Bhad-Bhgavatmta

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Foreword
Preface
rla Santana Gosvm
Chapter One: BHAUMA: On the EARTH
Magalcaraa invocation - Verse 1
The ancient history of this book - Verse 12
Uttar inquires from her son, Parkit - Verse 15
Worshiping Lord Mdhava at Prayga - Verse 24
Nrada praises the Prayga brhmaa - Verse 39
The brhmaa refutes Nradas praise - Verse 43
The brhmaa sends Nrada to the southern king - Verse 45
Nrada visits the southern kingdom - Verse 59
Nrada praises the southern king - Verse 61
The king refutes Nradas praise - Verse 64
The king directs Nrada to the demigods - Verse 66
The king points out Indra as the best demigod - Verse 70
Chapter Two: DIVYA: In HEAVEN
Nrada sees Vmanadeva and Indra - Verse 1
Nrada praises Indra - Verse 9
Indra refutes Nradas praise - Verse 13
Indra directs Nrada to Lord Brahm - Verse 30
Nrada sees the Mahpurua on Brahmaloka - Verse 37
Nrada praises Brahm - Verse 44
Lord Brahm refutes Nradas praise - Verse 55
Lord Brahm directs Nrada to Lord iva - Verse 80
Chapter Three: PRAPACTTA: Beyond the MATERIAL
WORLD
Nrada visits ivaloka - Verse 1
Nrada praises Lord iva, who becomes angry - Verse 10
Nrada argues that iva is very dear to Ka - Verse 20
Nrada praises Prvat - Verse 32

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Lord iva refutes Nradas praise - Verse 35
Lord iva sends Nrada to the residents of Vaikuha - Verse
42
Prvat praises the goddess r - Verse 64
Nrada wants to visit Vaikuha - Verse 68
iva reminds Nrada that Ka is present on earth - Verse 71
Lord iva praises Prahlda - Verse 74
Chapter Four: BHAKTA: The DEVOTEE
Nrada visits Prahlda in Sutala-loka - Verse 1
Nrada praises Prahlda - Verse 4
Prahlda refutes Nradas praise - Verse 15
Prahlda directs Nrada to Hanumn - Verse 40
Nrada meets Hanumn - Verse 54
Nrada praises Hanumn - Verse 61
Hanumn refutes Nradas praise - Verse 69
Hanumn directs Nrada to the Pavas - Verse 72
Hanumn declines to go to Hastinpura - Verse 92
Hanumn praises the Pavas, especially Yudhihira - Verse
111
Chapter Five: PRIYA: The BELOVED
The Pavas greet Nrada - Verse 1
Nrada praises Ka and the Pavas - Verse 5
Yudhihira refutes Nradas praise - Verse 45
Bhma refutes Nradas praise - Verse 58
Arjuna refutes Nradas praise - Verse 60
Nakula and Sahadeva refute Nradas praise - Verse 71
Draupad refutes Nradas praise - Verse 75
Kunt refutes Nradas praise - Verse 81
Kunt directs Nrada to the Ydavas - Verse 87
Nrada sees the Ydavas in Dvrak - Verse 90
Nrada praises the Ydavas - Verse 99
The Ydavas direct Nrada to Uddhava - Verse 111

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Chapter Six: PRIYATAMA: The Most BELOVED
Nrada arrives at Kas palace - Verse 1
Nrada praises Uddhava - Verse 13
Uddhava praises the Vraja-vss - Verse 19
Rohi blames Ka for the condition of Vraja - Verse 28
Rukmi defends Ka - Verse 49
Satyabhm confirms Kas anxiety - Verse 55
Balarma blames Ka for not returning to Vraja - Verse 57
Ka appears and asks Uddhavas advice - Verse 64
Devak and Padmvat advise Ka - Verse 69
Uddhava advises Ka to return to Vraja - Verse 76
Padmvat and Rohi quarrel - Verse 99
Balarma appeals to Ka to save Vraja - Verse 113
Chapter Seven: PRA: The Complete PERFECTION
Brahm arranges for Kas relief - Verse 1
Ka is brought to Nava-vndvana - Verse 7
Ka talks to Nanda and Yaod - Verse 22
Ka goes to the forest to play - Verse 29
Ka talks to Rdh - Verse 36
The ladies are overwhelmed in love - Verse 43
Ka sees the ocean and Dvrak City - Verse 47
Balarma explains the situation - Verse 51
Garua brings the two brothers back to Dvrak - Verse 66
The ladies glorify the gops of Vraja - Verse 71
Ka scolds Satyabhm - Verse 84
Ka describes the love of the Vraja-vss - Verse 89
Ka tells why He married His queens - Verse 97
Ka describes His happiness in Vraja - Verse 103
Uddhava changes Kas mood - Verse 116
Ka greets Nrada and thanks him - Verse 120
Nrada accepts boons from Ka - Verse 128
Nrada joins Ka for lunch - Verse 144

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Nrada returns to Prayga - Verse 148
Parkit advises Uttar to worship Madana-gopla - Verse 150

Foreword
THE Bhad-Bhgavatmta by Santana Gosvm is a consummate
rendering in Sanskrit verse of Vaiava devotional spirituality as
inspired by Ka-Caitanya, or simply Caitanya (14861533). Analogous
in some respects to Dantes Paradiso and more closely akin to John
Bunyans Pilgrims Progress, it depicts not one but two parallel spiritual
odysseys. The first is of Nrada, the paradigm of the devout Vaiava
saint/sage; the other is of Gopa-kumra, a simple lad in search of God.
The former travels across India and into heavenly realms in search of
those devotees, human or divine, to whom God Ka has been most
merciful. In the course of his quest, Nrada encounters ever more
profound and dedicated embodiments of devotion (bhakti) to Ka.
Each of these deferentially redirects him to others yet more devout
and yet more favored by Kathan themselves. The dialogues en
routesubtly interpreted in an extensive auto-commentaryare so
designed as to instruct, edify, and inspire devout readers or listeners.
The lad, Gopa-kumra, likewise, provides the occasion for progressive
spiritual discovery as one follows his pilgrimage from one realm to
another in search of ever more sublime and quintessential
manifestations of the divine.
Nradas search culminates in the paradoxical revelation that the
devotees most favored by Kathose whose devotion to Him is most
perfect and intenseare gops, simple (though divine) cowherd girls
who are in torment when their beloved Ka is absent from them.
Gopa-kumras quest leads to the discovery that God Ka reveals
Himself most perfectly in the idyllic heavenly realm of Goloka (and in
the terrestrial Vndvana), where He sports eternally as youthful lover

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of the gops and playmate of the cowherd boys.
Within the framework of this dual spiritual odyssey and an extensive
commentary, Dig-darin, the sixteenth-century author, Santana
Gosvm, analyzes with delicate nuances and orchestrates in masterly
fashion the theology-cum-psychology of loving devotion (prema-bhakti)
to Ka as epitomized by Caitanya. To readers already familiar with the
Puric Hindu pantheon and imagery and appreciative of the Vaiava
commitment to prema-bhakti to God Ka, the luxuriant
transcendental scenes and unrestrained displays of ecstatic devotion
need not seem exotic. But the vividness and novelty of many vignettes
and the poignant emotional vulnerability of Ka may evoke surprise
and wonder even among seasoned Vaiava devotees. If, of course, one
does not see the point of what Santana was doing, one need not read
on. But even the reader new to the cosmology, mythology, and theology
of Vaiava devotion, if reasonably patient and attentive, may find in
the Bhad-bhgavatmta and Dig-darin a remarkably incisive,
consistent, and revealing exploration of human spirituality and religious
psychology.
For Vaiava devotees in the tradition of Caitanya, the Bhad-
bhgavatmta and its commentary constitute a foundational text of
great value. Santana Gosvm was the most senior of the authoritative
scholar-devotees deputed by Caitanya to formulate the appropriate
theology of prema-bhakti to Ka. Santanas poetic narrative,
supplemented by its commentary, is the most thorough and penetrating
statement of his theological ideas and spiritual sensibilities.
Significantly, I think, this, his most ambitious work, takes the form of
narrative and dialogue. Though the Bhad-bhgavatmta is carefully
structured in its organization, it is dramatic and imaginative in its overt
form. Though based on the rmad Bhgavata Pura, of which it aspires
to express the essence, or nectar (amta), it is not in the form of a
commentary as such. It is itself a Pura-like tale which, though
composed by Santana, is told as if an ancient discourse by King Parkit
to his mother, Uttar. Like a Pura, it presents exemplary personages,
memorable incidents, and striking imagery. All of this serves to nourish
the reflection and meditation, i.e., the smaraa (lit. remembering), of

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devout readers or hearers. The content of the text is words, but these are
picture words rather than book words. They evoke the experiential basis
upon which secondary theoretical and practical elaboration may be
built. By expressing his own conception of loving devotion to God in
the form of the dual odysseys of Nrada and Gopa-kumra, Santana
was in effect endorsing literary narrative of a poetic and dramatic sort as
a preferred means for passing on to subsequent generations the crucial
experience (anubhti) of loving devotion.
For devotees of Ka in the modern world who are not fluent in
Sanskrit, access to Santanas foundational poem must be by translations
or paraphrase. There are several in Bengali and Hindi and perhaps in
some other Indian languages. In English there is a translation of the
Bhad-bhgavatmta by rmn Bhakti Prajnan Yati Maharaja from the
Sree Gaudiya Math (Madras), but none, so far as I know, of the Dig-
darin. The present edition includes translations by Gopparadhana
Dsa of both the basic poem and its commentary (plus appendices,
glossary, etc.). This is an extraordinary labor of love! The Bhad-
bhgavatmta alone contains some 2,500 Sanskrit verses, each requiring
painstaking care even when (wisely) being rendered into idiomatic
English prose rather than metrical verse. The commentary is
considerably longer and, although in Sanskrit prose, is far from easy to
convey in readable accurate English. Yet the task has been done and
done well, an impressive achievement indeed.
When I began to examine the proofs for this book, I was pleased to
find that Gopparadhana Dsas English prose version reads clearly
and crisply. Moreover, it conveys the excitement, wonder, and devotion
of spiritual discovery that animates Santanas own composition. The
more I read, the more fascinated I became with Santanas novel and
brilliant retelling of themes emanating from the rmad Bhgavata (but
developed into much that is not found explicitly in that revered text).
Depictions of progressively more intense and intimate modes of loving
devotion build to a climax in the remarkable portrayal of Ka at
Dvrak, depressed and anguished in absence from Rdh and the gops
and restored to normal consciousness only by an artful ruse.
The further I read, the less was I conscious that I was reading a

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translation, so naturally does one unit of the narrative flow into the
next. When I did shift to the task of comparing portions of the
translation with the Sanskrit, I was pleased to discover that the English
prose is indeed very faithful to the Sanskrit original. One might quibble
over the choice of certain idiomatic English phrases, but even these
convey the basic sense. From the literal meaning of the original, little is
left out, and very little is added, in the passage from Sanskrit to English.
Inevitably, of course, some resonance is lost in any transition from
poetic verse to prose translation. But, fortunately, because the Bhad-
bhgavatmta is mostly narrative and dialogue, it lends itself more
readily to prose rendering than would other types of poetic verse. I
would like to think that Santana Gosvm would welcome his modern
prose translator as a kindred spirit and an able expositor of his work.
The Dig-darin, being itself prose, but prose in the peculiar form of
Sanskrit textual commentary, presents the translator with a different set
of challenges. In size, it is twice the length of the document which it
interprets. In form and function, it resembles the complex footnotes of
modern scholarship. In orientation, it assumes broadly ranging
acquaintance with traditional Vaiava themes, Sanskrit religious
literature, and technical points of devotional aesthetics, theology, and
philosophy. Faced with such challenges, many a translator and, if not
he or she, then the publisher would resort to a paraphrase that
drastically cuts down the size and simplifies the scholarship of the
commentary and perhaps introduces an ersatz ideological or rhetorical
interpretation in place of the more demanding and sophisticated
orientation of the author.
Not so the present translator and publisher. Both Gopparadhana
Dsa and the Bhaktivedanta Book Trust are to be commended for
respecting Santanas auto-commentary as it is, in all its bulk and
sophistication. The Bhad-bhgavatmta and Dig-darin together
comprise a classic of religious literature whose integrity ought not be
compromised. On a narrow scale, it is a classic in that it is the template
for the theology and spiritual psychology that have remained
authoritative for the Caitanya Vaiava tradition. And though till now
scarcely known beyond that tradition and those who study it, it isor

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merits being so recognizeda classic on a global scale as well. Santana
Gosvms chef doeuvre is a masterful exploration, grounded in
Vaiava devotional faith, of human spirituality and religious
psychology, for the first time being made accessible in its entirety to the
English-reading world.
As the translator acknowledges, the English version of the Dig-
darin is a paraphrase, not a line-by-line translation. As such, it does not
replace a close reading of the Sanskrit original for scholars equipped to
do one. But, as the translator points out (and illustrates in the
appendices), the paraphrasing is largely a matter of arrangement, not of
selective excision or augmentation. From the portions of Volume One
that I have compared closely, it is evident that Gopparadhana Dsa
has managed to retain virtually all of the content of the original
commentary, though with considerable rearrangement to facilitate
reading. Were it his aim to produce a rigorously literal English
rendering, some of his paraphrasing of Santanas formulations might
well have to be revisited. But, all things considered, he has done an
admirable job of conveying the informational content and spiritual
verve of the author without bowdlerizing or truncating in an
idiom understandable to patient and attentive (though not necessarily
expert) readers. I presume that the level attained in Volume One has
been maintained through Volumes Two and Three.
There is a special significance to this publication over and above its
making accessible to readers of English a Sanskrit classic of spiritual
literature. This is the first publication by the Bhaktivedanta Book Trust
of a major Vaiava theological text which disciples of the late Swami
A.C. Bhaktivedanta Prabhupda have accomplished without his
immediate presence. It follows the widely disseminated versions of the
Bhagavad-gt in many languages and multi-volume translations of the
rmad Bhgavata Pura and the Caitanya-caritmta, each of which is
accompanied by an elaborate commentary. These prior publications
were substantially the work of Prabhupda himself, with certain of his
Sanskrit-trained devotees, including Gopparadhana Dsa, serving as
apprentices. The appearance of the Bhad-bhgavatmta thus marks a
new phase of textual theological scholarship by members of the

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International Society for Krishna Consciousness. They have, as it were,
come into their maturity as responsible for faithful transmission of the
Caitanya Vaiava tradition of prema-bhakti, loving devotion to God
Ka. What better way to assure fidelity to the words and spirit of
Caitanya Mahprabhu and his circle of immediate disciples than to
enable devotees and attentive seekers to read, hear, and visualize the
foundational texts of those very scholar-devotees who had experienced
the charismatic presence of Ka-Caitanya himself!
Joseph T. OConnell, Ph.D.
Professor Emeritus, St. Michaels College,
University of Toronto
Research Associate, Oxford Centre
for Vaishnava and Hindu Studies
Preface
THE HEROS QUEST for the extraordinary an ever-recurring
theme in literature reflects the urge of every heart at its noblest to
discover the full possibilities of life. Anyone dissatisfied with the scant
potential of mundane existence is naturally stimulated by the prospect
of finding, even vicariously, a world of greater liberty. There should be
some better place for the soul. Why should happiness be so elusive, and
why should confusion and resentment always shroud the minds eye,
making it unable to see clearly whats in front of it?
rla Santana Gosvms Bhad-bhgavatmta is a gemlike example
of the quest genre, but different from the sort commonly encountered in
fable and fiction. Nrada and Gopa-kumra, the respective heroes of this
books two parts, are searching for a key to fulfillment much subtler than
wealth, influence, mundane love, the Fountain of Youth, or even the
Holy Grail. Nrada has vast experience of the cosmos, Gopa-kumra is
illiterate and naive, yet they share the same vision of what is most
valuable. What both want is not to conquer or exploit on any level, but

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to explore the mystery of selfless service. As Nrada already knows, and
Gopa-kumra will gradually learn, the superior mode of life they seek is
personal and defined by the interplay of those who take part in it, rather
than by material laws of nature.
The cynosure of the spiritual world in which Santana Gosvm and
his protagonists feel at home is one special person, the object of the
selfless love Nrada and Gopa-kumra value above all. Nrada knows
this special person, Ka, as the prince of the Yadus, and Gopa-kumra
contemplates Him as a young cowherd like himself. rla Santana takes
it for granted that Ka-Gopla is supreme, that Ka is the creator
and controller of everything, and leaves the task of proving it to his
brother Rpa Gosvm, who later takes it up in his Laghu- (smaller)
bhgavatmta. Here in the Bhad- (bigger) bhgavatmta the main
questions are in whom and in what realm is love for the Supreme Person
most intimately known.
At first glance the structure of Bhad-bhgavatmta may to modern
readers seem repetitious, but the plot does have a logic of its own, which
it develops the way classical Indian music develops themes, repeating
them again and again with subtle embellishments. In Part One, for
example, the same thing happens to Nrada over and over: He goes to
someone who is supposed to be Kas most favored devotee, praises
that person, and is rebuked, refuted, and redirected to someone else. Yet
in this cyclic repetition we discern a progress, although not a linear one
aiming at a single point. We learn much more than the simple fact that
someone in particular is the greatest lover of God. Yes, the young gops
of Vndvana are unquestionably Kas best devotees, but for
neophytes still addicted to material lust, merely establishing the gops as
a distant ideal is of little practical use, and may even be dangerous. By
understanding that to emulate the gops perfect devotion is extremely
difficult, honest persons might feel frustrated, and the dishonest will
imitate anyway and degrade themselves. Therefore Nrada in his
encounters with various devotees carefully traces out the real
foundations and natural progress of pure devotion, in a way that readers
can follow according to their own spiritual disposition.
Unlike the material existence we all know, in which survival depends

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on our ability to jockey ourselves into better positions than competitors
and garner our share of the limited resources for control and enjoyment,
on the transcendental plane of love of God the resources are unlimited,
and everyone competes instead to prove that others are better than
themselves. This remarkable quality, unknown in material life, is
evident even in the sincere beginners in devotional practice whom
Nrada meets first, the brhmaa of Prayga and the southern king.
They and the more and more elevated devotees of Ka Nrada
visits the king of heaven Indra, Lord Brahm, Lord iva, Prahlda,
Hanumn, the Pavas, the Yadus, and Uddhava deprecate
themselves, not from lack of self-esteem but out of complete honesty, in
which they appraise from their own points of view who really has
Kas mercy. Nrada, as an itinerant preacher, is the best person to
undertake this survey of devotional attitudes. Not tied down to any
particular place or situation, he is accustomed to meeting different ways
of seeing things. And he has the good humor to tolerate being rebuffed
by every saintly person he tries to glorify.
Gopa-kumra, the main character of the second part of Bhad-
bhgavatmta, is an innocent young cowherd from the vicinity of
Kas favorite hill, Govardhana. After a mysterious brhmaa initiates
him into the ten-syllable Gopla mantra, a yearning to search out Lord
Gopla awakens in Gopa-kumras heart. Like Nrada in Part One,
Gopa-kumra searches throughout the material universe; but he also
travels beyond, into the kingdom of God, Vaikuha, and yet further to
the most confidential realms of the kingdom of GodAyodhy,
Dvrak, and Goloka. The final message of the second part of Bhad-
bhgavatmta is the superexcellence of Goloka Vndvana, the personal
abode of Ka in His original identity as the darling son of the
cowherds, the lover of the gops.
r Rpa Gosvm, who regarded his elder brother rla Santana as
his spiritual master, acknowledged indebtedness to Bhad-bhgavatmta
in his definitive textbook on devotional service, Bhakti-rasmta-sindhu
(1.4.13):
rmat-prabhu-padmbhojai

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sarv bhgavatmte
vyakt-ktsti ghpi
bhakti-siddhnta-mdhur
Our divine master has revealed in his Bhgavatmta all the sweet
conclusions of devotional philosophy, including its most confidential
secrets.
This edition of Bhad-bhgavatmta is not the first English
translation of the work, but is the first attempt to present in English the
entirety of the authors own commentary, which he called Dig-darin.
This commentary is invaluably helpful for studying Bhad-
bhgavatmta deeply. I have not translated the Dig-darin verbatim,
but have given a close paraphrase that includes almost all of rla
Santanas points, with a few explanatory additions of my own.
Typically for a Sanskrit scriptural commentary, the Dig-darin includes
grammatical and syntactic analysis of the text, which I have
incorporated in the translation. The rest of the commentary is also
uncongenial to being translated literally, because Sanskrit commentaries
are written in a stylized prose whose meaning is more suitably conveyed
in English by careful paraphrase than by literal translation. Readers who
would like to see a sample of how my commentary derives from the Dig-
darin-k may refer to page 763 in the appendixes.
The text I translated comes from three printed editions, those of
Purdsa, Bhakti-str Gosvm of the Saur Prapannrama, and
Bhakti-rrpa Bhgavata Mahrja of the Caitanya Maha. All three
editions are printed in the Bengali script and include the Dig-darin
commentary (in the Caitanya Maha edition only for the second part).
Santana Gosvm too wrote his original manuscript in the Bengali
alphabet, but we have chosen to print our Sanskrit text in the more
widely known Devangar. Our proofreaders and I carefully compared
the three texts I consulted (one of which, Purdsas, notes variant
readings from two manuscripts), and when different readings arose I
made my own choices on which to use. I found that in each case the
alternative readings almost never made an important difference in
meaning, and the commentary and the logic of the text itself helped me
choose. For those interested, I have noted in Variant Readings of r-

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Bhad-bhgavtamta the alternative readings of the editions consulted.
rla Santana Gosvm, in his commentary and sometimes in the
verses of Bhad-bhgavatmta, cites hundreds of verses from rmad-
Bhgavatam and other scriptures, especially various Puras and the
Mahbhrata. In several instances, the Bhgavatam verses as quoted by
rla Santana differ slightly from the text of the Bhgavatam published
by the Bhaktivedanta Book Trust. Again, these differences almost never
significantly change the meaning. I have used the authors readings of
these verses, even when they differ from the BBT version, and have
listed the variants in Readings of rmad-Bhgavatam Verses that Differ
from the BBT Edition. Verses quoted from other Puras and the
Mahbhrata I have simply given as rla Santana presents them, with
chapter and verse numbers taken from the Vekaevara Press edition of
the Puras (reprinted by Nag Publishers and others) and the Pune
critical edition of the Mahbhrata. The other sources I have consulted
are listed in the Bibliography.
While working on this book I have had the undeserved good fortune
to be living at the location of Gopa-kumras story, r Govardhana, first
on the shore of Mnas-gag next door to rla Santana Gosvms
bhajana-kura, and more recently by the very side of Girirja at Dna-
gh. I hope that some flavor of these all-ecstatic holy abodes has
penetrated my ignorance and found its way onto these pages.
I am only a very imperfect servant of His Divine Grace A.C.
Bhaktivedanta Swami Prabhupda and his servants. I cannot pretend to
have any profound understanding of rla Santana Gosvms
revelation of the most sublime spiritual truths. I am also a clumsy writer.
Only because this book has been expertly edited by my dear godbrothers
Keava Bhrat Prabhu and Jaydvaita Swami is it now as readable as it
is. They have worked hard to turn my crude manuscript into something
that does justice to the original text, and for this I will be forever
indebted. After dedicating nearly thirty years to the preaching mission
of the International Society for Krishna Consciousness, Keava Bhrat
Prabhu has now started an editing career that is already bearing
wonderful fruit. Jaydvaita Swami was rla Prabhupdas own editor
and is the one person who best knows the high standards of

14
Bhaktivedanta Book Trust publishing. I am confident that anything
passing his scrutiny must be acceptable to rla Prabhupda and his
predecessors.
I am also very thankful to my wife, Arc-mrti, my old friend Dravia
Prabhu, and rmat Vikh-priy for their editorial comments, to
Kam Ds for skillful proofreading, to Durmada Prabhu for assistance
in compiling Variant Readings of the Text of r-Bhad-bhgavtamta
and locating scriptural citations, and to Rasa-var Prabhu for helpful
research. My thanks to our BBT publisher Brhma Muhrta Prabhu for
his encouragement and commitment, to our production manager
Govinda Mdhava Prabhu, to our artist Dna-bandhu Prabhu, and to the
other BBT devotees working on the books production in Sweden and
elsewhere. My life belongs to the BBT, and I am grateful to be working
under its shelter.
My thanks also to Prnanda Prabhu, Brhma Muhrta Prabhu, and
Madhupati Prabhu for their Financial contributions toward the First
printing of this book.
I pray to the Vaiava readers of this translation for their blessings
and their tolerance of my faults. I want only that rla Santana
Gosvm, r Vndvana-dhma, and undeviating devotion to r r
Rdh-Madana-gopla receive the proper glorification they deserve.
Gopparadhana Dsa
at Girirja Govardhana
r Rma-navam, April 12, 2000
rla Santana Gosvm
WHAT WE KNOW ABOUT the life of Bhad-bhgavatmtas
author comes to us mostly from Kadsa Kavirjas biography of Lord
Caitanya, Caitanya-caritmta, and from Narahari Cakravarts account
of the lives of Lord Caitanyas followers, Bhakti-ratnkara. These two
sources inform us that rla Santana Gosvm was a chief direct

15
disciple of r Caitanya Mahprabhu, the great apostle of love of Ka.
r Santana (circa 14881558) was the seniormost of the six Gosvms
of Vndvana, an exalted group who helped establish the Gauya
sampradya, the school of devotion to Ka that accepts Lord Caitanya
to be nondifferent from Ka.
Bhakti-ratnkara traces six generations of r Santanas lineage. He
was born into a family of respectable Srasvata brhmaas from the
southern province of Karaka. His great-grandfather Rpevara, after
a quarrel with his brother Harihara, migrated to the east, and his
grandfather Padmanbha settled on the bank of the Gag at Naihati,
West Bengal. Santanas father, r Kumra, moved further east, into
what is now the Jessore district of Bangladesh, and had several sons, the
last three of whom he named Amara (later Santana), Santoa (later
Rpa), and Vallabha (Anupama). These three brothers were from
childhood attracted to devotional service. Amara and Santoa were
especially attracted to Ka, Vallabha to Lord Rmacandra. Amara had
an affnity for the study of rmad-Bhgavatam. In his boyhood, we are
told, he once dreamed that a brhmaa was presenting him a copy of
that scripture. The next morning, the same brhmaa he had seen
actually came to his house and gave him the book. From that time on,
Amara was always immersed in bhgavatmta, the nectar of the
Bhgavatam.
As adults the brothers proved extremely competent scholars and
managers. Impressed by their ability, the Mogul tyrant of Bengal, Nawab
Hussain Shah, compelled them into government service. Amara was
appointed the Nawabs prime minister, Santoa the chief assistant
minister, and Vallabha the state treasurer. In this way the Nawab freed
himself for military expeditions by turning most of the responsibilities of
governing over to the three brothers, who established their residence in
the town of Rmakeli, near the Nawabs capital. By this time Santoa
was known by his official title Dabira Khsa, and Amara was called
Skara Mallika. But despite their powerful positions, their only real joy
in life lay in serving Ka and His devotees. They made their wealthy
estate a suitable place for remembering Ka by planting groves of
kadamba and other trees that grow in Vndvana, the site of Kas

16
pastimes, and by building replicas of Kas favorite ponds, the sacred
Rdh-kua and yma-kua. The brothers also hosted many learned
paitas, and discussions of the Bhgavatam and other stras went on
constantly in their assembly.
The three brothers had heard about Lord Caitanya, who was still
living as a family man in Navadvpa, and, despite feeling utterly
unqualified, were eager to meet Him. They considered themselves
degraded and untouchable, for though their father, Kumradeva, had
been so strict in his brahminical principles that if he even saw the face
of a meat-eater he would fast for the day, they were now paid servants of
a meat-eater, the yavana king. Nonetheless, their enthusiasm impelled
them to begin corresponding with Lord Caitanya. And in one letter the
Lord encouraged them to be patient:
para-vyasanin nr
vyagrpi gha-karmasu
tad evsvdayaty antar
nava-saga-rasyanam
If a woman is attached to a man other than her husband, she will
appear very busy in household affairs, though within her heart always
relishing the company of her paramour. (Caitanya-caritmta, Madhya
1.211)
Soon after Caitanya Mahprabhu left home to enter the renounced
order, He decided to go to Vndvana. Followed by large crowds, He
proceeded north and stopped at Rmakeli. Meanwhile, Hussain Shah
received news that this sannys was creating a stir in the countryside.
But by consulting with Dabira Khsa and other ministers, the Nawab
decided that Caitanya was a worthy saint, or even God Himself, and
ordered that no one interfere with His doings. Still, Dabira Khsa
worried that Hussain Shah, capricious as he was, could change his mind
and turn against Lord Caitanya. Thus, in the middle of the night, Dabira
Khsa went incognito with Skara Mallika to warn the Lord of the
potential danger.
The two approached Lord Caitanya with straws between their teeth

17
as a sign of humility, bowed prostrate before Him, and with plaintive
prayers confessed their unfitness to receive His mercy. In response the
Lord showered them with affection:
uni mahprabhu kahe,una, dabira-khsa
tumi dui bhimora purtana dsa
After hearing their prayer, r Caitanya Mahprabhu said, My dear
Dabira Khsa, you two brothers are My old servants.
ji haite duhra nma rpa santana
dainya cha, tomra dainye phe mora mana
My dear Skara Mallika, from this day your names will be changed
to rla Rpa and rla Santana. Now please abandon your humility,
for My heart is breaking to see you so humble. (Caitanya-caritmta,
Madhya 1.2078)
Santana advised that Lord Caitanya not go to Vndvana with so
many people, and Lord Caitanya accepted the advice and returned to
His base at Pur. The three brothersRpa, Santana, and Anupama
then made plans to abandon their material life and join Him, and they
engaged brhmaas in performing purificatory rituals to help them
quickly realize this hope. Soon Rpa and Anupama loaded the bulk of
their wealth on a large boat and left Rmakeli for their hometown,
leaving their senior brother Santana alone to deal with Hussain Shah.
In case Santana might need emergency funds, Rpa deposited a large
sum with a merchant in Rmakeli and informed Santana about this in
a letter. The rest of their wealth he distributed among brhmaas,
Vaiavas, and their own family members.
On the plea of illness, Santana began to ignore his government
duties and stayed home studying Bhgavatam in his assembly of paitas.
The Nawab, however, sent his physician to check on Santana and
received a report that nothing was wrong with Santanas health. The
Nawab himself then went to Rmakeli to confront Santana, and when
Santana refused to resume his responsibilities, Hussain Shah put him in
prison.

18
Rpa and Anupama got news that Lord Caitanya was making a
second attempt to visit Vndvana, and they started traveling in that
direction. By then Lord Caitanya was already on His way back from
Vndvana, and the brothers met Him at Prayga. There Lord Caitanya
instructed Rpa Gosvm for ten days and blessed Him with the power
to disseminate pure devotional service. Rpa wanted to accompany the
Lord back to Pur, but the Lord ordered him instead to go to Vndvana
and gave him what for him and Santana would be their lifes mission
to discover the forgotten places of Kas pastimes and write books to
establish the science of Ka consciousness for the modern age. Soon,
He promised, the brothers could visit Him in Pur.
Rpa and Anupama went on to Vndvana, which was then a wild
jungle. While waiting for Santana, they took up a new life of extreme
renunciation and intense, blissful meditation on the Supreme Lords
pastimes. As the time approached for Lord Jagannthas cart festival in
Pur, which Lord Caitanya celebrated yearly with His Orissan and
Bengali devotees, Rpa and Anupama started the long walk to Pur.
During the journey, on the banks of the Gag, Anupama passed away.
Only after considerable time would Rpa and Santana be able to
reunite, to spend the rest of their lives in Vndvana.
rla Kavi-karapra, an eminent poet among Lord Caitanya
Mahprabhus devotees, has written (in Caitanya-candrodaya 9.29, 38):
ya prg eva priya-gua-gaair gha-baddho pi mukto
gehdhysd rasa iva paro mrta evpy amrta
remlpair dhatara-parivaga-ragai prayge
ta r-rpa samam anupamennujagrha deva
From the very beginning, rla Rpa Gosvm was bound by
attraction to the qualities of his beloved Lord yet free from the false
identification of family life. Although rla Rpa had no material body,
he was the embodiment of the transcendental tastes of devotional
service. At Prayga the Lord bestowed mercy on Rpa and his brother
Anupama, holding loving conversations with them and embracing them
with wholehearted pleasure.

19
klena vndvana-keli-vrt
lupteti t khypayitu viiya
kpmtenbhiieca devas
tatraiva rpa ca santana ca
In the course of time, the transcendental news of Kas pastimes in
Vndvana was almost lost. To carry out the work in Vndvana of
explicitly enunciating those pastimes, r Caitanya Mahprabhu
empowered rla Rpa Gosvm and rla Santana Gosvm with the
nectar of His mercy.
Using the money left by Rpa, Santana bribed the jail keeper and
gained release from prison. He then at once headed north to join Rpa
in Vndvana. Overcoming various difficulties, he arrived disheveled
and travel-worn at Benares, where he learned that Lord Caitanya was
staying at the house of a devotee named Candraekhara. Santana found
his way to Candraekharas door and sat down, not daring to ask to be
allowed inside. But Lord Caitanya knew without being told that
Santana had arrived and requested Candraekhara to invite into the
house the saintly Vaiava waiting at the door. Candraekhara looked
outside but saw only what he thought was a dirty Muslim beggar. Lord
Caitanya sent Candraekhara back to let the beggar in, and the Lord
embraced Santana like a lost son.
For two months the Lord kept Santana in Benares and instructed
him in all the important aspects of pure devotional service to Ka.
And the Lord empowered Santana, as He had Rpa, to teach Ka
consciousness to the world. As described in the drama Caitanya-
candrodaya (9.3435):
gauendrasya sabh-vibhaa-mais tyaktv ya ddh riya
rpasygraja eka eva taru vairgya-lakm dadhe
antar-bhakti-rasena pra-hdayo bhyvadhtkti
aivlai pihita mah-sara iva prti-pradas tad-vidm
r Santana, r Rpas elder brother, was the prize jewel of the
court of the king of Gaua. Yet Santana gave up his fabulous wealth
and power to accept the youthful goddess of renunciation. Although his

20
heart was filled with the ecstatic tastes of devotion, he externally
appeared like an outcaste mendicant. Thus he resembled a great lake
covered with moss. He was very affectionate to those who knew the
tastes of devotion.
ta santanam upgatam akor
da-mtram atimtra-dayrdra
liliga parighyata-dorbhy
snukampam atha campaka-gaura
As soon as Santana arrived and Lord Caitanya saw him, the Lords
eyes at once overflowed with tears of compassion. And with both arms,
broad like war clubs, the campaka-golden Lord embraced him with
merciful kindness.
In Vndvana Rpa and Santana were fully immersed in the mood
of separation, remembering Ka and His eternal devotees. The
brothers gave up all material indulgences, wandered about the holy land
with no fixed residence, and almost completely forgot to eat and sleep.
Sometimes staying together and sometimes moving separately, they
constantly searched for the forgotten places of Kas pastimes and
wrote books on advanced topics of Ka consciousness, guided always
by rmad-Bhgavatam and other devotional scriptures.
Santana was not yet thirty years old when he arrived in Vndvana,
and he stayed there for more than forty years, up to the end of his life.
He traveled all around the holy district, treating the residents of each
village with great affection, because he considered all the Vraja-vss
dear to Ka. Though a renunciant normally has no business with
material affairs, he would show honest concern for all the villagers,
asking them whom their sons and daughters were going to marry, how
much milk their cows were giving, and so on. And the Vraja-vss loved
him like their own father.
While staying at Mahvana, where Ka had played as an infant,
Santana rediscovered one of the three presiding Deities of Vndvana,
r Madana-mohana. Observing some boys playing near the bank of the
Yamun at Mahvana, Santana noticed that one of the boys was
especially attractive. That night the same boy came to Santana in a

21
dream and said he wanted to come live in Santanas hut. In the
morning Santana stepped outside to find the Deity of Madana-mohana
standing by the door. He took Madana-mohana to Dvdaditya Hill in
Vndvana forest, where r Advaita crya Prabhu had earlier
worshiped the same Deity, and began to serve Madana-mohana as best
he could in his humble circumstances. It pained him, however, to be
unable to offer Madana-mohana anything better than dry capts to
eat without even salt.
To relieve Santana Gosvms anxiety, Madana-mohana Himself
arranged for His own opulent worship. While bringing a boatload of
merchandise to Mathur, a rich merchant from Multan, Kadsa
Kapr, ran aground on the shore of the Yamun at Dvdaditya Hill.
Kadsa went to Santana to beg his blessings, and Santana assured
him that Ka would help him get his goods safely to market. That same
day, a rainstorm swelled the Yamun and freed the boat, and Kadsa,
after selling his goods, offered the proceeds to Santana. rla Santana
asked him to use the money to build a temple and establish proper royal
worship for Madana-mohana. The splendid temple of Madana-mohana
was a prime attraction of Vndvana for two centuries and, though
desecrated near the end of the seventeenth century by Emperor
Aurangzeb, still stands beautifully today.
Santana Gosvm spent his last years on the side of Govardhana
Hill, at Mnas-gag lake next to Cakalevara, one of four deities of
Lord iva that protect the four directions of Vndvana. Every day,
Santana would walk the longer of the paths around Govardhana, some
forty kilometers, although the physical exertion was difficult. Unable to
tolerate Santanas austerities, Ka appeared to him in person and
gave him a large stone from Govardhana, marked with His own
footprint. Ka asked Santana to simply walk around this il daily,
and that would be equal to circumambulating the whole hill. When rla
Santana passed away at Mnas-gag, men in the villages all over
Vraja shaved their heads, as if their own father had died. Santanas
nephew, r Jva, brought Santanas remains to Vndvana and
installed them in a samdhi (sacred tomb) at the Madana-mohana
temple. And Santanas Govardhana il he brought for worship in his

22
own temple, that of Rdh-Dmodara.
Santana Gosvm wrote four major books. Hari-bhakti-vilsa,
composed under the direct order of Caitanya Mahprabhu, is the
standard smti, or handbook of devotional practices, for the followers of
Mahprabhu. Vaiava-toa (Daama-ipann) is rla Santanas
elaborate commentary, full of sublime realizations about Kas
pastimes, on the Tenth Canto of rmad-Bhgavatam. Ka-ll-stava,
also known as Daama-carita, is a concise poetic summary of the first
half of the Tenth Canto, describing Ka in Vndvana. And Bhad-
bhgavatmta is a set of two stories, presenting in 2,514 verses the
essential teachings of the Bhgavatam.
His Divine Grace A.C. Bhaktivedanta Swami Prabhupda, in his
purport to r Caitanya-caritmta (di 5.203), remarks, r Santana
Gosvm Prabhu, the teacher of the science of devotional service, wrote
several books, of which the Bhad-bhgavatmta is very famous; anyone
who wants to know about the subject matter of devotees, devotional
service, and Ka must read this book. Santana Gosvm also wrote a
special commentary on the Tenth Canto of rmad-Bhgavatam known
as the Daama-ippan, which is so excellent that by reading it one can
understand very deeply the pastimes of Ka in His exchanges of loving
activities.
In another purport to r Caitanya-caritmta (Antya 4.81), rla
Prabhupda writes, r Caitanya Mahprabhu wanted to accomplish
many purposes through the exegetical endeavors of rla Santana
Gosvm. First Santana Gosvm compiled the book called Bhad-
bhgavatmta to teach people how to become devotees, execute
devotional service and attain love of Ka. Second, he compiled the
Hari-bhakti-vilsa, wherein he collected authoritative scriptural
injunctions regarding how a Vaiava should behave. Only by the
endeavors of r Santana Gosvm were all the lost places of pilgrimage
in the Vndvana area excavated. He established Madana-mohana, the
first Deity in the Vndvana area, and by his personal behavior he
taught how one should act in the renounced order, completely devoted
to the service of the Lord. By his personal example, he taught people
how to stay in Vndvana to execute devotional service. The principal

23
mission of r Caitanya Mahprabhu was to preach Ka consciousness.
Mathur and Vndvana are the abodes of Lord Ka. Therefore these
two places are very dear to r Caitanya Mahprabhu, and He wanted to
develop their glories through Santana Gosvm.
Part One
r-bhagavat kp-sra-nidhra
Finding the Essence of the Supreme Lord's
Mercy
1. Bhauma: On the Earth
Magalcaraa invocation
"="H
HH''='d'd'l
"F=^"
H"R9ll
jayati nija-padbja-prema-dnvatro
vividha-madhurimbdhi ko pi kaiora-gandhi
gata-parama-danta yasya caitanya-rpd
anubhava-padam pta prema gopu nityam
jayatiall glorifies; nijaof His own; pada-abjalotus feet; prema
love; dnafor giving; avatrato Him who descended; vividhaof
various; madhurimakinds of sweetness; abdhian ocean; ka apia

24
certain; kaioraof youth; gandhiwho has the fragrance; gatawho
has obtained; paramaof the topmost; dastage; antamthe
extreme; yasyawhose; caitanyaof r Caitanya; rptby the form;
anubhavaof transcendental experience; padamthe situation;
ptamwho has obtained; premathe love; gopuresiding in the
gops; nityameternally.
All glories to that inconceivable Lord who descended to bestow the gift of
perfect love for His own lotus feet. He is an ocean filled with many kinds
of sweetness, and He always bears the fragrance of fresh youth. In His
form as r Caitanya He has realized the last extreme of transcendental
experience, the love residing eternally in the gops.
The purpose of this book is to explain bhakti, pure devotional service
to the Supreme Personality of Godhead, the bestower of bhakti. He also
bestows both material enjoyment and liberation, or oneness with the
Supreme, but one who has bhakti relishes an abundance of happiness far
greater than even the ecstasy of liberation, what to speak of the petty
happiness of material enjoyment.
Moreover, the devotion described here focuses solely on the lotus feet
of r Ka, the master of the gops of r Nanda-vraja, or Vndvana.
Such bhakti consists of prema, pure love of God, and not only ordinary
prema but the special kind that follows the mood of the residents of
Vndvana. That prema is the ultimate perfection of love, in which the
devotee has absolutely no interest in anything separate from Ka. As
the last chapters of this book will show, the devotees who worship the
Lord with such pure devotion achieve the highest possible success: they
live forever in the world called Goloka, far above Vaikuha, the official
kingdom of God. There in Goloka, according to their pleasure, they
freely enjoy the company of Lord Ka, r Nanda-kiora.
rla Santana Gosvm will fully present all these ideas as this
narration unfolds, but first he invokes auspiciousness in this verse and
the following nine verses. As if begging for his Lords rarely obtained
mercy, he praises the Lords supreme greatness. The first word, jayati,
all glories, indicates that the authors most worshipable Lord excels

25
everyone else. Although the words jaya and jayati are commonly used to
glorify practically anyone or anything, here jayati expresses excellence
in its most unrestricted sense, the final limit of perfection, in which the
Supreme Lord freely distributes devotion for His own all-attractive lotus
feet. He does this by revealing the charm of His beauty, personal
qualities, and pleasure pastimes. Although the devotion He gives away is
imbued with pure premathe rarest of treasures meant for the most
elevated soulsHe grants it even to those who are fallen and wretched.
Who is this most generous Lord? He can never be adequately
described, for He is an unlimited ocean of various kinds of
attractivenessbeauty, fine character, and so on. His attractive
features, therefore, are fathomless, all-expansive, and perpetual.
Describing the attraction of the Lords beauty, r Santana Gosvm
states that r Ka has the fragrance of youth, a constant special
presence like the scent of a flower. In other words, even as an infant and
a child He exhibits the perfect beauty of full-blown youth. Thus Lord
Kapiladeva said to His mother in the Third Canto of rmad-
Bhgavatam (3.28.17):
apcya-darana avat
sarva-loka-namasktam
santa vayasi kaiore
bhtynugraha-ktaram
The Lord is eternally very beautiful, and He is worshipable by all the
inhabitants of every planet. He is ever youthful and always eager to
bestow His blessings upon His devotees.
Since the possessor of such eternal youth, r Ka, enjoys His
private pastimes in the remote realm of Goloka, one might doubt
whether contact with Him is possible for souls conditioned by material
nature. Is it not beyond the scope of good fortune for ordinary persons to
hear about and understand the uniqueness of devotion to Ka? Since
this book attempts to make public the secret glories of Ka, one might
therefore ask whether writing such a book is not a hopeless endeavor.
The author answers that doubt conclusively in this verse.

