Sri Brhad-Bhagavatamrta, Part 15
BY: SUN STAFF
Jul 11, CANADA (SUN) — By Srila Sanatana Goswami, translated by Sriman Kusakratha dasa.
Part Two, Chapter Five
Priya (The Beloved)
(Continued)
Text 131
tire hradasyasya davanalena ya
kridadbhuta manjuvane 'py ato 'dhika
bhandira-sankridana-caturi ca sa
jyeshthasya kirtyai racita tanotu sam
May the Lord's pastimes in a forest fire on the shore of that lake and in another, greater fire in Manjuvana forest, His expert games in Bhandiravana, and His praise of His elder brother, bring auspiciousness (to you).
Text 132
manohara pravrishi ya hi lila
mahiruhankasrayanadika sa
jiyad vraja-stri-smara-tapa-datri
sarad-vana-sri-bhara-vardhita ca
Glories to His monsoon-season pastimes, where He took shelter in the lap of a tree, made the women of Vraja burn with amorous passion, and praised the beauty of the autumn forest!
Srila Sanatana Gosvami explains that the Lord's making the gopis burn with amorous passion is described in Srimad-Bhagavatam 10.20.45.
Text 133
sa vanya-bhusha sa ca venu-vadya-
madhurya-puro 'khila-citta-hari
tad-gopa-yoshid-gana-mohanam ca
maya kadasyanubhavishyate 'ddha
When will I directly perceive His forest-flower decorations, His flute-music flood of sweetness that enchants everyone's heart, and His pastimes of enchanting the gopis?
Srila Sanatana Gosvami explains that these are described in Srimad-Bhagavatam 10.21.3, 10.21.5, 10.21.9, and 10.21.19
Text 134
kvaho sa kanyambara-moshanotsavah
sa nipa-murdhany adhirohana-tvara
narmani tany anjali-vandanarthanam
tat-svamsa-nitamsuka-datrita ca sa
When will I directly perceive His festival of stealing the gopis's garments, His quickly climbing to the top of a kadamba tree, His joking words, the girls' prayers and obeisances with folded hands, and His taking the garments from His shoulder and giving them back?
Srila Sanatana Gosvami explains that these pastimes are described in Srimad-Bhagavatam 10.22.10, 10.22.18, and 10.22.19.
Text 135
tam yajna-viprodana-yacanam ca tat-
patni-ganakarshanam apy amushya
tan bhushanavasthiti-vak-prasadan
ide tad-annadana-patavam ca
I glorify His pastimes of begging food from the brahmanas performing sacrifices, attracting their wives, being handsomely decorated, speaking words of kindness, and gracefully accepting the food the wives offered.
Srila Sanatana Gosvami explains that these pastimes are descibed in Srimad-Bhagavatam 10.23.22, 10.23.25, 10.23.35, and 10.23.38.
Text 136
govardhanadre rucirarcanam tatha
sva-vama-hastena mahadri-dharanam
tad-gopa-santoshanam indra-santvanam
vande 'sya govindatayabhishecanam
I offer my respectful obeisances to His pastimes of gracefully worshiping Govardhana Hill, lifting the great hill with His left hand, pleasing the gopas, being pacified by Indra, and being crowned king of the surabhi cows.
Srila Sanatana Gosvami explains that these pastimes are described in Srimad-Bhagavatam 10.10.25.29 and 10.26.24.
Text 137
vrajasya vaikuntha-padanudarsanam
lokac ca nandanayanam pracetasah
na vaktum arhami paranta-sima-gam
vakshye katham tam bhagavattva-madhurim
I have no power to describe His pastimes of showing the realm of Vaikuntha to the people of Vraja and rescuing Nanda Maharaja from the realm of Varuna. How can I describe the Lord's supreme sweetness?
Text 138
vacyah kim esham vraja-ceshtitanam
yah sarvatah sraishthya-bharo vicaraih
tad aksharanam sravane pravesad
udeti hi prema-bharah prakritya
How can I describe the glory of the Lord's pastimes in Vraja? When words describing them enter the ear, great love appears at once.
Text 139
krishnehitanam akhilottamam yas
tarkaih prakarsham tanute sa dhanyah
tesham darakarnana-matrato yah
syat prema-purnas tam aham namami
With perfect logic a fortunate person proves the superiority of Lord Krishna's pastimes. Simply by hearing a little of His pastimes a person becomes filled with love. I offer my respectful obeisances to the Lord's pastimes.
Srila Sanatana Gosvami explains that the pastimes of Lord Krishna are supoerior to those of His incarnations.
Text 140
aho kilasesha-vilakshanasya
tad eka-yogyasya sada karabje
vikridatas tat priya-vastuno 'pi
sprashtum mahattvam rasana kim ishte
Can my tongue hope to touch the glories of the supreme, dear thing, suitable for Him alone, that the Lord always holds in His lotus hand?
Srila Sanatana Gosvami explains that this verse refers to the Lord's flute, which is described in Srimad-Bhagavatam 10.35.2. Beginning here is a lengthy description of the Lord's flute music.
Text 141
athapi tat-prasadasya
prabhavenaiva kincana
yatha-sakti tad akhyami
bhavatv avahito bhavan
By the power of the Lord's mercy, as far as I am able I will now say something of it. Please listen with care.
Text 142
na sri-mukhenopanishan-mukhaih kritam
yad veda-vakyair aparair vaco-'mritaih
tat tasya bimbadhara-yoga-matratah
sa daravi mohana-vamsikakarot
Because it tocuhed the Lord's bimba-fruit lips, the wooden flute could say things that even the best of the Upanishads, the words of the Vedas, and the nectar words of other scriptures, all spoken from the Lord's beautiful mouth, could not say.
Text 143
vimana-yanah sura-siddha-sanghah
samam vadhubhih pranayad amuhyan
mahendra-rudra-druhinadayas tu
mugdha gata vismrita-tattvatam te
(Hearing it,) the demigods and siddhas, traveling in airplanes with their wives, fainted in ecstatic love, and Indra, Siva, Brahma, and their followers became first bewildered and then filled with wonder, . . .
Text 144
samadhi-bhango 'tha maha-muninam
vikara-jatasya ca janma teshu
tat-kala-cakra-bhramananuvarti-
candradi-nityasu-gater nirodhah
. . . their meditations broken, the great sages became overcome with ecstasy, the moon and other planets traveling on the wheel of time became stopped in their courses, . . .
Text 145
gopas ca krishne 'rpita-deha-daihikat-
mano nijacara-vicara-cancalah
loka-dvartheshv anapekshitadrita
bharyam api svasya namanti tat-priyam
. . . the cowherd men offered their bodies, relatives, possessions, hearts, actions, and thoughts to Krishna, gave no thought to gaining anything in the two worlds, and offered respectful obeisances to their wives, who dearly loved Him, . . .
Srila Sanatana Gosvatana Gosvami explains that this is described in the Hari-vamsa, where the cowherd men say to Nanda:
adya prabhriti gopanam
gavam goshthasya canagha
apatsu saranam krishnah
prabhus cayata-locanah
O sinless one, from now on, in any calamity the cowherd people and cows of Vraja will always take shelter of Lord Krishna, whose large eyes are so beautiful."
