a bit of that medicine, which counteracts the disease in Your devotee's hearts. (18) yat te sujata-caranamburuham staneshu bhitah shanaih priya dadhimahi karkasheshu tenatavim atasi tad vyathate na kim svit kurpadibhir bhramati dhir bhavad-ayusham nah yatwhich; teYour; su-jatavery fine; carana-ambu-ruhamlotus feet; staneshuon the breasts; bhitahbeing afraid; shanaih gently; priyaO dear one; dadhimahiwe place; karkasheshu rough; tenawith them; atavimthe forest; atasiYou roam; tat they; vyathateare distressed; nanot; kim svitwe wonder; kurpa-adibhihby small stones and so on; bhramatiflutters; dhih the mind; bhavat-ayushamof those of whom Your Lordship is the very life; nahof us. O dearly beloved! Your lotus feet are so soft that we place them gently on our breasts, fearing that Your feet will be hurt. Our life rests only in You. Our minds, therefore, are filled with anxiety that Your tender feet might be wounded by pebbles as You roam about on the forest path. (19) 10.32.01-3 Sukadeva Gosvami to Maharaja Pariksit shri-shuka uvaca iti gopyah pragayantyah pralapantyash ca citradha ruruduh su-svaram rajan krishna-darshana-lalasah shri-shukah uvacashri shukadeva Gosvami said; itithus, as related above; gopyahthe gopis; pragayantyahsinging forth; pralapantyahspeaking forth; caand; citradhain various charming ways; ruruduhthey cried; su-svaramloudly; rajanO King; krishna-darshanafor the sight of Krishna; lalasahhankering.

Sukadeva Gosvami said: O King, having thus sung and spoken their hearts out in various charming ways, the gopis began to weep loudly. They were very eager to see Lord Krishna. (1) tasam avirabhuc chaurih smayamana-mukhambujah pitambara-dharah sragvi sakshan manmatha-manmathah tasambefore them; avirabhutHe appeared; shaurihLord Krishna; smayamanasmiling; mukhaHis face; ambujah lotuslike; pitayellow; ambaraa garment; dharahwearing; srakviwearing a flower garland; sakshatdirectly; man-mathaof Cupid (who bewilders the mind); manof the mind; mathahthe bewilderer. Then Lord Krishna, a smile on His lotus face, appeared before the gopis. Wearing a garland and a yellow garment, He directly appeared as one who can bewilder the mind of Cupid, who himself bewilders the minds of ordinary people.(2) tam vilokyagatam preshtham prity-utphulla-drisho balah uttasthur yugapat sarvas tanvah pranam ivagatam tamHim; vilokyaseeing; agatamreturned; preshthamtheir dearmost; pritiout of affection; utphullaopening wide; drishah their eyes; abalahthe girls; uttasthuhthey stood up; yugapatall at once; sarvahall of them; tanvahof the body; pranamthe life air; ivaas; agatamreturned. When the gopis saw that their dearmost Krishna had returned_r_to them, they all stood up at once, and out of their affection for Him their eyes bloomed wide. It was as if the air of life had reentered their bodies. (3) 10.32.10 Sukadeva Gosvami to Maharaja Pariksit tabhir vidhuta-shokabhir bhagavan acyuto vritah vyarocatadhikam tata purushah shaktibhir yatha tabhihby these gopis; vidhutafully cleansed; shokabhihof their distress; bhagavanthe Supreme Personality of Godhead; acyutah the infallible Lord; vritahsurrounded; vyarocataappeared brilliant; adhikamexceedingly; tatamy dear (King Parikshit); purushahthe Supreme Soul; shaktibhihwith His transcendental potencies; yathaas. Encircled by the gopis, who were now relieved of all distress, Lord Acyuta, the Supreme Personality of Godhead, shone forth splendidly. My dear King, Krishna thus appeared like the Supersoul encircled by His spiritual potencies.

10.32.15 Sukadeva Gosvami to Maharaja Pariksit sabhajayitva tam ananga-dipanam sahasa-lilekshana-vibhrama-bhruva samsparshanenanka-kritanghri-hastayoh samstutya ishat kupita babhashire sabhajayitvahonoring; tamHim; anangaof lusty desires; dipanamthe inciter; sa-hasasmiling; lilaplayful; ikshanawith glances; vibhramasporting; bhruvawith their eyebrows; samsparshanenawith touching; ankaupon their laps; krita placed; anghriof His feet; hastayohand hands; samstutya offering praise; ishatsomewhat; kupitahangry; babhashirethey spoke. Shri Krishna had awakened romantic desires within the gopis, and they honored Him by glancing at Him with playful smiles, gesturing amorously with their eyebrows, and massaging His hands and feet as they held them in their laps. Even while worshiping Him, however, they felt somewhat angry, and thus they addressed Him as follows. 10.32.16 Gopis to Krishna shri-gopya ucuh bhajato nubhajanty eka eka etad-viparyayam nobhayamsh ca bhajanty eka etan no bruhi sadhu bhoh shri-gopyah ucuhthe gopis said; bhajatahto those who respect them; anureciprocally; bhajantishow respect; ekesome; eke some; etatto this; viparyayamthe contrary; na ubhayanwith neither; caand; bhajantireciprocate; ekesome; etatthis; nah to us; bruhispeak; sadhuproperly; bhohO dear one. The gopis said: Some people reciprocate the affection only of those who are affectionate toward them, while others show affection even to those who are indifferent or inimical. And yet others will not show affection toward anyone. Dear Krishna, please properly explain this matter to us. 10.32.17-21 Krishna to the Gopis shri-bhagavan uvaca mitho bhajanti ye sakhyah svarthaikantodyama hi te na tatra sauhridam dharmah svarthartham tad dhi nanyatha shri-bhagavan uvaca-the Supreme Personality of Godhead said; mithahmutually; bhajantireciprocate; yewho; sakhyah friends; sva-arthafor their own sake; eka-antaexclusively; udyamahwhose endeavor; hiindeed; tethey; nanot; tatra therein; sauhridamtrue friendship; dharmahtrue religiosity; sva-

arthaof their own benefit; arthamfor the sake; tatthat; hi indeed; nanot; anyathaotherwise. The Supreme Personality of Godhead said: So-called friends who show affection for each other only to benefit themselves are actually selfish. They have no true friendship, nor are they following the true principles of religion. Indeed, if they did not expect benefit for themRiselves, they would not reciprocate. (17) bhajanty abhajato ye vai karunah pitarau yatha dharmo nirapavado tra sauhridam ca su-madhyamah bhajantithey devotedly serve; abhajatahwith those who do not reciprocate with them; yethose who; vaiindeed; karunah merciful; pitarauparents; yathaas; dharmahreligious duty; nirapavadahfaultless; atrain this; sauhridamfriendship; ca and; su-madhyamahO slender-waisted ones. My dear slender-waisted gopis, some people are genuinely merciful or, like parents, naturally affectionate. Such persons, who devotedly serve even those who fail to reciprocate with them, are following the true, faultless path of religion, and they are true well-wishers. bhajato pi na vai kecid bhajanty abhajatah kutah atmarama hy apta-kama akrita-jna guru-druhah bhajatahwith those who are acting favorably; apieven; nanot; vaicertainly; kecitsome; bhajantireciprocate; abhajatahwith those who are not acting favorably; kutahwhat to speak of; atmaaramahthe self-satisfied; hiindeed; apta-kamahthose who have already attained their material desires; akrita-jnahthose who are ungrateful; guru-druhahthose who are inimical to superiors. My dear slender-waisted gopis, some people are genuinely merciful or, like parents, naturally affectionate. Such persons, who devotedly serve even those who fail to reciprocate with them, are following the true, faultless path of religion, and they are true well-wishers. (18) bhajato pi na vai kecid bhajanty abhajatah kutah atmarama hy apta-kama akrita-jna guru-druhah bhajatahwith those who are acting favorably; apieven; nanot; vaicertainly; kecitsome; bhajantireciprocate; abhajatahwith those who are not acting favorably; kutahwhat to speak of; atmaaramahthe self-satisfied; hiindeed; apta-kamahthose who have already attained their material desires; akrita-jnahthose who are ungrateful; guru-druhahthose who are inimical to superiors. Then there are those individuals who are spiritually selfsatisfied,