26
Before mentioning r Kas other unique qualities, he first refers
to the Lords exceptional generosity. Lord Ka descended from Goloka
to the earth five thousand years ago, to the district of Mathur, to
charitably give pure love for His own lotus feet. By thus appearing
personally, the Lord made His special mercy readily obtainable.
Although one may also correctly say that He descended to kill Kasa
and other evil kings, He has unlimited energies that could achieve such
a minor purpose. Making pure love of God available by appearing
Himself was therefore His primary purpose because no deputized person
could have done it on His behalf. Queen Kunt therefore says in the
rmad-Bhgavatam (1.8.20):
tath parama-hasn
munnm amaltmanm
bhakti-yoga-vidhnrtha
katha payema hi striya
You Yourself descend to propagate the transcendental science of
devotional service unto the hearts of the advanced transcendentalists
and mental speculators, who are purified by being able to discriminate
between matter and spirit. How, then, can we women know You
perfectly? rla rdhara Svm has paraphrased this prayer in his
commentary on rmad-Bhgavatam: How can we women see You, who
have appeared as an avatra to make even self-satisfied saints take to
devotional service by attracting them with Your personal qualities?
rla Santana Gosvm has first referred to r Kas magnanimity
in this invocation verse. Now he continues to describe Kas
characteristics and how they contribute to His purpose of distributing
pure love of Godhead. The second half of the verse indicates the sweet
charm of Kas pleasure pastimes. Ka is the darling of the young
cowherd women of Vraja, whose love for Him never fails. By alluding to
this love, the verse hints at the meaning of the exalted ten-syllable
Gopla mantra, which will play an important role in the second part of
r Bhad-bhgavatmta.
Not only has the Lord freely distributed prema to many fortunate

27
souls, but He always has great love for His devotees, beginning with the
gops of Vndvana (prema gopu nityam). In general, Lord Ka feels
affinity for His devotees in response to the particular ways they love
Him. But because the love the gops feel for Him is completely
unconditional, natural, unmotivated, and causeless, they have always
been more dear to Him than anyone else, and they always will be. The
gops unsurpassed spiritual status should therefore never be questioned.
As shown by the word nityam (eternally), He is never indifferent to
the gops or dissatisfied with them. r Nrada and other authoritative
devotees will confirm this in their own words later in r Bhad-
bhgavatmta, in the description of The Glories of Goloka.
Again, someone may doubt the possibility of ever understanding the
Vndvana gops love for Ka. Indeed, as long as ones mind is even
slightly affected by lust, anger, and greed, one cannot begin to
appreciate the sublime purity of their love. But by the powerful mercy of
Ka in His most recent appearance on earth, these impediments can
be overcome with wonderful ease.
Although Caitanya Mahprabhu is none other than Lord Ka
Himself, He has descended to exhibit the true nature of prema-bhakti.
Thus He manifests in Himself the ecstatic mood of the gops, their ever-
increasing love for r Ka, which is reflected proportionately in
Kas ever-expanding love for them. This revelation is Caitanya
Mahprabhus priceless contribution to the worlds welfare, by which He
becomes the only real friend of the unhappy and degraded. He has thus
allowed persons of our modern times to directly experience the mutual
love of Ka and the gops. And those who can understand the gops
perfect love can properly understand the superexcellence of Lord Ka.
By mentioning these matters, rla Santana is outlining the basic
theme of his book. The first part of r Bhad-bhgavatmta will pursue
the question of where the Lords mercy ultimately resides. The
conclusion is that the gops are His most beloved devotees and that their
love for Him is the highest achievement of life. Since the author has
personally experienced this truth, it will not be difficult for him to
describe it for our benefit. There are no grounds for doubt. Therefore
Vaiavas should hear everything in this book with full confidence.

28
'd
HF{l
FF"'
H9"d'll
r-rdhik-prabhtayo nitar jayanti
gopyo nitnta-bhagavat-priyat-prasiddh
ys harau parama-sauhda-mdhur
nirvaktum ad api jtu na ko pi akta
r-rdhikr Rdhik; prabhtayabeginning with; nitarm
especially; jayantiall glories; gopyato the gops; nitntavery
much; bhagavatto the Lord; priyatas being dear; prasiddhthose
who are famous; ysmwhose; haraufor Lord Hari; parama
supreme; sauhdaof the affection; mdhurmthe charm;
nirvaktumto begin describing; ata little; apieven; jtupossibly;
na kano one; apieven; aktais capable.
All glories above all to the gops, headed by r Rdhik, who are famous
as the Lords dearmost devotees. No one can even begin to properly
describe the charm of their supreme affection for r Hari.
Because one can achieve the favor of the Personality of Godhead
only by pleasing His dearest devotees, this verse describes the supreme
excellence of the gops of Vndvana. Among them, r Rdhik is the
best, and therefore Her name is mentioned first. The gops should be
offered special honor because although the Supreme Lord may
sometimes lose interest in other devotees or become dissatisfied with
them, He never becomes uninterested in the gops. All pure devotees
therefore acknowledge the supremacy of the gops pure devotion. The
Lord Himself tells the gops:
na praye ha niravadya-sayuj
sva-sdhu-ktya vibudhyupi va
y mbhajan durjara-geha-khal

29
savcya tad va pratiytu sdhun
I am not able to repay My debt for your spotless service, even within
a lifetime of Brahm. 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. (Bhgavatam 10.32.22)
The gops are famous as the dearmost devotees of the Lord. The deep
affection with which r Ka cherishes them is generally considered so
clearly self-evident that the supremacy of their devotion is beyond any
need to prove. Still, in exuberant devotion for the gops, rla Santana
Gosvm mentions here that no one can describe even an atomic
particle of the sweet intimate love the gops feel for the all-attractive
Ka. So wonderful is their reciprocation with Him that Ka Himself
does not have the words to describe it.
FH"HHFHH
F'H^l
dd'd=
H=F9ll
sva-dayita-nija-bhva yo vibhvya sva-bhvt
su-madhuram avatro bhakta-rpea lobht
jayati kanaka-dhm ka-caitanya-nm
harir iha yati-vea r-ac-snur ea
svaHis own; dayitaof the beloved devotees; nijatheir; bhvam
ecstasy; yawho; vibhvyanoticing; sva-bhvtthan His own
ecstasy; su-madhurameven sweeter; avatrahas descended;
bhaktaof His own devotee; rpeain the form; lobhtout of greed;
jayatiall glories; kanakagolden-colored; dhmwith an effulgence;
ka-caitanyar Ka Caitanya; nmwith the name; harito
Lord Hari; ihain this world; yatiof a renunciant; veawhose
dress; r-acof Mother ac; snuthe son; eathis.

30
Realizing that the ecstasy of His beloved devotees is even sweeter than
His own, out of greed the Lord descended to this world in the form of His
own devotee. Dressed as a renunciant, golden in effulgence, He bears the
name r Ka Caitanya. All glories to that Lord Hari, who has appeared
as the son of Mother ac!
The doubt raised in the first two verses might again be raised here:
How, then, can you describe this love? Anticipating this question,
rla Santana Gosvm replies that r Caitanyadeva is the only
deliverer of the most fallen and wretched souls. As the supreme spiritual
master, He has descended in His most attractive form to distribute the
transcendental taste of sakrtana, the congregational chanting of His
own holy names. rla Santana Gosvm wants the mercy of Lord
Caitanya and therefore glorifies Him in this verse.
Greater than Lord Kas love for His devotees is the love His most
intimate devotees feel for Him. Having noted that exceptional
sweetness, the Lord wants to taste it. His eagerness drives Him to assume
the form of His own devoted servant. He then descends to earth, in the
province of Gaua and city of Navadvpa, as acdevs beloved son,
Gaurasundara, the most beautiful golden form of r Ka. rla
Santana Gosvm uses the proximate pronoun ea (this) to indicate
that Lord Caitanya was present around the time this book was composed
and that the author thus had the privilege of the Lords personal
association.
Lord Caitanya experiences what Ka was unable to describe about
the love of the gops of Vndvana, and furthermore reveals this
experience to His followers. This marks Lord Caitanya Mahprabhu as
the supreme appearance of God.
The Lord has higher regard for His devotees than for Himself. As He
has said:
nirapeka muni nta
nirvaira sama-daranam
anuvrajmy aha nitya
pyeyety aghri-reubhi

31
With the dust of My devotees lotus feet I desire to purify the
material worlds, which are situated within Me. Thus I always follow in
the footsteps of My pure devotees, who are peaceful, free from all
personal desire, rapt in thought of My pastimes, devoid of feelings of
enmity, and of equal disposition everywhere. (Bhgavatam 11.14.16)
That the Lord thinks like this is vividly demonstrated by the avatra of
Caitanya Mahprabhu.
Bhakta-rpea means in the form of His own devotee. But there is
also a second, poetically disguised meaning. When Lord Ka descends
from His eternal kingdom as Lord Caitanya, one of the companions He
brings is born as the son of r Kumra in an old brhmaa family of
renowned spiritual masters from the southern province Karaka. This
is r Rpa Gosvm (bhakta-rpa), the brother of r Santana.
In the more obvious, literal sense, bhakta-rpa means that Lord
Caitanya, taking the dress of a sannys, appears as a devotee of Ka.
In this role as a renounced mendicant, r ac-nandana disseminates
the methods of relishing devotion to Himself. He demonstrates the
transcendental chanting of Kas names and how to worship and offer
prayers to Ka. By these activities the otherwise inaccessible secrets of
prema-bhakti have been released throughout the world for the benefit of
those who live in the spiritually fallen modern age. rla Srvabhauma
Bhacrya has eloquently depicted Lord Caitanyas merciful gift to the
world:
kln naa bhakti-yoga nija ya
prdukartu ka-caitanya-nm
virbhtas tasya pdravinde
gha gha lyat citta-bhga
Let my consciousness, which is like a honeybee, take shelter of the
lotus feet of the Supreme Personality of Godhead, who has just now
appeared as r Ka Caitanya Mahprabhu to teach the ancient system
of devotional service rendered to Himself. This system had almost been
lost due to the influence of time.

32
~"HB9
"dFF~&l
""
Bd~FH"ll
jayati mathur-dev reh puru mano-ram
parama-dayit kasrter jani-sthiti-rajit
durita-haran mukter bhakter api pratipdanj
jagati mahit tat-tat-kr-kathstu vidrata
jayatiall glories; mathur-devto goddess Mathur-dev; rehthe
best; puruof holy cities; mana-ramattractive to the mind;
parama-dayitmost dear; kasa-arteto Ka, the enemy of
Kasa; jani-sthitiwith His birthplace; rajitadorned; durita
misfortune; haratdue to dispelling; mukteof liberation;
bhakteand devotion; apialso; pratipdantdue to the providing;
jagatithroughout the world; mahitacclaimed; tat-tatvarious;
krof His pastimes; kaththe mentioning; astulet it remain;
vidratadistant.
All glories to goddess Mathur-dev, the best of holy cities! She enchants
the mind, she is most dear to the enemy of Kasa, and she is adorned
with the Lords birthplace. The city of Mathur is acclaimed throughout
the world for dispelling misery and bestowing liberation and devotion, not
to mention the various pastimes the Lord has played there.
Lord r Ka has great affection for the holy land of Mathur
because it is adorned with the sites of many of His favorite eternal
pastimes. Mathur District is therefore the one place in the material
universe where the perfection of all human endeavorpure love of
Godcan be easily obtained. To gain the favor of r Mathur-dev, the
author praises her in this verse.
Dev means a ruling goddess, or one who is perpetually effulgent.
Because Mathur has the Supreme Lord Ka always present within her

33
borders, she is untouched by fear from time and other causes of
destruction. Thus she is the best of the seven principal holy cities
K, Kc, Avant, Mathur, Ayodhy, Mypur (Haridvra), and
Dvrak which can each award liberation, as we learn from the
authority of the Skanda Pura (Ka-kha 6.68). Certainly she is
better than all the other cities throughout the universe, high and low,
belonging to humans, demigods, and even the incarnations of God. r
Mathur is supremely attractive, and she pleases the mind of anyone
who comes in contact with her, for she fulfills all categories of desires. In
this regard the Skanda Pura (Vaiava-khaa 5.17.52) states:
tri-varga-d kmin y
mumuk ca moka-d
bhaktcchor bhakti-d kas t
mathur nrayed budha
To those who have material desires, Mathur gives the three aims of
human work [religiosity, economic development, and sense
gratification]. To those who want liberation, Mathur grants liberation.
And to those rare souls who want pure devotion, Mathur gives pure
devotion. What intelligent person, therefore, would not take shelter of
Mathur?
For these reasons Mathur is very dear to r Ka, the enemy of the
wicked king Kasa. She indeed has received Kas special favor: after
Ka killed Kasa, the residents of Mathur hardly ever suffered fear
or distress. Kas greatest favor to Mathur, however, is that He takes
birth and resides within her precincts. Mathur bhagavn yatra/ nitya
sannihito hari: Lord Hari is eternally present in Mathur.
(Bhgavatam 10.1.28) Adorned with the Supreme Lords birthplace and
residence, Mathur dispels all misfortune and bestows both liberation
and pure devotion. For this she is glorified throughout the world. But
the glory Mathur District gains when Lord Ka exhibits His rsa-ll
and other intimate pastimes is beyond anyones power to describe.
Many Puras confirm that Mathur frees from karmic misfortune
those who come to her. The Varha Pura (165.5758) states:

34
anyatra yat kta ppa
trtham sdya nayati
trthe tu yat kta ppa
vajra-lepo bhaviyati
mathury kta ppa
mathury vinayati
e pur mah-puy
yatra ppa na tihati
The reaction from a sin committed elsewhere can be dissolved when
one visits a holy place of pilgrimage, whereas a sin committed at such a
holy trtha creates an irremovable diamond-hard shell to cover the
sinner. But the reaction from a sin committed in Mathur can be done
away with in Mathur itself. Mathur is therefore the most auspicious of
holy cities, where sinful reactions do not persist. The same Pura
(176.7172) also states:
jnato jnato vpi
yat ppa samuparjitam
su-kta dukta vpi
mathury praayati
Whatever sinful reactions one may have accrued in the past,
knowingly or unknowingly, are all destroyed in Mathur, along with all
ones pious and impious karma. According to the Skanda Pura
(Vaiava-khaa 5.17.44):
ky-di-puryo yadi nma santi
ts tu madhye mathuraiva dhany
y janma-mauj-vrata-mtyu-dhair
n caturdh vidadhti mokam
Among the various holy cities like K, Mathur is most auspicious
because she bestows liberation upon human beings in four ways: in
Mathur they may attain liberation by birth, by vows of initiation, by

35
death, or by cremation. And in the words of the Padma Pura:
anyeu puya-ketreu
muktir eva mah-phalam
muktai prrthy harer bhaktir
mathury hi labhyate
In other holy places, liberation is the greatest reward one can
achieve. But in Mathur one can gain what is prayed for by the
liberated devotional service to Lord Hari.
H"
F'FHHdHFl
FF"
FH'HH'Fll
jayati jayati vndrayam etan murre
priya-tamam ati-sdhu-svnta-vaikuha-vst
ramayati sa sad g playan yatra gop
svarita-madhura-veur vardhayan prema rse
jayati jayatiall glories, all glories; vnda-arayamto Vndvana
forest; etatthis; murreof Lord Ka; priya-tamammost dear;
atimore; sdhuof elevated saints; sva-antain their hearts;
vaikuhain Vaikuha; vstthan residing; ramayatigives
pleasure; saHe (Ka); sadalways; gthe cows; playan
while tending; yatrawhere; gopto the gops; svaritais sounded;
madhurasweetly; veuwhose flute; vardhayanincreasing;
premapure love; rsein the mood of the rsa dance.
All glories, all glories to this place where we are living, Lord Murris
Vndvana forest! He prefers residing here to residing in Vaikuha or in
the hearts of elevated saints. In Vndvana, while always tending His
cows, He gives pleasure to the gops, whose love for Him in the mood of

36
the rsa dance He increases by sweetly playing His flute.
r Vraja-bhmi, the most sacred part of Mathur District, is where
the Supreme Personality of Godhead displays His exceptionally sweet
pastimes. Within Vraja-bhmi, three places are very special. The Tenth
Canto of rmad-Bhgavatam first mentions these three places when
Ka and Balarma move from Mahvana to avoid the dangers
developing there:
vndvana govardhana
yamun-pulinni ca
vkysd uttam prt
rma-mdhavayor npa
O King Parkit, when Rma and Ka saw Vndvana,
Govardhana, and the banks of the river Yamun, They both enjoyed
great pleasure. (Bhgavatam 10.11.36)
Since these three places are most dear to Ka, rla Santana
Gosvm praises them, beginning with r Vndvana, in the hope of
getting their mercy.
Jayati (all glories) is repeated in this verse to express the
superexcellence of Vndvana and the great joy the author feels in
glorifying Vndvana. Again the proximate pronoun is used, etat
(this), to indicate that rla Santana Gosvm was living in
Vndvana forest while writing this book.
In Vndvana the Supreme Lord displays a special beauty and loving
mood He shows nowhere else; therefore the Lords most expert devotees
are more pleased by His presence in Vndvana than by His presence in
Vaikuha or in the hearts of yogs. Ka is eternally perceivable for His
perfect devotees in Vndvana, which is supremely attractive for them
because of His unequaled beauty and the endless flow of the all-
attractive pastimes He displays there. No such overwhelming ecstatic
experience is found in the heart of a yog or in the official kingdom of
God.
Sometimes the Personality of Godhead is present in His other abodes
without showing Himself, but never so in Vndvana. As mentioned in

37
regard to Text 4, Lord Hari is always present in Mathur (nitya
sannihito hari). But the word for present sannihita can also be
understood to mean hidden. In Mathur the Lord, although present,
may be hidden. In contrast, even after Ka and Balarma transferred
Themselves to Mathur the ladies of Mathur described the Lords
wandering through-out Vraja-bhmi in the present tense, implying that
He was still manifest there, as He is now and always:
puy bata vraja-bhuvo yad aya n-liga-
gha pura-puruo vana-citra-mlya
g playan saha-bala kvaaya ca veu
vikraycati giritra-ramrcitghri
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! His feet are worshiped by Lord iva
and the goddess Ram. Adorned with wonderfully variegated forest
garlands, He vibrates His flute as He tends the cows in the company of
Balarma. (Bhgavatam 10.44.13)
As described by rla Santana Gosvm in the current verse, Ka
is always busy tending His cows in the Vndvana forest. At the same
time, He manages to keep the gops, headed by r Rdhik, immersed in
complete happiness by always finding opportunities to engage with them
in the rsa dance and other loving pastimes. When He plays His flute,
whose charming sound attracts the entire universe, His outward purpose
is to call the cows, but simultaneously He awakens the gops anticipation
of their later enjoyment with Him. Certainly His main purpose in
playing His flute is to increase the gops ecstasy, since expanding the
enjoyment of loving exchanges with devotees in this and other
relationships is the ultimate reason for His appearance on earth.
Herding cows and flirting with young girls are but means to this end.
'FHF
d~F]l
""F

38
H=d"ll
jayati tarai-putr dharma-rja-svas y
kalayati mathury sakhyam atyeti gagm
mura-hara-dayit tat-pda-padma-prasta
vahati ca makaranda nra-pra-cchalena
jayatiall glories; tarai-putrto the daughter of the sun-god; dharma-
rjaof the lord of death; svasthe sister; ywho; kalayatihas
established; mathurywith Mathur District; sakhyamfriendship;
atyetiwho exceeds; gagmthe river Gag; mura-harato the
killer of Mura; dayitbeloved; tatfrom His; pda-padmalotus feet;
prastamwhich is generated; vahatishe carries; caand;
makarandamthe nectar; nra-praa body of water; chalenaon the
pretext of being.
All glories to r Yamun, the daughter of the sun-god and sister of
Yamarja. She is beloved of Ka, the killer of Mura. She has made
friends with Mathur District and has exceeded the greatness of
Gagdev. On the pretext of being a river, she carries the nectar flowing
from Lord r Kas lotus feet.
Yamun, the holiest of rivers, is the ornament of r Vndvana-
dhma. As the daughter of Vivasvn, the sun-god, she has inherited the
power to illuminate the world, and as the sister of Yamarja, the king of
death, she is also the dispenser of perfect justice. Tracing an attractive
winding path through Mathur District, she befriends that holy land on
several sides. She is the greatest of all holy bathing sites, exceeding in
sanctity the Gag, as Lord Varha describes in the Varha Pura
(152.3031):
gag ata-gu prokt
mthure mama maale
yamun virut devi
ntra kry vicra

39
tasy ata-gu prokt
yatra ke niptita
key ata-gu prokt
yatra viramito hari
One hundred times more sacred than the Gag, O goddess Earth, is
the Yamun in My own abode, Mathur. No one need doubt this. More
sacred than Mathur by a hundred times is the place on the Yamun
where the Ke demon fell, and one hundred times more sacred than
that Ke-trtha is the spot nearby where Ka rested after the demon
was killed.
Why is the river Yamun so exceptional? Because she is especially
dear to r Ka. She assists in His pastimes in Gokula, in Mathur, and
even in Dvrak. She originates from the lotus feet of Ka, and so on
the pretext of carrying her current of water, she distributes the honey of
intimate Ka devotion, honey that has a rare sweet taste. Anyone who
somehow or other takes shelter of her is at once blessed with relief from
material distress and nourished with spiritual satisfaction.
H'd'
d""FHl
d]d=
FRFd'HFll
govardhano jayati aila-kuldhirjo
yo gopikbhir udito hari-dsa-varya
kena akra-makha-bhaga-ktrcito ya
saptham asya kara-padma-tale py avtst
govardhanato Govardhana; jayatiall glories; aila-kula-adhirja
the emperor of aristocratic mountains; yawho; gopikbhiby the
gops; uditacalled; hari-dsaof Haris servants; varyathe best;
kenaby Ka; akrafor Indra; makhaof the sacrifice;
bhagaby the disruption; kta-arcitawho was worshiped; ya

40
who; sapta-ahamfor a week; asyaHis; kara-padma-talein the lotus
palm; apiand; avtstresided.
All glories to Govardhana, the emperor of lordly mountains! The Lords
dear gops called him the best servant of Hari, Lord Ka. Lord Ka
disrupted the sacrifice for worship of Indra to worship Govardhana
instead, and then the hill resided for a week on the Lords lotus palm.
Although r Govardhana currently appears as a long, low hill, he is
actually the greatest of mountains, surpassing in glory the Himlayas,
Sumeru, and all other mighty ranges and peaks. Exceeding the power of
any mere mountain, he serves Ka in Kas personal abode in several
intimate ways. He pleases Ka so much that the gops of Vraja have
singled him out for praise:
hantyam adrir abal hari-dsa-varyo
yad rma-ka-caraa-sparaa-pramoda
mna tanoti saha-go-gaayos tayor yat
pnya-syavasa-kandara-kanda-mlai
Of all the devotees, this Govardhana Hill is the best! O friends, for
Ka and Balarma, along with Their calves, cows, and cowherd
friends, this hill supplies all necessitiescaves, fruits, flowers,
vegetables, water for drinking, and very soft grass. In this way the hill
offers respects to the Lord. Being touched by the lotus feet of Ka and
Balarma, Govardhana Hill appears very jubilant. (Bhgavatam
10.21.18)
Though the residents of Nanda-vraja had arranged offerings for the
annual sacrifice to Indra, r Ka reciprocated with Giri Govardhana
by diverting these offerings to the unprecedented Govardhana-pj, in
which the residents of Vraja worshiped Govardhana, the cows, and the
brhmaas by offering mountains of food and circumambulating
Govardhana Hill. When Indra felt insulted and tried to destroy Vraja-
bhmi with a terrible rainstorm, Ka easily lifted Govardhana with
His left hand and held Govardhana aloft for seven days to protect His
devotees. Thus He proved that Govardhana Hill is greater than the king

41
of heaven. This wonderful pastime is elaborately described in the Tenth
Canto of rmad-Bhgavatam, chapters
i
24 through 27.
d"S
H"l
dHHF
FFBHll
jayati jayati ka-prema-bhaktir yad-aghri
nikhila-nigama-tattva gham jya mukti
bhajati araa-km vaiavais tyajyamn
japa-yajana-tapasy-nysa-nih vihya
jayati jayatiall glories, all glories; kato Ka; prema-bhaktito
pure devotional service in mature love; yatwhose; aghrimfeet;
nikhilaall; nigamaof the Vedas; tattvamthe truth; gham
confidential; jyaknowing which; muktiliberation personified;
bhajatiworships her; araashelter; kmbeing eager to have;
vaiavaiby the devotees of the Supreme Lord; tyajyamnhaving
been abandoned; japaon mantra chanting; yajanaVedic sacrifices;
tapasypenances; nysaand renunciation; nihmher
dependence; vihyagiving up.
All glories, all glories to r Ka-prema-bhakti! Knowing that the feet
of Prema-bhakti secretly comprise all the truths of the Vedas, Liberation
herself has come to worship her. Indeed, Liberation, abandoned by the
Vaiavas, has now given up her dependence on mantras, penance,
sacrifice, and renunciation and is eager to have the shelter of Prema-
bhakti.
rla Santana Gosvm now glorifies Bhaktidev, personified
devotional service to r Ka, and begs her favor. Devotional service
to Lord Ka is always rendered with prema, pure love. In fact, in its
essence bhakti is composed of prema. The lesser goal of life aimed at by
impersonalists, namely liberation from the cycle of birth and death,

42
offers herself to Bhakti as a maidservant. Liberation humbly approaches
Bhaktidevs feet, unable even to look at her face. In other words,
liberation follows even the partial practice of devotional service,
represented here by the feet of Bhaktidev. Regardless of a persons
motives, even briefly resorting to one of the standard devotional
methodshearing, chanting, and so onvery soon guarantees
liberation from material existence. And without some contact with
devotional service, no other effort can earn liberation.
Mukti, liberation personified, is eager to surrender to Bhakti-dev
because Mukti realizes Bhaktis superiority. Bhakti is the essential
teaching of the Vedic literature. Liberation therefore rejects the
spiritual practices that persons in the four stages of Vedic cultural
development use to try to attain her. Traditionally, young celibate
students practice japa (the recitation of mantras), householders perform
ritual sacrifices, retired forest-dwellers observe strict penances, and
members of the renounced order of life vow never to re-enter family
entanglement. But Liberation refuses to submit herself even to those
who correctly execute these practices with complete sincerity. She
makes herself easily available, however, to devotees of Ka, even
though they consider her unimportant and show her little respect.
Vaiavasnot only fully realized devotees but also those who have
merely received Vaiava initiationhave the rare insight that
liberation is not very valuable compared with devotional service.
Liberation submits herself to the Vaiavas as a humble servant, but
they simply ignore her. This has been so in the past, continues to be so
in the present, and will continue to be so in the future (as indicated in
this verse by the present tense of the word tyajyamn).
Why, then, does Liberation worship the feet of devotional service?
Because she hankers for Bhaktis shelter. Rejected by the Vaiavas and
having nowhere else to go, she is anxious for refuge, fearful she might
perish. To those who have made even a casual attempt to surrender to
Ka, Liberation readily offers herself. But to the foolish materialists
who strive to achieve Liberation she shows no favor. She will not even
turn her glance toward them. Thus their chanting, sacrifices, austerities,
and renunciation are useless for gaining her. Persons who strive for

43
liberation by these means alone, neglecting devotional service, are most
unfortunate, for they have failed to understand the essential truth of the
Vedic scriptures.
"^
H''"ml
d~Fd""
dH9ll
jayati jayati nmnanda-rpa murrer
viramita-nija-dharma-dhyna-pjdi-yatnam
katham api sakd tta mukti-da prin yat
paramam amtam eka jvana bhaa me
jayati jayatiall glories, all glories; nma-nandaas the all-ecstatic
name; rpamto the form; murreof Lord Murri (Ka);
viramitagiving up; nijaof ones own; dharmasocial duties;
dhynameditation; pj-diritual worship and so on; yatnamthe
endeavors; katham apisomehow or other; saktjust once; ttam
taken; mukti-damgiving liberation; prinmto living entities;
yatwhich; paramamthe greatest; amtameternal nectar; ekam
the only; jvanammeans of livelihood; bhaamornament; me
my.
All glories, all glories to Lord Murri in the form of His all-ecstatic name!
If any living being puts aside such tasks as meditation, ritual worship, and
social duties and even once takes the Lords holy name, the name will
grant him liberation. That holy name is the greatest source of eternal
pleasure and is my very life and ornament.
Among the various practices of devotional service, the most
important is chanting of the holy names of the Lord. Chanting the
Lords name is nanda-rpam, pure bliss, because it makes ecstasy rise in
the heart. Chanting the holy names is also nanda-rpam in the sense
that it is the essence of ecstasy and it makes everything it touches

44
ecstatic.
In this verse the author again repeats the exclamation jayati,
indicating that hari-nma, the name of the Lord, is the greatest
manifestation of the Supreme Lords attractiveness and mercy. One who
realizes the value of hari-nma will choose to rely on chanting hari-nma
rather than on other kinds of spiritual effort. Performing prescribed
duties within the varrama system is troublesome. Persons who have
lost interest in the ritual duties of varrama cultivate yogic
meditation, either for impersonal perfection or as a means of devotional
service, but in either case this too is troublesome because it involves the
difficulty of subduing the mind and senses. Worship of the Deity of the
Lord is troublesome because the worshiper must purify all the items to be
offered, and his own body and heart as well. And also troublesome are
the other devotional practices, such as hearing, which can be correctly
performed only after one fulfills difficult prerequisites, such as finding a
suitably qualified Vaiava to hear from. Therefore, putting aside
concern about success in these methods, an intelligent devotee will
simply focus his attention on hari-nma, and thus he will easily achieve
the results of all the above methods.
Devahti, the mother of Lord Kapiladeva, confirms this in a prayer to
her son:
aho bata va-paco to garyn
yaj-jihvgre vartate nma tubhyam
tepus tapas te juhuvu sasnur ry
brahmncur nma ganti ye te
Oh, how glorious are they whose tongues are chanting Your holy
name! Even if born in the families of dog-eaters, such persons are
worshipable. Persons who chant the holy name of Your Lordship must
have executed all kinds of austerities and fire sacrifices and achieved all
the good manners of the ryans. 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. (Bhgavatam 3.33.7)
Similarly, in r Viu Pura (6.2.17) we find the following

45
statement:
dhyyan kte yajan yajais
trety dvpare rcayan
yad pnoti tad pnoti
kalau sakrtya keavam
What was accomplished in the Kta Age by meditation, in the Tret
Age by ritual sacrifices, and in the Dvpara Age by worship of the Deity
of the Lord is accomplished in this Kali Age by loud chanting of the
names of Keava.
A doubting person may question the ease of success by hari-nma:
One might earn religious credit, economic success, and material
enjoyment by hari-nma, he might say, but liberation is something
else. Liberation can be gained only by those who are spiritually fit. At
best, devotees who chant hari-nma with perfect faith and devotion may
achieve liberation through long practice. rla Santana Gosvm
refutes this doubt, declaring here that if any living being even once
chants Lord Haris name, even unintentionally or in ridicule, jest, or
material distress, the holy name will surely grace that person with
liberation. This chanting may be performed without true realization
it may be a mere reflection or shadow (nambhsa) but still it will
result in liberation. rmad-Bhgavatam confirms this again and again:
etvatlam agha-nirharaya pus
sakrtana bhagavato gua-karma-nmnm
vikruya putram aghavn yad ajmilo pi
nryaeti mriyama iyya muktim
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 sinful reactions. Even if one
chants the holy name of the Lord with improper pronunciation, one will
achieve relief from material bondage if one chants without offenses.
Ajmila, for example, was extremely sinful, but while dying he merely
chanted the holy name, and although calling his son he achieved

46
complete liberation because he remembered the name of Nryaa.
(Bhgavatam 6.3.24)
citra vidra-vigata sakd dadta
yan-nmadheyam adhun sa jahti bandham
It is amazing that even a person beyond the jurisdiction of the four
castesin other words, an untouchableis immediately relieved of
bondage to material existence if he utters the holy name of the Lord
even once. (Bhgavatam 5.1.35)
yan-nma-sakc-chravat
pukkao pi vimucyate sasrt
Merely by hearing the holy name of Your Lordship only once, even
calas, men of the lowest class, are freed from all material
contamination. (Bhgavatam 6.16.44)
The Prabhsa-khaa of the Skanda Pura also states:
madhura-madhuram etan magala magaln
sakala-nigama-vall-sat-phala cit-svarpam
sakd api parigta raddhay helay v
bhgu-vara nara-mtra trayet ka-nma
O best of the Bhgu dynasty, the holy name of Ka is the sweetest
of the sweet and the most auspicious of the auspicious. It is the
transcendental fruit of all the Vedas and is purely spiritual. Whoever
chants it but once, whether with faith or with contempt, is liberated.
Although we normally think of chanting as being the business of the
tongue, all of ones conscious faculties can be engaged with hari-nma.
The mind can contemplate the syllables of the Lords names and their
meanings, and the external senses can interact with hari-nma each in
their own way. Speech and hearing are obviously involved in hari-nma,
but the sense of touch can also feel the name written in sacred clay on
ones body, the eyes can see the name written in various places, the
hands and legs can work to carry a banner inscribed with the name, and
so on.

47
At the end of this verse, rla Santana describes his own
relationship with hari-nma. It is everything to him. Nothing else is
important. For him hari-nma is the nectar of immortality, the
happiness of true liberation. Countless times greater than the
satisfaction of impersonal mukti, hari-nma is also greater than the bliss
of Vaikuha. It is sweeter than all other attractive things. It is Santana
Gosvms very life and only ornament, a limitless reservoir of
auspiciousness, the entire focus of his attention.
d="'ddl
=^'HFdll
nama r-ka-candrya
nirupdhi-kp-kte
ya r-caitanya-rpo bht
tanvan prema-rasa kalau
namaobeisances; r-ka-candryato r Ka-candra;
nirupdhiunconditional; kpof mercy; kteto the giver; ya
who; r-caitanyaof r Caitanya Mahprabhu; rpain the form;
abhtappeared; tanvandistributing; prema-rasamthe taste of pure
love; kalauin this modern age.
I bow down to r Ka-candra, the bestower of unconditional mercy. In
the modern age He has appeared as r Caitanya Mahprabhu to
distribute the taste of pure love.
To conclude his magalcaraa invocation, rla Santana Gosvm
offers respects to his worshipable Deity, r Caitanya Mahprabhu, the
first spiritual master of the Gauya Vaiava sampradya. Lord
Caitanya dispenses His causeless mercy to all living entities, whether
they deserve it or not. He distributes the taste of rasa, intimate
emotional exchanges between God and His devotees, the rarest
commodity of the spiritual world. Very few persons in the material realm
know what rasa is. Among the varieties of rasas in the spiritual world,
the rasa found at the lotus feet of Caitanya Mahprabhu is most

48
precious and exquisite. It should therefore be extremely difficult for
anyone in the modern world to obtain. But Lord Caitanya, being
supremely compassionate, gives away this rasa to unappreciative,
reluctant conditioned souls. Intelligent and fortunate persons will accept
His mercy, voluntarily serving His sakrtana mission.
HMFFFl
F="H^ll
bhagavad-bhakti-strm
aya srasya sagraha
anubhtasya caitanya-
deve tat-priya-rpata
bhagavat-bhakti-strmof the scriptures teaching devotional
service rendered to the Supreme Lord; ayamthis; srasyaof the
essence; sagrahathe collection; anubhtasyawhich (essence) was
realized; caitanya-deveunder the auspices of Lord Caitanya
Mahprabhu; tatHis; priyafrom the dear devotee; rpatar
Rpa.
This book collects the essence of the scriptures teaching devotional
service rendered to the Supreme Lord. These essential teachings I have
personally realized under the shelter of Lord Caitanya Mahprabhu. I
received them from His dear devotee r Rpa.
Having praised Lord r Ka, His best devotees, His personal abode,
and His devotional service, rla Santana Gosvm now introduces the
theme of his book. r Bhad-bhgavatmta is not speculative fiction or
fantasy. It is authoritative because it distills from the Vedic literature
the essential teachings that describe the pure science of rendering loving
service to the Supreme Person. r Bhad-bhgavatmta sometimes
quotes scriptural texts directly, sometimes interweaves selected phrases
and words, and sometimes paraphrases to express scriptural ideas.
The author, rla Santana Gosvm, an unalloyed devotee with no
material motives, has fully realized the science of prema-bhakti. He has

49
expertly molded the presentation in elegant poetry, transparently,
without superfluous impositions of his own. In trying to translate and
explain this great work in English, and in trying to understand it
properly, we can only pray to rla Santana Gosvm for the spiritual
strength to carry out in good faith our respective responsibilities as
translator and as readers.
How has rla Santana been able to collect the gist of many
devotional scriptures under one title? For years he diligently engaged his
mind in studying many scriptures and engaged his heart in devotional
meditation. He conducted this outward and inward research under the
compassionate guidance and protection of the Lord of consciousness
(caitanya-deva), Kas expansion as the Supersoul, r Vsudeva. rla
Santana Gosvm imbibed the full mercy of Lord Vsudeva by
meditating upon Him and actively serving Him in His transcendental
activities as the Supreme Person, r Ka, Nanda-nandana, who enjoys
playing His flute and whose charming body bends in three places. By the
causeless mercy of r Ka, one can successfully fix ones attention on
Him and with higher vision see for oneself the purports of all revealed
knowledge.
An alternative and more confidential understanding of caitanya-deve
and tat-priya-rpata is that Lord Ka is now conducting His
sakrtana mission as the son of acdev. One obtains His complete
mercy by meditating intensely on His all-attractive golden form (priya-
rpa), which is dressed in the saffron of a sannys. Or tat-priya-rpata
may refer to r Rpa Gosvm, the very dear servant of Lord Caitanya
and devotional co-worker of r Santana. Although r Rpa
considered his elder brother, Santana, his spiritual master, here rla
Santana credits Rpa with helping him find his way on the path of
prema-bhakti. One can ascertain the essence of spiritual truth only by
the kind mercy of the Supreme Lord and His pure devotees.
The ancient history of this book

50
HHHM"Hl
Fll
vantu vaiav stram
ida bhgavatmtam
su-gopya prha yat prem
jaiminir janamejayam
vantumay they hear; vaiavthe Vaiavas; stram
scripture; idamthis; bhgavata-amtamr Bhgavatmta; su-
gopyammost confidential; prhaspoke; yatwhich; premwith
love; jaiminiJaimini i; janamejayamto King Janamejaya.
May the Vaiavas kindly hear this confidential scripture, r
Bhgavatmta. Jaimini i spoke it to King Janamejaya in the
enthusiasm of pure love.
Unlike books of fiction, this book carries the authority of revealed
scripture. Its purpose is not to entertain the readers or edify them with
some pious ethical message, but to teach the highest principles of
spiritual life and to help those who faithfully read it enter the path to
absolute perfection. The name Bhgavatmta is appropriate because this
book consists of the most relishable essence (amta) of revealed texts
concerning devotion to the Supreme Lord (bhagavn). Gradually we
shall see more clearly how appropriate this name is.
r Santana Gosvm says that only the Vaiavas, devotees of God,
should read this book, because others will misunderstand it. He says this
out of compassion for the nondevotees. Because persons who have no
taste for the personal service of Lord Viu have impure hearts, most
likely they will disbelieve what is spoken here and react offensively.
Furthermore, although the term vaiava technically refers to anyone
initiated into the worship of the Supreme Lord, in its present context
the word vaiava refers to a more restricted group the devotees who
know the taste of devotional reciprocations and are eager to enjoy the
nectar found at the lotus feet of r Ka, the darling son of Nanda
Mahrja.