Text 146
tad-balakah sanga-rata hi tasya
chaya ivamum kshanam apy adrishtva
dure gatam kautukatah kadacid
arta ramante tvaraya sprisantah
. . . their sons, who were always happy to be with Him, and who had become like His shadows, and who became unhappy when for a moment He was far away and they could not see Him, eagerly ran to Him, touching Him, and enjoying pastimes with Him, . . .
Srila Sanatana Gosvami explains that this is described in Srimad-Bhagavatam 10.12.6.
Text 147
radhadyas tah parama-bhagavatyas tu paty-atmajadin
lokan dharman hriyam api parityajya bhavam tam aptah
yenajasram madhura-katukair vyakulas tad-vikarair
mugdhah kincit taru-gati-mita nanusandhatum isah
. . . and supremely glorious Radha and Her associates at once renounced their husbands, children, relatives, possessions, religious principles, and shyness, became filled with love and poisoned with its sweetness, and, overcome with ecstasy, became like trees, unable to search for it.
Srila Sanatana Gosvami explains that the word {.sy 168}parama-bhagavatyah" shows that Radha and the gopis are more exalted than either Maha-Lakshmi or Rukmini-devi and the queens at Dvaraka. This pastime is described in Srimad-Bhagavatam 10.35.16-17.
Text 148
ascaryam vai srinu pasu-gana buddhi-hinatvam apta
gavo vatsa vrisha-vana-mrigah pakshino vriksha-vasah
dure krida-rata-jala-kha-gah sthavara jnana-sunya
nadyo megha api nija-nijam tatyajus tam sva-bhavam
Please hear this wonder. The unintelligent animals, the cows, calves, bulls, forest deer, the birds who live in the trees, the creatures who play in the sky and the water, the motionless (trees and plants), and the ignorant rivers and clouds, all abandoned their own natures.
Text 149
carah sthiratvam caratam sthira gatah
sa-cetana moham acetana matim
nimajjitah prema-rase mahaty aho
vikara-jatakramitah sadabhavan
The moving became motionless. The motionless moved. The conscious fainted unconscious. The unconscious became thoughtful. They became plunged in a great nectar of love. They became overwhelmed with ecstasy.
Srila Sanatana Gosvami explains that this is described in Srimad-Bhagavatam 10.21.19.
Text 150
raso hi tasya bhagavattva-visesha-gopyah
sarvasva-sara-paripakamayo vyanakti
utkrishtata-madhurimapara-sima-nishtham
lakshmya manoratha-satair api yo durapah
The Lord's rasa dance is a great secret of the greatest opulence. It is the greatest treasure. It manifests the ultimate of intense sweetness. Even with hundreds of desires, goddess Lakshmi could not attain it.
Srila Sanatana Gosvami explains that the glorification of the Lord's flute music now ended, the glorification of the Lord's raasa dance begins in this verse. That the goddess of fortune could not enter the rasa dance is described in Srimad-Bhagavatam (10.47.60), where Uddhava says:
nayam sriyo 'nga u nitanta-rateh prasadah
svar-yoshitam nalina-gandha-rucam kuto 'nyah
rasotsave 'sya bhuja-danda-grihita-kantha-
labdhasisham ya udagad vraja-sundarinam
"When Lord Sri 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 on the godddess of fortune or the other consorts in the spiriual 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 worldly women who are veryt beautiful according to the material estimation?"*
Text 151
aho vaidagdhi sa madhura-madhura sri-bhagavatah
samakarshaty uccair jagati kritinah kasya na manah
kula-strinam tasam vana-bhuvi tathakarshanam atho
tatha vak-caturyam sapadi ruditam tabhir api yat
The heart of what wise and pious person would not be attracted to the Lord's supremely sweet genius? Even as the saintly gopis wept in the forest, His eloquence charmed them.
Srila Sanatana Gosvami explains that Srila Sukadeva Gosvami describes these pastimes in Srimad-Bhagavatam's five chapters of rasa-lila.
Text 152
slaghe 'vahitthakrititam hares tam
tat-kaku-jatad yadi sa sthita syat
vyaktatma-bhavah kshanatah sa reme
ta mohayan kama-kalavalibhih
I praise Lord Hari's expertly disappearing and then, impelled by the gopis plaintive appeals, appearing again in their midst. Charming them with the arts of love, He enjoyed pastimes with them.
Srila Sanatana Gosvami explains that these pastimes are described in Srimad-Bhagavatam 10.29.46 and 10.90.48.
Text 153
antardhanam tasya tad-vipralambha-
lila-dakshasyanisam ko na gayet
yat tas tadrig dhairya-gambhirya-bhajo
'naishit tam tam uktim iham dasam ca
Who will not sing the praises of the disappearance pastime of the Lord, who expertly enjoys the pastime of being away from His beloveds? Although they are naturally very grave and peaceful, the gopis spoke and acted wonderfully in a very wonderful condition of life.
Srila Sanatana Gosvami explains that an example of the gopis' words is found in Srimad-Bhagavatam 10.30.5. An example of their wonderful actions is their imitation of Krishna's pastimes. The wonderful condition they attained was transcendental madness.
Text 154
bibhemy asmad dhanta durbodha-lilat
kva tat tasyah sara-saubhagya-danam
kva sadyo 'ntardhanato rodanabdhav
anathaya yatanaikakini ya
I fear the Lord, whose pastimes are inscrutable. Why did He one moment give Her a gift of the greatest good fortune? Why did He the next moment suddenly disappear and leave Her alone, tormented, without a master, and drowning in an ocean of weeping?
Srila Sanatana Gosvami explains that this verse describes Srimati Radha.
Text 155
tasam artya gitavad-rodanad yah
pradurbhuyananda-puram vyadhatta
yah prasnanam uttaram tad dadau ca
svasyarnitva-sthapakam so 'vatu tvam
May the Lord who, impelled by their suffering and the weeping of their songs, appeared amongst them, flooded them with bliss, and, answering their questions, affirmed that He was their debtor, protect you.
Srila Sanatana Gosvami explains that the gopis' questions begin in Srimad-Bhagavatam 10.32.16. Lord Krishna affirmed that He was their debtor in these words (Srimad-Bhagavatam 10.32.22):
na paraye 'ham niravadya-samyujam
sva-sadhu-krityam vibudhayushapi vah
ya mabhajan durjaya-geha-srnkhalah
samvriscya tad vah pratiyatu sadhuna
"My dear gopis, our meeting is certainly free from all material contamination. I must admit that in many lives it would be impossible for Me to repay My debt to you because you have cut off the bondage of family life just to search for Me. Consequently I am unable to repay you. Therefore please be satisfied with your own honest activities in this regard."*
Text 156
sa mandali-bandhana-caturi prabhoh
sa nritya-gitadi-kalasu dakshata
sapurva-sobhadhikata-parampara
muncati ceto mama visva-mohini
May the Lord's pastimes, which charm the gopis, which are filled with expert artistry of singing, dancing and other arts, which have unprecedented beauty and other virtues, and which charm the entire world, charm my heart.