materially fulfilled or by nature ungrateful or simply envious of superiors. Such persons will not love even those who love them, what to speak of those who are inimical. (19) naham tu sakhyo bhajato pi jantun bhajamy amisham anuvritti-vrittaye yathadhano labdha-dhane vinashte tac-cintayanyan nibhrito na veda nado not; ahamI; tuon the other hand; sakhyahO friends; bhajatahworshiping; apieven; jantunwith living beings; bhajamireciprocate; amishamtheir; anuvrittipropensity (for pure love); vrittayein order to impel; yathajust as; adhanaha poor man; labdhahaving obtained; dhanewealth; vinashteand it being lost; tatof that; cintayawith anxious thought; anyat anything else; nibhritahfilled; na vedadoes not know. But the reason I do not immediately reciprocate the affection of living beings even when they worship Me, O gopis, is that I want to intensify their loving devotion. They then become like a poor man who has gained some wealth and then lost it, and who thus becomes so anxious about it that he can think of nothing else. (20) evam mad-arthojjhita-loka-veda svanam hi vo mayy anuvrittaye balah mayaparoksham bhajata tirohitam masuyitum marhatha tat priyam priyah evamthus; matMy; arthafor the sake; ujjhitahaving rejected; lokaworldly opinion; vedathe opinion of the Vedas; svanamand relatives; hiindeed; vahof you; mayifor Me; anuvrittayefor the loving propensity; abalahMy dear girls; mayaby Me; aparokshamremoved from your sight; bhajatawho is actually reciprocating; tirohitamthe disappearance; mawith Me; asuyitumto be inimical; ma arhathayou should not; tat therefore; priyamwith your beloved; priyahMy dear beloveds. My dear girls, understandRiing that simply for My sake you had rejected the authority of worldly opinion, of the Vedas and of your relatives, I acted as I did only to increase your attachment to Me. Even when I removed Myself from your sight by suddenly disappearing, I never stopped loving you. Therefore, My beloved gopis, please do not harbor any bad feelings toward Me, your beloved. (21) 10.32.22 Krishna to the Gopis na paraye ham niravadya-samyujam sva-sadhu-krityam vibudhayushapi vah ya mabhajan durjara-geha-shrinkhalah samvrishcya tad vah pratiyatu sadhuna nanot; parayeam able to make; ahamI; niravadya-samyujam to those who are completely free from deceit; sva-sadhu-krityam proper compensation; vibudha-ayushawith a lifetime as long as

that of the demigods; apialthough; vahto you; yahwho; ma Me; abhajanhave worshiped; durjaradifficult to overcome; gehashrinkhalahthe chains of household life; samvrishcyacutting; tat that; vahof you; pratiyatulet it be returned; sadhunaby the good activity itself. I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. Your connection with Me is beyond reproach. You have worshiped Me, cutting off all domestic ties, which are difficult to break. Therefore please let your own glorious deeds be your compensation. 10.33.02 Sukadeva Gosvami to Maharaja Pariksit tatrarabhata govindo rasa-kridam anuvrataih stri-ratnair anvitah pritair anyonyabaddha-bahubhih tatrathere; arabhatabegan; govindahLord Krishna; rasakridamthe pastime of the rasa dance; anuvrataihby the faithful (gopis); striof women; ratnaihthe jewels; anvitahjoined; pritaih who were satisfied; anyonyaamong one another; abaddha entwining; bahubhihtheir arms. There on the Yamuna's banks Lord Govinda then began the pastime of the rasa dance in the company of those jewels among women, the faithful gopis, who joyfully linked their arms together. 10.33.03 Sukadeva Gosvami to Maharaja Pariksit rasotsavah sampravritto gopi-mandala-manditah yogeshvarena krishnena tasam madhye dvayor dvayoh pravishtena grihitanam kanthe sva-nikatam striyah yam manyeran nabhas tavad vimana-shata-sankulam divaukasam sa-daranam autsukyapahritatmanam rasaof the rasa dance; utsavahthe festivity; sampravrittah commenced; gopi-mandalaby the circle of gopis; manditah decorated; yogaof mystic power; ishvarenaby the supreme controller; krishnenaLord Krishna; tasamof them; madhye within the midst; dvayoh dvayohbetween each pair; pravishtena present; grihitanamwho were held; kantheby the necks; svanikatamnext to themselves; striyahthe women; yamwhom; manyeranconsidered; nabhahthe sky; tavatat that time; vimanaof airplanes; shatawith hundreds; sankulamcrowded; divaof the heavenly planets; okasambelonging to the inhabitants; saaccompanied; daranamby their wives; autsukya by eagerness; apahritacarried away; atmanamtheir minds.

The festive rasa dance commenced, with the gopis arrayed in a circle. Lord Krishna expanded Himself and entered between each pair of gopis, and as that master of mystic power placed His arms around their necks, each girl thought He was standing next to her alone. The demigods and their wives were overwhelmed with eagerness to witness the rasa dance, and they soon crowded the sky with their hundreds of celestial airplanes. 10.33.16 Sukadeva Gosvami to Maharaja Pariksit evam parishvanga-karabhimarshasnigdhekshanoddama-vilasa-hasaih reme ramesho vraja-sundaribhir yatharbhakah sva-pratibimba-vibhramah evamthus; parishvangawith embracing; karaby His hand; abhimarshawith touching; snigdhaaffectionate; ikshanawith glances; uddamabroad; vilasaplayful; hasaihwith smiles; reme He took pleasure; ramaof the goddess of fortune; ishahthe master; vraja-sundaribhihwith the young women of the cowherd community; yathajust as; arbhakaha boy; svaHis own; pratibimbawith the reflection; vibhramahwhose playing. In this way Lord Krishna, the original Lord Narayana, master of the goddess of fortune, took pleasure in the company of the young women of Vraja by embracing them, caressing them and glancing lovingly at them as He smiled His broad, playful smiles. It was just as if a child were playing with his own reflection. 10.33.19 Sukadeva Gosvami to Maharaja Pariksit kritva tavantam atmanam yavatir gopa-yoshitah reme sa bhagavams tabhir atmaramo pi lilaya kritvamaking; tavantamexpanded that many times; atmanam Himself; yavatihas many as; gopa-yoshitahcowherd women; remeenjoyed; sahHe; bhagavanthe Supreme Lord; tabhih with them; atma-aramahself-satisfied; apialthough; lilayaas a pastime. Expanding Himself as many times as there were cowherd women to associate with, the Supreme Lord, though self-satisfied, playfully enjoyed their company. 10.33.25 Sukadeva Gosvami to Maharaja Pariksit evam shashankamshu-virajita nishah sa satya-kamo nuratabala-ganah sisheva atmany avaruddha-sauratah sarvah sharat-kavya-katha-rasashrayah evamin this manner; shashankaof the moon; amshuby the