51
The standard definition of vaiava is given in the Padma Pura
(Svarga-khaa 31.112113):
sga sa-mudra sa-nysa
sa-i-cchanda-daivatam
sa-dk-vidhi sa-dhyna
sa-yantra dvdakaram
akaram athnya v
ye mantra samupsate
jeys te vaiav lok
viv-arcana-rat sad
Vaiavas should be understood to be those who regularly worship
Lord Viu and chant either the twelve-syllable viu-mantra, the eight-
syllable mantra, or some other mantra of His. They should have properly
received the mantra through initiation and, along with the mantra,
should have been instructed in the secondary rituals and the hand
gestures and bodily markings pertaining to the mantra. Such Vaiavas
should know about the meter in which the mantra is recited, the sage
who transmitted the mantra, the Deity the mantra worships, the method
of preliminary meditation on the mantra, and the symbol by which the
mantra is visually represented. In general we may accept any initiated
worshiper of Viu as a Vaiava, or even more liberally any
monotheist, but we can expect only the pure devotees of r Nanda-
kiora to relish much pleasure in reading Bhad-bhgavatmta.
May the Vaiavas kindly hear: Although rla Santana is close to
the Vaiavas, always engaged in their intimate service, he addresses
them in this formal, somewhat distant language because he has great
respect for the Lords servants and considers himself unworthy to
approach them.
The confidential message of the first part of this book will be
conveyed through an ancient conversation between two exalted
VaiavasJaimini i and King Janamejaya. In the Bhagavad-gt
(10.22) Lord Ka affirms the sage Jaiminis reputation as a great

52
devotee. Vedn sma-vedo smi: Among the Vedas I am the Sma
Veda. Jaimini became the first teacher of this best of the four Vedas
under the authority of rla Veda-vysa. This means that Vysadeva
recognized him as an expert knower of the purport of the Sma Veda,
which centers on devotional service to the Supreme Lord. Jaiminis
teachings strongly emphasize the execution of sacrificial duties, but they
do so to help materialistic brhmaas gradually prepare themselves for
the higher, devotional understanding of the Vedas revealed in the
Upaniads and the Vednta-stra. Jaimini is known, too, for his
description of the glories of Lord Jaganntha, the celebrated Deity form
of Ka worshiped at Pur in Orissa. r Janamejaya, a worthy son of
Mahrja Parkit, was also a pure devotee of Ka; he had an ardent
affinity for hearing about Lord Viu and the Vaiavas. Out of eager
love for the Personality of Godhead and His devotees, Jaimini spoke the
confidential topics of the Bhgavatmta to Janamejaya. No material
motive would have justified discussing such secret matters publicly.
"AHl
"'HFdll
munndrj jaimine rutv
bhratkhynam adbhutam
parkin-nandano pcchat
tat-khila ravaotsuka
muni-indrtfrom the best of sages; jaimineJaimini; rutvhaving
heard; bhrata-khynamthe narration of the Mahbhrata;
adbhutamwonderful; parkit-nandanathe son of Parkit;
apcchatinquired; tatof that; khilamabout the supplement;
ravaa-utsukaeager to hear.
After Janamejaya, the son of Parkit, heard the wonderful Mahbhrata
recited by the great sage Jaimini, Janamejaya was still eager to hear more,
and so he inquired about the supplement to that epic.
Here we are told when and under what circumstances Jaimini spoke

53
this narration to Janamejaya. The Mahbhrata, compiled by Vysadeva,
is the history of the pious royal dynasty of the Bhratas. In the only
version available in modern times, the narrator, Vaiampyana, states
that other authentic versions of this history were spoken besides his.
One of these other Mahbhratas was narrated by Jaimini i to the
same Janamejaya who had heard the Mahbhrata from Vaiampyana.
Hearing this second version had a wonderful effect on Janamejaya, for it
was like nothing he had ever heard before. He therefore eagerly inquired
if there was some supplement he could also hear, and Jaimini was able to
fulfill his request. As Hari-vaa is the khila (supplement) to
Vaiampyanas Mahbhrata, r Bhad-bhgavatmta is the khila to
Jaiminis.
3H=
HRNQFl
H='F9'Fll
r-janamejaya uvca
na vaiampyant prpto
brahman yo bhrate rasa
tvatto labdha sa tac-chea
madhurea sampaya
r-janamejaya uvcar Janamejaya said; nanot; vaiampyant
from Vaiampyana; prptaobtained; brahmanO brhmaa; ya
which; bhratefrom the Mahbhrata; rasarelishable taste;
tvattafrom you; labdhaobtained; sathat; tatits; eam
appendix; madhureawith sweetness; sampayaplease complete.
r Janamejaya said: O brhmaa, by hearing the Mahbhrata from
Vaiampyana I never obtained the same relish I have now obtained by
hearing from you. Please complete this recitation with perfect sweetness.
King Janamejaya preferred the second version of the Mahbhrata,
the version he had heard from Jaimini i, because it more openly
revealed the transcendental tastes of loving service rendered to Ka.

54
rla Dvaipyana Vysa had presented his other Mahbhrata to appeal
to the widest possible audiencefrivolous women, uncultured men, and
materialistic brhmaasand so in the course of telling his epic he had
for the most part hidden Lord Kas glories. In the Mahbhrata
narrated by Vaiampyana, Ka usually acts subordinate to the
Pavas, as their friend and adviser, rarely showing His supremacy. On
the testimony of Janamejaya, recorded for us by rla Santana Gosvm,
Jaiminis Mahbhrata is by contrast a purely devotional scripture on the
sublime level of Vysadevas later masterpiece rmad-Bhgavatam.
rla Santana is a transcendental genius, an eternal resident of
Goloka Vndvana, and an intimate companion of the Personality of
Godheads internal pleasure potency. He can easily perceive anything he
wants to, in the past, present, or future, including lost scriptures from
previous ages. If we have confidence in this, we shall discover in r
Bhad-bhgavatmta more than the subtle sense gratification sometimes
called nectar by immature devotees; we shall discover our own eternal
selves.
Janamejaya addresses Jaimini with the word brahman, which
ordinarily means O brhmaa. But here it can also appropriately mean
O personification of Brahman, the Vedic sound.
The king makes a request an audience has a right to make of a
speaker that the recitation end with something especially delightful.
Madhurea sampayet (One should end on a sweet note) is a common
saying among connoisseurs of devotional poetry. Here the element of
madhura asked for is specifically rasa, the ecstatic taste known only
between the Supreme Lord and His pure devotees in their various
personal reciprocations. Janamejayas hearing from Jaimini will aptly
conclude with this rasa, just as a good meal ends well with a dessert like
rka.
Uttar inquires from her son, Parkit
H=

55
d"H"9F_Fl
FRFF~dFll

Fd88"ddl
Fdll

H<d'"l
N'"mFll
r-jaiminir uvca
uka-devopadeena
nihatea-sdhvasam
samyak-prpta-samastrtha
r-ka-prema-samplutam

sannika-nijbha-
padrohaa-klakam
rmat-parkita mt
tasyrt ka-tatpar

vira-tanayaiknte
pcchad etan npottamam
prabodhynandit tena
putrea sneha-samplut
r-jaimini uvcar Jaimini said; ukadevaof ukadeva;
upadeenaby the instructions; nihatadestroyed; aeaall;
sdhvasamwhose fear; samyakperfectly; prptaobtained;
samastaall; arthamwhose ambitions; r-kafor r Ka;
premain pure love; samplutamimmersed; sannikabeing
imminent; nijahis own; abhadesired; pada-rohaaof elevation
to the destination; klakamthe time; rmat-parkitamrmn

56
Parkit; mtmother; tasyahis; rtdistressed; ka-tat-par
fully devoted to Ka; vira-tanaythe daughter of King Vira;
ekntein a secluded place; apcchatasked; etatthis; npa-
uttamamof the most excellent king; prabodhyabeing consoled;
nanditbeing pleased; tenaby him; putreaher son; snehain
affection; samplutimmersed.
r Jaimini said: By hearing the instructions of ukadeva Gosvm,
rmn Parkit was relieved of all fear. All his ambitions satisfied, he was
absorbed in pure love for r Ka. Now, as the time came near for the
king to ascend to the destination he desired, his mother, Viras
daughter, a surrendered devotee of Ka, approached him in great
distress while he was alone. After Parkit had consoled and pleased her
by his greetings, she asked of him as follows, immersed in love for her
son.
To satisfy King Janamejayas sincere desire, Jaimini recalls how
Janamejayas saintly father, Parkit, some years before, had finished
hearing rmad-Bhgavatam from ukadeva Gosvm and the hour had
come for Parkit to prepare for his fated death. Jaimini i here divulges
that Mahrja Parkits mother came to see her son just at that moment.
Even though Parkit was sitting several miles from his palace and very
little time remained, his mother, Uttar, was impelled to see him just
once more, knowing she would never see him again and eager not to lose
the last opportunity to hear from him topics about Ka.
After ukadeva taught rmad-Bhgavatam to Mahrja Parkit,
Parkit no longer feared the monstrous snake-bird, nor any material
illusion. He was rmn, blessed by the Lords divine consort r. He had
effortlessly achieved the benefits of each of the essential human
endeavors religiosity, economic development, sense enjoyment, and
liberation. And beyond those benefits, he was immersed in a flood of
prema-rasa at the lotus feet of r Ka. His mother approached him
while he was absorbed in that ecstasy.
A mother about to lose her son is naturally forlorn. But Uttars
sorrow was eclipsed by her eagerness to hear what her son had just heard

57
from ukadeva Gosvm about Lord Kas glories. Because she wanted
to hear the confidential essence of ukadevas instructions, she
approached her son as he sat alone. With a pacifying greeting and a brief
philosophical reminder about the illusory nature of birth and death,
Mahrja Parkit quickly dispelled whatever motherly anxiety she felt.
Thus she was now joyful and fixed in affection for r Ka and for her
son, the great devotee of Ka.
3H=
d"8HFdFl
Fd'Hll
r-uttarovca
yac chukenopadia te
vatsa nikya tasya me
sra prakaya kipra
krmbhodher ivmtam
r-uttar uvcarmat Uttar said; yatwhich; ukenaby
ukadeva; upadiamtaught; teto you; vatsadear son; nikya
extracting; tasyaof it; mefor me; sramthe essence; prakaya
please show; kipramquickly; kra-ambhodhefrom the Milk Ocean;
ivalike; amtamthe nectar.
Blessed Uttar said: My dear son, please extract the essence of what
ukadeva has taught you and quickly reveal it to me, as if churning the
nectar of immortality from the Ocean of Milk.
rmad-Bhgavatam is the ripe fruit of the Vedic desire tree
(nigama-kalpataror galita phalam). Everything spoken by r ukadeva
to Mahrja Parkit is essential. It represents the best of the Vedic
teachings, chosen and arranged to guide students of the Bhgavatam
quickly and surely toward pure devotional service to Ka. But Uttar
does not have seven days to hear the whole Bhgavatam from her son;
only if he can condense for her the essence of this essence and speak it
to her in the short time remaining will her hankering for the unalloyed

58
nectar of prema-bhakti be satisfied.
Someone might suggest that Parkit need only repeat to her a single
confidential pastime of Ka in Vndvana, but that would be
inappropriate. One can properly relish the most intimate loving dealings
of the Lord only after first submitting ones heart to a thorough
cleansing. Therefore ukadeva Gosvm spoke nine cantos of rmad-
Bhgavatam just to prepare Parkit Mahrja for full understanding
before beginning to narrate Kas vndvana-ll. Mother Uttar now
soberly asks her son to use his discrimination to remove her
misunderstandings and elevate her to Ka consciousness. As a farmer
takes several canes of sugar to extract a cup of sweet juice, Parkit
should carefully consider his realization of the entire Bhgavatam and
extract its essence. Or, using Uttars own metaphor, his narration
should be like the nectar of immortality that the demigods and demons
churned with great effort from the Ocean of Milk.
H=
3H=F"HFl
H"d~FFdll
r-jaiminir uvca
uvca sdara rj
parkin mt-vatsala
rutty-adbhuta-govinda-
kathkhyna-rasotsuka
r-jaimini uvcar Jaimini said; uvcaspoke; sa-daramwith
respect; rj parkitKing Parkit; mt-vatsalaaffectionate to his
mother; rutawhich he had heard; ati-adbhutavery wonderful;
govindaof Lord Govinda; kath-khynaof recounting the
narrations; rasato relish the taste; utsukaeager.
r Jaimini said: King Parkit, feeling affection for his mother, answered
her respectfully, eager to enjoy recounting the wonderful narrations he
had just heard about Lord Govinda.

59
Because the Bhgavatam had aroused in him a transcendental
attraction, Parkit was quite willing to satisfy his mothers request.
Added to his already great enthusiasm to keep hearing and chanting the
Bhgavatam, his natural affection for his mother made him all the more
eager to speak. In this mood he was ready to reveal the essence of
rmad-Bhgavatam.
H3H=
Ud'F>d9Hl
~H'dll
r-viurta uvca
mtar yady api kle smi
cikrita-muni-vrata
tathpy aha tava prana-
mdhur-mukhar-kta
r-viurta uvcar Viurta (Parkit) said; mtaO mother;
yadi apialthough; kleat the time; asminthis (just before ones
death); cikritais desirable; muni-vrataa vow of silence; tath
apinonetheless; ahamI; tavayour; pranaof the question;
mdhurby the charm; mukhar-ktamade inclined to speak.
r Parkit, known as Viurta, said: Mother, at a time like this one
should observe silence, but your delightful question impels me to speak.
F"FFN"l
F"ll

dHHl
F{mHll

"B'>l

60
QFdd~H'll
guro prasdatas tasya
rmato bdaryae
praamya te sa-putry
pra-da prabhum acyutam

tat-kruya-prabhvea
rmad-bhgavatmtam
samuddhta prayatnena
rmad-bhgavatottamai

munndra-maal-madhye
nicita mahat matam
mah-guhya-maya samyak
kathaymy avadhraya
guroof my spiritual master; prasdataby the mercy; tasyahis;
rmata bdaryaeof rmn Bdaryai (ukadeva); praamya
offering obeisances; teof you; sa-putryalong with your son;
pra-damwho granted the gift of life; prabhumto the Lord and
master; acyutamr Acyuta; tatHis; kruya-prabhveaby the
compassionate grace; rmat-bhgavata-amtamrmad-bhgavatmta;
samuddhtamdistilled; prayatnenawith great effort; rmat-
bhgavata-uttamaiby the best of His pure devotees; muni-indraof
the chief sages; maal-madhyein the community; nicitamdecided;
mahatmby the great souls; matamfavorably judged; mah-guhya-
mayamfull of confidential truths; samyakfaithfully; kathaymiI
shall recite; avadhrayaplease give your attention.
I shall speak by the mercy of my spiritual master, rmn Bdaryai
[ukadeva Gosvm]. First let me offer respects to our Lord and master,
r Acyuta, who granted the gift of life to you and your son. His
compassionate grace inspired the best of His pure devotees in the great
effort to extract the nectar of rmad-Bhgavatam. The greatest sages

61
have approved this resulting work, which is full of confidential truth.
Please listen with attention as I faithfully repeat it to you.
The original Vedic rutis and their derivative smtis mostly reflect the
general interests of human beings, who strive for material progress,
rarely inquiring philosophically into the purpose of life. The
confidential science of pure devotional service is taught explicitly only
in a few Vedic scriptures little known to the public. Among these rare
texts are the Gopla-tpan Upaniad, the Nrada Pacartra, the Garga
Sahit, the Viu Pura, the Hari-vaa Upapura, the Uttara-
khaa of the Padma Pura, and the Bhgavata Mah-pura. Parkit
Mahrja now offers to recite to his mother what he calls rmad-
bhgavatmta: the relishable cream of all the Vedic scriptures that
teach pure bhakti. These exceptional scriptures are rmatrich in
spiritual valueand have the potency to give knowledge, renunciation,
and devotion. The distilled essence of these scriptures is amta, a
heavenly beverage that bestows immortality, like the nectar churned
from the Milk Ocean, from which all sorts of priceless treasures
spontaneously arose.
During the seven days in which Parkit Mahrja had prepared for
death, ukadeva Gosvm had spoken only rmad-Bhgavatam. But
because rmad-Bhgavatam is the sum and substance of all bhakti
scriptures, those scriptures revealed their conclusions during the
discussion. Uttar wants to hear the essence of all devotional literature,
and her son will answer accordingly.
The Bhgavatam spoken by r ukadeva is all-beautiful, both in text
and in purport. Nothing in rmad-Bhgavatam is superfluous:
nigama-kalpataror galita phala
uka-mukhd amta-drava-sayutam
pibata bhgavata rasam -laya
muhur aho rasik bhuvi bhvuk
O expert and thoughtful men, relish rmad-Bhgavatam, the mature
fruit of the desire tree of Vedic literatures. It emanated from the lips of
r ukadeva Gosvm. Therefore this fruit has become even more

62
tasteful, although its nectarean juice was already relishable for all,
including liberated souls. (Bhgavatam 1.1.3)
Authorities like Sta Gosvm testify to this truth from their own
experience. Nonetheless, perfect devotees may feel inclined to listen to
some parts of the Bhgavatam more than others. The extraordinary
Vaiavas who have developed an unquenchable thirst for the honey
flowing directly from r Gopnthas lotus feet feel no attraction for
hearing anything other than rmad-Bhgavatam, just as even beginners
in the process of devotional service no longer want to hear about jna-
yoga and impersonal liberation, or as those striving for liberation lose
interest in topics of material development and worldly pleasures. Every
discussion in rmad-Bhgavatam in fact glorifies Ka, the lover of the
gops. But pure devotees sometimes consider the passages not directly
describing those intimate glories less important. The self-realized
Vaiavas must be allowed their preferences, but neophyte devotees
should not cheaply imitate them. Devotees not free from faults should
strictly follow the complete course of the instructions of rmad-
Bhgavatam, from the first chapter of Canto One through the last
chapter of Canto Twelve. By repeated systematic study of the entire
Bhgavatam and its authorized explanations, devotees can aspire to
gradually become fit to taste the immortal nectar hidden within it.
ukadeva, Nrada, and other Vaiavas of their caliber contributed
to this Bhad-bhgavatmta, and it is approved by great sages like
Parara and Vysadeva. It presents the Absolute Truth clearly, not
vaguely like some textbooks on mantras and yoga, or dishonestly like
unauthorized pseudospiritual works. It presents the truth thoroughly,
not superficially like the works of unqualified authors who have little to
say and who say less, out of fear of losing their readers attention. The
essence of rmad-Bhgavatam as explained by Mahrja Parkit to his
mother forms the ultimate summary of Vedic knowledge.
Worshiping Lord Mdhava at Prayga

63
d"~']Hl
dm'HFll

3H8"H8d~l
dF"'F\FFll
ekad trtha-mrdhanye
prayge muni-pugav
mghe prta kta-snn
r-mdhava-sampata

upavi mudvi
manyamn ktrthatm
kasya dayito sti
lghante sma parasparam
ekadonce; trtha-mrdhanyeat the best of pilgrimage places;
praygePrayga; muni-pugavexalted sages; mgheduring the
month of Mgha; prtaafter sunrise; kta-snnhaving taken a
bath; r-mdhavar Mdhava; sampatain front of; upavi
seated; mud vifull of happiness; manyamnconsidering;
kta-arthatmthe goals of their life fulfilled; kasyaof Ka;
dayitathe recipient of the mercy; asiyou are; itithus; lghante
smathey were praising; parasparamone another.
Once a group of exalted sages were at Prayga, the best of pilgrimage
sites, during the month of Mgha. The sages had taken their bath and
were happily seated before the Deity of r Mdhava. Feeling satisfied, as
if all their goals in life had been fulfilled, they were praising one another,
saying, You are the recipient of Lord Kas mercy.
These sages at Prayga were humble devotees of Ka. Each of them
disliked hearing himself praised and was thus trying to divert the praise
to someone else. Appreciative of one anothers good qualities, they could

64
honestly tell one another, You are the Lords dearmost devotee. When
Vaiavas are friendly to one another like this, their community
prospers.
Prayga is called trtha-mrdhanya, the chief of holy places, because it
is located at the confluence of the rivers Gag and Yamun. The sages
were there at the most auspicious time for bathing the month of
Mgha (January-February). As Datttreya, the incarnation of the
Personality of Godhead, has explained:
vrata-dna-tapobhi ca
na tath pryate hari
mghe majjana-mtrea
yath prti mdhava
The Supreme Lord Mdhava is not as pleased by vows, charity, or
austere penances as by ones simply taking a bath in the month of
Mgha. (Padma Pura, Uttara-khaa 126.8) r Mdhava is the
presiding Deity of Prayga-trtha. After bathing, the sages were sitting
in front of Lord Mdhava feeling extremely fortunate to be together in
such a sacred place at such a time.
F"HHHFl
"'d~Hll
mtas tadn tatraiva
vipra-varya samgata
davamedhike trthe
bhagavad-bhakti-tatpara
mtadear mother; tadnmat that time; tatra evathere; vipra-
varyaa first-class brhmaa; samgataarrived; davamedhike
trtheat the site called Davamedha-trtha; bhagavat-bhaktiin the
practice of devotional service to the Supreme Lord; tat-parafixed.
Dear mother, at that time a first-class brhmaa arrived at that holy site,
called Davamedha-trtha. He was fully absorbed in devotional service

65
to the Supreme Lord.
FH'9FFF'dHl
HH~dUll
sevito ea-sampadbhis
tad-deasydhikra-vn
vta parijanair vipra-
bhojanrtha ktodyama
sevitaserved; aeaby all; sampadbhiassets; tat-deasyaof that
region; adhikra-vnthe possesor of spiritual authority; vta
surrounded; parijanaiby subordinates; viprathe brhmaas;
bhojana-arthamfor feeding; kta-udyamamaking preparations.
Richly endowed with all assets, he was the spiritual leader of that region.
His retinue surrounded him as he prepared to distribute food to the local
brhmaas.
H=d8HFFUl
HdF"FFdF~ll
vicitrotka-vastni
sa nipdya mah-man
vayaka sampydau
sasktya mahat sthalm
vicitravarious; utkaexcellent; vastniitems; sahe (the
brhmaa); nipdyacollecting; mah-mangenerous; vayakam
what was required; sampyaexecuting; daufirst; sasktya
purifying; mahatmlarge; sthalman area.
Having collected all sorts of valuable items for worship of the Lord, the
generous brhmaa then saw to the preliminaries, first by purifying a
large area on the ground.

66
FH=H'F"l
3FHFH"ll
satvara catvara tatra
madhye nirmya sundaram
upalipya sva-hastena
vitnny udatnayat
satvaramrapidly; catvaraman altar; tatrathere; madhyein the
middle; nirmyabuilding; sundaramhandsome; upalipyasmearing
it; sva-hastenawith his own hand; vitnnicanopy covers;
udatnayathe spread.
There he swiftly built a handsome altar, which he smeared with mud
with his own hand and covered with a canopy.
The unnamed brhmaa who came to conduct public worship of Lord
Ka at Davamedha-gha was the acknowledged spiritual authority
of that area. Although rich and influential, with ample means for a
comfortable life, he was a fully surrendered Vaiava. Everything he had
he used only for Lord Kas pleasure. By his heartfelt service, he
satisfied the Lord and everyone else. At this same Davamedha-gha
at Prayga, rla Rpa Gosvm later received personal instructions from
Lord Caitanya Mahprabhu for ten days.
^dFHFl
HHF~H'"ll
lagrma-il-rpa
ka svarsane ubhe
niveya bhakty sampjya
yath-vidhi mud bhta
lagrma-ilof the lagrma-il; rpamin the form; kam
Lord Ka; svara-saneon a golden throne; ubheauspicious;
niveyaseating; bhaktywith devotion; sampjyaworshiping;

67
yath-vidhifollowing the prescribed rules; mud bhtafull of joy.
Next he placed Lord Kas form as the lagrma-il on an auspicious
golden throne and worshiped the Lord with great devotion. Joyfully he
performed the prescribed rituals.
The lagrma-il is a sacred stone worshiped by Vaiava
brhmaas as a Deity form of Lord Viu. The stones are found only in
the Gaak River near the village of lagrma in the Himlayan
foothills. So precise is the science of arcana that an expert brhmaa can
recognize each lagrma-il as a specific incarnation of Lord Viu by
unique markings.
N"FHl
FHHU">FHll
bhogmbardi-smagrm
arpayitvgrato hare
svaya ntyan gta-vdy-
dibhi cakre mahotsavam
bhoga-ambara-diof food, clothing, and so on; smagrmofferings;
arpayitvpresenting; agratain front; hareof Lord Hari;
svayamhimself; ntyandancing; gta-vdya-dibhiwith singing,
instrumental music, and so on; cakrehe made; mah-utsavama great
festival.
In front of Lord Hari he placed food, clothes, and other offerings. He
made a one-man festival by dancing, singing, playing music, and so on.
When worshiping the Deity of the Supreme Lord, one should first
greet Him as an honorable guest with water for washing His feet,
scented water for drinking, and other items prescribed by standard
etiquette. One should feed the Deity nicely and offer gifts of cloth and
other valuables such as perfumes and incense. The lamp offered in the
rati ceremony represents the light one would show at the entrance of
ones house for a guest arriving at night (-rtrikam).

68
H""H"dH"l
HNQ=ll
tato veda-purdi-
vykhybhir vda-kovidn
viprn praamya yatino
ghio brahma-cria
tatathen; veda-pura-diof the Vedas, Puras, and so on;
vykhybhiby explanations; vdain argument; kovidnwho were
expert; viprnto the brhmaas; praamyaoffering respects;
yatinato the sannyss; ghiathe householders; brahma-
criaand the brahmacrs.
He then offered homage to the brhmaas present who were expert in
arguing from the Vedas, Puras, and other texts. He also offered
respects to the sannyss, house-holders, and brahmacrs.
HH>F"dd"<l
FN'HH>9ll
vaiav ca sad ka-
krtannanda-lampan
su-bahn madhurair vkyair
vyavahrai ca harayan
vaiavndevotees of the Supreme Lord; caand; sadalways;
ka-krtana-nandafor the bliss of glorifying Ka; lampanwho
were always greedy; su-bahnmany; madhuraisweet; vkyaiwith
words; vyavahraiand behavior; caand; harayanpleasing.
And he honored the Vaiavas, who were always greedy to enjoy the bliss
of glorifying Ka. Thus he encouraged the many respectable persons
there with attractive words and behavior.

69
"=9'FFHl
HF""ll
pda-auca-jala te
dhrayan irasi svayam
bhagavaty arpitais tadvad
anndibhir apjayat
pda-aucathat had washed the feet; jalamthe water; temtheir;
dhrayanplacing; irasion his head; svayampersonally;
bhagavatito the Supreme Lord; arpitaiwhich was offered; tadvat
likewise; anna-dibhiwith the food and so on; apjayathe
worshiped them.
After placing on his head the water that had washed their feet, he
worshiped those persons with the food and other items he had presented
to the Supreme Lord.
One class of learned brhmaas like to display their knowledge by
defeating others in argument. But another class of brhmaas, the pure
Vaiavas, prefer to use their energy to hear and chant about Ka.
Some Vaiavas are also brhmaas by birth and external behavior,
but pure Vaiavas of any social status, even those who come from lower
castes, are always better situated spiritually than ordinary brhmaas.
Pure Vaiavas bother to enter debates only when the cause of Ka
consciousness can be advanced, when criticisms of other Vaiavas or
the Supreme Lord have to be answered, or when victims of
misconceptions have to be saved.
The brhmaa Vaiava conducting this festival honored the
brhmaas and Vaiavas with pleasant, encouraging words and with
respectful behavior bowing down to them, washing their feet,
offering them rati, and so on.
H"F"l
9U~ll

70
bhojayitv tato dnn
antyajn api sdaram
atoayad yath-nyya
va-gla-khaga-krimn
bhojayitvfeeding; tatathen; dnnwretched persons; antya-
jnoutcastes; apieven; sa-daramrespectfully; atoayathe
satisfied; yath-nyyamin suitable ways; vadogs; glajackals;
khagabirds; krimnand worms.
Next he respectfully fed everyone else, including the most fallen
outcastes. In suitable ways, he satisfied even the dogs, jackals, birds, and
insects.
dras and outcastes are commonly considered fallen, and men who
are poor and hungry are usually identified as wretched, but the real
criterion of a persons fallen, wretched condition is his lack of devotion
to the Supreme Lord. Amnin mna-dena/ krtanya sad hari
(
ii
ikaka 3): One who wants to worship Lord Hari perpetually by
nma-sakrtana must give up demanding respect for himself and must
practice showing respect to every living creature. But the respect one
shows must be appropriate for each individual. Only a fool would
embrace a hungry tiger in the name of brotherly love. And so a devotee
endeavoring for pure Ka consciousness should keep a respectful
distance from persons of dubious character and faith.
HF9F"8'~F'l
HF9F9N'll
eva santarpitea
samdio tha sdhubhi
parivrai sama ea
sa-hara bubhuje mtam
evamthus; santarpitahaving satisfied; aeaeveryone;
samdiainvited; athathen; sdhubhiby the holy men;
parivraiwith his family and followers; samamtogether; eam

71
the remnants; sa-haramwith delight; bubhujehe enjoyed; amtam
nectarean.
When he had thus satisfied everyone, the holy men invited him to take
the remnants of the sacrifice. With his family and followers, that leader
of brhmaas then enjoyed the nectarean prasda with great delight.
Only after every living being in the vicinity was fed and pleased did
the host, with his family and servants, honor Lord Mdhavas prasda.
This food was now amta, the elixir of immortality, a sheer delight to
taste, because it had been offered to Lord Ka in devotional sacrifice.
'dF=&l
FHFFHFll
tato bhimukham gatya
kasya racitjali
tasminn evrpaym sa
sarva tat-phala-sacayam
tatathen; abhimukhamin front; gatyagoing; kasyaof Lord
Ka; racita-ajaliwith joined palms; tasminto Him; evaalone;
arpaym sahe offered; sarvamall; tatby this (performance);
phalaof pious credits; sacayamthe accumulation.
After this, he again went before the lagrma Deity of Lord Ka. And
with folded hands he offered to the Lord all the pious credit he had
earned by the sacrifice.
In sacrificial offerings, the mantras chanted declare that the
oblations, after being offered, belong to the deities being worshiped:
idam indrya na mama (This is for Indra; it is no longer mine). But
most performers of Vedic rituals, even while verbally declaring
surrender, maintain the subtle ambition to possess not only the oblations
themselves but the fruits, the outcome, of the sacrifice. Pure devotional
service begins when one makes offerings only for the pleasure of the
Supreme, with no hidden motive.

72
FFH"HFHUl
"""_~Fll
sukha saveya deva ta
sva-gha gantum udyatam
drc chr-nrado dvo-
tthito muni-samjata
sukhamcomfortably; saveyaputting to rest; devamthe Deity;
tamHim; sva-ghamto his own residence; gantumto go;
udyatamprepared; drtfrom a distance; r-nradar Nrada
Muni; dvwho had been watching; utthitastood up; muni-
samjatafrom the assembly of sages.
The leader of the brhmaas put the Deity comfortably to rest and got
ready to return home. r Nrada, however, had been watching him at a
distance from within theassembly of sages. Just then Nrada stood up.
Nrada praises the Prayga brhmaa
HHNHl
'HHdFH"F"NHll

dd8dl
dHH<ll
ayam eva mah-vio
preyn iti muhur bruvan
dhvan gatvntike tasya
viprendrasyedam abravt

r-ka-paramotka-

73
kpy bhjana janam
loke vikhypayan vyakta
bhagavad-bhakti-lampaa
ayamthis person; evatruly; mah-vioof the Supreme Lord
Viu; preynthe most dear devotee; itithus; muhuagain and
again; bruvansaying; dhvanrunning; gatvcoming; antikeclose;
tasyato him; vipra-indrasyathe chief of brhmaas; idamthe
following; abravthe spoke; r-kaof r Ka; parama-utka
the greatest; kpyof the mercy; bhjanamrecipient; janamthis
person; loketo the world; vikhypayanproclaiming; vyaktam
openly; bhagavat-bhaktiin devotional service to the Lord; lampaa
greedy.
Again and again Nrada announced, This is the Supreme Lord Vius
most dear devotee! Then he ran up to the brhmaa and declared him
the recipient of Lord Kas highest mercy. Nrada proclaimed this
openly to all, beside himself with eagerness for devotional service to Lord
Ka.
Nrada had been enjoying the festival incognito, but the ecstasies he
was tasting in pure love impelled him to announce his realizations. All
the Lords devotees are dear to the Lord, as implied here by the word
janam, which can mean either people in general or some specific
person. Nrada knows whom the Lord most favors, and thus the word
janam also expresses a more confidential idea in Nradas mind. He is
ultimately referring to the dearest servant of r Ka, rmat
Rdhr. The brhmaa and the other devotees Nrada will praise are
also aware of their own lesser devotional standing. Nrada here speaks
mainly to enlighten the public but also to gain the impetus for his
expedition to the far ends of the universe in search of r Kas best
devotees.
"3H=
HH"dFl

74
F"'""HH~ll
r-nrada uvca
bhavn viprendra kasya
mahnugraha-bhjanam
yasyeda dhana dravyam
audrya vaibhava tath
r-nrada uvcar Nrada said; bhavnyour good self; vipra-
indraO leader of the brhmaas; kasyaof Lord Ka; mah-
anugrahaof the great favor; bhjanamthe recipient; yasyawhose;
damsuch; dhanamwealth; dravyamproperty; audryam
generosity; vaibhavampersonal opulence; tathand.
r Nrada said: O leader of the brhmaas, it is you who have received
Lord Kas greatest favor. After all, you have such wealth, property,
generosity, and personal opulence.
F{"dFHHl
"8F"FFF~H''ll
sad-dharmpdaka tac ca
sarvam eva mah-mate
da hi skd asmbhir
asmis trtha-vare dhun
sat-dharmapure religiosity; pdakamserving to establish; tat
these; caand; sarvamall; evaonly; mah-mateO wise one;
damseen; hicertainly; sktdirectly; asmbhiby us;
asminin this; trtha-varebest of holy places; adhunnow.
O wise one, in this best of holy places we have now seen for ourselves
that you are using all these assets exclusively to establish pure religion.
The brhmaas personal opulence is the paraphernalia showing his
statushis vehicles, special items of clothing, and so onand his
entourage of family members, associates, and subordinates. His pure

75
religion is devotional service to the Personality of Godhead. The
brhmaa did not abuse any of his apparently material assets by
employing them for material purposes. These assets had come to him as
by-products of his devotional service, without his striving for them. He
could hardly keep them hidden, as Nrada here remarks, but still he was
happy to put them to transcendental use.
The brhmaa refutes Nradas praise
HH"Fl
FHddFdll
vidvad-varea tenokto
nanv ida sa mah-muni
svmin ki mayi kasya
kp-lakaam kitam
vidvat-vareaby the most learned person; tenathe brhmaa;
uktaaddressed; nanuindeed; idamthus; sahe; mah-muni
the best of sages; svminO master; kimwhat; mayiin me;
kasyaof Ka; kpof the mercy; lakaamsign; kitam
seen.
That most learned brhmaa then replied to the best of sages: O master,
what signs of Kas mercy have you seen in me?
HddF"Hdl
HHHdHdll
aha varka ko nu sy
dtu aknomi v kiyat
vaibhava vartate ki me
bhagavad-bhajana kuta

76
ahamI; varkaa wretched person; kawho; nubut; symam;
dtumto give; aknomiI am able; vor; kiyathow much;
vaibhavamriches; vartateare there; kimwhat; memy; bhagavat-
bhajanamworship of the Supreme Lord; kutawhere.
Who am I but a most wretched person? How much charity am I able to
give? What opulence do I have? And how have I ever reciprocated with
the Lord in devotional service?
Any true devotee of Ka considers himself insignificant, thinking
himself one of countless jvas who are mere sparks of Gods splendor.
The devotee is sorry for having foolishly rebelled against his creator.
And reflecting on this rebellion, he thinks that his relative influence
among other fallen jvas means little.
The brhmaa sends Nrada to the southern king
d""Hl
FddF"Fll
kintu dakia-dee yo
mah-rjo virjate
sa hi ka-kp-ptra
yasya dee surlay
kintubut; dakia-deein South India; yawho; mah-rjaa
great king; virjateis gloriously present; sahe; hicertainly; ka-
kpof Lord Kas mercy; ptramthe recipient; yasyawhose;
deein the country; sura-laytemples of God and demigods.
But in the southern country there lives a great ruler whose kingdom has
many temples of God and the demigods. He is the true recipient of Lord
Kas mercy.

77
FHH~d"l
d&FF"ll
sarvato bhikavo yatra
tairthikbhygatdaya
krpitnna bhujn
bhramanti sukhina sad
sarvatafrom everywhere; bhikavasaintly mendicants; yatra
where; tairthikaalong with pilgrims; abhygataother visitors;
dayaand so on; ka-arpitawhich has been offered to Ka;
annamfood; bhujneating; bhramantithey wander around;
sukhinahappily; sadalways.
Saintly mendicants come to his kingdom from all directions, along with
pilgrims and other visitors. They wander happily, sustained by food that
has been offered to Ka.
The brhmaa describes the great king as a mahrja, a ruler of
several other kings in his area. He was not the emperor of the entire
continent, the cakravart; that higher position was occupied at the time
by the Pava Yudhihira. Later in this chapter, the southern king
will also be called srvabhauma because his kingdom occupied a large
area. Many accomplished saints migrated to his kingdom, attracted by its
spiritual features. Other people also came, including ordinary visitors,
renounced pilgrims traveling to purify themselves, and distressed
persons in search of food and shelter. All of them took advantage of the
sacred, delicious ka-prasda freely available throughout the kingdom.
'F=F""Hl
F"HFHdF~ll
rjadhn-sampe ca
sac-cid-nanda-vigraha
skd ivste bhagavn
kruyt sthirat gata

78
rjadhnthe royal palace; sampenear; caand; satof eternity;
citknowledge; nandaand bliss; vigrahain His form; skt
directly; ivaas if; stepresent; bhagavnthe Personality of
Godhead; kruytout of His mercy; sthiratma nonmoving
appearance; gatahaving assumed.
Near this kings palace, the Personality of Godhead resides as if directly
in His original form of eternal existence, knowledge, and bliss. He has
kindly assumed a nonmoving appearance.
The Lords incarnation as the Deity in a temple is stationary, at least
to ordinary eyes. He is the same absolute person who lives in the
spiritual world, yet He assumes a special form to make Himself visible to
everyone. The Lords pastime incarnations, who move about displaying
adventures with Their devotees, are rarely seen in this cosmic
manifestation. But the Viu Deity in this kings capital was so potent
and attractive that the citizens almost forgot He was a nonmoving Deity.
HHFFHl
"=8ll
nitya nava-navas tatra
jyate paramotsava
pj-dravyi ceni
ntanni prati-kaam
nityamconstantly; nava-navaever fresh; tatrathere; jyateis
being celebrated; parama-utsavathe greatest festival; pjof
worship; dravyiparaphernalia; ceniand acts of presentation;
ntanninew; prati-kaamat each moment.
In that kingdom a joyous, ever-fresh festival is always being celebrated.
At each moment there are new offerings and performances of worship.
The worship in the main temple of the capital never became stale
and ritualistic. New items of worship were constantly introduced, and,
more important, the devotees interest in pleasing the Lord was also ever

79
fresh. Thus the displays of worship pleased both the Deity and the
public.
HH"FFFHHFl
H"d>NHF"ll
vior niveditais tais tu
sarve tad-dea-vsina
vaideik ca bahavo
bhojyante tena sdaram
vioof Lord Viu; niveditaiwith the remnants of offerings;
taithose; tuand; sarveall; tat-deaof that country; vsina
the residents; vaideikthe foreign visitors; caand; bahava
many; bhojyanteare fed; tenaby him (the king); sa-daram
respectfully.
The king respectfully feeds all the residents of his country and the many
foreign visitors with the remnants of Lord Vius worship.
To accommodate all the residents and travelers, the king maintained
many Viu temples throughout the country. But the main temple in the
capital was especially famous for its worship and prasda.
Bd"HFF"l
F"^UFRll
F'F]"Fl
HFF"FHll
puarkka-devasya
tasya darana-lobhata
mah-prasda-rpnndy-
upabhoga-sukhptita


80
sdhu-sagati-lbhc ca
nn-det samgat
nivasanti sad tatra
santo viu-parya
puarka-akalotus-eyed; devasyaof the Lord; tasyaHim;
daranafor the audience; lobhataout of eagerness; mah-prasda
which are the Lords kind gifts to His devotees; rpathe beauty of His
form; annathe remnants of food offered to Him; diand so on;
upabhogafrom enjoying afterward; sukhahappiness; ptitadue to
obtaining; sdhu-sagatiassociation of spiritually advanced persons;
lbhtbecause of achieving; caand; nn-detfrom various
countries; samgatcoming; nivasantithey reside; sad
constantly; tatrathere; santasaintly; viu-paryadevotees of
Lord Viu.
Saintly devotees of Lord Viu come from various countries to reside
permanently in the kingdom. They come out of eagerness to see the lotus-
eyed Deity of the Lord, to relish the food and other special remnants from
the Lord, and to obtain the association of spiritually advanced persons.
Besides pure devotees of Viu, other spiritualists also came. Those
dressed as holy men but spiritually not fully qualified were also treated
with respect. Even cats and dogs should receive Lord Kas prasda,
but for spiritual guidance one should approach only bona fide followers
of the Vaiava parampar.
">"HH"HFl
"H'Fd'd'~Hll
dea ca deva-viprebhyo
rj datto vibhajya sa
nopadravo sti tad-dee
ko pi oko tha v bhayam
deathe kingdom; caand; devato the demigods; viprebhyaand
the brhmaas; rjby the king; dattahas been given; vibhajya

81
dividing it; sahe; nanever; upadravasocial disruption; asti
there is; tat-deein that kingdom; ka apiany; okasorrow; atha
vor; bhayamfear.
The king has given his kingdom away to the demigods and brhmaas,
dividing it among them. His kingdom is completely free from sorrow,
social disruption, and fear.
The king granted to the presiding deities of local temples and to the
brhmaas of each region official title to the various parts of the
country. He considered himself merely the caretaker of the kingdom,
under authority from its legal owners.
d8FH8F~Fl
$8FN=ll
aka-pacy s bhmir
vis tatra yath-sukham
ini phala-mlni
su-labhny ambari ca
akawithout being tilled; pacyyielding crops; sthat; bhmi
land; vithe rain; tatrain that kingdom; yath-sukhamonly as
wanted; iiwhich are desired; phala-mlnifruits and roots; su-
labhnieasily available; ambariclothing; caalso.
In that kingdom, the earth yields crops without being tilled, rain falls just
enough for peoples comfort, and whatever fruits, vegetables, and clothing
one desires are easily to be had.
In the Bible (Genesis 3:19) we read that God punished Adam for
rebellion by cursing him that outside the Garden of Eden he would have
to till the earth to earn his food by the sweat of his face. Previously,
the Bible tells us, Adam and Eve had enjoyed the fruits of Eden without
having to farm. The same ideal condition prevailed thousands of years
ago in this South Indian kingdom. Rain fell just enough to make good
crops, but mostly at night, when it would least disturb the citizens.