Text 157
krishnanghri-padma-makaranda-nipana-lubdho
janati tad-rasa-liham paramam mahattvam
brahmaiva gokula-bhuvam ayam uddhavo 'pi
gopi-ganasya yad imau lasatah sma tat tat
They who yearn to drink the honey of Lord Krishna's lotus feet know the great glory of they who are able to lick that honey. Brahma knows the glory of they who were born in Gokula and Uddhava knows the glory of the gopis. They both yearn to attain that glory.
Srila Sanatana Gosvami explains that Brahma, seeing the good fortune of the people of Gokula, yearned for a fortunate position like theirs. He expressed his desire in these words (Srimad-Bhagavatam 10.14.34):
tad-bhuri-bhagyam iha janma kim apy atavyam
yad gokule 'pi katamanghri-rujo-'bhishekam
"My dear Lord, I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Vrindavana forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vrindavana. Even if I am given the chance to grow just as the humble grass in this land, that would be a glorious birth for me."*
Uddhava, however, seeing the gopis great love for Lord Krishna, yearned to love Him as they did. Uddhava expressed his desire in these words (Srimad-Bhagavatam 10.47.61):
asam aho carana-renu-jusham aham syam
vrindavane kim api gulma-lataushadhinam
"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 Vrindavana, because the gopis trample them and bless them with the dust of their lotus feet."*
Text 158
yesham hi yad vastuni bhati lobhas
te tadvatam bhagya-balam vidanti
gopyo mukundadhara-pana-lubdha
gayanti saubhagya-bharam muralyah
They who yearn to attain a certain condition can understand the good fortune of they who have already attained it. The gopis, who yearn to drink the nectar of Mukunda's lips, sing the glories of the good fortune of His flute.
Srila Sanatana Gosvami explains that this is described in Srimad-Bhagavatam (10.21.9), where the gopis say:
gopyah kim acarad ayam kusalam sma venur
damodaradhara-sudham api gopikanam
bhunkte svayam yad avasishta-rasam hradinyo
hrishyat-tvaco 'sru mumucus taravo yatharyah
"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 trees, shed tears of pleasure. His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her blooming lotus flowers are standing like hair on her body."*
Text 159
tad goshtha-lokeshu mahadbhutasya-
saktih sada prema-bharena teshu
yaya gatam jyeshtha-sutam stuvantam
vidhim namantam na didrikshate 'pi
The Lord is so wonderfully attached to the people of Vraja and eternally so full of love for them that He has no desire at all to see His eldest son, Brahma, who, attracted by the flute, bows before Him and recites prayers.
Text 160
tat-pada-padmaika-gatims ca madrisan
sambhashitum notsahate 'pi sa kshanam
tair mohito 'sau kila goshtha-nagaro
vanyair vicitraushadhi-mantra-vittamaih
Charmed by by the people of (Vrindavana) forest, who know wonderful mantras and magical herbs, the hero of Vraja is not eager to speak even for a moment with persons like me, for whom His lotus feet are the only goal.
Text 161
tesham tad-asaktir api kva vacya
ye nanda-gopasya kumaram enam
premna vidanto bahu sevamana
sada mahartyaiva nayanti kalam
Who can describe their attachment to Him? Aware only that He is the son of the cowherd Nanda, and elaborately serving Him with love, they always pass the time with great anxiety.
Text 162
kalatita jnana-sampatti-bhajam
asmakam ye pujya-padah samantat
vaikunthasyanuttamananda-pura-
bhajam esham yadavanam apijyah
They are beyond time. Their feet are worshiped by us, who are filled with the opulences of transcendental knowledge. They are flooded with a bliss greater than what is in Vaikuntha. They are worshiped even by the Yadavas.
Text 163
krishnena na vraja-janah kila mohitas te
taih sa vyamohi bhagavan iti satyam eva
gatva mayaiva sa hi vismrita-deva-karyo
'nusmaritah kim iti krityam aho kathancit
The people of Vraja were not enchanted by Krishna. It was Lord Krishna who was enchanted by them. That is the truth. He even forgot His mission as the Supreme Personality of Godhead and I had to somehow remind Him.
Srila Sanatana Gosvami explains that some thinkers say that with His wonderful pastimes and features Lord Krishna enchanted the people of Vraja. This verse refutes that claim by saying that it was Lord Krishna who became enchanted. The Lord even forgot His mission of killing Kamsa and doing many other things, and by offering prayers Narada had to remind Him. Examples of Narada's reminders are Srimad-Bhagavatam 10.37.13 and 10.37.15.
Text 164
katham katham api prajnen-
akrurena balad iva
vrajan madhu-purim nito
yadunam hitam icchata
Wishing auspiciousness for the Yadavas, how did intelligent Akrura take the Lord, as if by force, from Vraja to Mathura City?
Srila Sanatana Gosvami explains that the question posed in this verse is answered in the following verses. By hearing intelligent Akrura's description of the great sufferings of Devaki and Vasudeva, Krishna was convinced to go. This is described in Hari-vamsa, where Akrura says:
vriddhau tavadya pitarau
para-bhrityatvam agatau
bhartsyete tat-krite tena
kamsenasubha-buddhina
"Your aged parents are now slaves tortured by the sadist Kamsa."
Text 165
sa tan vraja-janan hatum
saknuyan na kadacana
abhikshnam yati tatraiva
vasati kridati dhruvam
He can never leave the people of Vraja. He returns to Vraja at every moment. He lives there and enjoys pastimes there eternally.
Srila Sanatana Gosvami explains that the Lord leaves Vraja and then returns to Vraja again and again and again in His pastimes.
Text 166
param parama-kautuki viraha-jata-bhavormito
vrajasya vividhehitam nija-manoramam vikshitum
nikunja-kuhare yatha bhavati nama so 'ntarhitas
tatha vividha-lilayapasarati chalat karhicit
As, very eager to see what actions pleasing to His heart the people of Vraja do when they are tossed by waves of separation from Him, the Lord sometimes hides in the depth of the forest groves, so in His different pastimes He sometimes hides.
Text 167
manye 'ham evam parama-priyebhyas
tebhyah pradeyasya su-durlabhasya
dravyasya kasyapi samarpanarho
vadanya-mauler vyavahara eshah
I think this action is a very rare gift the crown of all generous persons gives to they who are most dear to Him.