rays; virajitahmade brilliant; nishahthe nights; sahHe; satyakamahwhose desires are always fulfilled; anurataconstantly attached to Him abala-ganahHis many girlfriends; sisheveHe utilized; atmaniwithin Himself; avaruddhareserved; sauratah conjugal feelings; sarvahall (the nights); sharatof the autumn; kavyapoetic; kathaof narrations; rasaof the transcendental moods; ashrayahthe repositories. Although the gopis were firmly attached to Lord Krishna, whose desires are always fulfilled, the Lord was not internally affected by any mundane sex desire. Still, to perform His pastimes the Lord took advantage of all those moonlit autumn nights, which inspire poetic descriptions of transcendental affairs. 10.33.29-31 Sukadeva Gosvami to Maharaja Pariksit shri-shuka uvaca dharma-vyatikramo drishta ishvaranam ca sahasam tejiyasam na doshaya vahneh sarva-bhujo yatha shri-shukah uvacashri shukadeva Gosvami said; dharmavyatikramahthe transgression of religious or moral principles; drishtahseen; ishvaranamof powerful controllers; caeven; sahasamdue to audacity; tejiyasamwho are spiritually potent; na does not; doshaya(lead) to any fault; vahnehof fire; sarva everything; bhujahdevouring; yathaas. Sukadeva Gosvami said: The status of powerful controllers is not harmed by any apparently audaRicious transgression of morality we may see in them, for they are just like fire, which devours everything fed into it and remains unpolluted. (29) naitat samacarej jatu manasapi hy anishvarah vinashyaty acaran maudhyad yatharudro bdhi-jam visham nanot; etatthis; samacaretshould perform; jatuever; manasa with the mind; apieven; hicertainly; anishvarahone who is not a controller; vinashyatihe is destroyed; acaranacting; maudhyatout of foolishness; yathaas; arudrahone who is not Lord Rudra; abdhijamgenerated from the ocean; vishampoison. One who is not a great controller should never imitate the behavior of ruling personalities, even mentally. If out of foolishness an ordinary person does imitate such behavior, he will simply destroy himself, just as a person who is not Rudra would destroy himself if he tried to drink an ocean of_r_poison. (30) ishvaranam vacah satyam tathaivacaritam kvacit tesham yat sva-vaco-yuktam

buddhimams tat samacaret ishvaranamof the Lords empowered servants; vacahthe words; satyamtrue; tatha evaalso; acaritamwhat they do; kvacit sometimes; teshamof them; yatwhich; sva-vacahwith their own words; yuktamin agreement; buddhi-manone who is intelligent; tatthat; samacaretshould perform. The statements of the Lord's empowered servants are always true, and the acts they perform are exemplary when consistent with those statements. Therefore one who is intelligent should carry out their instructions. (31) 10.33.33 Sukadeva Gosvami to Maharaja Pariksit kim utakhila-sattvanam tiryan-martya-divaukasam ishitush ceshitavyanam kushalakushalanvayah kim utawhat to speak then; akhilaof all; sattvanamcreated beings; tiryakanimals; martyahumans; diva-okasamand inhabitants of heaven; ishutuhfor the controller; caand; ishitavyanamof those who are controlled; kushalawith piety; akushalaand impiety; anvayahcausal connection. How, then, could the Lord of all created beings animals, men and demigods have any connection with the piety and impiety that affect His subject creatures? 10.33.35 Sukadeva Gosvami to Maharaja Pariksit gopinam tat-patinam ca sarvesham eva dehinam yo ntash carati so dhyakshah kridaneneha deha-bhak gopinamof the gopis; tat-patinamof their husbands; caand; sarveshamof all; evaindeed; dehinamembodied living beings; yahwho; antahwithin; caratilives; sahHe; adhyakshahthe overseeing witness; kridanenafor sport; ihain this world; deha His form; bhakassuming. He who lives as the overseeing witness within the gopis and their husbands, and indeed within all embodied living beings, assumes forms in this world to enjoy transcendental pastimes. 10.33.37 Sukadeva Gosvami to Maharaja Pariksit nasuyan khalu krishnaya mohitas tasya mayaya manyamanah sva-parshva-sthan svan svan daran vrajaukasah na asuyanwere not jealous; khalueven; krishnayaagainst Krishna; mohitahbewildered; tasyaHis; mayayaby the spiritual potency of illusion; manyamanahthinking; sva-parshvaat their

own sides; sthanstanding; svan svaneach their own; daran wives; vraja-okasahthe cowherd men of Vraja. The cowherd men, bewildered by Krishna's illusory potency, thought their wives had remained home at their sides. Thus they did not harbor any jealous feelings against Him. 10.33.39 Sukadeva Gosvami to Maharaja Pariksit vikriditam vraja-vadhubhir idam ca vishnoh shraddhanvito nushrinuyad atha varnayed yah bhaktim param bhagavati pratilabhya kamam hrid-rogam ashv apahinoty acirena dhirah vikriditamthe sporting; vraja-vadhubhihwith the young women of Vrindavana; idamthis; caand; vishnohby Lord Vishnu; shraddha-anvitahfaithfully; anushrinuyathears; athaor; varnayetdescribes; yahwho; bhaktimdevotional service; paramtranscendental; bhagavatiunto the Supreme Personality of Godhead; pratilabhyaobtaining; kamammaterial lust; hritin the heart; rogamthe disease; ashuquickly; apahinotihe drives away; acirenawithout delay; dhirahsober. Anyone who faithfully hears or describes the Lord's playful affairs with the young gopis of Vrndavana will attain the Lord's pure devotional service. Thus he will quickly become sober and conquer lust, the disease of the heart. 10.35.01 Sukadeva Gosvami to Maharaja Pariksit shri-shuka uvaca gopyah krishne vanam yate tam anudruta-cetasah krishna-lilah pragayantyo ninyur duhkhena vasaran shri-shukah uvacashri shukadeva Gosvami said; gopyahthe gopis; krishneLord Krishna; vanamto the forest; yatehaving gone; tamafter Him; anudrutachasing; cetasahwhose minds; krishna-lilahthe transcendental pastimes of Krishna; pragayantyah singing loudly; ninyuhthey passed; duhkhenaunhappily; vasaranthe days. Sukadeva Gosvami said: Whenever Krishna went to the forest, the minds of the gopis would run after Him, and thus the young girls sadly spent their days singing of His pastimes. 10.35.02-13 The Gopis Sing of Krishna shri-gopya ucuh vama-bahu-krita-vama-kapolo valgita-bhrur adhararpita-venum komalangulibhir ashrita-margam gopya irayati yatra mukundah