82
FHFH'dFHFdl
FH~Fll
sva-sva-dharma-kta sarv
sukhinya ka-tatpar
prajs tam anuvartante
mah-rja yath sut
sva-sva-dharmaeach his own social duties; ktaperforming;
sarvall; sukhinyahappy; ka-tat-pardevoted to Lord
Ka; prajthe citizens; tamhim; anuvartantethey follow; mah-
rjamthe king; yathlike; sutchildren.
The citizens all happily follow the king as if they were his children. They
perform their own social duties and are devoted to Lord Ka.
Like children who love and respect their parents, the citizens not
only obeyed the kings directions but also wanted to follow the example
of his good character.
F=HF"=FHl
'dll
sa cgarva sad nca-
yogya-sevbhir acyutam
bhajamno khiln lokn
ramayaty acyuta-priya
sahe; caand; agarvaprideless; sadalways; ncafor a menial
servant; yogyasuitable; sevbhiwith services; acyutamLord
Acyuta; bhajamnaworshiping; akhilnall; loknthe people;
ramayatipleases; acyuta-priyadear to Lord Acyuta.
The king is always prideless. Worshiping Lord Acyuta with services a
menial assistant would perform, he pleases all the people and is dear to
the Lord.

83
So vast and rich a domain and such a reputation for religious
accomplishments would make an ordinary king proud, but this mahrja
was a pure Vaiava. He was happy to serve the Supreme Lord in the
humblest wayswashing and decorating the floors of His temples,
keeping the temple lamps filled with oil, and so on. As the term acyuta-
priya indicates, he did this not to make a show of humility but purely out
of devotional enthusiasm.
FHH'~FFHl
"HUH"ll

Fl
>FHFd9F"ll
tasygre vividhair nma-
gth-sakrtanai svayam
ntyan divyni gtni
gyan vdyni vdayan

bhrt-bhry-sutai pautrair
bhtymtya-purohitai
anyai ca sva-janai ska
prabhu ta toayet sad
tasyaof Him (the Deity); agrein front; vividhaivarious; nma-
gthconsisting of singing the Lords names; sakrtanaiwith vocal
glorification; svayamhimself; ntyandancing; divyniwonderful;
gtnisongs; gyansinging; vdyniinstruments; vdayan
playing; bhrtwith his brothers; bhrywives; sutaisons;
pautraigrandsons; bhtyaservants; amtyaministers; purohitai
and priests; anyaiothers; caand; sva-janaisubordinates;
skamalong with; prabhumthe Lord; tamHim; toayethe tries to
satisfy; sadalways.

84
He always tries to satisfy the Lord. He himself performs sakrtana
before the Lords Deity, chanting the Lords names composed in various
attractive arrangements. He dances, sings wonderful songs, and plays
instruments. His sons, wives, brothers, grandsons, priests, servants,
ministers, and other subordinateshe has them also take part.
The king did not have to force his relatives and assistants to take part
in hearing and chanting the glories of the Lord, because they were all
first-class Vaiavas.
FHdHHl
Fdd~dHll
te te tasya gua-vrt
ka-bhakty-anuvartina
sakhytu kati kathyante
jyante kati v may
te teeach of these; tasyahis; gua-vrtmany good qualities;
ka-bhaktiof his devotion for Ka; anuvartinaconsequences;
sakhytumto count; katihow many; kathyantecan be described;
jyantecan be known; katihow many; vor; mayby me.
These good qualities arise from his devotion for Ka. How many of
them can I count, describe, or even be aware of?
The brhmaas logic is as follows: The kings good qualities I have
mentioned are all signs of his being the true recipient of Lord Kas
mercy. I do not have the same mercy because I do not have the same
good qualities. Each of the devotees approached by Nrada will argue in
a similar way. In fact, however, all these devotees are very fortunate,
even if they stand on different levels of perfection. The differences
recognized by Nrada and those with whom he speaks are spiritual
differences, not determined by material rank or position; the devotee
brhmaa would not have called the king from the south a better
Vaiava than himself had the brhmaa held the prejudice that
brhmaas are always better than katriyas.

85
Nrada visits the southern kingdom
"H=
H"8"Hl
"HFHFFll
r-parkid uvca
tato npa-vara drau
tad-dee nrado vrajan
deva-pjotsavsakts
tatra tatraikata praj
r-parkit uvcar Parkit said; tatathen; npa-varamthe best
of kings; draumto see; tathis; deein the country; nrada
Nrada; vrajanmoving about; devaof the Lord; pja-utsavain
festive worship; saktabsorbed; tatra tatrain various places;
aikatahe observed; prajthe citizens.
r Parkit said: Nrada then went to the country of that best of kings to
see him. Wherever Nrada went he found the people absorbed in festive
worship of the Lord.
9H"H'''dl
H"FF]H=ll
harea vdayan v
rjadhn gato dhikam
viproktd api sampayan
sagamyovca ta npam
hareawith delight; vdayanvibrating; vmhis vi;
rjadhnmto the capital; gatahe came; adhikamgreater; vipra-
ukttthan what was described by the brhmaa; apieven;
sampayanseeing; sagamyaapproaching; uvcahe said; tamto

86
him; npamthe king.
Nrada arrived at the capital, vibrating his v with delight. Seeing even
greater splendor than the brhmaa had described, he approached the
king and spoke.
Nrada praises the southern king
"3H=
HddF"HHl
F[d'~Hll
r-nrada uvca
tva r-ka-kp-ptra
yasyedg rjya-vaibhavam
sal-loka-gua-dharmrtha-
jna-bhaktibhir anvitam
r-nrada uvcar Nrada said; tvamyou; r-kaof r Ka;
kp-ptramrecipient of the mercy; yasyawhose; dklike this;
rjyaof the kingdom; vaibhavamthe opulence; sat-lokawith the
best people; guaqualities; dharmareligiousness; arthaprosperity;
jnaknowledge; bhaktibhiand devotion; anvitamendowed.
r Nrada said: You are the real recipient of r Kas mercy! After
all, your kingdom is so opulent. It has the best citizens, endowed with the
most excellent character, religiousness, prosperity, knowledge, and
devotion to God.
A sure sign of a rulers virtue is the good qualities of his subjects. The
people of this kingdom were not merely decorated with a veneer of
culture; they were actually civilized according to Vedic standards. The
good citizens did their prescribed duties responsibly. They contributed to
the general welfare by working, each as he was able, to introduce Ka

87
conscious practices everywhere. Abandoning pride and other godless
tendencies, they gave charity by feeding sannyss and hungry people,
used extra wealth for offerings in worship of the Supreme Lord, and
studied the Vedic scriptures, from which they learned the value of
liberation and devotional service. The people aspired to become pure
devotees of the Lord. Thus they realized all the goals of human life
religiosity, economic development, sense gratification, liberation, and
pure Ka consciousness.
"H=
Fd~\l
FHHHll
r-parkid uvca
tat tad vistrya kathayann
liyan bhpati muhu
praaasa gun gyan
vay vaiavottama
r-parkit uvcar Parikit said; tat tatall these; vistrya
elaborating; kathayandescribing; liyanembracing; bh-patim
the king; muhurepeatedly; praaasahe praised; gunhis
qualities; gyansinging; vayto the accompaniment of the vi;
vaiava-uttamathe best of Vaiavas.
r Parkit said: Nrada, the best of Vaiavas, singing along with his
v, thus expansively described the king, praising his greatness. And
Nrada embraced him again and again.
FHHF'NHl
\AAFdll
srvabhaumo muni-vara
sampjya prarito bravt
nija-lgh-bharj jta-

88
lajj-namita-mastaka
srvabhaumathe ruler of a vast region; muni-varamthe topmost
sage; sampjyaworshiping; praritahumbly; abravtreplied; nija
his own; lghof the praise; bhartdue to the weight; jtacreated;
lajjby the embarrassment; namitabent down; mastakawhose
head.
The king, that ruler of a vast region, then worshiped the topmost sage
and humbly replied, his head bowed down in embarrassment by the
weight of hearing his own praise.
The king refutes Nradas praise
"H9'9FH"l
FHll

dHFH=l
"dd~Hll
devare lpyua svalpai-
varyam alpa-prada naram
asvatantra bhaykrnta
tpa-traya-niyantritam

knugraha-vkyasypy
ayogyam avicrata
tadya-karu-ptra
katha m manyate bhavn
deva-eO sage among the demigods; alpa-yuamshort-lived; su-
alpa-aivaryamwith very little opulence; alpa-pradamable to give
little; narama mere man; asvatantramnot independent; bhaya-

89
krntamattacked by fear; tpa-trayaby the threefold miseries;
niyantritamruled; ka-anugrahaconcerning Kas mercy;
vkyasyaof words; apieven; ayogyamunworthy; avicratadue
to wrong judgment; tadyaHis; karuof the compassion; ptrama
recipient; kathamwhy; mmme; manyateconsiders; bhavnyour
good self.
The king said: O sage among the demigods, I am a human being with a
short life span, little opulence, and little to give others. I have no
independence. I am constantly attacked by fear and ruled by the threefold
miseries of material life. I would not even deserve Kas word that in
the future He might show me His mercy. Why do you wrongly consider
me an object of His compassion?
The king thought Nrada could have mistaken him to be a favored
devotee of Kas only by failing to use his natural good discretion.
Before becoming a pure devotee one has to free oneself from illusion, but
the kings opinion of himself was that he was still Mys slave, subject to
the tyranny of ritual duties. What to speak of having realized his
relationship with Lord Ka, he felt he did not even deserve that the
Lord promise I will show you My favor someday. Or, understanding
knugraha-vkyasya in another sense, he did not deserve to have
anyone say, This person is favored by Ka.
The king directs Nrada to the demigods
"HH"HHdl
ll
dev eva day-ptra
vior bhagavata kila
pjyamn narair nitya
tejo-maya-arria

90
devthe demigods; evareally; day-ptramrecipients of the
mercy; vioof Viu; bhagavatathe Supreme Lord; kilaindeed;
pjyamnworshiped; naraiby men; nityamalways; teja-
mayaeffulgent, made of subtle matter; arriawhose bodies.
The demigods are the real objects of the Supreme Lord Vius mercy.
They have effulgent bodies and are always worshipable by men.
FHd"FF"l
FH"=H"dll
nipp sttvik dukha-
rahit sukhina sad
svacchandcra-gatayo
bhaktecch-vara-dyak
nippsinless; sttvikfixed in goodness; dukha-rahitfree
from distress; sukhinahappy; sadalways; sva-cchandaaccording
to their desire; crawhose behavior; gatayaand movements;
bhakta-icchaccording to their devotees desires; varaof
benedictions; dyakgivers.
They are sinless, fixed in goodness, free from distress, and always happy.
They act and travel however they like. They give their blessings by
granting what their devotees desire.
9"l
FHBN'H'8"ll
ye hi bhogyam amta
mtyu-roga-jardi-ht
svecchayopanata kut-t-
bdhbhve pi tui-dam
yemwhose; hiindeed; bhogyamfood; amtamthe nectar of
immortality; mtyudeath; rogadisease; jar-diold age and so on;

91
htwhich removes; sva-icchayby their own sweet will; upanatam
partaken; kutof hunger; tand thirst; bdhaof the obstruction;
abhvein the absence; apieven; tui-damwhich gives them great
satisfaction.
Their food is the nectar of immortality, which does away with such
miseries as death, disease, and old age. Though not forced by hunger or
thirst, the demigods enjoy great satisfaction in partaking of this nectar by
their own sweet will.
HFHFHNl
H9Fdll
vasanti bhagavan svarge
mah-bhgya-balena ye
yo nbhir bhrate vare
sat-puyair labhyate ktai
vasantithey live; bhagavanO godly Nrada; svargein the realm of
heaven; mah-bhgyaof their great fortune; balenaon the strength;
yewho; yawhich (heaven); nbhiby humans; bhrate vareon
the earth; sat-puyaiperfectly pious; labhyateis obtained; ktai
by endeavors.
O godly Nrada, on the strength of their good fortune they live in the
realm of heaven, which humans on the earth can attain only by perfect
pious work.
The saintly king proposes that the demigods are the most favored
devotees of Ka. To demonstrate this, he contrasts them with ordinary
human beings. Humans like himself acknowledge the superiority of the
demigods and worship them in Vedic sacrifices. The demigods, less
encumbered than humans by physical restraints, are free to travel as
they like, even flying in the sky without vehicles. Some rich and
powerful humans may be famous for charity, but the demigods have
universal powers by which they can fulfill all their worshipers desires.

92
The soma nectar the demigods drink frees them from death, disease,
and old age and, as implied by the word di (and so on) also from
fatigue, perspiration, bodily odor, and other embarrassments. Since the
demigods are never hungry or thirsty, one might question what benefit
they derive from drinking their soma. The king answers that they enjoy
soma very much; their pleasure is more subtle than the anna-maya
gratification of ordinary eating and drinking. Compared with the
mortals of earth, the inhabitants of heaven seem immortal and
independent; they must therefore be most dear to Lord Ka.
The king points out Indra as the best demigod
H8F9""l
''H8dHll
mune viias tatrpi
tem indra purandara
nigrahe nugrahe po
vibhir loka-jvana
munemy dear sage; viiathe most distinguished; tatra apithere;
temamong them; indra purandaraPurandara Indra; nigrahein
punishing; anugrahein awarding favor; apiboth; acapable;
vibhiby the rain; loka-jvanawho gives the world life.
My dear sage, the most distinguished of these demigods is Purandara
Indra. He has full power to reward and punish, and he gives the world
life by providing rain.
Purandara is the name of the current king of heaven.
dFdFRl
'FHF"ll

93
tri-lokvarat yasya
yugnm eka-saptatim
yvamedha-atenpi
srvabhaumasya durlabh
tri-lokaof the three planetary systems; varatrulership; yasya
whose; yugnmof celestial ages; eka-saptatimseventy-one; y
which (rulership); avamedhahorse sacrifices; atenaby one
hundred; apieven; srvabhaumasyafor a mundane king; durlabh
virtually impossible to obtain.
He rules the three planetary systems for seventy-one celestial ages, a
length of sovereignty no mundane king could earn, even by one hundred
horse sacrifices.
3HFHl
d'H"=Hll
haya uccairav yasya
gaja airvato mahn
kma-dhug gaur upavana
nandana ca virjate
hayahorse; uccairavUccairav; yasyawhose; gaja
elephant; airvataAirvata; mahngreat; kma-dhukwho can be
milked for any desire; gauhis cow; upavanamhis garden;
nandanamNandana; caand; virjateis resplendent.
Uccairav is his horse, and Airvata his mighty elephant. His cow can
be milked for any desire, and his garden is the resplendent Nandana.
The king proposes that among all the demigods in heaven, their king,
Indra, is the most special recipient of Kas mercy. Indra is free to
curse or bestow benedictions as he likes, whereas other demigods can
only respond to the specific requests of their devotees. The king says, I
am just the ruler of a few districts, but the king of heaven gives life to
the universe. He rules the three worlds for a span of time unimaginable

94
to a small king like me. Theoretically one can attain the post of Indra
by performing one hundred faultless Avamedha sacrifices, but even the
rare king competent to attempt such performances is almost sure to
commit some mistake in the course of them.
Indras horse and elephant are greater than all others because they
were born from the churning of the Milk Ocean.
"Hddl
d^'d"dHll
prijtdayo yatra
vartante kma-prak
kma-rpa-dhar kalpa-
drum kalpa-latnvit
prijta-dayathe prijta and so on; yatrawhere; vartanteare
present; kmaall desires; prakwhich fulfill; kmaaccording to
any desire; rpavarious forms; dharwhich assume; kalpa-
drumdesire trees; kalpa-latwith desire-fulfilling creepers;
anvitadorned.
In that garden are desire trees like the prijta, whose flowers yield
whatever one may wish. Those trees, adorned with desire-yielding
creepers, assume whatever forms one may like.
9d~dFF'l
H=H"H"dll
yem ekena pupea
yath-kma su-sidhyati
vicitra-gta-vditra-
ntya-veandikam
yemamong them; ekenaby just one; pupeaflower; yath-
kmamhowever one desires; su-sidhyatiis completely fulfilled;
vicitraof various kinds; gtasinging; vditrainstrumental

95
accompaniment; ntyadancing; veaclothing; aanafood;
dikamand so on.
Even a single flower from those trees can fully satisfy ones desires,
whether for wonderful songs and music, splendid dances, bright clothing
and ornaments, good food, or anything else.
dHFFHl
dBFHH^'dll
ki vcya para tasya
saubhgya bhagavn gata
kaniha-bhrtt yasya
viur vmana-rpa-dhk
ah; kimwhat; vcyamcan be said; paramthe greatest; tasya
of him (Indra); saubhgyamgood fortune; bhagavnthe Personality
of Godhead; gatahas become; kanihayounger; bhrttmthe
brother; yasyawhose; viuLord Viu; vmana-rpathe form of
Vmana; dhkassuming.
And, oh, how can I even describe Indras greatest fortune: The
Personality of Godhead Viu has taken the form of Vmanadeva and
become his younger brother!
HF9HFl
FFHdFHll
padbhyo yam asau rakan
harayan yena visttm
skt sv-kurute pj
tad vetsi tvam utparam
padbhyafrom dangers; yamwhom (Indra); asauHe
(Vmanadeva); rakanprotecting; harayanencouraging; yenaby
whom; visttmelaborately offered; sktin person; sv-kuruteHe

96
accepts; pjmthe worship; tatthis; vetsiknow; tvamyou; uta
and besides this; aparamother things.
Lord Vmanadeva encourages Indra by shielding him from dangers and by
accepting in person the elaborate worship Indra offers. But of course you
already know this, and much more.
Lord Vmana is not Indras brother only in theory. He acts as a
younger brother should, allowing Indra the pleasure of taking care of
Him. Indra insists on worshiping Him as God, but Vmanadeva
reciprocates by gracefully accepting the offerings in person.
Thus ends the first chapter of Part One of rla Santana Gosvms
Bhad-bhgavatmta, entitled Bhauma: On the Earth.
2. Divya: In Heaven
Nrada sees Vmanadeva and Indra
"H=
FFHl
F'H"HHll
r-parkid uvca
praasya ta mah-rja
svar-gato munir aikata
rjamna sabh-madhye
viu deva-gaair vtam
r-parkit uvcar Parkit said; praasyapraising; tamhim;

97
mah-rjamthe great king; svato heaven; gatagoing; muni
the sage; aikatasaw; rjamnampresent in all His brilliance; sabh-
madhyein the assembly hall; viumLord Viu; devaby demigods;
gaaiin various groups; vtamsurrounded.
r Parkit said: After praising the great king, Nrada made his way to
heaven. There in the assembly hall he saw Lord Viu in all His
brilliance, surrounded by hosts of demigods.
In the first chapter, Nrada Muni began his search for the dearest
devotee of Ka by investigating comparative excellence in the
devotional service found on earth. In this second chapter, Nrada sees
the superior devotion of Lord Indra and Lord Brahm.
H=d"
H9HFUl
F="=
FH8BFBll
vicitra-kalpa-druma-pupa-ml-
vilepa-bh-vasanmtdyai
samarcita divyataropacrai
sukhopavia garuasya phe
vicitravarious; kalpa-drumafrom desire trees; pupaof flowers;
mlwith a garland; vilepawith sandalwood pulp; bhwith
ornaments; vasanaand clothing; amtadivine; dyaiand so on;
samarcitamworshiped; divya-taramost heavenly; upacraiwith
offerings; sukha-upaviamsitting comfortably; garuasyaof Garua;
pheon the back.
He was decorated with sandalwood pulp, divine ornaments and garments,
and a garland made of varied flowers from desire trees. Sitting
comfortably on the back of Garua, He was worshiped with celestial
offerings.

98
NFF9l
"9ll
bhaspati-prabhtibhi
styamna maharibhi
llyamnam adity tn
harayanta priyoktibhi
bhaspatiby Bhaspati; prabhtibhiand others; styamnambeing
praised; maharibhiby the exalted sages; llyamnambeing
pampered; adityby Mother Aditi; tnthem; harayantam
delighting; priya-uktibhiwith affectionate comments.
Bhaspati and other exalted sages praised His glories, and Mother Aditi
pampered Him. He in turn delighted each of them with His affectionate
comments.
F{HU''HFHH'FHl
="HU>9ll
siddha-vidydhra-gandharv-
psarobhir vividhai stavai
jaya-abdair vdya-gta-
ntyai ca paritoitam
siddhaby Siddhas; vidydhraby Vidydharas; gandharvaby
Gandharvas; apsarobhiby Apsars; vividhaiwith various; stavai
prayers; jaya-abdaiwith cries of all glories to You; vdyawith
instrumental music; gtasinging; ntyaiand dancing; caalso;
paritoitambeing satisfied.
Siddhas, Vidydharas, Gandharvas, and Apsars recited prayers. They
cried All glories to You! and sang, danced, and played music, all for His
pleasure.

99
H"""""l
dN=Hll
akrybhayam uccokty
daityebhyo dadata dham
krtyrpyama tmbla
carvanta llayhtam
akryato Indra; abhayamfreedom from fear; uccaloud; ukty
with words; daityebhyafrom the Daityas; dadatamgiving; dham
certain; krtyby Krtidev; arpyamambeing offered; tmblam
betel nut; carvantamchewing; llayelegantly; htamtaken.
In words that all could hear, the Lord assured Indra that he need not be
afraid of the Daityas. Krtidev offered the Lord betel nut, which He
gracefully accepted and chewed.
Nrada saw the demigods worshiping Lord Vmanadeva in the
assembly hall of Indra, the Lords elder brother. rla Santana Gosvm
comments that the demigods were following one of two standards
described in old textbooks on Deity worship like Viu-bhakti-
candrodaya: the common standard, in which sixteen items are offered
for the Lords pleasure, beginning with pdya and arghya waters, or,
alternatively, a more elaborate worship, with sixty-four items. While the
worship was being performed, the Lords mother, Aditi, held His soft
hands and cared for Him in various ways. The Siddhas recited prayers
for His satisfaction, the Vidydharas played musical instruments, the
Gandharvas sang, and the Apsars danced. The Lord told Indra not to
fear the Daityas, for the Lord would protect him, if necessary by killing
all the demons. As He said this, He raised His right lotus hand in the
gesture of fearlessness, abhaya-dna-mudr. Then Krtidev, Lord
Vmanas wife, lovingly offered Him some betel nut she had carefully
prepared. He happily took it between His thumb and first finger and
elegantly placed it in His mouth.
Seeing all this, Nrada was very much pleased. Although he had
come to the court of heaven to meet Indra, he was first able to see the

100
Supreme Lord worshiped by the assembled demigods. The worship was
appropriate because Lord Vmana is the most important resident of the
heavenly region. In this scene the Lord not only showed His supremacy
but also revealed His favor toward Indra by accepting his worship.
=Fdl
FHFdd>H"ll
akra ca tasya mhtmya
krtayanta muhur muhu
svasmin ktopakr ca
varayanta mah-mud
akramIndra; caand; tasyaHis; mhtmyamglories;
krtayantamchanting; muhu muhurepeatedly; svasminto
himself; kta-upakrassistance rendered; caand; varayantam
describing; mahgreat; mudwith joy.
Continuously chanting the Lords glories, Indra described with great joy
the ways the Lord had helped him in the past.
FM'H9Fl
FH9FHHll
sahasra-nayanair aru-
dhr varantam sane
svye niaa tat-prve
rjanta sva-vibhtibhi
sahasrafrom a thousand; nayanaieyes; aruof tears; dhra
downpour; varantamshedding; saneon the throne; svyehis own;
niaamsitting; tat-prvenext to Him; rjantamshining forth;
sva-vibhtibhiwith his own opulences.
Indra shone forth in his own opulence as he sat on his own throne next to
the Lord, shedding from his thousand eyes a downpour of tears.

101
It was natural for Indra, the ruling king of heaven, to have his own
throne in his assembly hall. Yet while his servants stood by, holding his
royal paraphernaliahis umbrella, cmara fans, and so onIndra
worshiped the Supreme Lord in the person of his younger brother. Indra
loudly chanted the Lords glories, describing the Lords kindness to His
devotees and His other attractive qualities. Indra then recalled the
special favors repeatedly shown him by the Lord, such as the Lords
regaining for him the rulership of heaven, which had been seized by Bali
Daityarja.
~HHFl
FFH="ll
atha viu nijvse
gacchantam anugamya tam
sabhym gata akram
asyovca nrada
athathen; viumLord Viu; nijaHis own; vseto the
residence; gacchantamproceeding; anugamyafollowing; tamHim;
sabhymto the assembly hall; gatamreturning; akramIndra;
asyagreeting; uvcaspoke; nradaNrada.
Lord Viu then proceeded to His own residence. Indra followed Him for
some distance and then returned to the assembly hall, where Nrada
greeted him and began to speak.
It would have been inappropriate for Nrada to disclose his mind to
Indra while Indra was worshiping Lord Viu. Now that the Lord had
left, Nrada greeted Indra, saying, Glories to you! Please accept my
blessings.
Nrada praises Indra
"3H=

102
ddFHF=""l
HdFHddll
r-nrada uvca
ktnukampitas tva yat
srya-candra-yamdaya
tavj-kria sarve
loka-pl pare kim u
r-nrada uvcar Nrada said; kta-anukampitahaving received
the mercy; tvamyou; yatbecause; sryathe sun-god; candrathe
moon-god; yamathe lord of death; dayaand so on; tavayour;
j-kriaorder carriers; sarveall; loka-plrulers of planets;
pareother; kim uwhat to speak of.
r Nrada said: You have surely received the Supreme Lords mercy,
because demigods like Srya, Candra, and Yama, what to speak of the
other rulers of planets, all obey your orders.
'F"HFHFHl
"H''"ll
munayo smdo vay
rutayas tv stuvanti hi
jagad-atay yat tva
dharmdharma-phala-prada
munayasages; asmdalike me; vaysubordinate subjects;
rutayathe Vedas; tvmyou; stuvantipraise; hiindeed; jagat
of the universe; atayas the Lord; yatsince; tvamyou; dharma-
adharmaof religion and irreligion; phala-pradathe bestower of the
fruits.
Sages like me are your subjects, and the Vedas praise you as the lord of
the universe, for you bestow the fruits of religion and irreligion.

103
The principal demigods, among them the Vasus, Maruts, Rudras, and
dityas, all obey the orders of Indra. In the first of rutis, the g Veda,
many of the hymns are prayers to Indra and descriptions of his glories.
These k-sktas, the Aindra hymns, praise him as the lord of the
universe. Nrada agrees that this is fitting and in his own words gives
evidence of Indras sovereigntyhis power to send pious souls to heaven
and sinners to hell.
dFF"l
F{FH"'"F"ll
aho nryao bhrt
kanyn yasya sodara
sad-dharma mnayan yasya
vidadhty dara sad
ahooh; nryaaLord Nryaa; bhrtbrother; kanyn
younger; yasyawhose; sa-udaraborn of the same womb; sat-
dharmamthe principles of civilized behavior; mnayanobeying;
asyayour; vidadhtidisplays; daramrespect; sadalways.
How wonderful that Lord Nryaa has become your younger brother,
born of the same womb. Honoring the ways of civilized life, He always
treats you with respect.
Indras greatness is spiritual as well as material, because the Lord of
all lords becomes his brother. Not only is the Lord born of the same
womb, but He accepts the inferior role of a younger brother. In that role,
He teaches rules of behavior by His own example, showing for instance
how a younger brother should respect his elder brother. Lord
Vmanadeva submissively does what Indra tells Him.
"H=
$~"FFHHdl
"H9H"H\ll

104
r-parkid uvca
ittham indrasya saubhgya-
vaibhava krtayan muhu
devarir vdayan v
lghamno nanarta tam
r-parkit uvcar Parkit said; itthamthus; indrasyaof Indra;
saubhgyaof the good fortune; vaibhavamthe opulence; krtayan
declaring; muhurepeatedly; deva-ithe sage of the demigods,
Nrada; vdayanplaying; vmhis v; lghamnawhile
praising; nanartahe danced; tamhim (Indra).
r Parkit said: The sage among the demigods thus profusely declared
the extreme good fortune of Indra. As he chanted Indras glories, he
played his v and danced.
Remembering the southern kings declaration The demigods are the
real recipients of Lord Vius mercy, Nrada took this opportunity to
speak out on the topic.
Indra refutes Nradas praise
'HU"H9H="l
'HddFFll
tato bhivdya devarim
uvcendra anair hriy
bho gndharva-kalbhija
ki mm upahasann asi
tatathen; abhivdyawelcoming; devarimNrada; uvcasaid;
indraIndra; anaiin a soft voice; hriyhumbly; bhomy dear;
gndharva-kal-abhijaexpert in the arts of the Gandharvas; kim
why; mmme; upa-hasanmaking fun of; asiyou are.

105
Indra then welcomed Nrada and in a soft voice humbly said: My dear
Nrada, expert in the arts of the Gandharvas, why are you making fun of
me?
The Gandharvas are clever and tricky. A person well trained in their
arts certainly knows how to manipulate others with false praise and
ridicule. Indra knows that Nrada is not an ordinary Gandharva, but
Indra is enjoying a humorous exchange.
FFHFHHFHHdl
dH"Fll
asya na svarga-rjyasya
vtta vetsi tvam eva kim
kati vrn ito daitya-
bhtysmbhir na nirgatam
asyaof this; nanot; svarga-rjyasyaof the kingdom of heaven;
vttamthe activity; vetsiknow; tvamyou; evaeven; kim
whether; katihow many; vrntimes; itaaway from here; daitya-
bhtyout of fear of the Daitya demons; asmbhiby us; nanot;
nirgatamfleeing.
Are you unfamiliar with what ruling heaven means? Dont you know
how many times we demigods have had to flee heaven in fear of the
Daityas?
Nrada may deny praising Indra in vain or making fun of him.
Anticipating Nradas objections, Indra here begins to argue against the
praise that he is the dearest devotee of the Lord. Nrada certainly knows
the troubles the demigods have in holding on to their power. The
demigods have many times been driven out by their rivals, forced to flee
disguised as sannyss, to hide themselves on the earth, and so on. Indra
thus refutes the statements Nrada heard from the king that the
demigods on the strength of their good fortune live in the realm of
heaven and act and travel however they like.

106
=N"HFHFHl
FU'd9dll
caran balir indratvam
asurn eva sarvata
sryendv-dy-adhikreu
nyayukta kratu-bhga-bhuk
caranperforming; baliBali; indratvamthe function of Indra;
asurndemons; evaonly; sarvataall; sryaof the sun-god;
indumoon-god; diand so on; adhikreuto the posts;
nyayuktaappointed; kratuof sacrifice; bhga-bhukthe enjoyer of
the shares.
One of them, Bali, once even took over as Indra. He appointed demons to
all the posts like sun-god and moon-god and took for himself my shares of
sacrifice.
Nrada has just told Indra, The sun-god and other rulers of planets
obey your orders. To counter this, Indra questions the value of the
demigods controlling power, which the demigods are always in anxiety
of losing. He also questions whether he is actually glorified by having
such uncertain rulers as his order-carriers. Indra ashamedly remembers
how he almost died from hunger and thirst while Bali usurped and
enjoyed Indras shares of sacrifice. Indra thus responds to the southern
kings statement Their food is the nectar of immortality.
FH""l
9'Hll
tato nas tta-mtbhy
tapobhir vitatair dhai
toito py aa-mtrea
gato bhrttvam acyuta
tataat that time; naby our; tta-mtbhymfather and mother;

107
tapobhiwith austerities; vitataiextensive; dhaiand severe;
toitasatisfied; apialthough; aa-mtreaas a mere partial
expansion; gataassumed; bhrttvamthe role of brother; acyuta
the infallible Supreme Lord.
Our father and mother then performed many severe austerities, by which
they satisfied the Supreme Lord Acyuta. The Lord responded by
appearing as my brother in a mere partial expansion of Himself.
Indra makes light of the Lords reciprocation with him, since the
Lord answered the request of Indras parents only after some delay and
then was unwilling to manifest Himself fully in His original form.
~H>dHMdl
="N""Fll
tathpy ahatv t chatrn
kevala nas trap kt
my-ycanaydya
bale rjya dadau sa me
tath apieven then; ahatvnot killing; tnthose; atrnenemies;
kevalamonly; naour; trapembarrassment; ktwas created;
my-ycanayby a deceptive request for charity; dyataking
away; balefrom Bali; rjyamthe kingdom; dadaugave; saHe;
memy.
And even then, instead of killing those enemies, He only embarrassed
me, returning my kingdom after taking it from Bali with a deceptive
request for charity.
An aristocratic lord like Indra might well feel demeaned by such
treatment. Instead of fighting for the demigods rightful property in an
honorable way, Lord Acyuta resorted to tricks. He disguised Himself as a
dwarf, asked Bali for just as much land as three of His steps could cover,
and, when He obtained that charity on a pretext, made Himself larger
than the universe.

108
F'F""9NQ"l
dFFHHFll
spardhsydi-doea
brahma-hatydi-ppata
nitya-pta-bhayenpi
ki sukha svarga-vsinm
spardh-asy-diof competitiveness, jealousy, and so on; doea
because of the faults; brahma-haty-disuch as killing brhmaas;
ppatabecause of the sins; nityaconstantly; ptaof falling from
their positions; bhayenabecause of fear; apialso; kimwhat;
sukhamhappiness; svarga-vsinmfor the residents of heaven.
We residents of heaven are tainted with faults like rivalry and jealousy.
For such acts as killing brhmaas, we get entangled in the reactions of
sin. And we live in constant fear of losing our posts. So what happiness
do we truly enjoy?
The southern king had said that the demigods are always
worshipable by men. He had cited several reasons for this, but here
Indra answers. He refutes the statement that the demigods are fixed in
goodness by reminding Nrada that they are quarrelsome. He defeats
the statement that they are sinless by recalling how he killed Vtra,
Vivarpa, and others. And he dismisses that their bodies are effulgent
by pointing out that the opposite is true because the demigods
constantly anticipate some fall from their positions. As Lord Ka
commented to His friend Uddhava:
ko nv artha sukhay
aty enakmo v mtyur antike
ghta nyamnasya
vadhyasyeva na tui-da
Death is not at all pleasing, and since everyone is exactly like a
condemned man being led to the place of execution, what possible

109
happiness can people derive from material objects or the gratification
they provide? (Bhgavatam 11.10.20)
Therefore, according to Indra, the demigods are undeserving of
worship because they are hardly better than ordinary men.
d="FH{HH9l
F'=FHFll
ki ca m praty upendrasya
viddhy upek vieata
sudharm prijta ca
svargn martya ninya sa
kim caand furthermore; mmme; pratitoward; upendrasyaof
Lord Upendra (Vmanadeva); viddhiplease know; upekmthe
indifference; vieataparticular; sudharmmthe Sudharm
assembly hall; prijtamthe prijta flower; caand; svargtfrom
heaven; martyamto the earth; ninyabrought; saHe.
You must also know that my brother Lord Upendra intentionally
disregarded me by taking from heaven the Sudharm hall and the prijta
flower and bringing them to the earth.
Here Indra refutes the claim that among the demigods he has the
special favor of the Lord. The Supreme Person whom Indra knows as his
brother Upendra appeared on earth in His original identity, r Ka.
To favor the Yadus and His wives in Dvrak, Ka removed from
heaven the Sudharm assembly hall and the prijta, the flower that
grows only in Indras realm. These affronts were particularly intolerable
because Ka brought the Sudharm and prijta to Dvrak on earth,
a planet of lesser beings where death is prominent. The imperishable
Sudharm and prijta should not have been subjected to such
indignities. Nrada had used Indras possessing the prijta flower as a
reason for praising him, but Indra retorts that he has only been
embarrassed because of the flower. Kas having stolen these two
treasures proves that Ka is more favorable to the devotees in Dvrak

110
than to Indra, whom He does not hesitate to shame.
For a devotee to feel dissatisfied with himself is a natural part of
devotional service. Indra expresses natural humility here, and the other
Vaiavas Nrada will meet will speak similarly. Each devotee thinks
that Lord Ka only seemingly favors him but really acts to satisfy
devotees who are dearer. When someone praises a devotee for being a
recipient of Lord Kas mercy, the devotee normally tries to refute the
praise, but even if he sometimes doesnt, for that we should not fault
him.
Devotees speak from the transcendental humility of pure devotion,
and the most intimate devotees sometimes speak from the
transcendental anger called praaya-roa. In any case, devotees can
never conclusively prove that Ka does not favor them, because the
opposite is true. He is actually pleased with them.
=l
BBH"HHll
goplai kriyam me
nyahan pj cirantanm
akhaa khavkhya me
priya dhitavn vanam
goplaiby the cowherds; kriyammperformed; memy;
nyahanHe spoiled; pjmthe worship; ciranta-nmold;
akhaamuninterrupted; khava-khyamnamed Khava; me
my; priyamfavorite; dhitavnHe burned down; vanamthe forest.
He ruined the worship the cowherds had been offering me for many
years, and He burned down my favorite forest, the vast Khava.
Ka persuaded the cowherds of Vraja, headed by Nanda Mahrja,
to worship Govardhana Hill with the offerings collected for Indras
yaja. And to cure Agni of a stomachache, Ka destroyed Indras
Khava forest with the help of Arjuna, Indras own son.