Srila Sanatana Gosvami explains that some persons may protest that it is not right for the Lord to separate Himself from they who cannot bear even a moment's separation from Him. This verse answers them. The gift here is the most intense love for Krishna. It is so rare that none but the people of Vraja are able to attain it. It is described in Srimad-Bhagavatam 10.47.27), where Uddhava tells the gopis:
sarvatma-bhavo 'dhikrito
bhavatinam adhokshaje
virahena maha-bhaga
mahan me 'nugrahah kritah
"My dear gopis, the mentality which you have developed in relationship with Krishna is very, very dificult to attain, even for great sages and saintly persons. You have attained the highest perfectional stage of life. It is a great boon for you that you have fixed your mind upon Krishna and have decided to have Krishna only, giving up your family, home, relatives, husbands, and children for the sake of the Supreme Personality. Because your mind is now fully absorbed in Krishna, the Supreme Soul, universal love has automatically developed in you. I think myself very fortunate that I have been favored, by your grace, to see you in this situation."*
Text 168
yatha kridati tad-bhumau
goloke 'pi tathaiva sah
adha-urdhvataya bhedo
'nayoh kalpyeta kevalam
As the Lord enjoys pastimes in earthly Gokula, so He also does in spiritual Goloka. Any idea that one is higher and the other lower is an imagination only.
Text 169
kintu tad-vraja-bhumau sa
na sarvair drisyate sada
taih sri-nandadibhih sardham
asrantam vilasann api
Although He enjoys pastimes there with Sri Nanda and the others eternally and without ever becoming tired, the Lord is not always seen by everyone in Vrajabhumi.
Srila Sanatana Gosvami explains that someone may protest: "If the Lord enjoys pastimes in the earthly Gokula eternally, then why does no one ever see Him?" This verse answers that protest. In Goloka, in the spiritual world, everyone sees the Lord always. In Gokula, in the material world, everyone sees the Lord during a certain period at the end of the Dvapara-yuga, but at other times only certain people at certain times are able to see Him.
Text 170
sri-suparnadayo yadvad
vaikunthe nitya-parshadah
goloke tu tatha te 'pi
nitya-priyatama matah
As in Vaikuntha Garuda and the other eternal associates of the Lord are always present, so in Goloka the Lord's eternal, dear friends are always present.
Srila Sanatana Gosvami explains that someone may protest: "Nanda Maharaja and the other cowherd people are residents of Gokula in the material world. How can they simultaneously exist in Gokola in the spiritual world eternally?" This verse answers that question. As Garuda and the other associates of the Lord stay in Vaikuntha, but at the same time are also present in the material world, so the cowherd people of Vraja are present in the spiritual and material worlds simultaneously.
Text 171
te hi sva-prana-nathena
samam bhagavata sada
lokayor eka-rupena
viharanti yadricchaya
By their own wish, with the Supreme Personality of Godhead, the Lord of their life, they eternally enjoy pastimes in both places.
Srila Sanatana Gosvami explains that the two places are Gokula in the material world and Goloka in the spiritual world.
Text 172
sri-golokam gantum arhanty upayair
yadrigbhis tam sadhakas tadrisaih syuh
drashtum sakta martyaloke 'pi tasmims
tadrik-kridam su-prasannam prabhum tam
Adopting the same methods one uses to attain Sri Goloka, one may see the playful and merciful Lord in the material world.
Text 173
tata tadrisa-gopala-
deva-pada-sarojayoh
vinoda-madhurim tam tam
utsuko 'sikshitum katham
O dear one, why are you so eager to see the sweetness of the pastimes at Lord Gopaladeva's lotus feet?
Srila Sanatana Gosvami explains that here Narada rebukes Gopa-kumara for desiring something so rare and difficult to attain.
Text 174
satyam janihi re bhratas
tat-praptir ati-durghata
tat-sadhanam ca nitaram
esha me niscayah parah
O brother, know that this is very difficult to attain. The way to attain it very difficult to follow. That is my final conclusion.
Srila Sanatana Gosvami explains that here Narada Muni speaks of attaining Goloka in the spiritual world.
Text 175
praninah prayasah sunya
hitahita-vivecanaih
nara ca katicit teshu
santv acara-vicarinah
Most living entities do not know what should and what should not be done. Some few men know what should be done.
Text 176
drisyante 'thapi bahavas
te 'rtha-kama-parayanah
svarga-sadhaka-dharmeshu
ratas tu katicit kila
Many are intent on economic development and sense gratification. Some follow the duties by which one attains Svargaloka.
Text 177
tesham katipaye syur va
rata nishkama-karmasu
tathapy araginas tesham
kecid eva mumukshavah
Some perform religious duties without material motive. Of them, some aspire for impersonal liberation.
Text 178
tesham parama-hamsa ye
muktah syuh kecid eva te
kecin mahasayas teshu
bhagavad-bhakti-tat-parah
Of them, some are liberated paramahamsas and of the paramahamsas some are great souls devoted to the service of the Lord.
Srila Sanatana Gosvami explains that the devotees are called great souls because they consider impersonal liberation to be very insignificant and because they are very eager to taste the nectar of serving the Lord. They are described in Srimad-Bhagavatam 6.14.3-5.
Text 179
sriman-madana-gopala-
pada-padmaika-suhride
ratatmano hi nitaram
durlabhas teshv api dhruvam
Among these devotees they who have given their hearts to being friends of Sriman Madana-Gopala's lotus feet are even more rare.
Srila Sanatana Gosvami explains that the exalted status of the devotees is described in Srimad-Bhagavatam 6.14.6.
Text 180
evam tat-tat-sadhananam
ritir apy avagamyatam
taj-jnapakanam sastranam
vacananam ca tadrisi
Know that the different ways to attain different goals of life are in this sequence of higher and lower. This is taught by the words of the scriptures.
Text 181
tatrapi yo visesho 'nyah
keshancit ko 'pi vartate
lokanam kila tasyaham
akhyane nadhikaravan
Than these devotees there are others even more exalted. I am not qualified to describe them.
Text 182
sri-gopa-kumara uvaca
ity uktvoddhavam alingya
sa-dainyam kaku-catubhih
yayaca naradas tasya
kincit tvam kathayeti sah
Sri Gopa-kumara said: Then Narada embraced Uddhava and with plaintive words humbly begged: "Please, you say something."
Text 183
jagau prematurah sirishno-
ddhavo nicair muhur naman
vande nanda-vraja-stri nam
pada-renum abhikshnasah
Uddhava, overcome with ecstatic love and humbly bowing his head again and again, said: At every moment I offer my respectful obeisances to the women in Nanda's Vraja.
Srila Sanatana Gosvami explains that Uddhava could understand Narada's intention in asking him to speak. Touching his head to the ground, with great love he sang the glories of the greatest devotees.
Text 184
kshanan mahartito vyagro
grihitva yavasam radaih
naradasya padau dhritva
hari-daso 'vadat punah
Uddhava, the servant of Lord Hari, suddenly became very agitated. Taking straw in his teeth, and grasping Narada's feet, he sang again.
Text 185
asam aho carana-renu-jusham aham syam
vrindavane kim api janma-latausadhinam
ya dustyajam svajanam arya-patham ca hitva
bhejur mukunda-padavim srutibhir vimrigyam
"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 Vrindavana, because the gopis trample them and bless them with the dust of their lotus feet."*
This verse is a quotation from Srimad-Bhagavatam (10.47.61).