vyoma-yana-vanitah saha siddhair vismitas tad upadharya sa-lajjah kama-margana-samarpita-cittah kashmalam yayur apasmrita-nivyah shri-gopyah ucuhthe gopis said; vamaleft; bahuon His arm; kritaputting; vamaleft; kapolahHis cheek; valgitamoving; bhruhHis eyebrows; adharaupon His lips; arpitaplaced; venum His flute; komalatender; angulibhihwith His fingers; ashritamargamits holes stopped; gopyahO gopis; irayativibrates; yatrawhere; mukundahLord Krishna; vyomain the sky; yana traveling; vanitahthe ladies; sahatogether with; siddhaihthe Siddha demigods; vismitahamazed; tatto that; upadharya listening; sawith; lajjahembarrassment; kamaof lust; margana to the pursuit; samarpitaoffered; cittahtheir minds; kashmalamdistress; yayuhthey experienced; apasmrita forgetting; nivyahthe belts of their dresses. The gopis said: When Mukunda vibrates the flute He has placed to His lips, stopping its holes with His tender fingers, He rests His left cheek on His left arm and makes His eyebrows dance. At that time the demigoddesses traveling in the sky with their husbands, the Siddhas, become amazed. As those ladies listen, they are embarrassed to find their minds yielding to the pursuit of lusty desires, and in their distress they are unaware that the belts of their garments are loosening. (2-3) hanta citram abalah shrinutedam hara-hasa urasi sthira-vidyut nanda-sunur ayam arta-jananam narma-do yarhi kujita-venuh vrindasho vraja-vrisha mriga-gavo venu-vadya-hrita-cetasa arat danta-dashta-kavala dhrita-karna nidrita likhita-citram ivasan hantaah; citramwonder; abalahO girls; shrinutahear; idam this; hara(brilliant) like a necklace; hasahwhose smile; urasi upon the chest; sthiramotionless; vidyutlightning; nanda-sunuh son of Nanda Maharaja; ayamthis; artatroubled; jananamfor persons; narmaof joy; dahthe giver; yarhiwhen; kujitahas vibrated; venuhHis flute; vrndashahin groups; vrajakept in the pasture; vrishahthe bulls; mrigathe deer; gavahand the cows; venuof the flute; vadyaby the playing; hritastolen away; cetasahtheir minds; aratat a distance; dantaby their teeth; dashtabit; kavalahwhose mouthfuls; dhritaholding up; karnah their ears; nidritahasleep; likhitadrawn; citraman illustration; ivaas if; asanthey were. O girls! This son of Nanda, who gives joy to the distressed, bears steady lightning on His chest and has a smile like a jeweled necklace. Now please hear something wonderful. When He vibrates His flute, Vraja's bulls, deer and cows, standing in groups at a great

distance, are all captivated by the sound, and they stop chewing the food in their mouths and cock their ears. Stunned, they appear as if asleep, or like figures in a painting. (4-5) barhina-stabaka-dhatu-palashair baddha-malla-paribarha-vidambah karhicit sa-bala ali sa gopair gah samahvayati yatra mukundah tarhi bhagna-gatayah sarito vai tat-padambuja-rajo nila-nitam sprihayatir vayam ivabahu-punyah prema-vepita-bhujah stimitapah barhinaof peacocks; stabakawith the tail feathers; dhatuwith colored minerals; palashaihand with leaves; baddhaarranged; mallaof a wrestler; paribarhathe apparel; vidambahimitating; karhicitsometimes; sa-balahwith Balarama; alimy dear gopi; sahHe; gopaihwith the cowherd boys; gahthe cows; samahvayaticalls; yatrawhen; mukundahLord Mukunda; tarhi then; bhagnabroken; gatayahtheir movement; saritahthe rivers; vaiindeed; tatHis; pada-ambujaof the lotus feet; rajah the dust; anilaby the wind; nitambrought; sprihayatih hankering for; vayamourselves; ivajust like; abahuslight; punyahthe piety to whose credit; premadue to love of God; vepitatrembling; bhujahwhose arms (waves); stimitastopped; apahwhose water. My dear gopi, sometimes Mukunda imitates the appearance of a wrestler by decorating Himself with leaves, peacock feathers and colored minerals. Then, in the company of Balarama and the cow herd boys, He plays His flute to call the cows. At that time the rivers stop flowing, their water stunned by the ecstasy they feel as they eagerly wait for the wind to bring them the dust of His lotus feet. But like us, the rivers are not very pious, and thus they merely wait with_r_their arms trembling out of love. (6-7) anucaraih samanuvarnita-virya adi-purusha ivacala-bhutih vana-caro giri-tateshu carantir venunahvayati gah sa yada hi vana-latas tarava atmani vishnum vyanjayantya iva pushpa-phaladhyah pranata-bhara-vitapa madhu-dharah prema-hrishta-tanavo vavrishuh sma anucaraihby His companions; samanuvarnitabeing elaborately described; viryahwhose prowess; adi-purushahthe original Personality of Godhead; ivaas if; acalaunchanging; bhutih whose opulences; vanain the forest; carahmoving about; giriof the mountains; tatesuon the sides; carantihwho are grazing;

venunawith His flute; ahvayaticalls; gahthe cows; sahHe; yadawhen; hiindeed; vana-latahthe forest creepers; taravah and the trees; atmaniwithin themselves; vishnumthe Supreme Lord, Vishnu; vyanjayantyahrevealing; ivaas if; pushpawith flowers; phalaand fruits; adhyahrichly endowed; pranata bowed down; bharabecause of the weight; vitapahwhose branches; madhuof sweet sap; dharahtorrents; premaout of ecstatic love; hrishtahairs standing on end; tanavahon whose bodies (trunks); vavrishuh smathey have rained down; Krishna moves about the forest in the company of His friends, who vividly chant the glories of His magnificent deeds. He thus appears just like the Supreme Personality of Godhead exhibitRiing His inexhaustible opulence. When the cows wander onto the mountainsides and Krishna calls out to them with the sound of His flute, the trees and creepers in the forest respond by becoming so luxuriant with fruits and flowers that they seem to be manifes ting Lord Vishnu within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of the ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap. (8-9) darshaniya-tilako vana-maladivya-gandha-tulasi-madhu-mattaih ali-kulair alaghu gitam abhishtam adriyan yarhi sandhita-venuh sarasi sarasa-hamsa-vihangash caru-gita-hrita-cetasa etya harim upasata te yata-citta hanta milita-drisho dhrita-maunah darshaniyaof persons who are attractive to see; tilakahthe most excellent; vana-malaupon His garland made of forest flowers; divyadivine; gandhawhose fragrance; tulasiof the tulasi flowers; madhuby the honeylike sweetness; mattaihintoxicated; aliof bees; kulaihby the swarms; alaghustrong; gitamthe singing; abhishtamdesirable; adriyanthankfully acknowledging; yarhiwhen; sandhitaplaced; venuhHis flute; sarasiin the lake; sarasathe cranes; hamsaswans; vihangahand other birds; carucharming; gitaby the song (of His flute); hritataken away; cetasahwhose minds; etyacoming forward; harimLord Krishna; upasataworship; tethey; yataunder control; cittah whose minds; hantaah; militaclosed; drishahtheir eyes; dhrita maintaining; maunahsilence. Maddened by the divine, honeylike aroma of the tulasi flowers on the garland Krishna wears, swarms of bees sing loudly for Him, and that most beautiful of all persons thankfully acknowledges and acclaims their song by taking His flute to His lips and playing it. The charming flute song then steals away the minds of the cranes, swans and other lake-dwelling birds. Indeed, they approach Krishna,

close their eyes and, maintaining strict silence, worship Him by fixing their consciousness upon Him in deep meditati on. (10-11) saha-balah srag-avatamsa-vilasah sanushu kshiti-bhrito vraja-devyah harshayan yarhi venu-ravena jata-harsha uparambhati vishvam mahad-atikramana-shankita-ceta manda-mandam anugarjati meghah suhridam abhyavarshat sumanobhish chayaya ca vidadhat pratapatram saha-balahtogether with Balarama; sraka flower garland; avatamsaas the ornament on His head; vilasahplayfully wearing; sanushuon the sides; kshiti-bhritahof a mountain; vraja-devyah O goddesses of Vrindavana (gopis); harshayancreating joy; yarhi when; venuof His flute; ravenaby the resounding vibration; jata-harshahbecoming joyful; uparambhaticauses to relish; vishvamthe entire world; mahatagainst a great personality; atikramanaof a transgression; shankitafearful; cetahin his mind; manda-mandamvery gently; anugarjatithunders in response; meghahthe cloud; suhridamupon his friend; abhyavarshathas rained down; sumanobhihwith flowers; chayayawith his shade; caand; vidadhatproviding; pratapatraman umbrella as protection from the sun. O goddess of Vraja, when Krishna is enjoying Himself with Balarama on the mountain slopes, playfully wearing a flower garland on the top of His head, He engladdens all with the resonant vibraRitions of His flute. Thus He delights the entire world. At that time the nearby cloud, afraid of offending a great personality, thunders very gently in accompaniment. The cloud showers flowers onto his dear friend Krishna and shades Him from the sun like an umbrella. (12-13) 10.35.14-25 The Gopis Sing of Krishna vividha-gopa-caraneshu vidagdho venu-vadya urudha nija-shikshah tava sutah sati yadadhara-bimbe datta-venur anayat svara-jatih savanashas tad upadharya sureshah shakra-sharva-parameshthi-purogah kavaya anata-kandhara-cittah kashmalam yayur anishcita-tattvah vividhavarious; gopaof cowherds; caraneshuin the activities; vidagdhahexpert; venuof the flute; vadyein the matter of playing; urudhamanifold; nijaof His own production; shikshah whose teachings; tavayour; sutahson; satiO pious lady (Yashoda); yadawhen; adharaupon His lips; bimbewhich are like red bimba fruits; dattaplacing; venuhHis flute; anayatHe