111
FdH'~~l
"FFFll
trai-lokya-grsa-kd-vtra-
vadhrtha prrthita pur
audsnya bhajas tatra
preraym sa m param
trai-lokyathe three worlds; grsa-ktwho was devouring; vtrathe
demon Vtra; vadha-arthamfor the sake of killing; prrthitaprayed
to; purlong ago; audsnyamindifference; bhajanassuming;
tatrain that instance; preraym saHe sent; mmme; param
only.
When the Lord was entreated to kill Vtra, who was devouring the three
worlds, the Lord responded indifferently, merely sending me on His
behalf.
Indras killing of Vtra, described in the hymns of the g Veda,
occurred when the planets were being formed by Brahm and his
assistants. Vtra had interfered with the universal construction by
keeping the oceans trapped inside mountains. The sages of the g Veda
glorify Indra profusely for killing Vtra, thus freeing the waters of the
universe. But here Indra belittles the incident. The Sixth Canto of
rmad-Bhgavatam discloses that Vtra, under his demonic exterior, was
a pure Vaiava. Indras killing him was more tragic than glorious.
3FUH"Hl
FHFHH=Fll
utsdya mm avajya
madym amarvatm
sarvopari sva-bhavana
racaym sa ntanam
utsdyadestroying; mmme; avajyadisregarding; madym

112
my; amarvatmcapital city Amarvat; sarva-upariabove all others;
sva-bhavanama residence for Himself; racaym saHe built;
ntanamnew.
With no regard for me, He destroyed my capital, Amarvat, and built a
new residence, above all others, for Himself.
Indra alludes here to an incarnation of Lord Viu named
Vaikuha, whom rla ukadeva Gosvm describes in the Eighth
Canto of rmad-Bhgavatam (8.5.45):
patn vikuh ubhrasya
vaikuhai sura-sattamai
tayo sva-kalay jaje
vaikuho bhagavn svayam
vaikuha kalpito yena
loko loka-namaskta
ramay prrthyamnena
devy tat-priya-kmyay
From the combination of ubhra and his wife, Vikuh, there
appeared the Supreme Personality of Godhead, Vaikuha, along with
demigods who were His personal plenary expansions. Just to please the
goddess of fortune, the Supreme Personality of Godhead, Vaikuha, at
her request, created another Vaikuha planet, which is worshiped by
everyone.
The eternal spiritual planet Lord Vaikuha manifested within the
material world is called Rampriya, dear to the goddess of fortune. It is
located above all other planets, even Lord Brahms. Strictly speaking,
this spiritual kingdom displayed within the material universe is never
created or destroyed. But because from our point of view the planet
Rampriya appeared at a certain time and place, we consider it new
compared with the eternal manifestation of the same kingdom of God
outside the material realm. The Lord may pretend to create it as His
pastime, but He is only unveiling before material eyes what normally

113
cannot be seen in this world.
Indra also mentions the incarnation Vaikuha in r Hari-vaa
(2.70.37). Speaking after r Ka stole the prijta flower and defeated
him in battle, Indra says:
ida bhaktv madya ca
bhavana viun ktam
upary upari loknm
adhika bhuvana mune
O sage, Lord Viu sacked my capital city and then built a new
planet above all others.
As described in the Eighth Canto of rmad-Bhgavatam, Lord
Vaikuha appeared during the period of the fifth Manu, Raivata. This
was a long time before our speaker, Purandara, assumed the post of
Indra. rla Santana Gosvm presents two possible explanations of
how Indra could have met Lord Vaikuha. Either the avatra
mentioned in the Eighth Canto is an earlier one and met Indra in a
previous day of Brahm, or during fifth manv-antara Lord Vaikuha
only conceived the idea of His new planet (kalpito yena loka) but
constructed it later, during the seventh manv-antara, now current.
'N'Fl
FHdFU""ll
rdhana-balt pitror
grahc ca purodhasa
pj sv-ktya na sadyo
yty adya nija padam
rdhanaof the worship; balton the strength; pitroof our
parents; grahtbecause of the zeal; caand; purodhasaof the
presiding priest; pjmthe worship; sv-ktyaaccepting; naour;
sadyaimmediately; yti adyamdisappears; nijamto His own;
padamabode.

114
He accepts our worship on the strength of our parents devotion and at
the insistence of my priest. And then, after taking our offerings, He at
once disappears, returning to His own abode.
Nrada might have suggested to Indra that he consider how kind the
Lord is no matter what the Lord does. After all, the Lords mind, being
deeper than a million oceans, cannot be fathomed, and so His pastimes
are inconceivable. Because the distress of others causes Him great
anxiety, He always shows compassion in whatever way He can. Indra
should try to understand in this higher sense Lord Vmanas apparent
neglect of him.
That is all right, Indra replies in this verse. The Lord would indeed
be showing me His compassion if He would just stay here with me
permanently, accepting my worship. Then I could tolerate everything
else He does. But much of the time He doesnt even let me see Him.
Indras parents, Kayapa and Aditi, intensely worshiped Lord Viu
in their previous lives, and they continue to worship Him now. Indras
priest, Bhaspati, is also an enthusiastic worshiper of Viu. Indra
reasons, therefore, When the Lord appears in order to take my
offerings, He does so not from compassion for me but to reciprocate with
the devotion of others. And in any case, He stays only long enough to
take His offerings and then goes away. This answers the southern kings
statement that Lord Viu accepts in person the elaborate worship Indra
offers.
FHFHFHdl
QFH'F"Hll

HFH"NQH'~Hl
H'll
puna satvaram gatya
svrghya-sv-karad vayam
anugrhys tvayety ukto

115
smn diati vacayan

yvan nha samymi
tvad brahm ivo tha v
bhavadbhi pjanyo tra
matto bhinnau na tau yata
punaagain; satvaramabruptly; gatyareturning; svaour;
arghyawater offered to a respected guest; sv-karatbecause of
accepting; vayamwe; anugrhyhave become obliged; tvayby
You; itithus; uktasaid; asmnus; diatiHe addresses;
vacayandeceiving; yvatas long as; nanot; ahamI; samymi
come; tvatthen; brahmBrahm; ivaiva; atha vor;
bhavadbhiby you; pjanyashould be worshiped; atrahere;
mattafrom Me; bhinnaudifferent; nanot; tauboth of them;
yatabecause.
Then He suddenly comes back. I tell Him, We are very much obliged to
You for accepting our offerings of arghya, but He cunningly replies,
Whenever I am not here to accept your offerings, you may worship
Brahm or iva instead. Indeed, both of them are nondifferent from Me.
dM"H"Hl
$"MH=HHFdll
eka-mrtis trayo dev
rudra-viu-pitmah
ity-di-stra-vacana
bhavadbhir vismta kim u
eka-mrticomprising one body; trayathree; devdeities;
rudraiva; viuViu; pitmahand Brahm; iti-dilike this;
straof scripture; vacanamstatements; bhavadbhiby your good
self; vismtamforgotten; kim uwhether.
According to scriptural statements, The three deities Rudra, Viu, and

116
Brahm are embodiments of the same Supreme Being. Have you
forgotten?
From Indras standpoint these words are simply deceitful. r
Vmanadeva knows very well that Indra is attracted to worshiping only
the Supreme Lord. Yet He teases Indra by quoting from scripture, trying
to persuade him to worship someone else. And Indra, compelled by the
reverence he feels for Lord Vmana, is forced to honor His request. Thus
we see that sometimes festivals are held in heaven for worshiping Lord
iva.
HF'F'F"l
Hd'Hd=='=d"=ll
vso syniyato smbhir
agamyo muni-durlabha
vaikuhe dhruva-loke ca
krbdhau ca kadcana
vsathe living place; asyaHis; aniyataundetermined;
asmbhiby us; agamyaunapproachable; muni-durlabhadifficult
for sages to attain; vaikuhein Vaikuha; dhruva-lokeon Dhruvas
planet; caand; kra-abdhauwithin the Milk Ocean; caand;
kadcanasometimes.
We cannot be certain where He lives. His abode is unapproachable,
difficult for even sages to attain. Sometimes He is in Vaikuha,
sometimes on Dhruvas planet, and sometimes within the Ocean of Milk.
Nrada might ask, Then why dont you join your Lord? Indra
answers that he is unsure where the Lord is. He might be in Vaikuha,
beyond the material world, or else on the Vaikuha planet Rampriya,
inside this universe. He might be on Dhruvas planet, known as
Viupada, or He might be on the island of vetadvpa, in the Ocean of
Milk.
Fd='Fl

117
d"=BH~d"=ll
samprati dvraky ca
tatrpi niyamo sti na
kadcit pavgre
mathury kadcana
sampratinow; dvrakymin Dvrak; caand; tatra apiand even
there; niyamacertainty; asti nathere is not; kadcitsometimes;
pava-grein the house of the Pavas; mathurymin
Mathur District; kadcanasometimes.
And now He is in Dvrak, but even about this there is no certainty.
Sometimes He goes from there to the house of the Pavas, and
sometimes to Mathur.
d"=d=Hl
$~FHd'"ddll
pury kadcit tatrpi
gokule ca vand vane
ittha tasyvaloko pi
durlabho na kuta kp
purymin the district of the holy city (Mathur); kadcitsometimes;
tatra apifurthermore; gokulein Gokula; caand; vant vanefrom
forest to forest; itthamthus; tasyaof Him; avalokathe sight; api
even; durlabhadifficult to have; nafor us; kutawhat to speak
of; kpHis mercy.
In Mathur, furthermore, He is sometimes in the city and sometimes
wandering in Gokula from forest to forest. So it is difficult for us to see
Him, what to speak of obtaining His mercy.
Indra should be able to see r Ka very easily, because when Indra
speaks this verse Ka is appearing on earth. But the appearance of r
Ka is very confidential. Indra has difficulty understanding why the

118
Lord he knows as his brother descended to earth. r Hari-vaa (2.69)
states that when Nrada had come previously as Ksas messenger to
ask Indra for the prijta flower for Queen Satyabhm, Indra had
expressed concern that his brother Ka seemed to have become
degraded by association with the residents of earth. In particular, Indra
thought that Ka was coming too much under the control of women.
Indra is confused by Kas constant wandering on earth. The Lord
spends a short time in Gokula sporting in Mahvana, Vndvana, and
other forests. He then lives a few years in Mathur and finally settles
down in Dvrak. Still, from there He constantly travelsto Mithil, to
Hastinpura to visit the Pavas, and also back to Vraja-bhmi.
Ka does in fact sometimes return from Dvrak to Vndvana, as
the residents of Dvrak testify:
yarhy ambujkpasasra bho bhavn
kurn madhn vtha suhd-didkay
tatrbda-koi-pratima kao bhaved
ravi vinkor iva nas tavcyuta
O lotus-eyed Lord, whenever You go away to Mathur, Vndvana,
or Hastinpura 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 the sun. (Bhgavatam 1.11.9)
Indra directs Nrada to Lord Brahm
BFBdFHl
"H{dFFll
paramehi-suta-reha
kintu sva-pitara hare
anugraha-pada viddhi
lakm-knta-suto hi sa

119
parame-sthiof the head of the universe, Brahm; suta-rehaO best
son; kintubut; sva-pitaramyour father; hareof Lord Hari;
anugrahaof the favor; padamthe recipient; viddhiplease know;
lakm-kntaof Lord Viu, the husband of Lakm; sutathe son;
hiindeed; sahe.
But you should know, O best son of Brahm, that your own father is the
true recipient of the favor of Lord Hari. He is directly the son of Lord
Viu, the husband of Lakm.
The four Kumras, headed by Sanaka, are senior to Nrada by age, as
are several other sons of Brahm, but Nrada is superior by virtue of his
pure devotion to Lord Lakm-knta. But even better than the best son is
the father, born not from Mother Lakms womb but directly from the
navel of the Supreme Person.
FdF""F>"l
H"F>=FMdll
yasyaikasmin dine akr
md syu caturdaa
manv-di-yukt yasy ca
catur-yuga-sahasrakam
yasyahis; ekasminin one; dineday; akrIndras; mdlike
me; syuthere will be; caturdaafourteen; manu-diby Manus and
other sages and demigods; yuktjoined; yasyin which (day of
Brahm); caand; catu-yugaof cycles of four ages; sahasrakama
thousand.
In one day of Brahm, fourteen Indras like me come and go, along with
different sets of Manus and all the demigods. That one day equals one
thousand cycles of earthly ages.
=H~l
98HH9FFll

120
ni ca tvatttha y-
ho-rtr ata-tray
ay-uttar bhaved vara
yasyyus tac-chata rutam
nihis night; caand; tvatas long as; itthamequal; ywhich;
aha-rtrmof days and nights; ata-traythree hundred; ai-
uttarand sixty; bhavetis; varama year; yasyawhose; yulife
span; tatof such years; atamone hundred; rutamheard from
revealed scripture.
According to the scriptures, Brahms night is of the same duration.
Three hundred and sixty of such days and nights make one of his years,
and his life lasts a hundred years.
Fourteen times in each day of Brahm, different Indras, sages,
demigods, Manus, sons of Manu, and special incarnations of the
Supreme Lord come and go.
manv-antara manur dev
manu-putr surevar
ayo vatr ca
hare a-vidham ucyate
In each reign of Manu, six manifestations of Lord Hari appear:
Indra, the chief demigods, the ruling Manu, the sons of Manu, the great
sages, and the partial incarnation of the Supreme Personality of
Godhead. (Bhgavatam 12.7.15) Purandara Indra has heard about all
this but is too short-lived to have realized it directly.
ddM8'd"l
dd"Fd>Fll
lokn loka-plnm
api sradhikra-da
plaka karma-phala-do
rtrau sahraka ca sa

121
loknmof the planets; loka-plnmof the rulers of the planets;
apialso; srathe creator; adhikra-daand the appointer of their
positions; plakathe protector; karma-phalaof the fruits of karma;
dathe giver; rtrauduring his night; sahrakathe destroyer;
caand; sahe.
He is the creator of the planets and the rulers he assigns them. He is the
worlds chief protector, the dispenser of the fruits of karma, and at the
onset of his night the destroyer of the world.
FM9[dF9F<l
&HF""F"ll
sahasra-r yal-loke
sa mah-purua sphuam
bhujno yaja-bhgaugha
vasaty nanda-da sad
sahasra-rwith a thousand heads; yaton whose (Brahms); loke
planet; saHe; mah-puruathe Mahpurua form of the Supreme
Lord; sphuamdirectly visible; bhujnaenjoying; yaja-bhgaof
shares of the offerings made in sacrifice; oghama vast amount;
vasatiHe resides; nanda-dagiving delight; sadalways.
The Mahpurua, the thousand-headed form of the Lord, is always
directly visible on Brahms planet, personally accepting the countless
oblations offered Him and thus always giving delight to His devotees.
At the beginning of each day of his life, Lord Brahm appoints
qualified candidates to serve as Indra, the sages, the Prajpatis, and
other demigods. Also, he protects the universe from chaos by
establishing Vedic sacrifice and the social laws for individual classes of
human beings. Thus Brahm not only creates the universe but maintains
it as well. Indra also says that he destroys it, because when Lord Brahm
goes to sleep at night a break in his meditation partially devastates the
universe.

122
When Hirayakaipu worshiped Brahm with the demonic aim of
subverting the universal order, he glorified Brahm similarly:
kalpnte kla-sena
yo ndhena tamasvtam
abhivyanag jagad ida
svaya-jyoti sva-roci
tman tri-vt ceda
sjaty avati lumpati
raja-sattva-tamo-dhmne
parya mahate nama
Let me offer my respectful obeisances unto the supreme lord within
this universe. At the end of each day of his life, the universe is fully
covered with dense darkness by the influence of time, and then again,
during his next day, that self-effulgent lord, by his own effulgence,
manifests, maintains, and destroys the entire cosmic manifestation
through the material energy, which is invested with the three modes of
material nature. He, Lord Brahm, is the shelter of those modes of
naturesattva-gua, rajo-gua, and tamo-gua. (Bhgavatam 7.3.26
27)
Living together with Brahm on his planet is the incarnation of the
Supreme Lord called the Mahpurua. He is the thousand-headed First
incarnation, Mah-viu, whose further expansion is Garbhodaka-y
Viu. Both of these forms are described in rmad-Bhgavatam in the
first and second cantos:
dyo vatra purua parasya
The first descent of the Supreme into the material world is the
Mahpurua. (Bhgavatam 2.6.42)
jaghe paurua rpa
bhagavn mahad-dibhi
sambhta oaa-kalam

123
dau loka-siskay
In the beginning of the creation, the Lord first expanded Himself in
the universal form of the Purua 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.
yasymbhasi aynasya
yoga-nidr vitanvata
nbhi-hradmbujd sd
brahm viva-sj pati
A part of the Purua lies down within the water of the universe,
from the navel lake of His body sprouts a lotus stem, and from the lotus
flower atop this stem, Brahm, the master of all engineers in the
universe, becomes manifest.
yasyvayava-sasthnai
kalpito loka-vistara
tad vai bhagavato rpa
viuddha sattvam rjitam
It is believed that all the universal planetary systems are situated on
the extensive body of the Purua, but He has nothing to do with the
created material ingredients. His body is eternally in spiritual existence
par excellence.
payanty ado rpam adabhra-caku
sahasra-pdoru-bhujnandbhutam
sahasra-mrdha-ravaki-nsika
sahasra-mauly-ambara-kualollasat
The devotees, with their perfect eyes, see the transcendental form of
the Purua who has thousands of legs, thighs, arms, and faces all
extraordinary. In that body there are thousands of heads, ears, eyes, and
noses. They are decorated with thousands of helmets and glowing

124
earrings and are adorned with garlands.
etan nnvatr
nidhna bjam avyayam
yasyena sjyante
deva-tirya-nardaya
This form 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. (Bhgavatam 1.3.15)
Lord Mahpurua is the support of material nature, and so He is
described as the original source of the basic causes of creationthe five
gross elements and eleven senses. He performs His pastime of creation
while lying in the ocean that fills the bottom half of the universe. From
His navel appears a lotus stem, from which all the forms and
configurations of material existence will be manifest, and at the top of
the stem grows a flower, where Brahm, the chief engineer of creation, is
born.
Brahm discovered inside the lotus stem of his birth the detailed
plans of creation:
tad vilokya viyad-vypi
pukara yad-adhihitam
anena lokn prg-lnn
kalpitsmty acintayat
Brahm saw that the lotus on which he was situated was spread
throughout the universe, and he contemplated how to create all the
planets, which were previously merged in that very same lotus.
padma-koa tadviya
bhagavac-chakti-codita
eka vyabhkd urudh
tridh bhvya dvi-saptadh

125
Thus engaged in the service of the Supreme Personality of Godhead,
Lord Brahm entered into the whorl of the lotus, and as it spread all
over the universe he divided it into three divisions of worlds and later
into fourteen divisions. (Bhgavatam 3.10.78)
In meditation, Brahm discovered the thousand-headed Mahpurua,
who at first had been invisible to him from his lotus seat. He offered
prayers to that Lord and made a special request: My dear Lord, may You
come and live on my planet in this very form. Thus the first Lord of
creation became Brahms constant guest.
The Mahpurua is called viuddham (all-pure) because even while
giving shelter to the material energy He remains untouched by the faults
of matter. He is sattvam (substantial reality) because He is the all-
pervading Absolute Truth. He is an incarnation of Godhead, but is also
called the fountainhead of all other incarnations; this can be said
because He is the total support of material nature and as such He is
almost as complete a manifestation of the Supreme as the master of
Vaikuha, r Nryaa. In addition, almost all the incarnations of
Nryaa appear in this world during the rule of the Mahpuruas
appointed servant, Brahm.
The Eleventh Canto of rmad-Bhgavatam (11.4.34) describes Lord
Mahpurua:
bhtair yad pacabhir tma-sai
pura virja viracayya tasmin
svena via purubhidhnam
avpa nryaa di-deva
When the primeval Lord Nryaa created His universal body out of
five elements produced from Himself, and then entered within that
universal body by His own plenary portion, He thus became known as
the Purua.
yat-kya ea bhuvana-traya-sanniveo
yasyendriyais tanu-bhtm ubhayendriyi
jna svata vasanato balam oja h

126
sattvdibhi sthiti-layodbhava di-kart
Elaborately arranged within His body are the three planetary
systems of this universe. His transcendental senses generate the
knowledge-acquiring and active senses of all embodied beings. His
consciousness generates conditioned knowledge, and His powerful
breathing produces the bodily strength, sensory power, and conditioned
activities of the embodied souls. He is the prime mover, through the
agency of the material modes of goodness, passion, and ignorance. And
thus the universe is created, maintained, and annihilated.
The Mahpurua produced the total body of the universe and entered
it as His pastime, but He did not do so for His own enjoyment. Rather,
the enjoyer of the universal body is the most pious of conditioned
beings, Brahm. The Lord in His creative feature is called Purua
because He lays down (ete) within the city (pr) of the universal shell.
His beautiful body accommodates all the three worlds, and His pastimes
consist of creation, maintenance, and annihilation.
As Indra is stating, Lord Mahpurua on Brahmaloka consumes the
offerings made in sacrifice, which resemble a constantly flowing river
because on Brahmaloka so many sacrifices are always being performed.
Thanks to the Lords being satisfied by these offerings, the inhabitants
of Brahms planet are perpetually blissful. It is true that Lord
Mahpurua is sometimes absent when He merges into r Ka to join
Him in Mathur-dhma on earth, and the ecstasy on Brahmaloka is
accordingly interrupted, but time on Brahmaloka is so expansive that
the duration of r Kas descent is barely noticeable. In effect, on
Brahmaloka Lord Mahpurua is seen constantly.
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dHddFHll
ittha yukti-sahasrai sa
r-kasya kpspadam
ki vaktavya kp-ptram
iti ka sa eva hi

127
itthamthus; yuktiof logical arguments; sahasraiby thousands;
sahe (Brahm); r-kasyaof r Ka; kp-spadamrecipient
of the mercy; kimwhat; vaktavyamneeds to be said; kp-ptram
recipient of mercy; itiin such terms; kaKa; sahe; eva hi
actually.
I could give you thousands of other reasons why Brahm is the real object
of r Kas mercy. What more needs to be saidhe is in fact Ka
Himself!
FHF{Hl
F[dll
tac chruti-smti-vkyebhya
prasiddha jyate tvay
anyac ca tasya mhtmya
tal-loknm api prabho
tatthat; ruti-smti-vkyebhyafrom the statements of ruti and
smti; prasiddhamwell known; jyateis also known; tvayby you;
anyatother; caand; tasyahis (Brahms); mhtmyamglories;
tat-loknmof those who reside on his planet; apialso; prabhomy
lord.
You know this, since it is proclaimed in both ruti and smti. You must
also be familiar, my lord, with other aspects of Brahms greatness and
the greatness of the residents of his planet.
Many scriptures, including rmad-Bhgavatam, teach that Lord
Brahm is an empowered incarnation of Viu:
r-bhagavn uvca
aha brahm ca arva ca
jagata kraa param
tmevara upadra
svaya-dg avieaa

128
tma-my samviya
so ha gua-may dvija
sjan rakan haran viva
dadhre saj kriyocitm
Lord Viu said: Brahm, Lord iva, and I are the supreme cause of
the material manifestation. I am the Supersoul, the self-sufficient
witness. But impersonally there is no difference between Brahm, Lord
iva, and Me. My dear Daka Dvija, I am the original Personality of
Godhead, but in order to create, maintain, and annihilate this cosmic
manifestation, I act through My material energy, and according to the
different grades of activity My representations are differently named.
(Bhgavatam 4.7.5051)
traym eka-bhvn
yo na payati vai bhidm
sarva-bhttman brahman
sa ntim adhigacchati
One who does not consider Brahm, Viu, iva, or the living
entities in general to be separate from the Supreme, and who knows
Brahman, actually realizes peace; others do not. (Bhgavatam 4.7.54)
Nrada sees the Mahpurua on Brahmaloka
"H=
$"FH=HF'F_NHl
HHNQdH"ll
r-parkid uvca
indrasya vacana rutv
sdhu bho sdhv iti bruvan
tvarvn brahmao loka

129
bhagavn nrado gata
r-parkit uvcar Parkit said; indrasyaof Indra; vacanamthe
words; rutvhearing; sdhuwell said; bhosir; sdhuwell said;
itithus; bruvanspeaking; tvar-vnwith haste; brahmaa
lokamto Brahms planet; bhagavn nradagodly Nrada; gata
went.
r Parkit said: Having heard these words from Indra, godly Nrada
replied, Well said, sir, well said! and hastily went to Brahms planet.
NQ9l
HH9"'ll
yajn mahat tatra
brahmaribhir anratam
bhakty vityamnn
praghoa drato ot
yajnmof Vedic sacrifices; mahatmgreat; tatrathere; brahma-
ibhiby the sages of Brahmaloka; anratamincessantly; bhakty
with devotion; vityamnnmbeing elaborately performed;
praghoamthe din; dratafrom a distance; aothe heard.
There Nrada first heard from a distance the huge sound of the many
great sacrifices performed unceasingly and with great devotion by the
sages on Brahmaloka.
Vedic sacrifices may be performed simply or elaborately, according to
the resources and ambitions of the performers. More than any other
brhmaas in the universe, the residents of Brahms planet are willing
and able to carry out the longest, most complex sacrifices. Thus Nradas
first impression of Brahmaloka, from the din of the many sacrifices being
performed, was of a very busy place.
""=F9Fl
9^<BBll

130
dadara ca tatas teu
prasanna paramevara
mah-purua-rpea
ja-maala-maita
dadarahe saw; caand; tatathen; teuamong them (the sages);
prasannapleased; parama-varathe Supreme Lord; mah-purua-
rpeain the form of the Mahpurua; jaof matted locks;
maalawith crowns; maitadecorated.
He then beheld among the sages the Supreme Lord in His Mahpurua
form, looking very much satisfied, decorated with crowns of matted locks.
FM'HFl
H"""dll
sahasra-mrdh bhagavn
yaja-mrti riy saha
virbhydadad bhgn
nandayati yjakn
sahasra-mrdhwith a thousand heads; bhagavnthe Lord; yaja-
mrtithe personification of sacrifice; riy sahawith His consort,
the goddess of fortune; virbhyahaving appeared; dadataccepting;
bhgnthe shares of sacrifice; nandayatiHe delights; yjaknHis
worshipers.
The Lord in His thousand-headed form, the personification of sacrifice,
had appeared there with His consort just to accept the offerings and
delight His worshipers.
Lord Mahpurua is the originator of sacrifices and is their presiding
Deity. As described in the Purua-skta of the g Veda, at the beginning
of creation the first sacrifice in the universe was performed, and for this
sacrifice Lord Mahpurua provided the sacrificial ingredients from His
own body. The Lord reveals Himself in this form on Brahmaloka not
simply to take His offerings but to please His worshipers. He enjoys

131
personally distributing the results of sacrifice.
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padma-yone praharrtha
dravya-jta niveditam
sahasra-pibhir vaktra-
sahasrev arpayann adan
padma-yoneBrahm, the lotus-born; prahara-arthamfor the sake
of enlivening; dravya-jtamall the things; niveditamwhich are
offered; sahasra-pibhiwith His thousand hands; vaktra-sahasreu
into His thousand mouths; arpayanplacing; adanHe was eating.
To enliven lotus-born Brahm, the Lord consumed all the items offered
Him, placing them into His thousand mouths with His thousand hands.
"H8H"l
FHQS""ll
dattven yajamnebhyo
varn nidr-gha gata
lakm-savhyamnghrir
nidrm datta llay
dattvgiving; indesired; yajamnebhyato the sacrificers;
varnwith benedictions; nidr-ghamto His sleeping quarters;
gataHe went; lakmby the goddess Lakm; savhyamnabeing
massaged; aghriHis feet; nidrmsleep; dattaHe assumed;
llayas a pastime.
After awarding the performers of the sacrifices the benedictions they
desired, Lord Mahpurua went to His sleeping quarters. As the goddess
Lakm massaged His feet, He entered His pastime of sleep.
To relieve the worshipers of any doubt as to whether He was enjoying

132
the oblations, Lord Mahpurua ate the oblations with relish and
without hesitation, as long as the offerings continued. When the
offerings were finished, the Lord blessed the sages with benedictions
fullfiling their desires, such as the desire that they always be able to
perform similar sacrifices. Lord Mahpurua and the goddess of fortune
then went to their private quarters to rest. At this time He was no
longer visible to the residents of Brahmaloka.
The two principal pastimes of Lord Mahpurua on BrahmalokaHis
accepting sacrifices and His sleepingare described by Vaiampyana
i in the Mahbhrata, at the end of the account of the killing of
Klanemi. Vaiampyana says:
sa dadara makhev jyair
ijyamna maharibhi
bhga yajyam anna
sva deham apara sthitam
He saw the Lord in yet another of His forms, consuming His share of
the oblations of ghee offered in sacrifices by great sages.
sa tatra praviann eva
ja-bhra samudvahan
sahasra-iraso bhtv
ayanyopacakrame
The thousand-headed Lord, His heads covered with matted locks,
entered that room and lay down to sleep.
According to r ukadeva Gosvms account at the beginning of
the Tenth Canto of rmad-Bhgavatam, at the end of Dvpara-yuga
Lord Brahm and the other demigods, on the request of the earth
personified, approached Lord Viu on vetadvpa from the shore of the
Milk Ocean. One might ask why they needed to travel to vetadvpa if
Lord Viu is always present in Brahms own domain. Although this
journey was strictly speaking unnecessary, during some days of Brahm
the pastime of entreating Lord Ka to descend unfolds in this way.
During other days of Brahm, such as the one described in r Hari-

133
vaa, Lord Viu is approached on Brahmaloka itself.
rla Santana Gosvm suggests that Brahm and the others may
have gone to vetadvpa because they felt reluctant to disturb Lord
Mahpuruas privacy while He was enjoying His sleep. Or else Brahm
may have calculated that if Lord Mahpurua were to descend to earth
at his request, Brahmaloka would be bereft of His presence for the
duration of the avatra; it would be better, therefore, to go to the Milk
Ocean and ask Lord Viu there to become the avatra.
In any case, when r Ka descends, all the expansions of Godhead
appear within Him, including Lord Mahpurua and the Lord of
vetadvpa. Thus to say that Ka descends through one form of Viu
or another makes little difference; Ka alone is the ultimate source of
all avatras.
"=99l
NQBd==~FH'H'll
tad-jay ca yajeu
niyujyarn nijtmajn
brahma-krya-carcrtha
sva dhiya vidhir gata
tat-jayby His order; caand; yajeuin the sacrifices; niyujya
engaging; nsages; nijahis (Brahms) own; tma-jnsons;
brahmaof the universe; kryathe necessary business; carc-
arthamto discuss; svamhis; dhiyamto the seat of rulership;
vidhiBrahm; gatawent.
At the Lords request, Brahm then instructed his sons to continue the
sacrifices while he went to his own royal court to deliberate on the
management of the universe.
Just before Lord Mahpurua went to His quarters to rest, He advised
Brahm to turn the sacrifices over to his sons. This deputing of Brahms
sons as authorities in Vedic sacrifice confirms the Supreme Persons
eternal instructions recorded in the Vedas. The Vedas describe that

134
Brahm is the first Vedic priest, followed by his sons, who teach the
methods of sacrifice, thereafter, to the people of the universe.
Nrada praises Brahm
BHFFFl
HFM8dll

H=FFHl
FH"'H="BHll
pramehysane tatra
sukhsna nija-prabho
mahima-ravakhyna-
para ssra-netrakam

vicitra-paramaivarya-
smagr-parisevitam
sva-tta nrado bhyetya
praamyovca daa-vat
pramehya-saneon his universal throne; tatrathere; sukha-
snamcomfortably seated; nija-prabhoof his master (Lord
Mahpurua); mahimathe glories; ravaain hearing; khynaand
reciting; paramabsorbed; sa-asratearful; aaeight; netrakam
whose eyes; vicitravarious; parama-aivaryaof supreme power;
smagrwith the paraphernalia; parisevitambeing personally served;
svahis; ttamfather; nradaNrada; abhyetyaapproaching;
praamyabowing down to offer respects; uvcaspoke; daa-vat
like a stick.
As Brahm sat comfortably on his universal throne, absorbed in hearing

135
and reciting the glories of his Lord, tears flowed from his eight eyes.
Surrounding Lord Brahm in attendance were the personified powers of
universal rulership. Nrada came close, offered respects to his father by
falling to the ground like a stick, and then spoke.
While the Supreme Lord was present, Nrada did not speak his mind.
Either he thought that speaking would be improper, or he found no
opportunity to say anything until after the Lord had left. Only then
could Nrada offer full obeisances to his father, because one is generally
forbidden to bow down to anyone else in the presence of the Supreme
Lord. Since Brahm is both Nradas father and his spiritual master,
Nrada may have bowed only his head to Brahm in front of Lord Viu
but bowed down with his whole body after Lord Vinu had left. Brahms
attention was now fixed on hearing about the great qualities of Lord
Viu, such as His exceptional kindness to His devotees.
"3H=
HHd'HHl
HFHdll
r-nrada uvca
bhavn eva kp-ptra
dhruva bhagavato hare
prajpati-patir yo vai
sarva-loka-pitmaha
r-nrada uvcar Nrada said; bhavnyour good self; eva
certainly; kp-ptramthe recipient of the mercy; dhruvamtrue;
bhagavata hariof Lord Hari; praj-patiof the masters of the
population of the universe; patithe master; yawho; vaiindeed;
sarvaof all; lokathe worlds; pitmahathe grandfather.
r Nrada said: It is you who have truly received the mercy of Lord
Hari! After all, you are the master of all masters of the living beings of
the universe, the grandfather of all the worlds.

136
dFH="l
NQBFFH>d~ll
eka sjati pty atti
bhuvanni caturdaa
brahmasyevaro nitya
svayam-bhr ya ca kathyate
ekaalone; sjaticreates; ptimaintains; attidevours;
bhuvannithe worlds; caturdaafourteen; brahmasyaof the
universe; varathe ruler; nityamconstantly; svayam-bhthe
self-born; yawho; caand; kathyateis called.
You alone create, maintain, and devour the fourteen worlds. You forever
rule the universe, and you are known as the self-born.
In texts
iii
46 through 52, Nrada enumerates the reasons for Brahms
being the most favored devotee of the Lord. Brahms reign is not
limited like those of Indra and other demigods; he maintains his position
uninterrupted by the many partial annihilations that affect the lower
regions of the universe.
FFHU'~N'dl
H"ll
sabhy yasya vidyante
mrtimanto rtha-bodhak
yac-catur-vaktrato jt
pura-nigamdaya
sabhymin the assembly; yasyawhose; vidyanteare present;
mrti-mantain person; artha-bodhakwho express the truth;
yatwhose; catu-vaktratafrom the four mouths; jtborn;
purathe Puras; nigamaVedas; dayaand other scriptures.
Present in person in your assembly are the Vedas, Puras, and other
scriptures, the revealers of truth, who were born from your four mouths.

137
Although the four Vedas are eternal, they enter the material world
periodically, at the beginning of each day of Brahm, when one Veda
appears from each of his four mouths. Brahm, therefore, is not the
author of the Vedas, which include all spiritual and material knowledge,
but he is di-kavi, the first authority on Vedic knowledge in this
universe.
Fd>"FH'=Bl
""Fll
yasya loka ca nichidra-
sva-dharmcra-nihay
maddi-rahitai sadbhir
labhyate ata-janmabhi
yasyawhose; lokaworld; caand; nichidrafaultless; sva-
dharmaof prescribed duty; craexecution; nihayby strictly
maintaining; mada-difrom pride and other disqualications;
rahitaiwho are free; sadbhiby saintly persons; labhyateis
attained; ata-janmabhiafter one hundred lifetimes.
Your world can be attained only by saintly persons who faultlessly
perform their prescribed social duties, free from pride and other vices, for
one hundred lifetimes.
Brahms character is exalted and his planet glorious. Saintly persons
who follow prescribed duties for one hundred lives, without error and
without falling prey to pride, deceit, and other causes of deviation,
become eligible for birth on Brahmaloka. As Lord iva says in his
instructions to the Pracets, sva-dharma-niha ata-janmabhi pumn/
viricatm eti: A person who executes his occupational duty properly
for one hundred births becomes qualified to occupy the post of Brahm.
(Bhgavatam 4.24.29) The position of Brahm earned by pious workers
normally consists in being an associate of Brahm; receiving a universe
of ones own to rule is much more rare.

138
FHNQBHl
dFHd"ll
yasyopari na varteta
brahme bhuvana param
loko nryaasypi
vaikuhkhyo yad-antare
yasyathan which; uparihigher; na vartetadoes not exist;
brahmewithin the universe; bhuvanama planet; paramhigher;
lokathe planet; nryaasyaof Lord Nryaa; apialso;
vaikuha-khyanamed Vaikuha; yat-antarewithin which.
Within the universe there is no higher world than yours. Even Lord
Nryaas Vaikuha planet is found inside your world.
FHFF9Hl
F""ll
yasmin nitya vaset skn
mah-purua-vigraha
sa padmanbho yajn
bhgn anan dadat phalam
yasminwhere; nityamalways; vasetresides; sktdirectly visible;
mah-purua-vigrahain the form of the Mahpurua; saHe;
padma-nbhathe lotus-naveled Lord; yajnmof sacrifices;
bhgnshares; ananeating; dadatgranting; phalamresults.
On Brahmaloka Lord Nryaa resides always in His manifest form as
the lotus-naveled Mahpurua. He eats His shares of sacrifice and grants
the sacrificial results.
H9FF'Hl
R"8F"ll

139
paramnveaysair
yasyoddeo pi na tvay
pur prpta para das
tapobhir hdi ya kaam
paramaextreme; anveaaof searching; ysaiwith efforts;
yasyawhose; uddealocation; apieven; nanot; tvayby you;
purin the distant past; prptafound; paramonly; da
seeing; tapobhiby austerities; hdiin the heart; yawho;
kaamfor a moment.
Although in the distant past you made many attempts and were unable to
find Him, after performing austerities you finally saw Him just for a
moment in your heart.
The Supreme Lord, from whose navel Brahm was born, is extremely
difficult to find. Brahms having obtained the virtually unobtainable is
evidence that the Lord has special regard for him. Lord Brahm, to
search for his origin, first entered the stem of his lotus seat. For a long
time he traced the stem back, searching for its source, even in the ocean
that fills the lower regions of the universe, but he could find nothing.
What to speak of identifying his Lord and understanding Him, Brahm
failed even to locate Him physically. Lord Viu then graced him with a
simple spoken instruction: Do penance. Brahm obeyed, and after long
meditation received a short vision of the Lord. This history is described
in detail in the second and third cantos of rmad-Bhgavatam.
FFdFHHl
FHHH'll
tat satyam asi kasya
tvam eva nitar priya
aho nna sa eva tva
ll-nn-vapur-dhara
tattherefore; satyamfor certain; asiare; kasyaof Lord Ka;
tvamyou; evaalone; nitarmvery much; priyadear; ahoah;

140
nnamsurely; saHe; evaand no other; tvamyou; llfor
pastimes; nnvarious; vapubodies; dharaassuming.
Therefore you are surely the dearmost devotee of Lord Ka. Indeed,
you are none other than Ka Himself, appearing in various bodies for
your pastimes.
Brahm might object to being called Ka Himself. He might argue,
The Lord is sitting right here in His Mahpurua form, with thousands
of heads. Besides this form He has countless others. But I am someone
different, a finite living being with only four heads. Nrada therefore
says that among the Lords infinite pastime appearances are the creator,
maintainer, and destroyer of the material creationBrahm, Viu, and
ivaeach of them nondifferent from the original Supreme Person.
"H=
$~9HFNQ'Fdl
FH"8=HFll
r-parkid uvca
ittha mhtmyam udgyan
vistrya brahmao sakt
akra-prokta sva-da ca
bhaktyst ta naman muni
r-parkit uvcar Parkit said; itthamthus; mhtmyam
glorification; udgyanloudly singing; vistryaelaborating;
brahmaaof Brahm; asaktover and over again; akraby Indra;
proktamspoken; sva-damseen by himself; caand; bhaktywith
great devotion; sthe was; namanbowing down; munithe sage
Nrada.
r Parkit said: Thus loudly praising Brahm, bowing before him with
great devotion again and again, the sage Nrada expansively sang
Brahms glories, as he had heard them from Indra and seen them with
his own eyes.

141
Indra had told Nrada, Brahm is the very son of Lord Viu,
husband of Lakm, and had mentioned several of Brahms glories.
Nrada knew from scriptures other glories of Brahm, and now was
seeing even more.
Lord Brahm refutes Nradas praise
HHF"F'FH"l
=H'8d'll
vann eva sa tad-vkya
dso smti muhur vadan
catur-vaktro a-karn
pidhne vyagrat gata
vanhearing; evamerely; sahe (Brahm); tat-vkyamwhat
was said by him (Nrada); dsaa servant; asmiI am; itithus;
muhurepeatedly; vadansaying; catu-vaktrathe four-faced lord;
aa-karnmof his eight ears; pidhneto cover; vyagratm
anxiously busy; gatabecame.
Merely by hearing what Nrada said, Brahm grew disturbed. He
anxiously covered his eight ears and said over and over again, I am just a
servant.
HAdm'l
FH"F=ll
aravya-ravaj jta
kopa yatnena dhrayan
sva-putra nrada prha
skepa catur-nana
aravyawhat should not be heard; ravatfrom hearing; jtam

142
generated; kopamanger; yatnenawith some effort; dhrayan
checking; sva-putramto his son; nradamNrada; prhahe said;
sa-kepamwith rebuke; catu-nanafour-headed Brahm.
With some effort, the four-headed Brahm checked the anger stirred
within him by hearing what no one should hear and rebuked his son
Nrada.
Having to work with the material mode of passion, Lord Brahm is
sometimes briefly affected by anger. Here, because his son praised him
inaptly as the independent Supreme Lord, he almost lost his temper.
NQH=
Hd$Hdl
>N''FNll
r-brahmovca
aha na bhagavn ka
iti tva ki pramata
yuktita ca maybhka
bodhito si na blyata
r-brahm uvcar Brahm said; ahamI; nanot; bhagavn
kathe Supreme Lord Ka; itithus; tvamyou; kim
pramataon what authority; yuktitaby what logic; caand;
mayby me; abhkamconstantly; bodhitainstructed; asiyou
have been; nanot; blyatasince childhood.
r Brahm said: I am not the Supreme Lord Ka! On what authority
and by what logic do you say this? Havent I constantly taught you about
this since you were a little boy?
In brahminical culture one should not make any claim unless it is
upheld by the Vedas or their authorized supplements. Thus Brahm
rightly demands the scriptural evidence for Nradas statements. As the
Second Canto of rmad-Bhgavatam recounts, Brahm had carefully
educated his son in spiritual science.