Text 186
atha prema-paripaka-
vikarair vividhair vritah
sa-camatkaram utplutya
so 'gayat punar uddhavah
Displaying symptoms of the greatest ecstatic love, and filled with wonder, again he loudly sang:
Srila Sanatana Gosvami explains that some of the symptoms Uddhava displayed were trembling, perspiring, and standing up of the body's hairs.
Text 187
nayam sriyanga u nitanta-rateh prasadah
svar-yoshitam nalina-gandha-rucam kuto 'nyah
rasotsave 'sya bhuja-danda-grihita-kantha-
labdhasisham ya udagad vraja-sundarinam
"When Lord Sri 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 on the godddess of fortune or the other consorts in the spiriual 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 worldly women who are veryt beautiful according to the material estimation?"*
This verse is a quotation from Srimad-Bhagavatam (10.47.60).
Text 188
tato 'ti-vismayavishto
narado bhagavan punah
nirikshyamano mam artam
sa-sambhramam idam jagau
Lord Naarada became filled with great wonder. Seeing that I was unhappy, he at once sang this:
Text 189
sri-narada uvaca
sreyastamo nikhila-bhagavata-vrajeshu
yasam padambuja-rajo bahu vandamanah
yasam padabja-yugalaika-rajo-'bhimarsha-
saubhagya-bhak-trina-janim uta yacate 'yam
Sri Narada said: Uddhava, the best of all the devotees, offers his repsectful obeisances to the dust of the gopis' lotus feet. He prays to be born as a blade of grass fortunate enough to be touched by the dust of their lotus feet.
Srila Sanatana Gosvami explains that this is described in Srimad-Bhagavatam 10.47.61 and 10.47.63.
Text 190
saubhagya-gandham labhate na yasam
sa rukmini ya hi hari-priyeti
khyatacyutasasta-kulina-kanya-
dharmaika-narmokti-bhiya mriteva
Even Rukmini, who is famous as Lord Hari's beloved, who, yearning for the infallible Lord, refused to act as an ordinary pious girl, and who almost died when the Lord spoke to her a single joke, could not attain even the scent of the gopis' good fortune.
Srila Sanatana Gosvami explains that this is described in Srimad-Bhagavatam 10.47.60, 10.60.17, and 10.60.24.
Text 191
kva svar-devya iva stri nam
madhye sreshthatama api
kalindi-satyabhamadyah
kva canya rohini-mukhah
What are the best of women in comparison to the gopis? What are the goddesses of Svargaloka? What are the queens headed by Satyabhama and Kalindi? What are the noblewomen headed by Rohini?
Srila Sanatana Gosvami explains that this is described in Srimad-Bhagavatam 10.47.60.
Text 192
aham varakah ko nu syam
tasam mahatmya-varnane
tathapi capala jihva
mama dhairyam na rakshati
I am insignificant. Who am I? Still, my restless tongue will not stop glorifying the gopis.
Texts 193 and 194
bho gopa-putra vraja-natha-mitra he
tat-prema-bhakta-pravaro 'yam uddhavah
tat-sara-karunya-visesha-bhagyatas
tasam vraje prema-bharam tam aikshata
tasam prasadatisayasya gocaras
tat-sangato vismrita-krishna-sangamah
nidharam etam vyavaharam idrisam
kurvan vaded yat tad ativa sambhavet
O son of a gopa, O friend of the Lord of Vraja, Uddhava is the best of the loving devotees. Because He was fortuate to receive the Lord's mercy, he was able to see the ecstatic love of the gopis in Vraja. The gopis gave him such great mercy that he forgot even about Lord Krishna. Uddhava is able to understand the actions of the gopis. He should describe them.
Srila Sanatana Gosvami explains the Uddhava describes the gopis in Srimad-Bhagavatam 10.47.27.
Texts 195 and 196
svaphalka-putro bhagavat-pitrivyah
sa nirasa-jnana-visuddha-cetah
vriddho dayardrantarata-vihinah
kamsasya dautye 'bhirato vraje yan
sancintayan krishna-padambuja-dvayam
tasya prakarshatisayam nyavarnayat
gopi-mahotkarsha-bharanuvarnanais
tal-lalito dharshtyam abhavayan hridi
The Lord's uncle is Svaphalka's son Akrura. His heart is dry with knowledge that has no sweetness. An old man, his heart unable to melt with compassion, he came to Vraja as Kamsa's messenger. He can meditate on Lord Krishna's lotus feet and describe them, but because he offended the gopis he cannot meditate on them in his heart or describe their exalted glories.
Text 197
yad arcitam brahma-bhavadibhih suraih
sriya ca devya munibhih sa-satvataih
go-caranayanucarais carad vane
yad gopikanam kuca-kunkumacitam
"(I will be able to see) the Lord's lotus feet, which are worshiped by great demigods like Brahma, Narada, and Lord Siva, which traverse the ground of Vrindavana as He herds the cows, and which touch the breasts of the gopis covered with tinges of kunkuma.*
Srila Sanatana Gosvami explains that in this verse (quoted from Srimad-Bhagavatam 10.38.8) Akrura meditates on the Lord's lotus feet, as was described in the previous verse.
Text 198
apy anghri-mule patitasya me vibhuh
sirasy adhasyan nija-hasta-pankajam
dattabhayam kala-bhujanga-ramhasa
prodvejitanam saranasisham nrinam
"When I bow down before Lord Krishna in that way, certainly He will place His fearless lotus hand on my head. His hand is offered to all conditioned souls who take shelter under His lotus feet. Krsna is the ultimate goal of life for all people who fear the snake of material existence, and certainly when I see Him He will give me the shelter of His lotus feet. I am aspiring for the touch of His lotus-like hands on my head.*
Srila Sanatana Gosvami explains that in this verse (quoted from Srimad-Bhagavatam 10.38.16) Akrura meditates on the Lord's lotus hand.
Text 199
samarhanam yatra nidhaya kaushikas
tatha balis capajagat-trayendratam
yad va vihare vraja-yoshitam sramam
sparsena saugandhika-gandhy apanudat
"Indra, who is the king of heaven and the master of the three worldh-the upper, middle, and lower planetary systemh-was blessed by the Lord simply for His offering a little water which Krishna accepted. Similarly, Bali Maharaja gave only three feet of land in charity to Vamanadeva, and he also offered a little water, which Lord Vamanadeva accepted, and thereby Bali Maharaja attained the position of Indra. When the gopis were dancing with Krishna in the rasa dance, they became fatigued, and Krishna smeared His heand, which is fragrant as a lotus flower, over the pearl-like drops of perspiration on the faces of the gopias, and immediately they became refreshed."*
Srila Sanatana Gosvami explains that in this verse (quoted from Srimad-Bhagavatam 10.38.17) Akrura says that the Lord gives fearlessness to the devotees that surrender to Him. The Lord even gives Himself to these devotees.
Text 200
pitamaho 'sau kuru-pandavanam
brihad-vrato dharma-paro 'pi bhishmah
vrajanganotkarsha-nirupanena
tam anta-kale bhagavantam astaut
In his last moments the saintly brahmacari Bhishma, who was the grandfather of the Kurus and Pandavas, offered to the Lord prayers that described the exalted glories of the women of Vraja.