brought forth; svaraof musical sound; jatihthe harmonic tones; savanashahwith a variety of low, high and middle pitches; tat that; upadharyahearing; sura-ishahthe principal demigods; shakraIndra; sharvashiva; parameshthiand Brahma; purah-gah headed by; kavayahlearned scholars; anatabowed; kandhara their necks; cittahand minds; kashmalam yayuhthey became bewildered; anishcitaunable to ascertain; tattvahits essence. O pious mother Yasoda, your son, who is expert in all the arts of herding cows, has invented many new styles of flute-playing. When He takes His flute to His bimba-red lips and sends forth the tones of the harmonic scale in variegated melodies, Brahma, Siva, Indra and other chief demigods become confused upon hearing the sound. Although they are the most learned authorities, they cannot ascertain the essence of that music, and thus they bow down their heads and hearts. (14-15) nija-padabja-dalair dhvaja-vajra nirajankusha-vicitra-lalamaih vraja-bhuvah shamayan khura-todam varshma-dhurya-gatir idita-venuh vrajati tena vayam sa-vilasa vikshanarpita-manobhava-vegah kuja-gatim gamita na vidamah kashmalena kavaram vasanam va nijaHis own; pada-abjaof the lotus feet; dalaihlike flower petals; dhvajaof a flag; vajrathunderbolt; nirajalotus; ankusha and elephant goad; vicitravariegated; lalamaihby the markings; vrajaof Vraja; bhuvahof the ground; shamayan relieving; khurafrom the hooves (of the cows); todamthe pain; varshmawith His body; dhuryalike an elephants; gatihwhose movement; iditaextolled; venuhwhose flute; vrajatiHe walks; tenaby that; vayamwe; savilasaplayful; vikshanawith His glances; arpitabestowed; manah-bhavaof lust; vegahwhose agitation; kujalike that of trees; gatimwhose movement (i.e., complete lack of movement); gamitahattaining; na vidamahwe do not recognize; kashmalenabecause of our bewilderment; kavaramthe braids of our hair; vasanamour dress; vaor. As Krishna strolls through Vraja with His lotus-petal-like feet, marking the ground with the distinctive emblems of flag, thunderbolt, lotus and elephant goad, He relieves the distress the ground feels from the cow's hooves. As He plays His renowned flute, His body moves with the grace of an elephant. Thus we gopis, who become agitated by Cupid when Krishna playfully glances at us, stand as still as trees, unaware that our hair and garments are slackening. (16-17) mani-dharah kvacid aganayan ga malaya dayita-gandha-tulasyah

pranayino nucarasya kadamse prakshipan bhujam agayata yatra kvanita-venu-rava-vancita-cittah krishnam anvasata krishna-grihinyah guna-ganarnam anugatya harinyo gopika iva vimukta-grihashah mani(a string of) gems; dharahholding; kvacitsomewhere; aganayancounting; gahthe cows; malayawith a flower garland; dayitaof His beloved; gandhahaving the fragrance; tulasyah the tulasi flowers upon which; pranayinahloving; anucarasyaof a companion; kadaat some time; amseon the shoulder; prakshipanthrowing; bhujamHis arm; agayataHe sang; yatra when; kvanitavibrated; venuof His flute; ravaby the sound; vancitastolen; cittahtheir hearts; krishnamKrishna; anvasata they sat down beside; krishnaof the black deer; grihinyahthe wives; guna-ganaof all transcendental qualities; arnamthe ocean; anugatyaapproaching; harinyahthe does; gopikahthe gopis; ivajust like; vimuktahaving given up; grihafor home and family; ashahtheir hopes. Now Krishna is standing somewhere counting His cows on a string of gems. He wears a garland of tulasi flowers that bear the fragrance of His beloved, and He has thrown His arm_r_over the shoulder of an affectionate cowherd boyfriend. As Krishna plays His flute and sings, the music attracts the black deer's wives, who approach that ocean of transcendental qualities and sit down beside Him. Just like us cowherd girls, they have given up all hope for happiness in family life. (18-19) kunda-dama-krita-kautuka-vesho gopa-godhana-vrito yamunayam nanda-sunur anaghe tava vatso narma-dah pranayinam vijahara manda-vayur upavaty anakulam manayan malayaja-sparshena vandinas tam upadeva-gana ye vadya-gita-balibhih parivavruh kundaof jasmine flowers; damawith a garland; kritamade; kautukaplayful; veshahHis array; gopaby the cowherd boys; godhanaand the cows; vritahsurrounded; yamunayamalong the Yamuna; nanda-sunuhthe son of Nanda Maharaja; anagheO sinless lady; tavayour; vatsahdarling child; narma-dah amusing; pranayinamHis dear companions; vijaharaHe has played; mandagentle; vayuhthe wind; upavatiblows; anukulam favorably; manayanshowing honor; malaya-jaof (the fragrance of) sandalwood; sparshenathe touch; vandinahthose who offer praise; tamHim; upadevaof the minor demigods; ganah members of the various categories; yewho; vadyawith instrumental music; gitasinging; balibhihand presentation of

gifts; parivavruhthey have encircled. O sinless Yasoda, your darling child, the son of Maharaja Nanda, has festively enhanced His attire with a jasmine garland, and He is now playing along the Yamuna in the company of the cows and cowherd boys, amusing His dear companions. The gentle breeze honors Him with its soothing fragrance of sandalwood, while the various Upadevas, standing on all sides like panegyrists, offer their music, singing and gifts of tribute. (20-21) vatsalo vraja-gavam yad aga-dhro vandyamana-caranah pathi vriddhaih kritsna-go-dhanam upohya dinante gita-venur anugedita-kirtih utsavam shrama-rucapi drishinam unnayan khura-rajash-churita-srak ditsayaiti suhrid-asisha esha devaki-jathara-bhur udu-rajah vatsalahaffectionate; vraja-gavamto the cows of Vraja; yat because; agaof the mountain; dhrahthe lifter; vandyamana being worshiped; caranahHis feet; pathialong the path; vriddhaihby the exalted demigods; kritsnaentire; go-dhanam the herd of cows; upohyacollecting; dinaof the day; anteat the end; gita-venuhplaying His flute; anugaby His companions; idita praised; kirtihHis glories; utsavama festival; shramaof fatigue; rucaby His coloring; apieven; drishinamfor the eyes; unnayanraising; khurafrom the hooves (of the cows); rajah with the dust; churitapowdered; srakHis garland; ditsayawith the desire; etiHe is coming; suhritto His friends; ashishahtheir desires; eshahthis; devakiof mother Yashoda; jatharafrom the womb; bhuhborn; udu-rajahmoon. Out of great affection for the cows of Vraja, Krishna became the lifter of Govardhana Hill. At the end of the day, having rounded up all His own cows, He plays a song on His flute, while exalted demigods standing along the path worship His lotus feet and the cowherd boys accomRipanying Him chant His glories. His garland is powdered by the dust raised by the cows'hooves, and His beauty, enhanced by His fatigue, creates an ecstatic festival for veryone's eyes. Eager to fulfill His friends desires, Krishna is the moon arisen from the womb of mother Yasoda. (22-23) mada-vighurnita-locana ishat mana-dah sva-suhridam vana-mali badara-pandu-vadano mridu-gandam mandayan kanaka-kundala-lakshmya yadu-patir dvirada-raja-viharo yamini-patir ivaisha dinante mudita-vaktra upayati durantam