143
F"FH~F~l
F"FHFll
tasya aktir mah-my
dsvek-pathe sthit
sjatda jagat pti
sva-guai saharaty api
tasyaHis; aktipersonal energy; mah-myMah-my; ds
ivaas a menial maidservant; kof sight; pathewithin the path;
sthitstanding; sjaticreates; idamthis; jagatuniverse; pti
protects; sva-guaiwith her modes; saharatiannihilates; api
and.
His personal energy Mah-my stands within His sight like a
maidservant. It is she who deploys her material modes to create, maintain,
and demolish this world.
By the power of rajo-gua Mah-my creates, by sattva-gua she
maintains, and by tamo-gua she destroys. These are her potencies, and
she is their controller.
FHHFH''Fl
ddFHll
tasy eva vaya sarve
py adhn mohits tay
tan na ka-kp-leasy-
pi ptram avehi mm
tasyto her; evaonly; vayamwe; sarveall; apialso; adhn
subservient; mohitbewildered; tayby her; tattherefore; nado
not; ka-kpof Kas mercy; leasyaof a trace; apieven;
ptramthe recipient; avehithink; mmme.
All of us are subject to her and bewildered. So you should not think me

144
the recipient of even a trace of Kas mercy.
All of us means Brahm, his sons, and their descendantsor in
other words, everyone born into material existence. You are also one of
us bewildered souls, Brahm here implies, and so you are speaking
erroneously like this.
HF'l
>dFFHll

F'dFFU"l
NQBHdH(ll

d=l
FHFdHll
tan-myayaiva satata
jagato ha guru prabhu
pitmaha ca kasya
nbhi-padma-samudbhava

tapasvy rdhakas tasyety-
dyair guru-madair hata
brahmvayakpra-
vyprmara-vihvala

bhta-prytma-lokya-
na-cint-niyantrita
sarva-grsi-mah-kld
bhto mukti para ve
tat-myayby His My; evaindeed; satatamalways; jagataof
the universe; ahamI; guruthe spiritual master; prabhu
controller; pitmahagrandfather; caand; kasyaof Ka;

145
nbhifrom the navel; padmalotuslike; samudbhavawho am born;
tapasvascetic; rdhakaworshiper; tasyaof Him; itithus;
dyaiand so on; guruheavy; madaiby intoxications; hata
beset; brahmaof the universe; vayakaobligatory; apra
unlimited; vypraof the affairs; marawith thought; vihvala
overwhelmed; bhta-pryaimminent; tma-lokyaof my own planet;
naabout the destruction; cintby worry; niyantritaruled; sarva-
grsiall-devouring; mah-kltof the time of annihilation; bhta
afraid; muktimliberation; paramonly; veI choose.
By the power of Kas My, I am always deluded by various conceits. I
think myself the controller, grandfather, and spiritual master of the
universe. Proud of my birth from Kas lotus navel, I think myself a
great ascetic, His great worshiper. I am overwhelmed by the countless
duties of universal management. Worrying about the imminent
destruction of my planet, I live in terror of the all-devouring end of time.
All I want for myself is liberation.
According to Brahm, being the lord of all creatures in the universe
is not a sign of Kas favor. On the contrary, it is a cause of great
trouble. His worldly responsibilities, he says, fill him with false pride and
expose him to all kinds of anxiety. Brahm is bewildered by various
kinds of abhimna, false identity. He thinks himself everyones
progenitor, protector, and regulator, as if he alone were the beginning,
middle, and end of creation. He sees himself as the first teacher of the
Vedas and all other scriptures, and the highest authority, who appoints
the demigods to their posts. He may be called self-born, but that name is
not literally true, since he was born from a lotus growing from the navel
of Garbhodaka-y Viu. That the personified Vedas and other
principal scriptures attend Lord Brahm in his court does not prove that
the Supreme Lord favors him; rather, the presence of the revealed
scriptures means that Brahm is all the more bound to follow their
dictates in managing the universe. These scriptures may praise
Brahmaloka, but Brahm is acutely aware that his planet is soon to be
destroyed. He may long outlive the demigods headed by Indra, but he

146
still has to die; and anticipating the end of the world and the end of his
life keeps Brahm always afraid.
"~Hdd=l
HF"FFHHHUll
tad-artha bhagavat-pj
kraymi karomi ca
vso jagad-asya
tasya v na kva vidyate
tat-arthamfor that purpose; bhagavat-pjmworship of the Supreme
Lord; kraymiI have others perform; karomiI perform; caand;
vsathe residence; jagat-asyaof the Lord of the universe;
tasyaHis; vor; nanot; kvawhere; vidyateis present.
For this purpose of liberation, I engage others in worshiping the Lord and
also worship Him myself. Since He is the Lord of the universe, is there
any place where He does not reside?
In effect Brahm is saying, I worship the Lord for liberation, not
from the sheer joy of devotional service. So you should not regard this
worship as a sign of my being favored. You said that God resides on my
planet, but that is nothing exceptional, since the Lord of the universe
lives inside and outside everything.
H"HFdHl
FHF"BF=ll
veda-pravartanysau
bhga ghti kevalam
svaya-sampdita-preha-
yajasynugrahya ca
veda-pravartanyafor promulgating the Vedas; asauHe; bhgam
sacrificial shares; ghtiaccepts; kevalamonly; svayamby Himself;
sampditaestablished; prehavery dear; yajasyaof the sacrificial

147
performance; anugrahyato benefit; caalso.
He accepts sacrificial offerings from me only to promote the Vedic
teachings and show special favor to the sacrifices themselves, which are
dear to Him because He is their original creator.
The Vedic sacrifices are dear to the Supreme Lord because they
benefit all living beings, engaging them in-directly in His service. The
Lord, after all, is forever eager to have the wayward souls come back to
Him. In Brahms opinion, the Lord reciprocates with him because of
the Lords concern for the welfare of the universe, not because He is
particularly interested in Brahm or the other sacrificers. Brahm thus
expresses the limited thoughts of ritualistic religion, placing God at a
formal distance and ignoring the Lords constant compassion for every
living being. In fact, the Supreme Lord cares in an intimate, personal
way for all living beings, including those who have chosen to forget Him
since time immemorial.
H==N'FHFHdH[l
d99d"=ll
vicrcrya budhyasva
sa hi bhakty-eka-vallabha
kp tanoti bhakteu
nbhakteu kadcana
vicraof rational thought; cryaO professor; budhyasvaplease
consider; saHe; hiindeed; bhaktito devotional service; eka
only; vallabhadear; kpmmercy; tanotiHe gives; bhakteuto
His devotees; nanot; abhakteuto nondevotees; kadcanaever.
Just consider this, my dear professor of logic: He loves only devotion. He
shows His mercy only to His devotees, never to nondevotees.
This statement by Brahm is confirmed by many statements spoken
by the Supreme Lord. For example, bhaktyham ekay grhya: I can be
realized only by devotional service. (Bhgavatam 11.14.21)

148
"'FF'H=l
N"F"Hll
bhaktir dre stu tasmin me
npardh bhavanti cet
bahu manye tad tmna
nham gasu rudra-vat
bhaktidevotion; drefar aside; astuleave; tasminto Him; me
my; nanot; apardhoffenses; bhavantithere are; cetif; bahu
highly; manyeI can regard; tatin that case; tmnammyself; na
ahamI am not; gasuin the matter of transgressions; rudra-vat
like Lord iva.
Forget about my having any devotion for Him. I would be happy if only it
were true that I never offend Him. I cannot expect Him to tolerate my
offenses as He does Lord ivas.
"RH'FFHddl
d"8HH"ll
mad-pta-vara-jto sau
sarva-lokopatpaka
hirayakaipur duo
vaiava-droha-tatpara
matfrom me; ptaobtained; varabecause of the benedictions;
jtabecame; asauthat person; sarva-lokaof all the worlds;
upatpakathe tormentor; hirayakaipuHirayakaipu; dua
wicked; vaiava-drohato violence against Vaiavas; tat-para
dedicated.
With benedictions obtained from me, the wicked Hirayakaipu became
the tormentor of all the worlds, dedicated to violence against Vaiavas.

149
F^F"l
"FHH=FH<Hll

FHF~H']"8H"l
"F9dHFF"ll
rman-nsiha-rpea
prabhu sahto yad
tadha sa-parivro
vicitra-stava-pavai

stuvan sthitv bhayd dre
pga-dypi ndta
prahldasybhieke tu
vtte tasmin prasdata
rmat-nsiha-rpeain the form of rmn Nsiha; prabhuby
the Lord; sahtakilled; yadwhen; tadthen; ahamI; sa-
parivrawith my entourage; vicitravarious; stavaof offering
prayers; pavaiwith skillful attempts; stuvanpraising; sthitv
standing; bhaytout of fear; drefar away; apga-dyby a
sidelong glance; apieven; nanot; dtahonored; prahldasyaof
Prahlda; abhiekethe anointment; tuhowever; vttewhen it
occurred; tasminthen; prasdatabecause of His being satisfied.
After the Lord in His form as Nsihadeva destroyed Hirayakaipu, I
and my entourage stood fearful at a distance, trying to praise the Lord
with skillful prayers, but He would not even honor us with a sidelong
glance. Yet when Prahlda was inaugurated king, the Lord at once
became pacified.
F'"8'"9l
HH'F"FHll

150
anair upasto bhyaram
dio ham ida ru
maiva varo sur te
pradeya padma-sambhava
anaislowly; upastaapproaching; abhyaramnear; dia
advised; ahamI; idamthis; ruangrily; mdo not; evamin
this way; varabenedictions; asurmto demons; teby you;
pradeyashould be given; padma-sambhavaO lotus-born.
Then I slowly approached Him, and He angrily ordered me, You should
not give such benedictions to demons, O lotus-born!
~H"" 8'H"l
HFd(dFll
tathpi rvadibhyo
duebhyo ha varn adm
rvaasya tu yat karma
jihv kasya gti tat
tath apieven so; rvaa-dibhyato Rvaa and others;
duebhyawicked persons; ahamI; varnbenedictions; adm
gave; rvaasyaof Rvaa; tubut; yatwhat; karmadone; jihv
tongue; kasyawhose; gtimentions; tatthat.
Nonetheless, I kept on giving benedictions to wicked demons like
Rvaa. Whose tongue can even mention the sins Rvaa has done?
In texts
iv
67 through 78, Brahm elaborates on the offenses against
the Lord for which he considers himself responsible. Having mentioned
the killing of Hirayakaipu, Brahm goes on to tell of Lord Nsihas
dissatisfaction at Brahms mistakes. The promise of invincibility
Brahm gave Hirayakaipu resulted in offenses to the Lords pure
devotee. The Lord takes such offenses more seriously than offenses
directly against Himself. After Lord Nsiha killed Hirayakaipu,
Brahm and other demigods tried to pacify the Lord. They thought they

151
might deserve the Lords kind glance and perhaps blessings expressed by
the touch of His feet on their heads. But for some time Lord Nsiha
remained so furious that He would not even recognize the demigods
standing before Him. Thus He expressed His displeasure; and when
Brahm finally got the courage to approach Him, the Lord also expressed
displeasure by His words. Finally, only by the prayers of Prahlda was
Lord Nsihadeva calmed. Seeing this, Brahm thought, Now that He
is pacified He will be ready to respond gracefully to my prayers. Lord
Nsiha, however, was still annoyed enough to rebuke Brahm. His
original words are recorded in rmad-Bhgavatam (7.10.30):
maiva vibho sur te
pradeya padma-sambhava
vara krra-nisargm
ahnm amta yath
My dear Lord Brahm, O great lord born from the lotus, just as it is
dangerous to feed milk to a snake, so it is dangerous to give benedictions
to demons, who are by nature ferocious and jealous. I warn you not to
give such benedictions to any demon again.
Lord Nsiha was not going to excuse Brahm for his bad judgment
just because Brahm had been born from the Lords own navel. After all,
Brahm was still a finite jva with the tendency to make mistakes. The
Lords judgment was later confirmed when Brahm gave Rvaa
supernatural power. Misusing that power, Rvaa disturbed the world,
offended Lord Rmacandra by kidnapping Mother St, and committed
other odious crimes.
"'d""l
F"HHdFFFFll
may dattdhikr
akrdn mah-madai
sad hata-vivekn
tasminn gsi sasmara

152
mayby me; datta-adhikrmappointed to their positions; akra-
dnmof Indra and others; mah-madaiby the excessive pride;
sadconstantly; hatadistorted; viveknmwhose discrimination;
tasminagainst Him; gsioffenses; sasmaraplease remember.
Remember the offenses committed against the Lord by Indra and other
demigods I appointed. The excessive pride of those demigods constantly
perverts their discrimination.
H8{""FH'"9l
"N'H""ll
vi-yuddhdinendrasya
govardhana-makhdiu
nandharaa-bya-
dhenv-adndinp-pate
viby rain; yuddhabattle; dinand so on; indrasyaof Indra;
govardhana-makha-diuduring the sacrifice to Govardhana and on
other occasions; nanda-haraakidnapping Nanda Mahrja;
byabelonging to Ba; dhenucows; adnaby the failure to give;
dinand so on; ap-pateby the lord of the waters.
Indra sent rain to retaliate for the Govardhana sacrifice, sometimes
fought against the Lord, and committed other offenses. The lord of the
waters, Varua, offended the Lord by kidnapping Nanda Mahrja, by
failing to return the cows belonging to Ba, and so on.
F="=""l
dHF">8_=Bd"ll
yamasya ca tad-cry-
tmaja-durmradin
kuverasypi ducea-
akhaca-ktdin

153
yamasyaof Yamarja; caand; tat-cryaof His teacher; tma-ja
the son; durmraaby the wrongful death; dinand so on;
kuverasyaof Kuvera; apialso; duceaevil; akhacaof
akhaca; ktaby the deeds; dinand so on.
Yamarja made mistakes like allowing the wrongful death of the son of
the Lords teacher. And Kuvera was responsible for the wicked misdeeds
of akhaca and others.
'd"HH"dl
F>F'"8dN'Hll
adho loke tu daitey
vaiava-droha-kria
sarp ca sahaja-krodha-
du kliya-bndhav
adha lokein the lower planetary systems; tuand; daiteythe
Daityas; vaiavaagainst Lord Vius devotees; droha-kriawho
act inimically; sarpserpents; caand; sahajanatural; krodha
with anger; ducontaminated; kliyaof Kliya; bndhav
friends.
In the lower planetary systems live the Daityas, who always attack Lord
Vius devotees, and also living there are the serpent friends of Kliya,
who by nature are contaminated by anger.
Indra had mentioned to Nrada that Brahm appoints the rulers of
the planets. Brahm now turns this praise around, showing that the same
fact is a reason for him to feel ashamed. These universal rulers have
committed numerous offenses against Lord Viu, and Brahm considers
the offenses of his subordinates his own. Nrada is familiar with these
incidents, but Brahm is asking him to remember them for a moment.
Indra offended Ka by trying to destroy Vndvana in the wake of
the Govardhana-pj, and he fought Ka when Ka took away a
prijta flower tree for His queen Satyabhm. At various times Indra

154
dared criticize Ka, not fully respecting His supremacy. Although, in
an earlier conversation with Nrada, Indra mentioned some of his own
offenses, his memory of other offenses he had committed was covered by
subtle pride.
Varua arrested Kas father, Nanda, for bathing in the Yamun at
a forbidden time, during the last minutes of the night at the beginning
of the Dvda. And Varua ordered Nanda Mahrja bound and
brought to his court. Varua is also known to have failed to return some
cows that belonged to Ba and to have sometimes spoken duplicitously.
Yama, the lord of death, took away the young son of Kas teacher,
Sndpani Muni, allowing the demon Pacajana to kill the brhmaa
boy. r Viu Pura (5.21.30) and other scriptures furthermore
describe Yamarjas becoming an opponent of Ka in battle.
Kuveras servant akhaca tried to kidnap Kas cowherd
girlfriends, and as described in the Puras the two sons of Kuvera
cursed by Nrada to become trees were implicated in collaborating with
King Kasa.
Besides the demigods Indra, Varua, Yama, and Kuvera, who are the
superintendents of the four principal directions, many minor demigods
are also guilty of offenses against Ka. And the subterranean serpents
come in for blame simply because they are blood relatives of Kliya.
FFFHHFF~dl
H"Hll
sampraty api may tasya
svaya vatss tathrbhak
vndvane plyamn
bhojane myay ht
sampratijust recently; apialso; mayby me; tasyaHis; svayam
by myself; vatscalves; tathand; arbhakyoung boys;
vndvanein Vndvana; plyamnbeing watched after;
bhojanewhile eating; myayby magic; httaken away.

155
And recently by my magic I stole the calves and young friends the Lord
was watching after in Vndvana. I took them all away while the boys
were having lunch.
In Brahms opinion, this last offensehis ownwas worse than all
the transgressions committed by the other demigods. While Ka was
enjoying lunch with His friends in the sacred forest of Vndvana,
Brahm disturbed Him by stealing the cows and boys Ka was
personally protecting. Resorting to mystic power, Brahm removed them
from Kas presence and hid them in a cave.
H>FHl
'8'HFNdll
tato vkya mahcarya
bhta stutv namann api
dho ha vacitas tena
gopa-blaka-llay
tatasubsequently; vkyaseeing; mah-caryammost amazing
wonders; bhtafrightened; stutvoffering prayers; namanbowing
down; apiand; dhaaudacious; ahamI; vacitadeceived;
tenaby Him; gopa-blakaas a cowherd boy; llaywho plays.
I then saw some most amazing wonders and became frightened. Offering
prayers and bowing down to the Lord, I thought, I am so arrogant! But
now, in His pastime as a cowherd boy, He has tricked me.
Ka arranged for Brahm to see that He had continued playing
with the boys and calves for a whole year, even after Brahm had
supposedly kidnapped them. Brahm saw each of the boys and calves
assume the spiritual form of the Personality of Godhead, each holding
within Himself all the universes. Suddenly realizing the seriousness of
his offense, Brahm became afraid. He thought himself arrogant because
he had now dared approach with prayers and obeisances the Lord he had
repeatedly offended. Brahm focused his mind on Lord Ka standing
before him as a small cowherd boy holding a handful of chipped rice and

156
yogurt from someone elses plate, and Brahm was astounded. The Lord
had defeated him, and now the Lord was not even responding to his
prayers.
FFHHdF=F"l
8FHNFHll
tasya svbhviksybja-
prasdekaa-mtrata
ha sva bahu manye sma
tat-priya-vraja-bh-gate
tasyaHis; svbhvikaspontaneous; syafrom His face; abja
lotuslike; prasdaof satisfaction; kaaby the glance; mtrata
merely; hajoyful; svammyself; bahuhighly; manye smaI
regarded; tatHis; priyadear; vraja-bhthe land of Vraja; gate
because of having visited.
Simply by the spontaneous glance of favor upon me from His lotus face, I
became joyful. I realized how fortunate I was to have visited the land of
Vraja, which is so dear to Him.
Nrada might wonder how everything seemed all right with Brahm
so soon after Brahms blunder and embarrassment. How was he now
sitting happily in his own abode? One answer Brahm gives here is that
he at once felt the purpose of his life fulfilled just by seeing the Lords
ever-smiling face. And he had also received the rare opportunity to stay
a short time in r Vraja-dhma. Vraja is the most sacred land, and
Ka is the only shelter of its residents; thus Brahm felt that after
having mistreated the calves and cowherd boys of Vraja it was best for
him to leave quickly and go back to Brahmaloka.
>F~'FFl
FdFFHll
tatrtmana cira-sthity-

157
pardh syur iti trasan
apsara kim anyais tan
nijsaubhgya-varanai
tatrathere (in Vraja-bhmi); tmanamy; ciralong; sthityby
stay; apardhoffenses; syuthere might be; itithus; trasan
fearing; apsaramI went away; kimwhat need is there; anyaifor
more; tattherefore; nijamy; asaubhgyaof the ill fortune;
varanaidescriptions.
Fearing I would commit more offenses if I stayed there too long, I then
went away. What else need I tell you about my ill fortune?
Vraja-bhmi is the place of the Supreme Lords intimate dealings
with His dearmost devotees. Materialistic persons should not stay there
longer than a few days, long enough to gain transcendental benefit from
contact with the holy dhma but not long enough to become offensive
toward the dhma and its residents. Brahm, thinking himself one of the
ordinary conditioned souls, had returned quickly to his own place. Now
he had nothing more to say about his own shortcomings, since he felt he
had adequately refuted each point of Nradas praise.
~NQB''F"SdF"l
Hd"HHFll
atha brahma-madhye smin
td neke kpspadam
vio kintu mahdeva
eva khyta sakheti ya
athaactually; brahmathe universe; madhyewithin; asmin
this; tdksuch; na keI do not see; kp-spadama recipient of
the mercy; vioof Lord Viu; kintubut; mah-devaMahdeva
iva; evaonly; khytafamous; sakhthe friend; itithus; ya
who.
In fact, in this universe I see no object of Lord Vius mercy equal to

158
Mahdeva iva. He is famous as the dear friend of the Lord.
Other than Lord iva, everyone in every part of the universe
upper, middle, and loweris imperfect. Although certain persons like
Prahlda will be described later in this book as greater devotees of Ka
than Lord iva, strictly speaking they are not residents of the material
world. Because the character of a devotee like Prahlda is untouched by
material contamination, anywhere he resides is spiritual. Thus Lord
Brahm is not speaking inconsistently.
Because Brahm and iva are both gua-avatras, the Supreme Lord
deals with them similarly. Brahm can understand Lord Kas mercy
on Lord iva because it resembles something within his own experience.
But the exceptional mercy obtained by a person much greater than
himself is beyond Brahms ability to understand. Only things in some
way similar can be meaningfully compared as greater and lesser. For
example, the weight of a blade of grass is so extremely different from
that of a mountain that one cannot sensibly compare them. Thus when
goddess Gag, as we are told in r Hari-vaa, declares the ocean more
fortunate than herself, she does not compare herself with Brahm, who
is much more fortunate still. In the same way, Brahm here compares
himself with Lord iva and not with even greater Vaiavas like
Prahlda, what to speak of the cowherd boys and other inhabitants of
Vraja.
>d"=F"F"l
H'FH~dll
ya ca r-ka-pdbja-
rasenonmdita sad
avadhrita-sarvrtha-
paramaivarya-bhogaka
yawho; caand; r-kaof r Ka; pda-abjaof the lotus
feet; rasenaby the transcendental taste; unmditabecause of being
intoxicated; sadalways; avadhritadisregarding; sarvaall; artha
normal goals of life; parama-aivaryaof universal supremacy;

159
bhogakathe facilities for enjoyment.
Lord iva is always intoxicated by the taste found at r Kas lotus
feet. He therefore has no interest in any of the normal goals of life, even
up to rulership of the universe and the sense enjoyment such rulership
provides.
F"H9FFHl
'FdF~'Fll
asmdo viayio
bhogsaktn hasann iva
dhustrrksthi-ml-dhg
nagno bhasmnulepana
asmdalike myself; viayiamaterialists; bhoga-saktn
addicted to sense gratification; hasanlaughing at; ivaas if;
dhustraof dhustra, an intoxicating weed; arkaarka leaves; asthi
and bones; mlgarlands; dhkwearing; nagnanaked; bhasma
with ashes; anulepanasmeared.
As if ridiculing materialists like me, who are simply addicted to sense
enjoyment, he goes around naked, wearing garlands of dhustra, arka,
and bones and smeared all over with ashes.
Hd<3$Hl
~FHd"==l
]'H9>ll
viprakra-ja-bhra
unmatta iva ghrate
tath sva-gopanakta
ka-pdbja-auca-jm
gag mrdhni vahan harn
ntya ca layate jagat

160
viprakrascattered; jaof matted locks; bhrawith a mass;
unmattaa madman; ivalike; ghratewanders about; tath
nonetheless; svahimself; gopanato conceal; aaktaunable; ka-
pda-abjaKas lotus feet; auca-jmborn of the water that
washes; gagmthe Gag; mrdhnion his head; vahancarrying;
hartout of joy; ntyandancing; caand; layatehe destroys;
jagatthe universe.
His matted locks scattered about, he moves around aimlessly like a
madman, yet he is unable to conceal his glories. With joy he carries on his
head the Gag, born from the water that washed Kas lotus feet.
When he dances he destroys the universe.
Lord iva rejects with disdain the ambitions of religiosity, economic
development, sense gratification, and liberation. He has no desire to be
an independent controller and enjoyer. The satisfaction others derive
from worldly pursuits and the achievement of supremacy does not
attract him. He identies himself fully as a servant of Ka.
In Lord ivas view, demigods like Brahm and Indra are addicted to
sense enjoyment. Their celestial garlands, ornaments, and perfumes last
only a short time and so leave them dissatisfied. Better than the
decorations of the demigods are his own garlands, made of bones and
intoxicating weeds, which at least cause no disappointment when they
decay. These strange ornaments, Lord iva thinks, are no less substantial
than Indras and Brahms divine garlands. But these are only Lord
ivas external decorations; his real ornament and his real enjoyment
are found in the mercy of r Ka. Humbly thinking himself bereft of
that mercy, he feels fit to wear weeds and bones. With such ideas in
mind, the great Lord iva conducts himself in his own peculiar way.
dF"H"'dl
8FFmHll
ka-prasdt tenaiva
mdm adhikrim

161
abhrpayitu muktis
tasya patnypi akyate
ka-prasdtdue to Kas grace; tenaby him; evaindeed;
mdmlike myself; adhikrimto fit candidates; abh
desirable; arpayitumto be awarded; muktiliberation; tasyahis;
patnyby the wife; apialso; akyateable.
By Kas grace, Lord iva and his wife are able to award liberation to
candidates like me who eagerly want it.
Principal demigods like Indra and Brahm enjoy high posts in the
administration of the universe. But after carrying out extensive duties
for many millions of years, they may tire of this burden. Thus liberation
from material existence begins to look more and more attractive to
them. In the midst of all the pomp and luxury of heavenly rulership,
many demigods quietly harbor the desire for liberation. Here Lord
Brahm groups himself with lesser demigods, even though he is an
empowered incarnation of the Personality of Godhead. Speaking from
humility, he describes himself as just another appointed administrator
with selfish motives of his own.
FH'HdHFl
Fdd>dHll
aho sarve pi te mukt
iva-loka-nivsina
mukts tat-kpay ka-
bhakt ca kati nbhavan
ahoah; sarveall; apiand; tethey; muktliberated; iva-loka
on Lord ivas planet; nivsinathose who live; muktliberated
souls; tat-kpayby his mercy; ka-bhaktdevotees of Ka; ca
and; katihow many; na abhavanhave not become.
Indeed, everyone who lives on Lord ivas planet is liberated. By his
mercy, so many persons have become liberated souls and even pure

162
devotees of Ka.
Lord iva is nitya-mukta, eternally liberated, and his devotees are
liberated also. Many other fortunate souls living on lower planets like
the earth have also been blessed by his mercy and instructions, which
have given these souls the strength to advance spiritually in various
ways.
dHF""9dl
HFHFHdll
kc chivasya bhedek
mah-doa-kar mat
go bhagavat svasmin
kamyate na ive ktam
ktfrom Ka; ivasyaof iva; bheda-kseeing as different;
mah-doaof grave error; karthe cause; matis considered;
gasin; bhagavatby the Personality of Godhead; svasminagainst
Himself; kamyateis tolerated; nanot; iveagainst Lord iva;
ktamcommitted.
To consider Lord iva different from Ka is a serious spiritual
deviation. The Personality of Godhead tolerates offenses against Himself
but not against Lord iva.
Lord iva is described as a recipient of Lord Vius mercy, but this
does not mean that the two Lords are different from one another in the
same way that Lord Viu differs from the jvas. The Padma Pura
includes the Nmpardha-bhajana-stotra, a list of ten offenses against
chanting Lord Vius names. Therein it is said:
ivasya r-vior ya iha gua-nmdi sakala
dhiy bhinna payet sa khalu hari-nmhita-kara
One who sees differences between any of Lord ivas qualities and
names and those of r Viu is an antagonist to hari-nma. (Padma
Pura, Brahma-khaa 25.15) Lord Viu cannot tolerate offenses

163
against Lord iva, because Lord iva is the greatest of Lord Vius
empowered incarnations. Lord iva is especially empowered to distribute
in the material world the elevated tastes of pure devotional service.
H"Hl
~HdF">F<ll

HF{'9>H='l
"]FHdHHl
FH'=FF{ll
iva-datta-varonmattt
tripurevarato mayt
tath vksurde ca
sakaa parama gata

iva samuddhto nena
harita ca vaco-mtai
tad-antaraga-sad-bhakty
kena vaa-vartin
svayam rdhyate csya
mhtmya-bhara-siddhaye
ivaby Lord iva; dattagiven; varabecause of the benediction;
unmatttintoxicated; tripura-varatadue to the master of Tripura;
maytMaya Dnava; tathalso; vka-asura-dedue to the demon
Vka and others; caand; sakaamdanger; paramamextreme;
gataexperienced; ivaLord iva; samuddhtasaved; anenaby
Him; haritaencouraged; caand; vacaby the words; amtai
nectarean; tatto Him; anta-againtimate; satpure; bhakty
with devotion; kenaby Ka; vaa-vartinwho acted under his
control; svayamhimself; rdhyateis worshiped; caand; asyahis;
mhtmyaof the glories; bharathe completion; siddhayeto effect.

164
When Maya, the master of Tripura, grew intoxicated with pride by Lord
ivas benediction and placed Lord iva in danger, and when Lord iva
was troubled by other demons, like Vksura, the Supreme Lord saved
him and encouraged him with nectarean words. And sometimes, to
broadcast Lord ivas glories, Lord Ka takes the role of his subordinate
and worships him with intimate devotion.
Lord iva once empowered Maya Dnava to construct for the demons
of Tripura a well of heavenly nectar that could revive the dead. On
another occasion, Lord iva granted Vksura the power to crack
anyones head into pieces by merely touching it with his hand. Lord iva
also granted great strength and influence to demons like Rvaa. Each
of these demons became intoxicated with his acquired perfections and
created trouble for Lord iva. Maya made it difficult to destroy Tripura,
Vka tried to test his power on Lord ivas head, compelling Lord iva to
flee for his life, and Rvaa moved Kailsa Mountain from its base. Each
time, Lord Ka came to save Lord iva. He drank up Maya Dnavas
well, beguiled Vka into touching his own head, and, as r Rmacandra,
killed Rvaa with bow and arrows. These famous episodes, briefly
alluded to here, are elaborately described in various scriptures, including
rmad-Bhgavatam.
Brahm points out that although Lord Nsihadeva had rebuked
him, the Supreme Lord did not treat Lord ivas offenses the same way.
Instead, responding to Lord ivas remorse, the Lord generally tried to
encourage him, saying for example about Vksura:
aho deva mahdeva ppo
ya svena ppman

hata ko nu mahatsv a
jantur vai kta-kilbia
kem syt kim u vivee
ktgasko jagad-gurau
Just see, O Mahdeva, My lord, how this wicked man has been killed
by his own sinful reactions. Indeed, what living being can hope for good

165
fortune if he offends exalted saints, what to speak of offending the lord
and spiritual master of the universe? (Bhgavatam 10.88.3839)
The Supreme Lord in His incarnation as Paraurma worships Lord
iva in loving reciprocation by advertising Lord ivas greatness.
BFHFd~l
'FH[ll

FH9HH9l
'9>F<ll
tihatpi svaya skt
kenmta-manthane
prajpatibhir rdhya
sa gaur-pra-vallabha

samnyya via ghora
pyayitv vibhita
mah-mahima-dhrbhir
abhiikta ca tat sphuam
tihatwho was present; apialthough; svayamin person; skt
visibly; kenaby Ka; amtaof nectar; manthaneat the
churning; praj-patibhiby the rulers of the universe; rdhyabeing
worshiped; sahe; gaur-pra-vallabhathe life and soul of Gaur;
samnyyacollecting; viampoison; ghoramterrible; pyayitv
drinking; vibhitaornamented; mah-mahimaof topmost glory;
dhrbhiby floods; abhiiktaceremonially bathed; caand; tat
thus; sphuamvisibly.
Although Ka was personally present at the churning of nectar from
the Milk Ocean, He and the rulers of the universe chose to worship Lord
iva, the life and soul of Gaur. Lord iva collected and drank the terrible
poison, which thereafter became his ornament. He was then ceremonially

166
bathed in the presence of everyone assembled and was glorified with
floods of praise.
In the presence of Lord Ka the demigods had no need to fear
destruction from the Halhala poison churned from the Ocean of Milk.
Ka chose, however, not to counteract the poison Himself but to give
Lord iva an opportunity to show his prowess. The Supreme Lord and
the Prajpatis honored Lord iva with Vedic hymns and other prayers,
entreating him to save them. Their request was so strongly presented
that Lord iva took the risk of drinking all the poison, ignoring the
objections of his dear wife, Gaur. The demigods praised Lord iva for a
feat even Lord Viu had not performed. From then on, the blue marks
made on Lord ivas throat by the poison became renowned as his
unique ornament.
H"Hl
H=Fll
purny eva gyanti
daylutva harer hare
jyate hi tvaypy etat
para ca smaryat mune
purnithe Puras; evacertainly; gyantising; daylutvam
about the compassion; hareof Lord Hari; haretoward Lord Hara
(iva); jyateit is known; hicertainly; tvayby you; apialso;
etatthis; parammore; caand; smaryatmplease just remember;
muneO thoughtful sage.
The Puras sing of Lord Haris compassion toward Lord Hara. You
surely know all this and more, O thoughtful sage. To recall these glories,
you need only exercise your memory.
Lord Haris attitude toward Lord Hara is something like a fathers
affection for his son. Nrada can remember other instances of Lord
ivas displaying his gloriesfor example, when he blessed Lord Ka
to have an excellent son, Smba.

167
"H=
dFFdl
FFHHFll
r-parkid uvca
guru praamya ta gantu
kailsa girim utsuka
lakyokta punas tena
sva-putra putra-vatsale
r-parkit uvcar Parkit said; gurumto his spiritual master;
praamyabowing down; tamthere; gantumto go; kailsam girim
to Kailsa Mountain; utsukaeager; lakyanoticing; ukta
addressed; punaagain; tenaby him (Brahm); sva-putrahis son;
putrato your son; vatsaleO you who are affectionate.
r Parkit said: O dear mother, affectionate protector of your son,
Nrada bowed down to his spiritual master, Lord Brahm. And when
Brahm saw his son Nrada eager to set off for Kailsa, Brahm then told
him something more.
A father should be honored as a kind of spiritual master, all the more
if he has given essential instructions in Ka consciousness. Brahm is
the father of all fathers among the living entities, and he personally
taught his youngest son, Nrada, the science of rmad-Bhgavatam.
Because Brahm is omniscient within the material universe, he knew
that Nrada wanted to go to Mount Kailsa, Lord ivas abode in the
universe. Noticing that Nrada was glancing down from Brahmaloka in
the direction of Kailsa, Brahm decided to suggest a better idea.
NQH=
dH'H"Hdl
NQBFdF''dll
r-brahmovca

168
kuverea purrdhya
bhakty rudro va-kta
brahmbhyantare tasya
kailse dhikte girau
r-brahm uvcar Brahm said; kuvereaby Kuvera; purin
ancient times; rdhyabeing worshiped; bhaktywith devotion;
rudraLord iva; va-ktabrought under control; brahma-
abhyantarewithin the universe; tasyahis (Kuveras); kailseon
Kailsa; adhikteappointed; girauon the mountain.
r Brahm said: Kuvera once earned the gratitude of Lord iva by
devotedly worshiping him. From then on, within this universe, Lord iva
has submitted to Kuveras authority, on Kuveras Mount Kailsa.
"^UHdl
HFHdFHHHFll
tad-vidik-pla-rpea
tad-yogya-parivraka
vasaty vikta-svalpa-
vaibhava sann um-pati
tathis; vidikof the sub-direction; pla-rpeaas the guardian;
tatfor him (Lord iva); yogyasuitable; parivrakahaving
attendants; vasatihe lives; viktamanifest; su-alpaslight;
vaibhavahis opulence; santhus present; um-patithe husband of
Um.
Lord iva, the husband of Um, lives there as the guardian of Kuveras
side of the heavenly sphere. Accompanied by suitable attendants, he
shows but a small fraction of his opulence.
Kuvera, the appointed treasurer of heaven, rules the northeast.
Pleased with Kuvera, Lord iva, despite his own elevated position, takes
up menial service as Kuveras guard. Lord ivas wife, Um, and several
of his associates and servants accompany Lord iva in Kailsa, which,

169
compared with his eternal abode, outside the universe, is modest in
opulence and entourage. Brahm implies, If you go see Lord iva on
Kuveras Kailsa, you will not be able to understand fully how much
greater Lord iva is than I.
~dH"l
dFH"=HF=ll
yath hi ko bhagavn
md bhakti-yantrita
mama loke svar-dau ca
vasaty ucita-llay
yathas; hiindeed; kaKa; bhagavnthe Personality of
Godhead; mdmof persons like me; bhaktiby the devotion;
yantritabrought under control; mamamy; lokeon the planet;
svain heaven; dauelsewhere; caand; vasatilives; ucita
appropriate; llaywith pastimes.
Just as the Personality of Godhead Ka, brought under control by the
devotion of servants like me, resides on my planet, and in heaven and
elsewhere, Lord iva lives in Kailsa, displaying suitable pastimes.
The Supreme Lord reciprocates with His best devotees in this
worldBrahm, Kayapa, and so onby living with them personally in
heaven, below heaven on the earth, above heaven on Maharloka, and
elsewhere. In each incarnation, the Lord appears with suitable pastimes,
paraphernalia, family, and friends.
~HF"NHl
"HdFFRHNll
atha vyu-purasya
matam etad bravmy aham
r-mahdeva-lokas tu
saptvaraato bahi

170
athanow; vyu-purasyaof the Vyu Pura; matamopinion;
etatthis; bravmishall speak; ahamI; r-mah-devaof r
Mahdeva; lokathe planet; tuand; sapta-varaatathe seven
coverings (of the material universe); bahioutside.
Now let me tell you the opinion of the Vyu Pura: The abode of r
Mahdeva lies outside the seven coverings of the universe.
The material universe is enclosed within seven concentric shells
made of earth and the other basic elements. Outside them all lies the
imperishable realm of Lord iva. In contrast to all the planets inside the
shells, planets that are temporary products of material nature, this abode
of Lord ivas is not a creation of My. In ivaloka there is no
unhappiness. That world is attained by the best of Lord ivas
devoteesthe ones who understand him to be nondifferent from r
Kanot the aivites who are karms or jns or who worship Lord
iva as an independent supreme controller.
FFFFHdl
FHHll

HF"Bl
F9FHF"F'=l
8"HHdH'll
nitya sukha-maya satyo
labhyas tat-sevakottamai
samna-mahima-rmat-
parivra-gavta

mah-vibhtimn bhti
sat-paricchada-maita
rmat-sakaraa svasmd
abhinna tatra so rcayan

171
nijea-devattvena
ki v ntanute dbhutam
nityaeternal; sukha-mayafull of happiness; satyasubstantially
real; labhyaattainable; tathis; sevaka-uttamaiby the best
servants; samnaequal; mahimawith glories; rmatopulent;
parivra-gaaby associates; vtasurrounded; mah-vibhti-mn
possessed of great splendor; bhtiis manifest; sattranscendental;
paricchadawith regalia; maitaadorned; rmat-sakaraam
rmn Sakaraa; svasmtfrom Himself; abhinnamnon-different;
tatrathere; sahe; arcayanworshiping; nijahis own; ia-
devattvenaas the personal Deity; kimwhat; vor; nadoes not;
tanutedisplay; adbhutamwonderful.
Eternal and full of happiness, that abode is absolutely real. It can be
attained by the best of Lord ivas servants. There Lord iva, served by
the most excellent regalia, reveals himself in his full splendor, surrounded
by companions who share opulence and beauty equal to his. As his
personal Deity he worships Lord Sakaraa, nondifferent from himself.
What amazing wonders does Lord iva in this manifestation not display?
In his original abode, Lord iva displays his full opulence, including
ever-existing palaces and airplanes and his unequaled personal assets of
religion, wealth, sense enjoyment, liberation, and devotion to the
Supreme Lord. His emblems of rulership, such as his jewelry, cmara
fans, and royal umbrella, surpass those of Brahm and the other
demigods. On ivaloka Lord iva always worships the Personality of
Godhead in His form as r Sakaraa, who has thousands of serpent
hoods. Both Lord Sakaraa and His expansion Lord iva are
incarnations of the Supreme Godhead, and so they are nondifferent.
When the time comes for the material universe to be annihilated, Rudra
the destroyer appears from r Sakaraa. That Rudra is the specific
aspect of Lord iva who presides over the material mode of ignorance.
Everyone who sees Lord iva worshiping Sakaraa one
expansion of the Supreme worshiping another becomes astonished,
especially when Lord iva dances in ecstasy and offers wonderful

172
prayers. Lord ivas worship of r Sakaraa can also be seen in the
earthly planetary system, in Ilvta-vara, as ukadeva Gosvm
describes in the Fifth Canto of rmad-Bhgavatam, Chapter Seventeen.
H>H{l
ddFll
tatra gantu bhav chakta
r-ive uddha-bhaktimn
abhigamya tam ritya
kp kasya payatu
tatrathere; gantumto go; bhavnyou; aktacapable; r-ive
for Lord iva; uddha-bhakti-mnendowed with pure devotion;
abhigamyaapproaching; tamhim; rityataking shelter; kpm
the mercy; kasyaof Ka; payatuplease see.
You have the power to go there because you have pure devotion for him.
Therefore go, take shelter of him, and see the real mercy of Ka.
Because Nrada respects Lord iva properly, as an expansion
nondifferent from Lord Ka, and therefore loves Lord iva with
spontaneous devotion, there is no bar to his entering ivaloka. If Nrada
is to go there and take shelter of Lord iva by offering respects and
praise, he will be able to see the mercy of Ka in the ecstasy and
opulences of Lord iva.
"H=
$HHddl
"Hddd"Hll
r-parkid uvca
ity eva ikito mta
iva keti krtayan
nrada iva-loka ta
prayta kautukd iva