Text 201
lalita-gati-vilasa-valgu-hasa
pranaya-nirikshana-kalpitoru-manah
kritam anukritavatya unmadandhah
prakritim agaman kila yasya gopa-vadhvah
"Let my mind be fixed upon Lord Sri Krishna, whose motions and smiles of love attracted the damsels of Vrajadhama (the gopis). The damsels imitated the characteristic movements of the Lord (after His disappearance from the rasa dance).*
Srila Sanatana Gosvami explains that Bhishma speaks this verse (quoted from Srimad-Bhagavatam 1.9.40).
Text 202
tas tathaivahur anyonyam
kauravendra-pura-striyah
pasyantyo bhagavantam tam
gacchantam sva-puram tatah
Seeing the Lord as He was about to go to His own city, Yudhishthira Maharaja's queens said among themselves:
Text 203
nunam vrata-snana-hutadinesvarah
samarcito hy asya grihita-panibhih
pibanti yah sakhya-dharamritam muhur
vraja-striyah sammumuhur yad-asayah
"O friends, just think of His wives, whose hand 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 of His lips (by kissing). The damsels of Vrajabhumi would often faint just by expecting such favors."*
Srila Sanatana Gosvami explains that this verse (quoted from Srimad-Bhagavatam 1.10.28) is their conversation.
Text 204
sri-gopa-kumara uvaca
evam vadan sa bhagavan parirabdhavan mam
premabdhi-kampa-pulakasru-taranga-magnah
dashtva radais tad-anuvarnana-lola-jihvam
nrityan vicitram agamad vividham avastham
Sri Gopa-kumara said: Speaking thses words, Lord Narada embraced me. He was plunged in the waves of the ocean of love, waves that made him tremble and shed tears and made the hairs of his body stand erect. Biting his tongue, which yearned to continue describing the gopis, He danced wonderfully and displayed many symptoms of ecstatic love.
Text 205
kshanat svasthyam ivasadya
drishtva mam dina-manasam
santvayan slakshnaya vaca
munindrah punar aha sah
In a moment he became normal again and, seeing me depressed, the best of sages comforted me with affectionate words.
Text 206
sri-narada uvaca
idam tu vrittam sarvatra
gopaniyam sada satam
viseshato mahaisvarya-
prakatya-bhara-bhumishu
Sri Narada said: This is a great secret to be concealed in all times and places, and especially to be concealed from the devotees in places where the Lord's great opulences are abundantly manifested.
Text 207
atas tadanim vaikunthe
na maya te prakasitam
param tvad-bhava-madhurya-
lolito 'travadam kiyat
That is why I did not reveal this to you in Vaikuntha. Now, inspired by the sweetness of your love and devotion, I have said something about it here.
Text 208
svasyoddhavasya te 'py esha
kritvaham sapatham bruve
duhsadhyam tat-padam hy atra
tat-sadhanam api druvam
Before you and before Uddhava, I vow that I speak the truth: In this place one can attain neither Goloka nor the means to attain Goloka.
Text 209
kintupadesam hitam ekam etam
mattah srinu sri-purushottamakhyam
kshetram tad atrapi vibhaty adure
purvam tvaya yad bhuvi drishtam asti
Please hear from me this one instruction: Not far from here a place named Sri Purushottama-kshetra is splendidly manifested. This is the same place you saw before on the earth.
Text 210
tasmin subhadra-balarama-samyutas
tam vai vinodam purushottamo bhajet
cakre sa govardhana-vrindakatavi
kalindaja-tira-bhuvi svayam hi yam
There, with Balarama and Subhadra the Lord enjoys many pastimes on Govardhana Hill, in Vrindavana forest, and on the shore of the Yamuna.
Text 211
sarvavataraika-nidhana-rupas
tat-tac-caritrani ca santanoti
yasmai ca roceta yad asya rupam
bhaktaya tasmai khalu darsayet tat
The Lord, in whom all incarnations of God rest, enjoys many pastimes there. To a devotee who finds pleasure in Him, the Lord reveals His own form.
Text 212
sri-krishnadevasya sada priyam tat
kshetram yatha sri-mathura tathaiva
tat-paramaisvarya-bhara-prakasa-
lokanusari-vyavahara-ramyam
As Sri Mathura is dear to Lord Krishnadeva, so this place is also dear to Him. Although it is very opulent, it is also very beauitful and charming.
Text 213
gatas tatra na santripyes
tasta darsanato 'pi cet
tada tatranutishthes tvam
nijeshta-prapti-sadhanam
If when you go there your desire is not fulfilled by seeing the Lord there, you will attain there the way to fulfill your desire.
Text 214
tac ca sri-ballavi-prana-
natha-pada-sarojayoh
premaiva tad-vraja-prema-
sajatiyam na cetarat
There, and in no other place, is the way to attain the spontaneous love the people of Vraja feel for the lotus feet of He who is the Lord of the gopis' lives.
Text 215
nidanam tu param premnam
sri-krishna-karuna-bharah
kasyapy udety akasmad va
kasyacit sadhana-kramat
Sri Krishna's great mercy, which brings that love, comes to some spontaneously and to others as a result of gradual spiritual advancement.
Text 216
yathodaran milaty annam
pakvam va paka-sadhanam
sadhakasyocyate sastra-
gatyayam sadhana-kramah
From a generous donor one may receive either cooked food or ingredients to prepare cooked food. In this way the scriptures describe the ways to quickly or gradually attain (the Lord's mercy).
Text 217
tat tu laukika-sad-bandhu-
buddhya prema bhayadi-jam
vighnam nirasya tad gopa-
gopi-dasyepsayarjayet
Thinking the Lord one's own friend or relative as one has a friend or relative in the material world, and yearning to serve the gopas and gopis, one should reject awe and reverence and all other impediments and strive to attain that pure love.
Text 218
tad dhi tat-tad-vraja-krida-
dhyana-gana-pradhanaya
bhaktya sampadyate preshtha-
nama-sankirtanojjvalam
By engaging in devotional service that largely consists of singing about and meditating on the Lord's Vraja pastimes, one attains that love, which is glorious with the chanting of the dearmost Lord's holy names.
Srila Sanatana Gosvami explains that there are nine methods of devotional service, of which two important activities are mentioned here.
Text 219
tad eka-rasa-lokasya
sange 'bhivyaktatam svatah
prajasyad api tad vastu
gopaniyam prayatnatah
In the association of a devotee who relishes the nectar of it, that love appears of its own accord. Still, it should be carefully concealed.
Text 220
tad vai tasya priya-krida-
vana-bhumau sada rahah
nivasams tanuyad evam
sampadyetacirad dhruvam
As one lives alone in the Lord's dear pastime-forest, one's love becomes manifest and grows to become very strong.
Text 221
tat karma-jnana-yogadi-
sadhanad duratah sthitam
sarvatra nairapekshyena
bhushitam dainya-mulakam
That love is far from fruitive pious work, philosophical speculation, yoga, and other spiritiual practices. It is decorated with independence from them. It is the root of humbleness.