mocayan vraja-gavam dina-tapam madaby intoxication; vighurnitarolling; locanahHis eyes; ishat slightly; mana-dahshowing honor; sva-suhridamto His wellwishing friends; vana-maliwearing a garland of forest flowers; badaralike a badara fruit; panduwhitish; vadanahHis face; mridusoft; gandamHis cheeks; mandayanornamenting; kanakagolden; kundalaof His earrings; lakshmyawith the beauty; yadu-patihthe Lord of the Yadu dynasty; dvirada-rajalike a kingly elephant; viharahHis sporting; yamini-patihthe lord of the night (the moon); ivalike; eshahHe; dina-anteat the end of the day; muditajoyful; vaktrahHis face; upayatiis coming; durantaminsurmountable; mocayandriving away; vrajaof Vraja; gavamof the cows, or of those who are to be shown mercy; dinaof the daytime; tapamthe painful heat. As Krishna respectfully greets His well-wishing friends, His eyes roll slightly as if from intoxication. He wears a flower garland, and the beauty of His soft cheeks is accentuated by the brilliance of His golden earrings and the whiteness of His face, which has the color of a badara berry. With His cheerful face resembling the moon, lord of the night, the Lord of the Yadus moves with the grace of a regal elephant. Thus He returns in the evening, delivering the cows of Vraja from the heat of the day. (24-25)

10.35.26 Sukadeva Gosvami to Maharaja Pariksit shri-shuka uvaca evam vraja-striyo rajan krishna-lilanugayatih remire hahsu tac-cittas tan-manaska mahodayah shri-shukah uvacashukadeva Gosvami said; evamthus; vrajastriyahthe women of Vraja; rajanO King; krishna-lilaabout the pastimes of Krishna; anugayatihcontinuously chanting; remire they enjoyed; ahahsuduring the days; tat-cittahtheir hearts absorbed in Him; tat-manaskahtheir minds absorbed in Him; maha great; udayahexperiencing a festivity. Shri Sukadeva Gosvami said: O King, thus during the daytime the women of Vrndavana took pleasure in continuously singing about the pastimes of Krishna, and those ladies'minds and hearts, absorbed in Him, were filled with great festRiivity. 10.47.12-19 Shrimati Radharani: The Song of the Bee gopy uvaca madhupa kitava-bandho ma sprishanghrim sapatnyah kuca-vilulita-mala-kunkuma-shmashrubhir nah vahatu madhu-patis tan-manininam prasadam yadu-sadasi vidambyam yasya dutas tvam idrik

gopi uvacathe gopi said; madhupaO bumblebee; kitavaof a cheater; bandhoO friend; ma sprishaplease do not touch; anghrimthe feet; sapatnyahof the lover who is our rival; kuca the breast; vilulitafallen from; malafrom the garland; kunkuma with the red cosmetic; shmashrubhihwith the whiskers; nahour; vahatulet Him bring; madhu-patihthe Lord of the Madhu dynasty; tatHis; manininamto the women; prasadammercy or kindness; yadu-sadasiin the royal assembly of the Yadus; vidambyaman object of ridicule or contempt; yasyawhose; dutahmessenger; tvamyou; idriksuch. The gopi said: O honeybee, O friend of a cheater, don't touch my feet with your whiskers, which are smeared with the kunkuma that rubbed onto Krishna's garland when it was crushed by the breasts of a rival lover! Let Krishna satisfy the women of Mathura. One who sends a messanger like you will certainly be ridiculed in the Yadu's assembly. (12) sakrid adhara-sudham svam mohinim payayitva sumanasa iva sadyas tatyaje sman bhavadrik paricarati katham tat-pada-padmam nu padma hy api bata hrita-ceta hy uttamah-shloka-jalpaih sakritonce; adharaof the lips; sudhamthe nectar; svamHis own; mohinimbewildering; payayitvamaking drink; sumanasah flowers; ivalike; sadyahsuddenly; tatyajeHe abandoned; asmanus; bhavadriklike you; paricaratiserves; kathamwhy; tatHis; pada-padmamlotus feet; nuI wonder; padmaLakshmi, the goddess of fortune; hi apiindeed, because; bataalas; hrita taken away; cetahher mind; hicertainly; uttamah-shlokaof Krishna; jalpaihby the false speech. After making us drink the enchanting nectar of His lips only once, Krishna suddenly abandoned us, just as you might quickly abandon some flowers. How is it, then, that Goddess Padma willingly serves His lotus feet? Alas! The answer must certainly be that her mind has been stolen away by His deceitful words. (13) kim iha bahu shad-anghre gayasi tvam yadunam adhipatim agrihanam agrato nah puranam vijaya-sakha-sakhinam giyatam tat-prasangah kshapita-kuca-rujas te kalpayantishtam ishtah kimwhy; ihahere; bahumuch; shat-anghreO bee (six-footed one); gayasiare singing; tvamyou; yadunamof the Yadus; adhipatimabout the master; agrihanamwho have no home; agratahin front of; nahus; puranamold; vijayaof Arjuna; sakhaof the friend; sakhinamfor the friends; giyatamshould be sung; tatof Him; prasangahthe topics; kshapitarelieved; kuca of whose breasts; rujahthe pain; tethey; kalpayantiwill provide; ishtamthe charity you desire; ishtahHis beloveds. O bee, why do you sing here so much about the Lord of the Yadus, in front of us homeless people? These topics are old news to us.

Better you sing about that friend of Arjuna in_r_front of His new girlfriends, the burning desire in whose breasts He has now relieved. Those ladies will surely give you the charity you are begging. (14) divi bhuvi ca rasayam kah striyas tad-durapah kapata-rucira-hasa-bhru-vijrimbhasya yah syuh carana-raja upaste yasya bhutir vayam ka api ca kripana-pakshe hy uttamah-shloka-shabdah diviin the heavenly region; bhuvion the earth; caand; rasayam in the subterranean sphere; kahwhat; striyahwomen; tatby Him; durapahunobtainable; kapatadeceptive; ruciracharming; hasawith smiles; bhruof whose eyebrows; vijrimbhasyathe arching; yahwho; syuhbecome; caranaof the feet; rajahthe dust; upasteworships; yasyawhose; bhutihthe goddess of fortune, wife of Lord Narayana; vayamwe; kawho; api ca nevertheless; kripana-pakshefor those who are wretched; hi indeed; uttamah-shlokathe Supreme Lord, who is glorified by the most sublime prayers; shabdahthe name. In heaven, on earth or in the subterranean sphere, what women are unavailable to Him? He simply arches His eyebrows and smiles with deceptive charm, and they all become His. The supreme goddess herself worships the dust of His feet, so what is our position in comparison? But at least those who are wretched can chant His name, Uttamahsloka. (15) vishrija shirasi padam vedmy aham catu-karair anunaya-vidushas te bhyetya dautyair mukundat sva-krita iha vishrishtapatya-paty-anya-loka vyashrijad akrita-cetah kim nu sandheyam asmin vishrijalet go of; shirasiheld on your head; padamMy foot; vedmiknow; ahamI; catu-karaihwith flattering words; anunaya in the art of conciliation; vidushahwho are expert; teof you; abhyetyahaving learned; dautyaihby acting as a messenger; mukundatfrom Krishna; svafor His own; kritesake; ihain this life; vishrishtawho have abandoned; apatyachildren; pati husbands; anya-lokahand everyone else; vyashrijatHe abandoned; akrita-cetahungrateful; kim nuwhy indeed; sandheyamshould I make reconciliation; asminwith Him. Keep your head off my feet! I know what you're doing. You expertly learned diplomacy from Mukunda, and now you come as His messenger, with flattering words. But He abandoned those who for His sake alone gave up their children, husbands and all other relations. He's simply ungrateful. Why should I make up with Him now? (16) mrigayur iva kapindram vivyadhe lubdha-dharma striyam akrita virupam stri-jitah kama-yanam balim api balim attvaveshtayad dhvanksha-vad yas