173
r-parkit uvcar Parkit said; itiin these words; evamthus;
ikitainstructed; mtaO mother; iva kaiva! Ka!;
itithus; krtayanchanting; nradaNrada; iva-lokamto
ivaloka; tamthere; praytagone; kautuktwith great eagerness;
ivaas.
r Parkit said: My dear mother, after Nrada received these
instructions he departed for ivaloka with joyful anticipation, chanting
iva! Ka!
The gist of Brahms advice to Nrada is that he should have faith in
Lord iva as nondifferent from Lord r Ka. Even though this advice
was familar to Nrada, he was inspired to hear it. He welcomed the
opportunity Brahm was giving him to show the world the extent of
Lord ivas glories. He was also curious about what he would find when
he arrived at ivaloka.
Thus ends the second chapter of Part One of rla Santana Gosvms
Bhad-bhgavatmta, entitled Divya: In Heaven.
3. Prapancatita: Beyond the Material World
Nrada visits ivaloka
"H=
HHH8l
d=dF9=ll

174
"">\l
F="HUHll

"H=Fd9dH"l
"_8'"ll

'FdFl
FH=FFHFdll
r-parkid uvca
bhagavanta hara tatra
bhvviatay hare
ntyanta krtayanta ca
kta-sakararcanam

bha nandvard ca
lghamna nijnugn
prty sa-jaya-abdni
gta-vdyni tanvata

dev com praasanta
kara-tlu kovidm
drd dv munir ho
namad v nindayan

paramnughto si
kasyeti muhur muhu
jagau sarva ca pitrokta
su-svara samakrtayat
r-parkit uvcar Parkit said; bhagavantamgodly; haramLord
iva; tatrathere; bhvaof devotional love; viatayin a trance;
harefor r Hari; ntyantamdancing; krtayantamchanting; ca

175
and; ktahaving performed; sakaraa-arcanamworship of Lord
Sakaraa; bhamenthusiastically; nandvara-dnNandvara
and others; caand; lghamnampraising; nija-anugnhis own
followers; prtyaffectionately; sa-jaya-abdniwith shouts of Jaya;
gtasong; vdyniand instrumental music; tanvatawho were
vibrating; devmthe goddess; caalso; ummUm; praasantam
praising; kara-tluin styles of hand-clapping; kovidmexpert;
drtfrom a distance; dvseeing; munithe sage Nrada;
hadelighted; anamathe bowed down; vmhis v;
nindayanand sounding it; paramasupremely; anughtafavored;
asiyou are; kasyaby Ka; itithus; muhu muhuagain and
again; jagauhe sang; sarvamall; caand; pitrby their father
(Brahm); uktamspoken; su-svaramin a sweet voice; samakrtayat
he recounted.
r Parkit said: Arriving in ivaloka, from a distance the sage Nrada
saw Lord iva, r Hara, who had just finished his worship of Lord
Sakaraa, r Hari. Entranced in ecstatic love, Lord iva was dancing
and loudly singing the glories of his Lord, while his associates played
instrumental music and shouted Jaya! Jaya! With great affection he
praised his assistants like Nandvara, as well as the goddess Um, who
was expertly clapping her hands. The sight of all this delighted Nrada.
Vibrating his v and nodding his head to show respect, he called out
several times, You are the greatest recipient of Kas mercy! and in a
sweet voice he recounted to Lord iva everything just told him by their
father, Lord Brahm.
Lord iva had just finished worshiping his Deity, Lord Sakaraa.
The rituals of his worship were similar to those Nrada had witnessed on
earth at Prayga, but at the end of the worship Lord iva displayed the
symptoms of ecstasy described in this verse. Worship of the Supreme
Lords Deity attracts both neophytes and advanced souls, but Vaiavas
who are fully self-realized enjoy intimate relationships with their
worshipable Deity. For such Vaiavas the Lords acceptance of even the

176
simplest act of devotion brings profound devotional ecstasies.
Thus Nrada found Lord iva in a trance of sakrtana, reciting
prayers to Lord Sakaraa similar to those recorded in the Fifth Canto
of rmad-Bhgavatam (5.17.18):
bhaje bhajanyraa-pda-pakaja
bhagasya ktsnasya para paryaam
bhaktev ala bhvita-bhta-bhvana
bhavpaha tv bhava-bhvam varam
O my Lord, You are the only worshipable person, for You are the
Supreme Personality of Godhead, the reservoir of all opulences. Your
secure lotus feet are the only source of protection for all Your devotees,
whom You satisfy by manifesting Yourself in various forms. O my Lord,
You deliver Your devotees from the clutches of material existence.
Nondevotees, however, remain entangled in material existence by Your
will. Kindly accept me as Your eternal servant.
Since Lord iva is an incarnation of the Personality of Godhead, and
Lord iva and the Personality of Godhead are therefore nondifferent,
Lord iva does not need to worship Lord Sakaraa to become purified
from material illusion. Lord iva performs worship externally with
standard paraphernalia to educate the world about the transcendental
tastes of devotional service.
Brahm is also considered an incarnation of Godhead, but iva and
Brahm are not equal in status. Lord iva is nondifferent from Viu in
a more literal sense: the post of Brahm is almost always occupied by a
jva, whereas no jva can ever become iva-tattva.
Many statements from revealed scriptures characterize Lord iva as
nondifferent from Lord Viu. For example, in the Padma Pura
(Brahma-khaa 25.15), in the description of the ten offenses against
Lord Vius holy names, we read:
ivasya r-vior ya iha gua-nmdi-sakala
dhiy bhinna payet sa khalu hari-nmhita-kara
One who sees differences between any of Lord ivas qualities and

177
names and those of r Viu is an antagonist to hari-nma. There are
no similar injunctions about the nondifference of Brahm and Viu.
Authorized scriptures state that persons like Vasiha, who are
certainly finite jvas, will become Lord Brahm in their own universes in
future lives. Theoretically any jva soul can attain the post of Brahm.
As Lord iva told the Pracets:
sva-dharma-niha ata-janmabhi pumn
viricatm eti tata para hi mm
A person who strictly executes his occupational duty, without
deviation, for one hundred births becomes qualified to occupy the post
of Brahm, and if he becomes more qualified he can approach me, Lord
iva. (Bhgavatam 4.24.29) These words state that a jva can join Lord
iva, not that he can become iva. Nrada has included Lord iva in his
search for recipients of the Supreme Lords mercy because Lord iva is a
special incarnation of the Lord in the form of His own devotee.
The followers of Lord iva whom Nrada saw on ivaloka were all
great Vaiavas who deeply imbibed their masters mood of viu-bhakti.
Lord iva praised them for their artistic accompaniment, especially his
consort Prvat for her hand-clapping, because their performance was
manifested directly from pure devotion.
Witnessing all this, Nrada also became ecstatic. He danced so
enthusiastically that he was unable to offer prostrate obeisances, and
since he did not want to stop playing his v, he showed respect simply
by nodding his head. Then, wanting to say something to show approval
of Lord ivas behavior, he proceeded to recount what Brahm had told
him about Lord ivas glories.
~""=Fdl
F'"HHHdll

d\FdF'l
dN9NQF"ll

178
atha r-rudra-pdbja-
reu-sparana-kmyay
sampe bhygata devo
vaiavaika-priyo munim

kyliya sammatta
r-ka-rasa-dhray
bha papraccha ki bre
brahma-putreti sdaram
athathen; r-rudraof r Rudra; pda-abjaof the lotus feet;
reuthe dust; sparanaof touching; kmyaythe desire; sampe
near; abhygatamcame; devaLord iva; vaiavaof the devotees
of Lord Viu; eka-priyathe best friend; munimthe sage; kya
drawing close; liyaand embracing; sammattawild; r-ka
related to r Ka; rasaof transcendental taste; dhrayby a flood;
bhamsuddenly; papracchaasked; kimwhat; breare you
saying; brahma-putraO son of Brahm; itithus; sa-daram
respectfully.
Nrada came closer, hoping to touch the dust of the lotus feet of Lord
iva, the best friend of the Vaiavas. But as the sage came near, Lord
iva, a flood of Ka conscious pleasure driving him wild, forcibly drew
Nrada closer and embraced him. Without hesitating he asked Nrada
with respect, Dear son of Brahm, what are you saying?
Totally absorbed in ecstasy, Lord iva, when turning to greet Nrada,
at first found what Nrada was telling him difficult to understand.
HHBF9Fl
FddHll

H~HHFFl
FH"9B]dll

179
tata r-vaiava-reha-
sambhaa-rasplutam
santyakta-ntya-kutuka
mita-priya-janvtam

prvat-pra-ntha ta
vy vrsanena sa
sna praaman bhakty
pahan rudra-a-agakam
tatathen; r-vaiava-rehawith the best of saintly Vaiavas;
sambhaaof conversing; rasain the taste; plutamabsorbed;
santyaktaleaving aside; ntyaof dancing; kutukamhis sport;
mitagentle; janaby associates; vtamsurrounded; prvat-pra-
nthamthe life and soul of Prvat; tamhim (Lord iva); vym
on a straw mat; vra-sanenain the heros posture; sahe
(Nrada); snamseated; praamanbowed down; bhaktywith
devotion; pahanreciting; rudra-a-agakamthe six-syllable Rudra
mantra.
Absorbed in the taste of talking with that superlative Vaiava Nrada,
Lord iva then stopped his playful dancing and sat down. He sat on a
straw mat in the vrsana posture, and a few of his gentle companions
seated themselves around him. With devotion Nrada bowed down to
Lord iva, the life and soul of Prvat, and chanted the six-syllable Rudra
mantra.
One who is observing a serious vow should sit on a kua mat, called a
v, assuming the meditative heros posture, which expresses ones firm
determination. This sana is defined in the yoga-stras. The Rudra-a-
agaka is a mantra of the Vedas. It begins with the words namas te.
"HdFHl
FHF>ddll
jagad-atva-mhtmya-

180
prakana-parai stavai
astaud vivtya tasmi ca
jagau ka-kp-bharam
jagatof the universe; atvaas the supreme controller; mhtmya
glories; prakana-parairevealing; stavaiwith prayers; astauthe
praised; vivtyaelaborately; tasminupon him; caand; jagauhe
glorified; kaof Lord Ka; kpof the mercy; bharamthe
fullness.
Nrada then recited prayers glorifying Lord iva as the supreme
controller of the universe and elaborately proclaimed the fullness of the
mercy bestowed upon iva by Lord Ka.
Nrada praises Lord iva, who becomes angry
d'"'FF'H"l
FHHH'HHdll
karau pidhya rudro sau
sa-krodham avadad bham
sarva-vaiava-mrdhanyo
viu-bhakti-pravartaka
karauhis ears; pidhyacovering; rudraLord Rudra; asauhe;
sa-krodhamwith anger; avadatsaid; bhamforcefully; sarvaall;
vaiavaamong the Vaiavas; mrdhanyathe chief; viu-bhakti
of the process of devotional service to Viu; pravartakathe initiator.
Lord Rudra, the best of Vaiavas, the initiator of devotional service to
Viu, at once covered his ears and angrily replied.
Vaiavn mahevara: Of all Vaiavas, Lord Mahevara is the
greatest. He is the greatest Vaiava because he initiates the teaching
of pure devotional service. He founded the Rudra-sampradya, one of

181
the four authentic Vaiava schools. He is more famous as a Vaiava
than as an incarnation of Viu.
"3H=
"'ddF"l
F"FF"ddll
r-rudra uvca
na jtu jagad-o ha
npi ka-kpspadam
para tad-dsa-dsn
sadnugraha-kmuka
r-rudra uvcar Rudra said: nanot; jtuat all; jagatof the
universe; athe Lord; ahamI; na apinor; kaof Ka; kp-
spadama recipient of the mercy; paramrather; tatHis; dsa-
dsnmof the servants of the servants; sadalways; anugrahafor
the favor; kmukahankering.
r Rudra said: I am not the Lord of the universe, nor an object of
Kas mercy! I am just a poor soul always hankering for the favor of the
servants of His servants.
I can only hanker for the mercy of Kas servants, because I am
not fortunate enough to have it.
"H=
F'~HdFl
F'H'NHll
r-parkid uvca
sambhrnto tha munir hitv
kenaikyena tat-stutim
spardham ivtmna
manyamno bravc chanai

182
r-parkit uvcar Parkit said; sambhrntashocked; athathen;
munithe sage; hitvstopping; kenafrom Ka; aikyenain
terms of his being nondifferent; tatof him; stutimthe praise; sa-
apardhamoffensive; ivaas if; tmnamhimself; manyamna
considering; abravthe said; anaiin a soft voice.
r Parkit said: Upon hearing this, the sage Nrada was shocked.
Thinking he had acted offensively, he at once stopped praising Lord
ivas nondifference from Ka and began to speak in a soft voice.
"3H=
FHHHHH="l
"HHll
r-nrada uvca
satyam eva bhavn vior
vaiavn ca durgamm
nigh mahima-re
vetti vijpayaty api
r-nrada uvcar Nrada said; satyam evatruly; bhavnyour
good self; vioof Lord Viu; vaiavnmof His devotees; ca
and; durgammdifficult to understand; nighmand confidential;
mahimaof glories; remthe abundance; vettiknows;
vijpayatiexplains to others; apialso.
r Nrada said: You certainly know the confidential, mysterious glories
of Lord Viu and the Vaiavas. And you expertly explain those glories.
Although the greatness of the Lord and His devotees is a fathomless
mystery, Lord iva and other empowered Vaiava cryas are able to
help ordinary conditioned souls understand it. Nrada hopes Lord iva
will accept praise at least on this account.
HHBH"l

183
d>H''dll
ato hi vaiava-rehair
iyate tvad-anugraha
ka ca mahimna te
prto vitanute dhikam
atatherefore; hicertainly; vaiava-rehaiby the best
Vaiavas; iyateis aspired for; tvatyour; anugrahamercy;
kaLord Ka; caand; mahimnamglory; teyour; prta
with affection; vitanutespreads; adhikamextensively.
The best Vaiavas therefore aspire for your mercy. Lord Ka also has
great regard for you and extensively spreads your glories.
Ka spreads the fame of Lord iva, sometimes through
representatives and sometimes Himself.
dH>dHHH'l
HH'dFll
kati vr ca kena
var vividha-mrtibhi
bhakty bhavantam rdhya
ght kati santi na
kati vrnhow many times; caand; kenaby Ka; var
boons; vividhavarious; mrtibhiin incarna-tions; bhaktywith
devotion; bhavantamyou; rdhyaworshiping; ghtaccepted;
katihow many; santithere are; nanot.
Has Ka not worshiped you many times in His various incarnations and
taken from you many boons?
Those who want to see examples of Lord ivas bestowing a boon
upon Ka can read the Dna-dharma section and other parts of the
Vmana Pura, which describe how r Ka received the Sudarana
cakra and how Smba became His son.

184
"H=
$HFF'dHl
A"~"Fl
d"''8HH"ll
r-parkid uvca
iti rutv tu sahas
dhairya kartum aaknuvan
lajjito drutam utthya
nradasya mukha hara
karbhy pidadhe dhrya
mama tan na vader iti
r-parkit uvcar Parkit said; itithus; rutvhearing; tuand;
sahassuddenly; dhairyamsoberness; kartumto maintain;
aaknuvanunable; lajjitafeeling ashamed; drutamquickly;
utthyastanding up; nradasyaof Nrada; mukhamthe mouth;
haraLord iva; karbhymwith his hands; pidadhecovered;
dhryamarrogance; mamamy; tatthat; na vadeyou should
not speak about; itithus.
r Parkit said: Hearing this, Lord iva could no longer maintain his
gravity. Ashamed, he sprang to his feet, covered Nradas mouth with
both hands, and said, Dont even mention that arrogance of mine!
Lord iva felt embarrassed to be reminded that he had offered
benedictions to the Supreme Personality of Godhead.
H=FHFl
"HHH"ll
anantaram uvcoccai
sa-vismayam aho mune
durvitarkya-tara ll-

185
vaibhava dyat prabho
anantaramafter this; uvcahe said; uccailoudly; sa-vismayam
with surprise; ahooh; munemy dear sage; durvitarkya-tarammost
incomprehensible; llof the pastimes; vaibhavamthe influence;
dyatmjust see; prabhoof the Supreme Lord.
He then boldly told Nrada with surprise in his voice, Just see the most
incomprehensible power of the pastimes of the Supreme Lord!
Putting aside his embarrassment, Lord iva pointed out to Nrada
the wonderful uniqueness of the pastimes the Supreme Lord enacts with
His devotees, in which the Lord takes upon Himself many severe vows
and penances just to win the devotees blessings.
H=='"l
HH'H'9dHll
aho vicitra-gambhra-
mahimbdhir mad-vara
vividhev apardheu
nopeketa ktev api
ahooh; vicitraof all kinds; gambhradeep; mahimaof greatness;
abdhian ocean; mat-varamy Lord; vi-vidheuvarious;
apardheuoffenses; na upeketahe does not reject me; kteu
when they have been committed; apieven.
Oh, my Lord is so sober. He is such a deep and varied ocean of great
qualities. Even though I have committed many kinds of offenses against
Him, He still does not reject me.
The ocean is too deep for one to measure, what to speak of diving
into it and reaching its bottom. The ocean cannot be moved from its
fixed place, and the opposite shore is far beyond anyones vision.
Similarly, the Supreme Lords qualities are countless, they include every
possible kind of greatness, and each of His qualities is unrestricted and
boundless.

186
Lord iva considered himself offensive to have shown off his own
power before Lord Ka by offering Him benedictions. Other offenses
he had committed against the Lord were too painful for him to recall.
But r Ka never considers anything done by Lord iva offensive,
since Lord iva always acts in this world only to promote the cause of
Kas devotional service, either directly or indirectly.
"H=
"'H"Hl
"8HdFll
r-parkid uvca
paramnandito dhtv
pdayor upaveya tam
nrada parituva
ka-bhakti-rasa-plutam
r-parkit uvcar Parkit said; paramasupremely; nandita
pleased; dhtvgrasping; pdayohis feet; upaveyamaking sit
down; tamhim (Lord iva); nradaNrada; parituvaappeased;
kafor Ka; bhaktiof pure devotion; rasain the
transcendental mood; plutamabsorbed.
r Parkit said: Seeing Lord iva completely absorbed in the
transcendental taste of pure devotion for Ka, Nrada, pleased beyond
limit, grasped Lord ivas feet, made him sit down again, and spoke to
appease him.
Nrada argues that iva is very dear to Ka
"3H=
'HdFFd>"l

187
d"=[d"8HFdll
r-nrada uvca
npardhvakas te
preyasa kacid acyute
kadcil loka-dypi
jto nsmin prakate
r-nrada uvcar Nrada said; nano; apardhafor offense;
avakaopportunity; tefor you; preyasawho are very dear;
kacitany; acyuteagainst Lord Acyuta; kadcitever; lokaof
ordinary people; dyin the eyes; apieven; jtahas arisen; na
nor; asminfrom His point of view; prakateit is visible.
r Nrada said: You are so dear to Lord Acyuta. Is it possible you could
ever offend Him? Though people sometimes see what they think are your
offenses, He never sees them at all.
FHNN"RFF'"Hdl
N{{F'F=ll

FNFFHl
FH~Fll
sva-bhu-bala-dptasya
sdhpadrava-kria
my-baddhniruddhasya
yudhyamnasya cakri

hata-pryasya basya
nija-bhaktasya putra-vat
plitasya tvay pra-
rakrtha r-hari stuta
sva-bhuof his arms; balaof the strength; dptasyawho was proud;

188
sdhufor saintly persons; upadrava-kriawho created
disturbances; myby his magic powers; baddha-aniruddhasyawho
arrested Aniruddha; yudhyamnasyawho fought; cakriagainst
Ka, the wielder of the disc; hata-pryasyawho was on the verge of
being killed; basyaof Ba; nijayour; bhaktasyadevotee; putra-
vatlike a son; plitasyaprotected; tvayby you; prahis life;
rak-arthamfor the sake of saving; r-hariKa; stutawas
offered prayers.
Ba was a cause of trouble for saintly persons. Too proud of the strength
of his arms, he used magic to arrest Aniruddha and fight against Ka,
the wielder of the disc. When you saw that Ba, your devotee, whom
you had maintained like a son, was on the verge of being killed, to save
his life you offered prayers to r Hari.
FUH9"HFH^l
H9""Fll
sadyo hitv rua prto
dattv nija-svarpatm
bhavat-pradat ninye
ta durp surair api
sadyaat once; hitvputting aside; ruamanger; prtapleased;
dattvgiving; nijahis (Bas) own; sva-rpatma form like His
(the Lords); bhavatof you (Lord iva); pradatmto the position of
a personal associate; ninyeHe brought; tamhim; durpmrarely
obtained; suraiby demigods; apieven.
At once, Lord Ka put aside His anger. Now pleased, the Lord gave
Ba a form like His own and raised him to being one of your associates,
a position rarely obtained even by demigods.
In the fight against Bsura, Lord Ka had already lifted His
Sudarana disc to kill Ba, His sons enemy, but at that moment Lord

189
iva interceded. Despite Bas long list of offenses against Viu and
the Vaiavas, Ba had the one credit of being Lord ivas sincere
devotee. This impressed Lord Ka so much that He gave Ba a four-
armed form of his own. r Ka then told Lord iva:
catvro sya bhuj i
bhaviyaty ajarmara
prada-mukhyo bhavato
na kutacid-bhayo sura
This demon, who still has four arms, will be immune to old age and
death, and he will serve as one of your principal attendants. Thus he will
have nothing to fear on any account. (Bhgavatam 10.63.49)
H>HH""F">l
dH""ll
bhav ca vaiava-drohi-
grgydibhya su-ducarai
tapobhir bhajamnebhyo
nvyalka vara dade
bhavnyou; caand; vaiava-drohiwho were enemies of the
Vaiavas; grgya-dibhyato Grgya and others; su-ducaraimost
difficult to perform; tapobhiby penances; bhajamnebhyawho
were worshiping; na avyalkamnot without loopholes; varam
benedictions; dadegave.
When such enemies of the Vaiavas as Grgya worshiped you by severe
penances, the benedictions you gave them were not without loopholes.
Because Grgya and others were inimical to the Ydavas and
Pavas, who were all staunch Vaiavas, Lord iva rewarded their
worship with imperfect boons. According to the Bhad-rayaka
Upaniad (2.1), Grgya Blki was a learned son of the sage Garga who
was too proud of his acquired knowledge. By Lord ivas blessing, Grgya
obtained a son, but not one who could destroy the Yadu dynasty, as

190
Grgya had wantedonly one who could frighten and frustrate the
Yadus. Similarly, Jayadratha received the limited boon that he could
only once defeat each of the Pavas, except Arjuna. Sudakia was
allowed to destroy any enemy of his choice who was not a proper
follower of brahminical culture, but this power ultimately turned against
him. The full stories of these hapless devotees of Lord iva are recorded
in r Hari-vaa, Viu Pura, and rmad-Bhgavatam.
=d'''l
"dUFHF'dF~ll
citraketu-prabhtayo
dhiyo py arit hare
nindak yady api svasya
tebhyo kupyas tathpi na
citraketu-prabhtayaCitraketu and others; adhiyaun-intelligent;
apieven; aaof plenary portions; ritwho took shelter;
hareof Lord Hari; nindakcriticizers; yadi apialthough;
svasyaof you; tebhyaat them; akup-yayou became angry; tath
apinonetheless; nanot.
Although Citraketu and others like him foolishly dared criticize you, you
never became angry at them, because they were surrendered devotees of
plenary portions of Lord Hari.
It is foolish for anyone to criticize Lord iva. When Citraketu
committed this mistake he was not yet a pure Vaiava; otherwise he
would not have exercised his discrimination so wrongly. But Citraketu,
even as a neophyte, had a connection with Lord ea, an expansion of
r Kas first expansion, Balarma. So Lord iva was not offended by
Citraketus laughing when Lord iva sat with Prvat on his lap in the
presence of a group of sages.
dFFBHH>l
H=H9~Hll

191
kasya prtaye tasmc
chraihyam apy abhivchat
tad-bhaktataiva cturya-
vieerthit tvay
kasyaof Lord Ka; prtayefor the satisfaction; tasmtto Him;
raihyama superior position; apieven; abhivchatwho was
desiring; tat-bhaktatthe status of being His devotee; evaonly;
cturyaby cleverness; vieeaexceptional; arthitwas requested;
tvayby you.
Once, just to please Lord Ka, you expressed the desire to become even
greater than He. But then you very cleverly modied your request, asking
Him instead to make you His devotee.
This in Lord ivas opinion was a particularly egregious offense, based
on the desire to be worshiped. He confesses in the Bhat-sahasra-nma-
stotra (Padma Pura, Uttara-khaa 71.102):
alabdhv ctmana pj
samyag rdhito hari
may tasmd api raihya
vchathakttman
When I didnt receive the worship I wanted, I served Lord Hari
thoroughly in devotional service, but with the egotistic motive of
becoming even greater than He. In this way Lord iva berates himself,
but the truth is that even then he acted only for Kas pleasure. He
thought that Ka would be displeased by a direct request that Lord
iva become His servant. Since Ka is self-effacing by nature, He does
not like exalted persons like iva to act subordinate to Him. So Lord
iva instead submitted what seemed the opposite request. Ka has
declared His servant greater than Himself. Mad-bhakta-pjbhyadhik:
More important than worshiping Me is worshiping My devotee.
(Bhgavatam 11.19.21) Therefore Lord iva cleverly asked for that
greater position. Lord iva had also once overheard Ka, while playing
dice with His queen Rukmi, declare His devotee even more glorious

192
than Himself, in order to allure the dice into acting as His devotees by
serving Him nicely.
NQ"F~"'dl
HH="H"ll
ato brahmdi-samprrthya-
mukti-dndhikritm
bhavate bhagavatyai ca
durgyai bhagavn adt
atatherefore; brahma-diby Brahm and others; samprrthya
suitable to be prayed for; muktiof liberation; dnain the granting;
adhikritmauthority; bhavateto your good self; bhagavatyaito the
goddess; caand; durgyaiDurg; bhagavnthe Supreme Lord;
adtgave.
Therefore the Supreme Lord granted you and the goddess Durg the
authority to give liberation, the liberation for which Brahm and many
others pray.
Without Lord Vius personal sanction, no one can become free
from the cycle of birth and death: hari vin naiva sti taranti
(Bhvrtha-dpik 10.87.27). Moreover, Lord Viu abides by such
statements from the Vedic stras, which constitute His own laws. But
having promised Lord iva a position even better than His own, Lord
Viu deputed to both Lord iva and his wife the power to bestow
liberation on His behalf.
NQ""F"l
FHF"H'Hll
aho brahmdi-duprpye
aivarye saty apde
tat sarva sukham apy tmyam
andtyvadhta-vat

193
ahooh; brahma-diby Brahm and other demigods; duprpye
which is unobtainable; aivaryecontrolling power; satithere being;
apieven though; desuch; tatthat; sarvamall; sukham
happiness; apialso; tmyampersonal; andtyadisregarding;
avadhta-vatlike a holy madman.
Just see! Though you have power and opulence unobtainable by Brahm
and the other demigods, you disregard your material happiness and live
like a holy madman.
HH8F"H"Hl
d'mHF""Nll
bhvvia sad vior
mahonmda-ghta-vat
ko nya patny sama ntyed
gaair api dig-ambara
bhva-viafixed in a trance of devotion; sadalways; viofor
Lord Viu; mah-unmdaextreme insanity; ghta-vatas if seized;
kawho; anyaelse; patny samamwith his wife; ntyetwould
dance; gaaiwith attendants; apiand; dik-ambaranaked.
Always fixed in a trance of devotion for Lord Viu, you appear totally
insane. Who else but you would go dancenaked!with his wife and
attendants?
"8'UH<Hl
HHdFH[ll
do dya bhagavad-bhakti-
lmpaya-mahimdbhuta
tad bhavn eva kasya
nitya parama-vallabha
daseen; adyatoday; bhagavat-bhaktifor the Supreme Lords

194
devotional service; lmpayaof the uncontrollable eagerness;
mahimthe greatness; adbhutaamazing; tattherefore; bhavn
you; evaalone; kasyaof Ka; nityamperpetually; parama
the supreme; vallabhabeloved.
Today I have finally seen your amazing uncontrollable eagerness to serve
the Supreme Lord in pure devotion. No wonder Ka always loves you
the most.
dHHdFHl
HF"NH''ll
ki vcynavacchinn
kasya priyat tvayi
tvat-prasdena bahavo
nye pi tat-priyat gat
ah; kimwhat; vcyis to be said; anavacchinnuninterrupted;
kasyaof Ka; priyataffection; tvayiupon you; tvat-
prasdenaby your mercy; bahavamany; anyeothers; apialso;
tat-priyatmdearness to Him; gatattained.
What more can I say? Kas love for you is never interrupted. And by
your mercy many others have become dear to Him.
Nrada is amazed that the greatest master of yoga discipline, the chief
of self-satisfied sages, the husband of material nature, completely
disregards common standards of cultured behavior; he does not even
walk and dance normally.
Lord ivas natural expressions of his inner feelings, if exhibited by
anyone else, would be considered unacceptable or insane. Nrada
understands, however, that Lord ivas unusual behavior is a sign of his
exceptional greatness as a Vaiava who deeply tastes the ecstasies of
devotional exchanges with the Supreme Person. Therefore many serious
aspirants for spiritual perfection, such as the ten Pracets, have taken
shelter of Lord iva to obtain the rare gift of viu-bhakti.

195
Nrada praises Prvat
H>F"NHFdl
HH9HHll
prvaty ca prasdena
bahavas tat-priy kt
tattvbhij vieea
bhavator iyam eva hi
prvatyof Mother Prvat; caand; prasdenaby the mercy;
bahavamany persons; tat-priydear to Lord Ka; kthave
become; tattvaof the reality; abhijwho knows well; vieeain
particular detail; bhavatoof you two; iyamshe; eva hiindeed.
By Mother Prvats mercy, also, many other persons have become dear to
Lord Ka. She knows in detail the true nature of both Lord Ka and
you.
The Puras tell of persons like Janaarm who by Prvats mercy
became great Vaiavas. Janaarms story will be told in the Second
Part of r Bhad-bhgavatmta.
dFH9mF"Ndl
HH'll
kasya bhagin vai
sneha-ptra sadmbik
ata eva bhavn tm-
rmo py etm apekate
kasyaof Ka; bhaginthe sister; vindeed; eshe; sneha
of the affection; ptramthe recipient; sadalways; ambik
Ambik; ata evatherefore; bhavnyou; tma-rmaself-
satisfied; apialthough; etmher; apekatepay regard to.

196
Mother Prvat, Ambik, is Kas own sister, who always receives His
affection. That is why you care for her even though fully satisfied in
yourself.
Prvat is a nondifferent expansion of Yogamy, who appeared on
earth from the womb of Yaod-dev at the same time that Ka was
born from Devak. r Ka therefore regards Prvat as His sister.
H=HFd~FHl
F"HF]Fll
vicitra-bhagavan-nma-
sakrtana-kathotsavai
sadem ramayan viu-
jana-saga-sukha bhajet
vicitrawonderful; bhagavat-nmathe names of the Supreme Lord;
sakrtanaof congregational chanting; kathand of descriptive
narrations; utsavaiby festivals; sadalways; immher; ramayan
gratifying; viu-janaof Lord Vius devotees; sagaof the
association; sukhamthe happiness; bhajetshe experiences.
You give her pleasure by always holding wonderful festivals with singing
of Lord Vius names and recitation of His glories. At those times she
enjoys the company of Lord Vius devotees.
Lord iva refutes Nradas praise
"H=
FHl
"HH"Hll
r-parkid uvca

197
tato mahevaro mtas
trapvanamitnana
nrada bhagavad-bhaktam
avadad vaiavgra
r-parkit uvcar Parkit said; tatathen; mah-varaLord
iva; mtaO mother; trapdue to embarrassment; avanamita
lowered; nanawhose face; nradamto Nrada; bhagavat-
bhaktamthe devotee of the Lord; avadathe said; vaiava-agra-
nthe foremost of Vaiavas.
r Parkit said: Dear mother, Lord iva was so embarrassed by hearing
this that he lowered his face. Then that leader of the Vaiavas answered
the great devotee Nrada.
Lord ivas first reaction was to feel ashamed at hearing himself
praised. Then he began to think that since the praise was altogether
untrue, Nrada might be making fun of him.
3H=
Nd8FHl
HFHH"ll
r-mahea uvca
aho bata mahat kaa
tyakta-sarvbhimna he
kvha sarvbhimnn
mla kva tdevara
r-mahea uvcar Mahea said; aho bataoh; mahat kaamvery
painful; tyaktawho are free; sarvafrom all; abhimnafalse pride;
heO you; kvawhere; ahamI; sarvaof every kind;
abhimnnmof false pride; mlamthe root; kvawhere; tda
such; varathe Lord.
r Mahea said: Oh, how painful this is! My dear Nrada, free of every
trace of false pride, how can you compare me, the root of all pride, to

198
Ka, the Lord of prideless sages?
Lord iva presides over the material force of ahakra, by which
everyone from the rulers of planets on down thinks himself very
important. And so Lord iva has some reason to blame himself for the
false ego that pervades the material universe. Nrada, in contrast, is free
from the influence of ahakra and so should not be idolizing Lord iva.
At the opposite end to Lord iva in the spectrum of egotism, Lord Ka
is the source of pure pridelessness. Lord iva implies by this comparison
that no real relationship can exist between himself and Lord Ka, who
are so opposite in nature.
d""'l
"HUSHll
lokeo jna-do jn
mukto mukti-prado py aham
bhakto bhakti-prado vior
ity-dy-aha-kriyvta
loka-alord of the universe; jna-dagiver of knowledge; jn
knower of everything; muktaliberated; mukti-pradagiver of
liberation; apiand; ahamI; bhaktadevotee; bhakti-pradagiver
of devotion; vioto Viu; itithus; diand so on; aham-kriy
by material ego; vtacovered.
I am covered by many false identities. I consider myself the lord of the
universe, the all-knowing giver of knowledge, the liberated bestower of
liberation, the devoted granter of devotion for Viu.
One might think that the universal controller of false ego should be
immune to its influence. Lord iva now denies this, describing himself as
subject to ahakra. He says he also considers himself a dear devotee of
Viu and a recipient of Vius special mercy; and such a mentality, he
thinks, is but another influence of false ego.
FHFddFl

199
H['9FFFHll
sarva-grsa-kare ghore
mah-kle samgate
villaje ea-sahra-
tmasa-sva-prayojant
sarva-grsa-kareall-devouring; ghorefearful; mah-klewhen the
time of annihilation; samgatecomes; villajeI am ashamed; aeaof
all; sahradestruction; tmasabased on the mode of ignorance;
svamy; prayojantof the responsibility.
When the fearful time of annihilation arrives, in which everything must
be devoured, I am obliged by the mode of ignorance to destroy the entire
cosmos. When I think of this, I feel ashamed.
"Hd'={l
"d9"ll
mayi nrada varteta
kp-leo pi ced dhare
tad ki prijto-
haradau may raa
mayiupon me; nradaO Nrada; vartetathere were; kpof
mercy; leaa drop; apieven; cetif; hareLord Haris; tad
then; kimwhy; prijtaof the prijta flower; and of , the
daughter of Ba; haraain the taking away; dauand so on;
maywith me; raabattle.
Dear Nrada, if I had even a drop of the mercy of Lord Hari, why did He
fight me when He took away the prijta flower, when Aniruddha stole
, and on other such occasions?
d'Fd"l

200
FHdFH=dll
m kim rdhayed dsa
kim etac cdiet prabhu
svgamai kalpitais tva ca
jann mad-vimukhn kuru
mmme; kimwhy; rdhayetwould He worship; dsamHis
servant; kimwhy; etatthis; caand; dietwould order; prabhu
the Lord; svayour own; gamaiwith scriptures; kalpitai
concocted; tvamyou; caand; jannthe general populace; mat-
vimukhnindifferent to Me; kurumake.
Why would He worship me, His servant, and why would He order me,
Turn people away from Me by concocting your own versions of
scripture?
Here Lord iva tries to prove not only that r Ka hardly cares for
him but that the Lord actually holds him in contempt. Otherwise, Lord
iva argues, Ka would not have opposed him in battle on several
occasions, as when Ka stole Indras prijta flower and when
Aniruddha stole , the daughter of Bsura.
Furthermore, when a master pretends to worship a servant, that
servant is actually insulted and exposed to public ridicule. The pretense
may even indicate that the master secretly holds some grudge against the
servant and wants to humiliate him. This may have been the case in
such instances as when Ka worshiped iva to obtain an excellent son.
Lord iva thus concludes that Kas asking benedictions from him
indicates not Kas favor but Kas contempt.
Rather than overlook Lord ivas transgressions, Ka punishes him
in subtle ways. Lord iva is supposed to be a great devotee of Ka
because he teaches pure devotional service, yet Ka ordered him to
teach Myvda atheism. Of course, Lord iva is actually a pure devotee
and a recipient of Lord Kas favor; even his teaching atheism is done
for the sake of protecting the condentiality of devotional service. But a
pure devotee, naturally dissatisfied with himself, may often claim to

201
have no spiritual status.
The last two lines of this verse are a quotation from the Bhat-
sahasra-nma of the Padma Pura (Uttara 71.107).
H"HHF8Hl
"F""ll
vayor mukti-dttva
yad bhavn stauti ha-vat
tac cti-drua tasya
bhaktn ruti-dukha-dam
vayoof the two of us (iva and Prvat); mukti-dttvamthe power
to bestow liberation; yatwhich; bhavnyou; stautipraise; ha-
vatjoyfully; tatthat; caalso; ati-druamextremely distasteful;
tasyaHis; bhaktnmto the devotees; rutiby being heard; dukha-
damcausing unhappiness.
You joyfully praise the power of me and my wife to bestow liberation. But
we think this power terrible, because the Lords devotees feel distressed
to hear of it.
Vaiavas do not like to hear that anyone other than Lord Viu can
award liberation.
Lord iva sends Nrada to the residents of Vaikuha
d9"BF"F"l
H{ddFHdHFll
tat ka-prada-reha
m m tasya dayspadam
viddhi kintu kp-sra-
bhjo vaikuha-vsina

202
tattherefore; ka-pradaof Kas associates; rehaO best;
mdo not; mmme; tasyaHis; dayof the compassion;
spadama receiver; viddhiunderstand; kinturather; kp-sraof
the essence of His mercy; bhjathe recipients; vaikuha-vsina
the residents of Vaikuha.
Therefore, O best of Kas associates, do not think me a recipient of
His compassion. Rather, those who have obtained the essence of His
mercy are the residents of Vaikuha.
Because Nrada is himself one of Lord Vius principal attendants in
Vaikuha, he should not have to be told that the Vaikuha-vss are
true recipients of the Lords mercy. In the next six verses (texts
v
43
through 48) Lord iva specifies their qualifications.
FHH H'l
FH~F{=_]"8H"ll
yai sarva ta-vat tyaktv
bhaktyrdhya priya harim
sarvrtha-siddhayo labdhv-
pga-dypi ndt
yaiby whom; sarvameverything; ta-vatlike straw; tyaktv
being given up; bhaktyin pure devotion; rdhyaworshiping;
priyamtheir dear; harimLord Hari; sarva-arthaof all goals;
siddhayathe achievements; labdhvbeing gained; apga-dy
by a sidelong glance; apieven; nanot; dtrespected.
They have given up everything as worthless straw. Worshiping their dear
Lord Hari in pure devotion, they have no respect for the desirable
achievements of this world; they will not even glance at those perfections.
Some devotees have always been residents of Vaikuha, and others
are elevated to Vaikuha from the material world. Even the process of
self-surrender by which the sdhana-siddha Vaiavas attain Vaikuha
is glorious. The successful sdhakas attract the favor of Lord Viu by

203
focusing their devotion on Him alone, ignoring every other means of
success, including the religious principles of the Vedas and the mystic
perfections of yoga. When material perfections come automatically to
advanced Vaiavas, as secondary effects of exclusive devotion, the
Vaiavas pay no attention to them, as if these treasures that others
struggle to obtain were worthless garbage.
FHFFHl
HdF"""ll
tyakta-sarvbhimn ye
samasta-bhaya-varjitam
vaikuha sac-cid-nanda
gutta pada gat
tyaktahave abandoned; sarva-abhimnall varieties of false pride;
yethose who; samastaof all; bhayafear; varjitamdevoid;
vaikuhamVaikuha; sat-cit-nandamthe place of eternal
knowledge and bliss; gua-attambeyond the material modes; padam
the abode; gatthey attained.
Those devotees have abandoned every kind of false pride. And they have
attained the world beyond the material modes and devoid of all fear:
Vaikuha, which is sac-cid-nandafull of eternity, knowledge, and
bliss.
The residents of Vaikuha are greater not only than the materialists,
the candidates for liberation, and the liberated, but even than Lord iva,
the giver of liberation. According to his own view of himself, Lord iva
is subject to the influence of false ego, whereas the devotees in
Vaikuha are free from this defect. By virtue of this freedom from false
pride, Vaiavas attain Vaikuha, which in spite of being a particular
place is not temporary and illusory like the places of the material world.
The eternal existence of Vaikuha is full of pure consciousness and
unlimitedly satisfying bliss. It has none of the restrictions of material
existence.