Text 222
yenasadharanasakta-
dhama-buddhih sada tmani
sarvotkarshanvite 'pi syad
buddhais tad dainyam ishyate
Even if one is very exalted, he should be humble and think himself very incompetent and lowly.
Text 223
yaya vacehaya dainyam
matya ca sthairyam eti tat
tam yatnena bhajed vidvams
tad-viruddhani varjayet
A wise man should try to be humble in his words, deeds, and thoughts. He should shun the opposite of humbleness.
Text 224
dainyam tu paramam premnah
paripakena janyate
tasam gokula-narinam
iva krishna-viyogatah
Humbleness comes from advancement in love for Krishna, (as is seen in the example of) the women of Gokula when they were separated from Krishna.
Text 225
paripakena dainyasya
premajasram vitanyate
parasparam tayor ittham
karya-karanatekshyate
Mature humbleness brings love for Krishna. It is seen that the two are in a relationship of cause and effect.
Text 226
bhratah premnah svarupam yat
tad dhi jananti tad-vidah
yasya cittardrata-jatam
bahyam kampadi-lakshanam
O brother, the wise know that the nature of this love is characterized inside the heart by melting and outside the heart by trembling and a host of other symptoms.
Text 227
davanalarcir yamunamritam bhavet
tatha tad apy agni-sikheva yadvatam
visham ca piyusham aho sudha visham
mritih sukham jivanam arti-vaibhavam
(In this love) a fire's flames become the Yamuna's nectar and the Yamuna's nectar becomes a fire's flames. Poison becomes nectar and nectar becomes poison. Death becomes happiness and life becomes torture.
Srila Sanatana Gosvami explains that this is the condition of a devotee separated from Krinna.
Text 228
yato vivektum na hi sakyate 'ddha
bhedah sa sambhoga-viyogayor yah
tathedam ananda-bharatmakam va-
thava maha-soka-mayam hi vastu
It is not possible to distinguish between separation (from Krishna) and the happiness of enjoying (with Him) or (to distinguish which is full of bliss and which is full of grief.
Srila Sanatana Gosvami explains that even when the devotees are enjoying in the Lord's association they feel the unhappiness of being separated from Him. This is described at the end of the Tenth Canto in the account of the queens' water-pastimes with the Lord. Also, in either meeting or separation, intense love for Krishna brings an intense bliss. Therefore it is not possible clearly to determine what is bliss and what is torment in these pastimes.
Text 229
bhavanti sampatty-udayena yasya
sada mahonmatta-viceshtitani
na yad vina sanjanayet sukham sa
nava-prakarapi mukunda-bhaktih
Gaining the wealth of that love, one again and again acts as a madman. Without that love the nine methods of devotional service to Lord Mukunda bring no happiness.
Text 230
yatha hi sako lavanam vinaiva
kshudham vina bhogya-cayo yatha ca
vinartha-bodhad iva sastra-pathah
phalam vinarama-gano yathaiva
They become like vegetables without salt, a feast without hunger, scripture-study without understanding, or orchards without fruit.
Text 231
samanyatah kincid idam mayoktam
vaktum viseshena na sakyate tat
prema tu krishne vraja-yoshitam yas
tat-tattvam akhyatum alam katham syam
In a general way I have said something about this love. I do not have the power to describe it in detail. How can I say much about the love the women of Vraja feel for Krishna?
Text 232
krishne gate madhu-purim bata ballavinam
bhave 'bhavat sapadi yo laya-vahni-tivrah
premasya hetur uta tattvam idam hi tasya
ma tad-visesh am aparam bata boddhum iccha
When Krishna went to Mathura City, the gopis thought they were burning in the fires of cosmic devastation. Please, don't try to understand (from me) anything more about the cause or nature of their love.
Text 233
sa radhika bhagavati kvacid ikshyate cet
prema tadanubhavam rcchati murtiman sah
sakyeta ced gaditum esha taya tadaiva
sruyeta tattvam iha ced bhavati sva-saktih
If somehow Sri Radhika is seen, then the form of that love may be understood. If one is empowered by Her, he can describe it. If you are able to understand it, you can hear of it from him.
Srila Sanatana Gosvami explains that a person who is able to describe that love will be at every moment so overwhelmed with ecstatic joy, lamentation, madness, and other ecstatic symptoms that he will not be able to describe it to any listener. Therefore only Goddess Radhika can describe that love.
Text 234
cet krishnacandrasya mahavataras
tadrig-nija-prema-vitana-kari
syad va kadacid yadi radhikayah
premanubhutim tad upaity athapi
If Lord Krishnacandra incarnates to reveal that love, or if Radhika incarnates, then one may understand it.
Text 235
tad gaccha sighram tat kshetram
mathuram vrajabhu-bhava
nijarthi-siddhaye tvam hi
na madrik tad-dayalayah
O you who were born in Vraja, to attain your desire you should go to the province of Mathura at once. You are not like me. You are the object of His mercy.
Srila Sanatana Gosvami explains that the province of Mathura here is Purushottama-ksetra. The last sentence here means that Gopa-kumara received the mercy of the Lord of Goloka.
Text 236
srimad-uddhava uvaca
kshetram yatha tat purushottamam prabhoh
priyam tathaitat puram apy ado yatha
paresatalaukikatocitehitair
vibhushitam tasya tathedam apy ritam
Sriman Uddhava said: As Purushottama-kshetra is dear to the Lord, so is Dvaaraka City dear. As it is decorated with great opulences and appropriate pastimes, so is Dvaraka.
Srila Sanatana Gosvami explains that as a great devotee of Lord Dvarakanatha, Uddhava could not tolerate the suggestion that Dvaraka might be inferior in any way.
Text 237
sri-daivaki-nandana esha nah prabhus
tad-rupa-dhari purushottame svayam
sthairyam bhajan kridati tan-nivasinam
tat-prema-purardra-hridam sada mude
Our Lord, the son of Devaki, manifests His own form at Purushottama-kshetra. Standing motionless, He enjoys pastimes for the pleasure of the people there whose hearts are flooded with love for Him.
Srila Sanatana Gosvami explains that the motionless form of the Lord here is daru-brahma Lord Jagannatha.
Text 238
yat tatra samsiddhyati vastv ihapi
sampadyate tat kila nasti bhedah
kintv asya tatra vraja-bhu-caritra-
drishti-srutibhyam bhavita sa sokah
Here one attains the same perfection one obtains there. There is no difference. However, by seeing and hearing of the Lord's Vraja-pastimes he will become unhappy there.
Srila Sanatana Gosvami explains that in Purushottama-kshetra Gopa-kumara will see pictures and plays of the Lord's Vraja-pastimes and hear songs and other descriptions of those pastimes. Yearning to attain the Lord of Vraja, he will become unhappy.
Text 239
tasmin jagannatha-mukhabja-darsanan
maha-prasadavali-labhatah sada
yatrotsavaughanubhavad api kshuraty
ullasa evatmani naiva dinata
Also, there, by seeing Lord Jagannatha's lotus face, by obtaining maha-prasadam again and again, and by seeing many festivals, he will become blissful and he will not be humble at heart.