tad alam asita-sakhyair dustyajas tat-katharthah mrigayuha hunter; ivalike; kapiof the monkeys; indramthe king; vivyadheshot; lubdha-dharmabehaving like a cruel hunter; striyama woman (namely, shurpanakha); akritamade; virupam disfigured; striby a woman (Sita-devi); jitahconquered; kamayanamwho was impelled by lusty desire; balimKing Bali; apialso; balimhis tribute; attvaconsuming; aveshtayatbound up; dhvankshavatjust like a crow; yahwho; tattherefore; alam enough; asitawith black Krishna; sakhyaihof all kinds of friendship; dustyajahimpossible to give up; tatabout Him; katha of the topics; arthahthe elaboration. Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He was conquered by a woman, He disfigured another woman who came to Him with lusty desires. And even after consuming the gifts of Bali Maharaja, He bound him up with ropes as if he were a crow. So let us give up all friendship with this darkcomplexioned boy, even if we can't give up talking about Him. (17) yad-anucarita-lila-karna-piyusha-viprutsakrid-adana-vidhuta-dvandva-dharma vinashtah sapadi griha-kutumbam dinam utshrijya dina bahava iha vihanga bhikshu-caryam caranti yatwhose; anucaritaconstantly performed activities; lilaof such pastimes; karnafor the ears; piyushaof the nectar; viprutof a drop; sakritjust once; adanaby the partaking; vidhutaremoved entirely; dvandvaof duality; dharmahtheir propensities; vinashtahruined; sapadiimmediately; grihatheir homes; kutumbamand families; dinamwretched; utshrijyarejecting; dinahbecoming themselves wretched; bahavahmany persons; ihahere (in Vrindavana); vihangah(like) birds; bhikshuof begging; caryamthe livelihood; carantithey pursue. To hear about the pastimes that Krishna regularly performs is nectar for the ears. For those who relish just a single drop of that nectar, even once, their dedication to material duality is ruined. Many such persons have suddenly given up their wretched homes and families and, themselves becoming wretched, traveled here to Vrndavana to wander about like birds, begging for their living.(18) vayam ritam iva jihma-vyahritam shraddadhanah kulika-rutam ivajnah krishna-vadhvo harinyah dadrishur asakrid etat tan-nakha-sparsha-tivra smara-ruja upamantrin bhanyatam anya-varta vayamwe; ritamtrue; ivaas if; jihmadeceptive; vyahritam His speech; shraddadhanahtrusting; kulikaof a hunter; rutam the song; ivaas if; ajnahfoolish; krishnaof the black deer; vadhvahwives; harinyahthe doe; dadrishuhexperienced; asakritrepeatedly; etatthis; tatHis; nakhaof the fingernails; sparshaby the touch; tivrasharp; smaraof lust; rujahthe pain; upamantrinO messenger; bhanyatamplease speak; anya

another; vartatopic. Faithfully taking His deceitful words as true, we became just like the black deer's foolish wives, who trust the cruel hunter's song. Thus we repeatedly felt the sharp pain of lust caused by the touch of His nails. O messenger, please talk about something besides Krishna. (19) 10.47.20 Shrimati Radharani: The Song of the Bee priya-sakha punar agah preyasa preshitah kim varaya kim anurundhe mananiyo si me nga nayasi katham ihasman dustyaja-dvandva-parshvam satatam urasi saumya shrir vadhuh sakam aste priyaof My beloved; sakhaO friend; punahonce again; agah you have come; preyasaby My beloved; preshitahsent; kim whether; varayaplease choose; kimwhat; anurundhedo you wish; mananiyahto be honored; asiyou are; meby Me; anga My dear one; nayasiyou are bringing; kathamwhy; ihahere; asmanus; dustyajaimpossible to give up; dvandvaconjugal connection with whom; parshvamto the side; satatamalways; urasion the chest; saumyaO gentle one; shrihthe goddess of fortune; vadhuhHis consort; sakamtogether with Him; asteis present. O friend of My dear one, has My beloved sent you here again? I should honor you, friend, so please choose whatever boon you wish. But why have you come back here to take us to Him, whose conjugal love is so difficult to give up? After all, gentle bee, His consort is the goddess Shri, and she is always with Him, staying upon His chest. 10.47.21 Shrimati Radharani to Uddhava api bata madhu-puryam arya-putro dhunaste smarati sa pitri-gehan saumya bandhumsh ca gopan kvacid api sa katha nah kinkarinam grinite bhujam aguru-sugandham murdhny adhasyat kada nu apicertainly; bataregrettable; madhu-puryamin the city of Mathura; arya-putrahthe son of Nanda Maharaja; adhunanow; asteresides; smaratiremembers; sahHe; pitri-gehanthe household affairs of His father; saumyaO great soul (Uddhava); bandhunHis friends; caand; gopanthe cowherd boys; kvacit sometimes; apior; sahHe; kathahtalks; nahof us; kinkarinam of the maidservants; griniterelates; bhujamhand; aguru-sugandhamhaving the fragrance of aguru; murdhnion the head; adhasyatwill keep; kadawhen; numaybe. O Uddhava! It is indeed regrettable that Krishna resides in Mathura. Does He remember His father's household afairs and His friends the cowherd boys? O great soul! Does He ever talk about us, His maidservants? When will He lay on our heads His aguru-scented

hand? 10.82.39-40 Sukadeva Gosvami to Maharaja Pariksit gopyash ca krishnam upalabhya cirad abhishtam yat-prekshane drishishu pakshma-kritam shapanti drigbhir hridi-kritam alam parirabhya sarvas tad-bhavam apur api nitya-yujam durapam shri-shukah uvacashukadeva Gosvami said; gopyahthe young cowherd women; caand; krishnamKrishna; upalabhyasighting; ciratafter a long time; abhishtamtheir object of desire; yat whom; prekshanewhile seeing; drishishuon their eyes; pakshma of lids; kritamthe maker; shapantithey would curse; drigbhih with their eyes; hridi-kritamtaken into their hearts; alamto their satisfaction; parirabhyaembracing; sarvahall of them; tatin Him; bhavamecstatic absorption; apuhattained; apieven though; nityaconstantly; yujamfor those who engage in yogic discipline; durapamdifficult to attain. Sukadeva Gosvami said: While gazing at their beloved Krishna, the young gopis used to condemn the creator of their eyelids, _r_[which would momentarily block their vision of Him]. Now, seeing Krishna again after such a long separation, with tier eyes they took Him into their hearts, and there they embraced Him to their full satisfaction. In this way they became totally absorbed in ecstatic meditation on Him, although those who constantly practice mystic yoga find such absorbtion difficult to achieve. (39) bhagavams tas tatha-bhuta vivikta upasangatah ashlishyanamayam prishtva prahasann idam abravit bhagavanthe Supreme Lord; tahthem; tatha-bhutahbeing in such a state; viviktein a secluded place; upasangatahgoing up to; ashlishyaembracing; anamayamhealth; prishtvaasking about; prahasanlaughed; idamthis; abravitsaid. The Supreme Lord approached the gopis in a secluded place as they stood in their ecstatic trance. After embracing each of them and inquiring about their wellbeing, He laughed and spoke as follows. (40) 10.82.44 Krishna to the Gopis mayi bhaktir hi bhutanam amritatvaya kalpate dishtya yad asin mat-sneho bhavatinam mad-apanah mayito Me; bhaktihdevotional service; hiindeed; bhutanam for living beings; amritatvayato immortality; kalpateleads;

dishtyaby good fortune; yatwhich; asithas developed; mat for Me; snehahthe love; bhavatinamon the part of your good selves; matMe; apanahwhich is the cause of obtaining. Rendering devotional service to Me qualifies any living being for eternal life. But by your good fortune you have developed a special loving attitude toward Me, by which you have obtained Me. 10.82.48 Gopis to Krishna ahush ca te nalina-nabha padaravindam yogeshvarair hridi vicintyam agadha-bodhaih samsara-kupa-patitottaranavalambam geham jusham api manasy udiyat sada nah ahuhthe gopis said; caand; teYour; nalina-nabhaO Lord, whose navel is just like a lotus flower; pada-aravindamlotus feet; yoga-ishvaraihby the great mystic yogis; hridiwithin the heart; vicintyamto be meditated upon; agadha-bodhaihwho were highly learned philosophers; samsara-kupathe dark well of material existence; patitaof those fallen; uttaranaof deliverers; avalambamthe only shelter; gehamfamily affairs; jushamof those engaged; apithough; manasiin the minds; udiyatlet be awakened; sadaalways; nahour. The gopis spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogis and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in houshold affairs. 10.83.41-43 The Queens of Dvaraka to Draupadi na vayam sadhvi samrajyam svarajyam bhaujyam apy uta vairajyam parameshthyam ca anantyam va hareh padam kamayamaha etasya shrimat-pada-rajah shriyah kuca-kunkuma-gandhadhyam murdhna vodhum gada-bhritah nanot; vayamwe; sadhviO saintly lady (Draupadi); samrajyam rulership over the entire earth; sva-rajyamthe position of Lord Indra, King of heaven; bhaujyamunlimited powers of enjoyment; api utaeven; vairajyammystic power; parameshthyamthe position of Lord Brahma, creator of the universe; caand; anantyam immortality; vaor; harehof the Supreme Lord; padamthe abode; kamayamahewe desire; etasyaHis; shri-matdivine; padaof the feet; rajahthe dust; shriyahof the goddess of fortune; kucafrom the breast; kunkumaof the cosmetic powder;

gandhaby the fragrance; adhyamenriched; murdhnaon our heads; vodhumto carry; gadabhritahof Lord Krishna, the wielder of the club. O saintly lady, we do not desire dominion over the earth, the sovereignty of the King of heaven, unlimited facility for enjoyment, mystic power, the position of Lord Brahma, immortality or even attainment of the kingdom of God. We simply desire to carry on our heads the glorious dust of Lord Krishna's feet, enriched by the fragrance of kunkuma from His consort's bosom. (41-42) vraja-striyo yad vanchanti pulindyas trina-virudhah gavash carayato gopah pada-sparsham mahatmanah vrajaof Vraja; striyahthe women; yatas; vanchantithey desire; pulindyahthe women of the aborigine Pulinda tribe in Vraja; trinafrom the grass; virudhahand plants; gavahthe cows; carayatahwho is grazing; gopahthe cowherd boys; pada of the feet; sparshamthe touch; maha-atmanahof the Supreme Soul. We desire the same contact with the Supreme Lord's feet that the young women of Vraja, the cowherd boys and even the aborigine Pulinda women desire - the touch of the dust he leaves on the plants and grass as He tends His cows. (43) 10.84.59 Sukadeva Gosvami to Maharaja Pariksit nandas tu saha gopalair brihatya pujayarcitah krishna-ramograsenadyair nyavatsid bandhu-vatsalah nandahNanda Maharaja; tuand; sahatogether with; gopalaih the cowherds; brihatyaespecially opulent; pujayawith worship; arcitahhonored; krishna-rama-ugrasena-adyaihby Krishna, Balarama, Ugrasena and the others; nyavatsitstayed; bandhuto his relatives; vatsalahaffectionate. Nanda Maharaja showed his affection for his relatives, the Yadus, by remaining with them a little longer, together with his cowherds. During his stay, Krishna, Balarama, Ugrasena and the others honored him with especially opulent worship. 10.84.66 Sukadeva Gosvami to Maharaja Pariksit nandas tu sakhyuh priya-krit premna govinda-ramayoh adya shva iti masams trin yadubhir manito vasat nandahNanda; tuand; sakhyuhto his friend; priyaaffection;

kritwho showed; premnaout of his love; govinda-ramayohfor Krishna and Balarama; adya(I will go later) today; shvah(I will go) tomorrow; itithus saying; masanmonths; trinthree; yadubhihby the Yadus; manitahhonored; avasathe remained. And on his part, Nanda was also full of affection for his friend Vasudeva. Thus during the following days Nanda would repeatedly announce, "I will be leaving later today" and "I will be leaving tomorrow." But out of love for Krishna and Balarama he remained there for three more months, honored by all the Yadus. 10.84.69 Sukadeva Gosvami to Maharaja Pariksit nando gopas ca gopyash ca govinda-caranambuje manah kshiptam punar hartum anisha mathuram yayuh nandahNanda; gopahthe cowherd men; caand; gopyahthe cowherd women; caalso; govindaof Krishna; carana-ambujeat the lotus feet; manahtheir minds; kshiptamcast; punahagain; hartumto remove; anishahincapable; mathuramto Mathura; yayuhthey went. Unable to withdraw their minds from Lord Govinda's lotus feet, where they had surrendered them, Nanda and the cowherd men and women returned to Mathura. 10.44.13 The Ladies of Mathura punya bata vraja-bhuvo yad ayam nri-linga gudhah purana-purusho vana-citra-malyah gah palayan saha-balah kvanayamsh ca venum vikridayancati giritra-ramarcitanghrih punyahpious; bataindeed; vraja-bhuvahthe various regions of the land of Vraja; yatin which; ayamthis; nrihuman; lingaby characteristics; gudhahdisguised; purana-purushahthe primeval Personality of Godhead; vanacomposed of flowers and other items of the forest; citraof wonderful variety; malyahwhose garlands; gahthe cows; palayanherding; sahatogether with; balahLord Balarama; kvanayanvibrating; caand; venumHis flute; vikridayawith various pastimes; ancatiHe moves about; giritra by Lord shiva; ramaand the goddess of fortune; arcitaworshiped; anghrihHis feet. How pious are the tracts of land in Vraja, for there the primeval Personality of Godhead, disguising Himself with human traits, wanders about, enacting His many pastimes! Adorned with wonderfully variegated forest garlands, He whose feet are worshiped by Lord Siva and goddess Rama vibrates His flute as He tends the cows in the company of Balarama.