Text 240
tam vinodeti na prema
goloka-prapakam hi yat
na ca tal-loka-labhena
vinasya svasthyam udbhavet
Without humbleness he will not attain the pure love that brings one to Goloka, and without attaining Gokula he will not be happy.
Text 241
punas tato 'sau para-duhkha-katarah
praheshyati sri-purushottamas tv imam
sva-gokule sri-mathura-vibhushane
tad esha tatraiva katham na calyate
Lord Jagannatha, who is unhappy to see others suffer, will only send him to His Gokula, the ornament of Mathura. Why not send him to Gokula directly?
Text 242
tatraivotpadyate dainyam
tat-premapi sada satam
tat-tac-chunyam ivaranya-
sarid-giry-adi pasyatam
There he will see the forests, rivers, hills, and everything else are all void and desolate (without Krishna). He will become humble and he will feel the pure love felt by the great devotees.
Text 243
sada ha-ha-ravakranta-
vadananam tatha hridi
maha-santapa-dagdhanam
sva-priyam parimrigyatam
There he will search for the person loved by the great souls whose voices there are filled with calls of "Alas! Alas!" and whose hearts are burned by great sufferings.
Text 244
sri-gopa-kumara uvaca
mantri-pravara-vakyam tat
sva-hridyam nyaya-brmhitam
nisamya nitaram prito
bhagavan narado 'bravit
Sri Gopa-kumara said: Hearing these eloquent and logical words of Uddhava, the best of counselors, Lord Narada became pleased and spoke.
Text 245
sri-narada uvaca
satyam uddhava tad-bhumi-
lokeshu pritiman asi
vadasyasvishta-siddhy-artham
attha mantram imam hitam
Sri Narada said: O Uddhava, you love the people of that land. You have spoken good advice for him to attain his desire.
Text 246
tasya vraja-bhuvi vetti
bhavan eva mahishthatam
nijeshta-daivatam krishnam
tyaktva yatravasac ciram
You know the glory of the land of Vraja, You left your worshipable Lord, Sri Krishna, to go there, and you stayed there for a long time.
Text 247
sri-gopa-kumara uvaca
paritah punar alokya
lakshanani subhani sah
hrishto mam aha sarva-jno
narado vaishnava-priyah
Looking in all directions and seeing that all the signs were auspicious, all-knowing Narada, who is dear to the devotees became happy and spoke to me.
Text 248
sri-narada uvaca
vraja-vira-priya sriman
svartham viddhy asu sadhitam
etac casti maha-bhaga
puraivanumitam maya
O glorious one dear to Vraja's hero, know that your desire will be soon fulfilled. O very fortunate one, I knew this all along.
Text 249
sri-vaikunthe 'tula-sukha-bhara-pranta-simaspade 'sya-
yodhya-puryam tad-adhikatare dvarakakhye pure 'smin
ayatasyapi tava valate durghatam citta-duhkham
svargadau ca prabhu-vara-padabjekshanenapy abodhah
In beautiful Vaikuntha, which is full of the greatest bliss, in Ayodhya City, where the bliss is even greater, and even in this Dvaraka City, you heart became unhappy. In Svargaloka and the other planets, even when you could see the Lord's lotus feet, you could find no happiness.
Text 250
tac camum ca sva-dayita-vara-svami-padaravinda-
dvandve drisye pranaya-patali-vardhanayaiva manye
asmil loke katham itaratha sambhaved duhkha-hetus
tasmims tasminn api mati-pade tatra tatrajnata va
I think this unhappiness was only to increase your love for the beautiful lotus feet of your beloved Lord. If it were not so, then why would you be unhappy in this place or unaware of the happinesses in the other places?
Sri Sanatana Gosvami explains that the beloved Lord here is Sri Madana-gopala.
Text 251
yaya hrit-kshobha-rahityan
maha-kautukato 'pi te
vrittam bhava-viseshena
tat-tal-loke 'cyutekshanam
Because of this unawareness, because your heart was calm and untroubled, because you were very curious, and because your love was very great, you could not find any happiness in these worlds, even when there you could see the infallible Lord.
Text 252
tad gacchatu bhavan sighram
sva-dirghabhishta-siddhaye
mathurim vrajabhumim tam
dhara-sri-kirti-vardhanim
Therefore, to attain your long-cherished desire, you should go at once to Mathura-Vrajabhumi, which makes the earth beautiful and glorious.
Srila Sanatana Gosvami explains that Vrindavana's making the earth beautiful and glorious is described in Srimad-Bhaagavatam 10.21.10.
Text 253
tatraiva sadhanam satyam
sadhu sampadyate 'cirat
vaikunthopari vibhrajac
chrimad-goloka-yapakam
There you should at once engage in spiritual activities, and that will bring you to beautiful Goloka above the Vaikuntha worlds.
Text 254
sri-gopa-kumara uvaca
tasya vak-sudhaya pritas
tatraham gantum utsukah
antar-bhagavad-ajnarthi
samlakshyokto mahatmana
Sri Gopa-kumara said: Pleased by the nectar of his worlds, I was very eager to go, but I wished first to get the Lord's permission. The great soul Uddhava noticed this.
Srila Sanatana Gosvami explains that the Lord here is the King of Dvaraka.
Text 255
srimad-uddhava uvaca
tadaiva yadavendrajna-
pekshya syad yadi gamyate
kutrapi bhavatanyatra
sa bhur hy asya maha-priya
Sriman Uddhava said: If you go to any other place, you should first have permission from the king of the Yadavas, but this one place is very dear to Him.
Srila Sanatana Gosvami explains that the word "very dear" here means "more dear even then Dvaraka".
Text 256
na sakshat sevaya tasya
ya pritir iha jayate
tad-vraja-sthana-vasena
sa hi sampadyate dridha
By residing in Vraja one attains a love much greater than what one attains even by directly serving the Lord.
Text 257
ata evoshitam tasyam
vrajabhumau ciram maya
tatratya-tat-priya-prani-
vargasyasvasana-cchalat
That is why, on the pretext of comforting the devotees for whom the Lord is more dear than life, I stayed in Vrajabhumi for a long time.
Text 258
manye mad-isvaro 'vetya
kamam etam tavotkatam
tam neshyaty esha bhumim tvam
svayam svasya priyam priyam
I think when He knows of your strong desire my master will personally lead you, a person He loves, to that land He also loves.
Text 259
sri-gopa-kumara uvaca
tad-vag-amrita-panena
paramananda-puritah
gato moham ivamutra
kshanam drishti nyamilayam
Drinking the nectar of his words, I became flooded with great bliss. I fainted and for a moment I closed my eyes.
Text 260
kenacin niyamano 'smi
kutrapiti vitarkayan
drisav unmilya pasyami
kunje 'sminn asmi sangatah
I could guess that someone was taking me somewhere. When I opened my eyes I saw that I had come to this forest grove.