204
Many Puras describe the absolute perfection of Vaikuha. For
example, in the conversation between Brahm and Nrada in r
Nrada Pacartra, we can read, in the Jita-te-stotra:
loka vaikuha-nmna
divya-a-gua-sayutam
avaiavnm aprpya
gua-traya-vivarjitam
nitya-siddhai samkra
tan-mayai paca-klikai
sabh-prsda-sayukta
vanai copavanai ubham
vp-kpa-tagai ca
vka-aai su-maitam
aprkta surair vandyam
ayutrka-sama-prabham
Impossible to attain for non-Vainavas, the world called Vaikuha
is devoid of the three material modes and full in the six divine traits. It is
rich with eternally perfect souls, who all have those same six traits and
who appear in the five different ages of life. All-auspicious Vaikuha is
beautied by many palaces and assembly halls and by wells, tanks, ponds,
gardens, forests, and groves of trees. That transcendental world,
worshiped by the demigods, is more brilliantly effulgent than ten
thousand suns.
In the Brahma Pura:
tam ananta-guvsa
mahat-tejo dursadam
apratyaka nirupama
parnandam atndriyam
It is the abode of countless spiritual qualities, a world of un-

205
approachable supreme light. It cannot be perceived by material senses,
nor compared to anything known. It is supremely ecstatic and beyond
the scope of the senses.
In rmad-Bhgavatam, Second Canto (2.9.910):
tasmai sva-loka bhagavn sabhjita
sandaraym sa para na yat-param
vyapeta-saklea-vimoha-sdhvasa
sva-davadbhi puruair abhiutam
pravartate yatra rajas tamas tayo
sattva ca mira na ca kla-vikrama
na yatra my kim utpare harer
anuvrat yatra sursurrcit
Very much satisfied with the penance of Lord Brahm, the
Personality of Godhead was pleased to manifest His personal abode,
Vaikuha, the supreme planet above all others. This transcendental
abode of the Lord is adored by all self-realized persons freed from all
miseries and fear of illusory existence. In that personal abode of the
Lord, the material modes of ignorance and passion do not prevail, nor
have they any 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.
And in the Tenth Canto (10.28.1415):
iti sacintya bhagavn
mah-kruiko hari
daraym sa loka sva
gopn tamasa param
satya jnam ananta yad
brahma-jyoti santanam
yad dhi payanti munayo

206
gupye samhit
Thus deeply considering the situation of the cowherd men, the all-
merciful Supreme Personality of Godhead Hari revealed to them His
abode, which is beyond material darkness. Lord Ka 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.
These verses identify Vaikuha with the brahma-jyoti, the effulgent
light of the all-pervading Supremethat is, with the same absolute
existence described in the Upaniads under the name Brahman. With
the eye of intelligence, self-satisfied sages (munis) envision Vaikuha,
but they are not fit to achieve it.
F"""HHl
FRF""F8=ll
tatra ye sac-cid-nanda-
deh parama-vaibhavam
samprpta sac-cid-nanda
hari-sri ca nbhajan
tatrathere; yewho; satcomposed of eternity; citknowledge;
nandaand bliss; dehwhose bodies; paramasupreme;
vaibhavamopulence; samprptamobtained; sat-cit-nandamon the
level of eternity, knowledge, and bliss; hari-srimthe perfection of
equal power with Lord Hari; caand; na abhajanthey have not
accepted.
In Vaikuha the residents have sac-cid-nanda bodies and may avail
themselves of the supreme opulence of Lord Hari. They have sac-cid-
nanda powers, equal to His. But the residents of Vaikuha do not like
to accept such equality with the Lord.
The residents of Vaikuha have individual bodily forms, but these
are not forms of material illusion. As Yudhihira Mahrja said in a

207
question to Nrada Muni, dehendriysu-hnn/ vaikuha-pura-
vsinm: The bodies of the inhabitants of Vaikuha are completely
spiritual, having nothing to do with the material body, senses, or life
air. (Bhgavatam 7.1.35)
The Vaikuha-vss are transcendental, and so also are their
external opulences. Each resident has more power and wealth than are
available in millions of material universes and their covering shells.
These opulences, which the Vaikuha residents achieve without effort
and without limitations, are spiritual, eternal, and absolutely real; they
are expansions of the Supreme Lords divine energy, and so they are all
infinitely desirable and full of variety. Logical and scriptural evidence of
these facts will be presented later in r Bhad-bhgavatmta.
H=FHl
H'>F"ll
harer bhakty para prt
bhaktn bhakti ca sarvata
rakanto vardhayanta ca
sacaranti yadcchay
hareto Hari; bhaktywith devotion; paramsimply; prt
pleased; bhaktnthe devotees; bhaktimthe devotional service; ca
and; sarvataeverywhere; rakantaprotecting; vardhayanta
promoting; caand; sacarantithey travel; yadcchayas they
desire.
They are satisfied simply to worship Lord Hari with devotion. They
travel freely wherever they want, protecting and promoting the cause of
the Lords devotees and the Lords devotional service.
The devotees in Vaikuha do not want to equal Lord Viu, because
they want to serve Him in loving devotion. Nothing other than bhakti
gives them pleasure. In Lord Vius own words, may santua-manasa/
sarv sukha-may dia: One whose mind is completely satisfied in Me
finds only happiness wherever he goes. (Bhgavatam 11.14.13)

208
These eternally liberated Vaikuha-vss are always helping others.
Acting in the material world, they protect sincere persons from
misunderstanding the principles of devotional service and thereby
falling down and being punished by the agents of Yamarja. The
Vaikuha-vss encourage the descent of advanced devotees into
saintly families, act for the increased prosperity and influence of those
devotees, and render unseen help to the devotees preaching, by which
more and more conditioned jvas are brought back to Ka
consciousness. As instructing spiritual masters, the Vaikuha-vss and
their representatives remove the obstacles of attachment to karma and
jna and inspire their disciples in various ways to dedicate themselves
fully to Kas service. Because the residents of Vaikuha are free from
the restrictions of karma, their efforts never go in vain.
FHHdFl
H"^HH'FHll
muktn upahasantva
vaikuhe satata prabhum
bhajanta paki-vkdi-
rpair vividha-sevay
muktnat liberated persons; upahasantithey laugh; ivaas if;
vaikuhein Vaikuha; satatamalways; prabhumthe Supreme
Lord; bhajantaworshiping; pakiof birds; vkatrees; diand so
on; rpaiin the forms; vividhavarious; sevaywith services.
Always worshiping the Lord in Vaikuha, they seem amused by those
who are merely liberated. The Vaikuha-vss are always busy in various
services, for which they even take on forms like those of birds and trees.
dSd"H'l
FF"Fll
kamal-llyamnghri-

209
kamala moda-vardhanam
sampayanto hari skd
ramante saha tena ye
kamalby the goddess Lakm; llyamnalovingly tended; aghri-
kamalamwhose lotus feet; moda-vardhanamthe inspirer of pleasure;
sampayantadirectly seeing; harimLord Hari; sktin person;
ramantethey enjoy; saha tenawith him; yewho.
They can always see Him in person, Lord Hari, who inspires everyones
pleasure and whose lotus feet are cared for by the goddess of fortune.
Their life in His company is pure joy.
Those who have attained liberation from material existence enjoy
boundless varieties of loving service. Only foolish, unfortunate persons
ignore such an opportunity and instead pursue an impersonal idea of
liberation. The devotees in Vaikuha feel compassion for the
impersonalists, but it seems that while exuberantly serving Lord
Nryaa the devotees ridicule the impersonalists by taking on the
forms of animals, birds, and plants. Impersonalists cannot understand
the difference between the tmasic forms of lower life in the material
world and the transcendental varieties of life in Vaikuha. Still,
Vaikuha devotees never actually make fun of others to belittle them,
because devotees are always kind to the fallen. The Vaikuha devotees
never indulge in useless frivolity, which is a deviation from the mood of
pure devotion.
That many kinds of animals and plants live in Vaikuha, and that
they all enthusiastically serve the Supreme Person, is confirmed by the
description of rmad-Bhgavatam (3.15.1819):
prvatnyabhta-srasa-cakravka-
dtyha-hasa-uka-tittiri-barhi ya
kolhalo viramate cira-mtram uccair
bhgdhipe hari-kathm iva gyamne
mandra-kunda-kurabotpala-campakra-
punnga-nga-bakulmbuja-prijt

210
gandhair yute tulasikbharaena tasy
yasmis tapa sumanaso bahu mnayanti
When the king of bees hums in a high pitch, singing the glories of
the Lord, there is a temporary lull in the noise of the pigeon, the cuckoo,
the crane, the cakravka, the swan, the parrot, the partridge, and the
peacock. Such transcendental birds stop their own singing simply to
hear the glories of the Lord. The flowering plants like the ara, kunda,
utpala, campaka, bakula, ambuja, mandra, punnga, kurabaka, prijta,
and ngakeara are full of transcendental fragrance; but still they are
conscious of the austerities performed by tulas, for tulas is given special
preference by the Lord, who garlands Himself with tulas leaves.
Lord iva uses the present verb form sampayanta (seeing) to
indicate that Vaikuha devotees see the Lord without interruption. By
this he implies that he, in contrast, can see Lord Viu infrequently, and
then only within his heart.
ddFd'l
Hdd'M"9=ll
aho kruya-mahim
r-kasya kuto nyata
vaikuha-loke yo jasra
tadyeu ca rjate
ahooh; kruyaof the compassion; mahimthe greatness; r-
kasyaof r Ka; kutawhere; anyataelse; vaikuha-loke
in Vaikuha-loka; yawhich; ajasramconstantly; tadyeuamong
the residents; caand; rjateis manifest.
Ah, where else can one see compassion so exalted as that which r Ka
showered constantly on the residents of Vaikuha-loka?
F"F"l
H=FHll

211
yasmin mah-mudrnta
prabho sakrtandibhi
vicitrm antar bhakti
nsty anyat prema-vhinm
yasminwhere; mah-mudwith great enthusiasm; arntam
incessantly; prabhoof the Lord; sakrtanaby the collective
glorification; dibhiand so on; vicitrmvarious; antarother
than; bhaktimpure devotional service; na astithere is not; anyat
anything else; prema-vhinmdelivering pure love of God.
In Vaikuha nothing exists but devotional service, rendered through
sakrtana and in many other forms. It goes on incessantly, with great
enthusiasm, spreading the ecstasy of pure love.
Devotees in the spiritual world never tire of chanting the Supreme
Lords glories and singing and dancing for His pleasure. There, prema-
bhakti is the only activity. Anything anyone does in Vaikuha is pure
service and nothing else, because all the residents are fixed unswervingly
in bhakti.
"F='l
NQ"F"d'd=ll
aho tat-paramnanda-
rasbdher mahimdbhuta
brahmnandas tul nrhed
yat-kardhakena ca
ahooh; tatof that; paramatranscendental; nanda-rasaof
blissful spiritual experience; abdhethe ocean; mahimthe
greatness; adbhutaamazing; brahma-nandathe bliss of
experiencing oneness with the Absolute Truth; tulmcomparison; na
arhetdoes not deserve; yatthat; kaof a drop; ardhaof half;
aakenawith a fraction; caand.
How amazing is that supremely great ocean of transcendental bliss! The

212
bliss of Brahman cannot compare to even a fraction of half a drop of it.
Brahmnanda is the happiness derived from realizing ones spiritual
identity. Compared to the joy of sharing ones personal relationship with
the supreme spirit, brahmnanda is insignificant.
FHdF">=l
"Hd"=dll
sa vaikuhas tady ca
tatratyam akhila ca yat
tad eva ka-pdbja-
para-premnukampitam
sathat; vaikuhaVaikuha world; tadyits residents; ca
and; tatratyamthe things existing there; akhilamall; caand; yat
whatever; tatthat; evaonly; kaof Ka; pda-abjafor the
lotus feet; paratranscendental; premaby love; anukampitam
graced.
That Vaikuha world, its residents, and everything there are blessed by
the mercy of pure love for the lotus feet of Ka.
In contrast, Lord iva implies, his own planet and other material
worlds do not have the blessings of ka-prema.
"qdHFl
''dFdHll
tdk-kruya-ptr
rmad-vaikuha-vsinm
matto dhika-taras tat-tan-
mahim ki nu varyatm
tdkof such; kruyamercy; ptrmof the recipients; rmat
divine; vaikuha-vsinmof the residents of Vaikuha; matta
than me; adhika-taragreater; tat-tatvarious; mahimglories;

213
kimwhat; nuindeed; varyatmcan be described.
As recipients of such mercy, the divine residents of Vaikuha are much
greater than I in many ways. How can I adequately describe their glories?
Every resident of Vaikuha is rmn, entirely favored by the
goddess of fortune, the consort of the Supreme Lord. Each of them,
therefore, has access to the full wealth and power found in millions of
universes. But because the Vaikuha-vss are pure devotees, they
prefer not to take advantage of these blessings for anything but the
opportunity to serve their Lord. This distinguishes them from the
conditioned souls of the material world.
d"dHFl
HFdF"F"ll
pca-bhautika-deh ye
martya-loka-nivsina
bhagavad-bhakti-rasik
namasy md sad
pca-bhautikacomposed of the five elements; dehhaving bodies;
yethose who; martya-lokaof the material world; nivsina
residents; bhagavat-bhaktithe Supreme Lords devotional service;
rasikexperts in tasting; namasyworshipable; mdmby
persons like me; sadalways.
Though living within the material world, in bodies composed of the five
elements, persons expert in relishing devotional service to the Lord are
always worshipable for persons like me.
Wherever in the material world the mood of Vaikuha is found,
Lord iva worships the carriers of that mood as his superiors. He
expresses this same attitude in the Nryaa-vyha-stava of the
Hayara Pacartra:
ye tyakta-loka-dharmrth

214
viu-bhakti-vaa gat
bhajanti paramtmna
tebhyo nitya namo nama
To those who have come under the influence of pure devotion for
Viu, and have therefore abandoned their worldly religious duties and
profitable endeavors just to worship the Soul of souls, I constantly offer
my repeated respects.
d=dl
"d~Hll
r-ka-carambhoj-
rpittmno hi ye kila
tad-eka-prema-lbh-
tyaktrtha-jana-jvan
r-kaof r Ka; caraa-ambhojato the lotus feet; arpita
offered; tmnawhose selves; hicertainly; yewho; kilaindeed;
tatfor Him; ekaexclusive; premalove; lbhaof obtaining;
with the hope; tyaktahaving abandoned; arthawealth; jana
families; jvanand lives.
Such expert relishers surrender themselves fully to the lotus feet of r
Ka. Hoping to obtain exclusive love for Him, they abandon their
wealth, their families, and their very lives.
dd9F'F'Fl
H=''Hll
aihikmumikea-
sdhya-sdhana-nisph
jti-varramcra-
dharmdhnatva-prag
aihikaof this world; amumikaand of the next world; aeain all;

215
sdhyaends of success; sdhanaand means of success; nisphnot
interested; jtiin terms of birth in a particular species; vara
occupation; ramaand level of detachment; dharmato religious
principles; adhnatvasubordination; pra-gwho have gone
beyond.
They are not interested in any of the means and ends of success, in this
world or the next. They have gone beyond subservience to the rules that
apply according to birth, occupation, and spiritual status.
"H"l
NH"d>F"ll
a-trayd anirmukt
veda-mrgtig api
hari-bhakti-balvegd
akutacid-bhay sad
a-traytfrom the three kinds of debts; anirmuktnot completely
freed; veda-mrgathe Vedic path; atigtransgressing; apieven
though; hari-bhaktiof devotion to Hari; bala-vegtby the power;
akutacit-bhayfearless; sadalways.
Even if they have not repaid their three debts and are therefore
transgressing Vedic principles, by the power of their devotion to Lord
Hari they are ever fearless.
dH>F<l
FHHdH~"ll
nnyat kim api vchanti
tad-bhakti-rasa-lampa
svargpavarga-narakev
api tulyrtha-darina
nanot; anyatelse; kim apianything; vchantido they desire;

216
tatto Him; bhakti-rasafor the taste of devotion; lampagreedy;
svargain heaven; apavargaliberation; narakeuand hell; apialso;
tulya-arthaas all the same; darinaviewing.
Greedy to taste the pleasure of devotion to Him, they have no desire for
anything else. To them liberation, heaven, and hell all appear the same.
Fearlessness and freedom from selfish desires are spontaneous
symptoms of those who enjoy the transcendental tastes of Ka
consciousness. The residents of Vaikuha are already perfect, but they
humbly think themselves only potential candidates for prema-bhakti.
Aspiring to be awarded exclusive love of God, they abandon attachment
to property and family. They are not even interested in protecting
themselves from threats to their lives. Since they have no desire for the
worldly goals of prestige, security, and sense enjoyment, they have no
urge to work to earn the money and pious credits required for obtaining
these objects of desire. And as a further consequence of their freedom
from material ambition, they have transcended identifying the self in
terms of material social divisions, the brhmaa caste and other
occupational designations, and even human and demigod species. They
have risen above the regular and occasional obligations of all these
categories.
From the very day of ones birth, one is encumbered with three kinds
of debts. To the demigods, who provide the basic needs of life, one owes
the performance of sacrifice; to the parents, from whom one inherits the
good karma and cultural heritage of ones family, one owes offspring; and
to the sages, who teach how to fulfill the spiritual potential of human
life, one owes study of the Vedas. One who fails to absolve oneself from
these debts by doing what is required and avoiding what is forbidden can
expect severe punishment from Yamarja, the judge of the sinful:
ais tribhir dvijo jto
devari-pit prabho
yajdhyayana-putrais tny
anistrya tyajan patet

217
Dear Prabhu, a member of the twice-born classes is born with three
kinds of debtsthose owed to the demigods, to the sages, and to his
forefathers. If he leaves his body without first liquidating these debts by
performing sacrifice, studying the scriptures, and begetting children, he
will fall down into a hellish condition. (Bhgavatam 10.84.39)
The residents of Vaikuha, however, are immune from the reactions
for neglecting the laws of material nature. These Vaikuha residents
need not perform ritual sacrifices, beget sons, or study the texts of the
Vedas. They have no fear of karmic retribution. Nothing they do can be
sinful. They can act confidently, however they wish, on the strength of
their pure devotion to Lord Viu.
Pure devotional service exempts Vaiavas from the karmic
obligations of nondevotees, as Lord Ka has explained to two of His
most trustworthy devotees, Uddhava and Arjuna:
tvat karmi kurvta
na nirvidyeta yvat
mat-kath-ravadau v
raddh yvan na jyate
As long as one is not satiated by fruitive activity and has not
awakened his taste for devotional service by ravaa krtana vio,
one has to act according to the regulative principles of the Vedic
injunctions. (Bhgavatam 11.20.9)
sarva-dharmn parityajya
mm eka araa vraja
aha tv sarva-ppebhyo
mokayiymi m uca
Abandon all varieties of religion and just surrender unto Me. I shall
deliver you from all sinful reactions. Do not fear. (Bhagavad-gt 18.66)
r Nrada also gave the same instruction to Vysadeva:
tyaktv sva-dharma carambuja harer
bhajann apakvo tha patet tato yadi

218
yatra kva vbhadram abhd amuya ki
ko vrtha pto bhajat sva-dharmata
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, though fully engaged in occupational duties,
does not gain anything. (Bhgavatam 1.5.17)
The fearless residents of Vaikuha are also free from all selfish
concerns. They have no interest in transcendental perfections such as a
personal form like the Supreme Lords, what to speak of the refined
sense enjoyment of the residents of Lord Brahms planet, or the
happiness of impersonal nirva. In the eyes of the residents of
Vaikuha, everything other than pure love of God is not only
insignificant but also detrimental to the advancement of bhakti. Thus
they consider impersonal liberation and being elevated to heaven the
same as being sent to hell. Speaking here to Nrada, Lord iva echoes
his own words from the Sixth Canto of the Bhgavatam (6.17.28):
nryaa-par sarve
na kutacana bibhyati
svargpavarga-narakev
api tulyrtha-darina
Devotees solely engaged in the devotional service of the Supreme
Personality of Godhead, Nryaa, 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.
HHFHl
~>FF]ll
bhagavn iva satya me
ta eva parama-priy
parama-prrthanya ca

219
mama tai saha sagama
bhagavnthe Supreme Lord; ivajust as; satyamtruly; meto me;
tethey; evaindeed; paramalimitlessly; priydear; parama
highest; prrthanyaambition; caand; mamamy; tai sahawith
them; sagamaassociation.
Truly I tell you, such devotees are as limitlessly dear to me as the
Supreme Lord Himself. My highest ambition is to have their company.
Lord iva has higher regard for pure Vaiavas than for his own
associates, headed by Nandvara. As Lord iva told the ten Pracet
brothers:
atha bhgavat yya
priy stha bhagavn yath
na mad bhgavatn ca
preyn anyo sti karhicit
You are all devotees of the Lord, and so I appreciate that you are as
respectable as the Supreme Personality of Godhead Himself. I know that
the devotees also respect me in this way and that I am dear to them.
Thus no one can be as dear to the devotees as I am. (Bhgavatam
4.24.30)
"""F~l
HFHHddH=ll
nradham ida manye
tdn yata sthiti
bhavet sa eva vaikuho
loko ntra vicra
nradadear Nrada; ahamI; idamthis; manyeconsider;
tdnmof such persons; yatawhere; sthitithe location;
bhavetmay be; sathat; evaonly; vaikuha lokathe spiritual
world; nathere is not; atrain this matter; vicraroom for
argument.

220
In my opinion, dear Nrada, anywhere such devotees are found is actually
Vaikuha-loka. Arguing against this fact would be useless.
For Lord iva, pure Vaiavas living on earth or anywhere else are no
less glorious than the residents of Vaikuha. Vaiavas should never be
judged by whether they live in Lord Vius kingdom or not, because one
who possesses the treasure of prema-bhakti always has the Lord living
with him. The Personality of Godhead Himself has said:
nha vasmi vaikuhe
na yogi-hdaye ravau
mad-bhakt yatra gyanti
tatra tihmi nrada
I do not live in Vaikuha, in the hearts of the yogs, or inside the
sun. Rather, My dear Nrada, I am present wherever My devotees sing
about Me. (Padma Pura, Uttara-khaa 92.2122)
dF'"""dHFl
9d"'F""^ll
ka-bhakti-sudh-pnd
deha-daihika-vismte
te bhautika-dehe pi
sac-cid-nanda-rpat
ka-bhaktiof devotion to Ka; sudhthe nectar; pntbecause
of drinking; dehaof their material bodies; daihikaand material
relationships; vismtebecause of forgetting; temtheir; bhautika-
dehein material bodies; apieven; sat-cit-nandaof eternity,
knowledge, and bliss; rpatthe nature.
Having drunk the nectar of devotion to Ka, those devotees forget their
material bodies and relationships. Thus even while living in material
bodies, they assume the transcendental nature of eternity, knowledge,
and bliss.

221
One might question how devotees living on earth and in Vaikuha
can be equal. Dont the residents of earth have bodies made of material
energy, while the residents of Vaikuha have transcendental bodies?
But Lord iva confirms the equality of these devotees nonetheless.
Vaiavas pay little attention to their gross and subtle material bodies
and to bodily relationships; Vainavas do not consider the body their
own property and so are indifferent in this regard. Having overcome the
obstacles of bodily attachment, the devotees living in the material world
enjoy the nectar of prema-bhakti without distraction and are therefore
equal to the residents of Vaikuha. Even while living in material
bodies, the Vaiavas lead an existence that is completely spiritual, sac-
cid-nanda.
A devotees material body may literally transform into a spiritual one,
like the body of Dhruva Mahrja just before his ascent to Vaikuha.
As described by Maitreya i:
partybhyarcya dhiygrya
pradv abhivandya ca
iyea tad adhihtu
bibhrad rpa hiramayam
Before getting aboard the Vaikuha airplane, Dhruva Mahrja
worshiped and circumambulated it, and also offered obeisances to the
associates of Viu. In the meantime he became as brilliant and
illuminating as molten gold. He was thus completely prepared to board
the transcendental plane. (Bhgavatam 4.12.29) Commenting on this
verse, rla rdhara Svm explains hiramayam as meaning full of
effulgence. In other words, Dhruva Mahrja obtained a new body
made of pure spiritual energy. To thus obtain a better body is quite
possible. rla Santana Gosvm mentions that even drinking a special
herbal tonic can give one a more attractive material body; then what to
speak of the attractive form one can attain by always drinking the
transcendental tonic of bhakti-rasa.
HFdFBl

222
F"HHd'H=ll
para bhagavat ska
skt kr-parampar
sadnubhavitu tair hi
vaikuho pekyate kvacit
paramonly; bhagavat skamtogether with the Personality of
Godhead; sktdirect; krof pleasure pastimes; paramparthe
sequence; sadalways; anubhavitumin order to experience; taiby
them; hiindeed; vaikuhaVaikuha; apekyateis preferred;
kvacitsometimes.
But in Vaikuha devotees always relish ongoing pleasure pastimes in the
very company of the Lord. Therefore devotees sometimes prefer to live
there.
Why single out Vaikuha and its residents for praise if devotees of
Viu on the earth are equally glorious? Because although the pure
Vaiavas reveal on earth the glories of devotional service, only in
Vaikuha do the devotees enjoy the company of the husband of the
goddess of fortune in endless varieties of ecstatic pastimes. These loving
reciprocations appear in Vaikuha and nowhere else. For that reason,
Vaikuha has received its name. It is the world where no one ever feels
the anxiety (kuhat) of not tasting the perpetual flow of devotional
rasa. When the Personality of Godhead momentarily disappears from
the external or internal sight of His devotees in Vaikuha, His
disappearance only increases their eagerness to see Him and be with
Him. In Vaikuha even the Lords absence increases His devotees
awareness of Him and their enjoyment of rasa.
FHFH''dl
"H9H9dFll
ato hi sarve tatraty
mayokt sarvato dhik

223
day-viea-viay
kasya parama-priy
atathus; hicertainly; sarveall; tatratythe residents of that
place; mayby me; uktare said to be; sarvatathan everyone
else; adhikgreater; dayof mercy; vieaspecial; viay
recipients; kasyaof Ka; parama-priythe most beloved
devotees.
That is why I say that the residents of Vaikuha are greater than
everyone else. As the objects of Kas special mercy, they are His most
beloved devotees.
The Vaikuha-vss are greater than liberated Vaiavas in the
material world, among whom Lord iva counts himself. The reason for
their various manifest glories, Lord iva argues, must be Lord Vius
favoring them more than others. They must be His dearest servants.
Prvat praises the goddess r
HH=
H9F{l
"HdHdHFll
r-prvaty uvca
tatrpi rr vieea
prasiddh r-hari-priy
tdg-vaikuha-vaikuha-
vsinm var hi y
r-prvat uvcar Prvat said; tatra apifurthermore in that
regard; rthe goddess r; vieeaespecially; prasiddhfamous;
r-hari-priydear to r Hari; tdksuch; vaikuhaof Vaikuha;
vaikuha-vsinmand of the Vaikuha residents; varthe ruling
goddess; hiindeed; ywho.

224
r Prvat said: Furthermore, among them all, the goddess r is famous
as especially dear to the Lord. She is indeed the ruling goddess of
Vaikuha and its residents.
Lord ivas consort Dev is a partial expansion of Lord Vius
consort r. When Prvat heard her husband praise Vaikuha without
mentioning the queen of Vaikuha, Prvat became somewhat
disturbed. She therefore took the liberty to speak out.
Everyone who knows the goddess r knows that she is the beloved
wife of Lord Viu; indeed, one of her names is Haripriy. She is
worshiped with reverence by all the Vaikuha-vss. To uphold the
claim that Lord Vius consort r is His most favored devotee, Prvat
will now describe her greatness in more detail.
Fd<dHl
H>F'"ll
yasy kaka-ptena
loka-pla-vibhtaya
jna viraktir bhakti ca
sidhyanti yad-anugraht
yasywhose; kaa-akaof the sidelong glance; ptenaby the fall;
loka-plaof the rulers of the planets; vibhtayathe powers;
jnamknowledge; viraktidetachment; bhaktidevotion; ca
and; sidhyanticome into being; yatwhose; anugrahtby the mercy.
Her mercy expands wherever she casts her sidelong glance. Thus the
rulers of the various planets obtain their powers, their knowledge, their
detachment, and their devotion.
According to Mother Prvat, the demigods are powerful only by the
blessings of the goddess r. It is thanks to r that the demigods
correctly understand the relative positions of God and the finite living
entities, that they have given up interest in material enjoyment and
liberation, and that they have become devotees of the Personality of
Godhead. As Durvs Muni told Indra in the Viu Pura (1.9.29):

225
yata sattva tato lakm
sattva bhty-anusri ca
nirkn kuta sattva
vin tena gu kuta
Where there is patience, opulence arises, and patience also follows
opulence. But how can those not favored by the goddess r have
patience, and without patience how can they have good qualities?
In the same chapter of the Viu Pura (1.9.120), Lord Indra offered
the following prayer to Lakm:
yaja-vidy mah-vidy
guhya-vidy ca obhane
tma-vidy ca devi tva
vimukti-phala-dyin
O resplendent goddess, you personify the mystic knowledge of
sacrifice, of material nature, of the secrets of devotional service, and of
perfection for the soul. You are the giver of ultimate liberation.
Ultimate liberation is pure devotional service, which is ruled by the
consort of the Supreme Person and gained by a fortunate soul only when
she recommends that soul to the Lord.
H"H"l
HH'=ll
y vihydarepi
bhajamnn bhavdn
vavre tapobhir rdhya
nirapeka ca ta priyam
ywho; vihyaleaving aside; dareawith great respect; api
even; bhajamnnwho are worshiping; bhavdnpersons like you
(Nrada); vavreshe chose; tapobhiby severe penances; rdhya
worshiping; nirapekamwho was indifferent; caand; tamHim;
priyamher beloved.

226
Ignoring people like you who worship her with great respect, she vowed
to undergo severe penances to worship her beloved Lord, even though He
was indifferent to her.
Only devotional service to the Supreme Lord can attract the
attention of the goddess Lakm, who worships Lord Nryaa with pure
devotion. She willingly accepts any difficulty and any menial service to
please Him, although He, being satisfied in Himself, does not need
anyones help to fulfill His desires. Many Vaiavas look to Mother
Lakms example of perfect surrender, hoping to follow in her footsteps.
The wives of the Kliya snake, for example, prayed to r Ka:
kasynubhvo sya na deva vidmahe
tavghri-reu-sparadhikra
yad-vchay rr lalancarat tapo
vihya kmn su-cira dhta-vrat
O Lord, we do not know how the serpent Kliya 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. (Bhgavatam
10.16.36)
The supreme goddess Mah-lakm is the eternal beloved of the Lord
of Vaikuha; she does not have to worship Him to achieve Him. But
her expansions descend as avatras to accompany the various
incarnations of Nryaa, and some of these avatras of Mah-lakm,
such as the daughter of Bhgu Muni, are described in Vedic scriptures as
performing penances to obtain the Lord as their husband.
dHFFHFl
H9HHll
karoti vasati nitya
y ramye tasya vakasi
pati-vratottame-
vatrev anuyty amum

227
karotidoes; vasatimresidence; nityamperpetually; ywho;
ramyebeautiful; tasyaHis; vakasion the chest; pati-vrataof
chaste wives; uttamthe most perfect; aeain all; avatreuHis
incarnations; anuytishe follows; amumHim.
This most perfect of chaste wives resides forever on His beautiful chest
and follows Him in all His incarnations.
One of r Mah-lakms expansions is the Lakm who controls and
dispenses the opulences of this material world. Those who seek this
Lakms grace know from their experience that she is fickle, cacal.
But the original Lakm is never unsteady in her devotion to Lord
Nryaa. She always stays in His company, residing on His chest and
following wherever He goes:
eva yath jagat-svm
deva-devo janrdana
avatra karoty ea
tath rs tat-sahyin
Just as the Lord of the universe, the God of gods Janrdana, descends
to this world, so does His helpmate the goddess r.
devatve deva-deheya
manuyatve ca mnu
vior dehnurp vai
karoty etmanas tanm
When He appears as a demigod she appears as a goddess, and when
He becomes a human man she becomes a human woman. She accepts for
herself a body that exactly corresponds to whatever body Lord Viu
assumes. (Viu Pura 1.9.142, 145)
Nrada wants to visit Vaikuha

228
"H=
9l
ddHdll
r-parkid uvca
tata parama-harea
kobhittmlapan muni
jaya r-kamal-knta
he vaikuha-pate hare
r-parkit uvcar Parkit said; tatathen; parama-hareawith
extreme delight; kobhitaagitated; tmhis mind; lapan
exclaiming; munithe sage; jayaglories to You; r-kamal-kntaO
husband of the goddess Kamal; he vaikuha-pateO Lord of
Vaikuha; hareO Hari.
r Parkit said: Then the sage, his mind vibrating with extreme delight,
called out, Glories to You, O husband of the goddess Kamal, O Hari,
Lord of Vaikuha!
Hdd=l
dHd'll
jaya vaikuha-loketi
tatraty jayateti ca
jaya ka-priye padme
vaikuhdhvarty api
jayaglories to you; vaikuha-lokaO Vaikuha-loka; itithus;
tatratyO those who live there; jayataglories to you; itithus;
caand; jayaglories; ka-priyeO beloved of Ka; padme
Padm; vaikuha-adhvaripresiding goddess of Vaikuha; itithus;
apialso.
Glories to you, O Vaikuha world! Glories to all who live there! And

229
glories to you, O Padm, Lord Kas beloved, O presiding goddess of
Vaikuha!
Having heard Lord iva and Prvats description of the glories of
Vaikuha, its residents, and its presiding goddess, Nrada was
overwhelmed with ecstasy. Although the Supreme Person was currently
present on earth in Dvrak, Nrada forgot this and wanted to go at
once to Vaikuha. Expressing his ecstasy, first praised Lord Nryaa,
then His kingdom and its residents, and last the greatest devotee in
Vaikuha, r Mah-lakm.
~"FHd~l
d'HHFll
athbhinandanysy
vaikuhe gantum utthita
abhipretya hareokta
kare dhtv nivrya sa
athathen; abhinandanyafor the purpose of offering respects;
asyto her; vaikuheto Vaikuha; gantumin order to go visit;
utthitahaving stood up; abhipretyabeing noticed; hareaby Lord
iva; uktawas told; kareby the hand; dhtvbeing taken hold of;
nivryabeing stopped; sahe.
Then, wanting to visit Vaikuha and personally offer respects to the
goddess of fortune, Nrada stood up. Seeing this, Lord iva took him by
the hand to stop him. Lord iva then spoke.
From the words Nrada was speaking and from how he turned his
eyes upward, Lord iva could understand that Nrada intended to visit
Vaikuha and personally offer respects to the goddess Mah-lakm. But
by doing this, Nrada would neglect an even better opportunity.
iva reminds Nrada that Ka is present on earth

230
3H=
ddFdHFl
dFFdHFFll
r-mahea uvca
ka-priya-janlokot-
sukat-vihata-smte
na ki smarasi yad bhmau
dvraky vasaty asau
r-mahea uvcaLord iva said; ka-priya-janathe dearest
devotees of Ka; lokafor seeing; utsukatdue to eagerness;
vihatalost; smtewhose memory; nanot; kimwhether; smarasi
you remember; yatthe fact that; bhmauon the earth;
dvrakymin Dvrak; vasatiis residing; asauHe.
r Mahea said: My dear Nrada, because of your eagerness to see the
dearest devotees of Ka, you have lost your memory. Dont you
remember that the Lord of Vaikuha is living right now on earth, in
Dvrak?
Nrada is not to be blamed for being distracted by the glories of the
Lord of Vaikuha and His consort, because Nryaa and Mah-lakm
are indeed the all-attractive supreme couple. But Nrada could now see
the same Nryaa and Mah-lakm without having to travel so far.
FdFHFHl
FHH"Fll
rukmi s mah-lakm
kas tu bhagavn svayam
tasy avatr hi
vmandi-sampata
rukmiRukmi; sshe; mah-lakmthe supreme goddess of
fortune; kaKa; tubut; bhagavn svayamthe original

231
Personality of Godhead; tasyher; aa-avatrpartial
incarnations; hiindeed; vmana-diof Lord Vmana and other
incarnations of Viu; sampatain the company.
Queen Rukmi is the supreme goddess of fortune herself, and Ka is
the original Personality of Godhead. Rukmis partial incarnations
accompany Lord Vmana and the other avatras of the Lord.
In case Nrada has any doubt that the goddess Mah-lakm is
appearing with r Ka, Lord iva reminds Nrada that she has
descended as the daughter of King Bhmaka. Still, Nrada might raise
the doubt that r Mah-lakm never leaves the side of the Supreme
Personality of Godhead, Nryaa. Lord iva answers this by quoting
the assertion given in the Bhgavatam (1.3.28) kas tu bhagavn
svayam: Ka as He appears on earth is that original Personality of
Godhead. But why then is Lakm sometimes seen in the company of
incarnations of the Lord such as r Vmana, the thousand-headed
Mahpurua, and Kapiladeva? Because these Lakms are avatras of
Mah-lakm. That original goddess of fortune, the dearest devotee of
the Lord in Vaikuha, has descended to Dvrak as Queen Rukmi.
FFHF"l
9H"dFHll
sampr pariprasya
lakmr bhagavata sad
nievate padmbhoje
r-kasyaiva rukmi
samprperfectly complete; pariprasyaof the perfectly complete;
lakmthe divine consort; bhagavataof the Personality of
Godhead; sadalways; nievateserves; pada-ambhojeat the lotus
feet; r-kasyaof r Ka; evaindeed; rukmiRukmi.
Rukmi is the perfectly complete divine consort of the complete
Personality of Godhead. She always serves at r Kas lotus feet.

232
Because r Ka is not a mere incarnation of Viu but the source
of all incarnations, rmat Rukmi is equally supreme. She is the
source of all goddesses of fortune.
Lord iva praises Prahlda
F"HNQFl
dd~d{ll
tasmd upavia brahman
rahasya parama anai
kare te kathaymy eka
parama-raddhay u
tasmttherefore; upaviaplease sit down; brahmanO brhmaa;
rahasyama secret; paramamsupreme; anaisoftly; karein the
ear; teyou; kathaymiI shall tell; ekamone; paramaabsolute;
raddhaywith confidence; uplease listen.
So sit down, my dear brhmaa, and I shall whisper in your ear a great
secret. Please hear this with absolute confidence.
Since the original Personality of Godhead and His original consort
have appeared on earth, Nrada should put aside his eagerness to run off
to Vaikuha and should just sit for a minute to hear what more Lord
iva has to say. Nor should Nrada run immediately to Dvrak without
first listening to Lord ivas confidential advice. Because what Lord iva
wishes to say should not be heard by everyone, not even by his personal
associates, he wants to whisper it into Nradas ear, thus also avoiding
the possibility of displeasing Prvat, who is a close friend of Mah-
lakms.
H9B">
'dH9l

233
"H~
dF>ll
tvat-ttato mad garudita ca
riyo pi kruya-viea-ptram
prahlda eva prathito jagaty
kasya bhakto nitar priya ca
tvatyour; ttatathan the father (Brahm); matthan me; garua-
ditathan Garua and so on; caand; riyathan the goddess of
fortune; apialso; kruyaof mercy; vieaspecial; ptramthe
recipient; prahldaPrahlda; evaalone; prathitarenowned;
jagatymthroughout the world; kasyaof Ka; bhakta
devotee; nitarmexceptionally; priyadear; caand.
There is a greater recipient of Kas mercy than your father, me, and
other servants like Garua, and even than the goddess of fortune. His
name is Prahlda. He is famous throughout the world as the dearmost
devotee of Ka.
Do not expect to fulfill your intentions by visiting Dvrak just
now, Lord iva is telling Nrada. There is a devotee in this world even
greater than the supreme goddess of fortune, and that is Prahlda.
Before going anywhere else you should visit him. Because Prahldas
devotion to the Supreme Lord is so deep, he is exceptionally dear to the
Lord. He is greater than all the Lords servants in Vaikuha, including
Garua and Vivaksena and even Lakm.
H=HdHFHFl
'9\ddFll
bhagavad-vacanni tva
ki nu vismtavn asi
adhtni pureu
lokam eta na ki smare

234
bhagavatof the Supreme Lord; vacannithe words; tvamyou;
kimwhether; nuindeed; vismtavn asihave forgotten; adhtni
read; pureuin the Puras; lokamverse; etamthis; nanot;
kimwhether; smareyou remember.
Surely you havent forgotten the Supreme Lords words about this. You
must have read them in the Puras and must remember the following
verse:
FF'Hl
dH9ll
nham tmnam se
mad-bhaktai sdhubhir vin
riyam tyantik vpi
ye gatir aha par
nanot; ahamI; tmnamMyself; sehold in high regard; mat-
bhaktaiMy devotees; sdhubhithe saintly persons; vinwithout;
riyamthe goddess Lakm and the opulences she provides;
tyantikmultimate; vor; apieven; yemfor which (devotees);
gatithe destination; ahamI; parfinal.
Without saintly persons for whom I am the only destination, I do not
desire to enjoy My transcendental bliss or My supreme opulences.
This verse, spoken by the Supreme Lord to Durvs Muni in the
Ninth Canto of rmad-Bhgavatam (9.4.64), is cited here to establish
the greatness of the Vaiavas in general. The Personality of Godhead
derives great satisfaction from His pure devotees on the earth and
elsewhere, and in contrast He is not as much attracted to His own
consort in Vaikuha or the imperishable opulences she creates for His
pleasure. Nor is He as much attracted by His own beauty. As the Lord
further told Durvs:
aha bhakta-pardhno

235
hy asvatantra iva dvija
sdhubhir grasta-hdayo
bhaktair bhakta-jana-priya
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 devotees, even the devotees of My devotees are very dear to Me.
mayi nirbaddha-hday
sdhava sama-darina
vae kurvanti m bhakty
sat-striya sat-pati yath
As chaste women bring their gentle husbands under control by
service, pure devotees, who are equal to everyone and completely
attached to Me in the core of the heart, bring Me under their full
control. (Bhgavatam 9.4.63, 66)
Uddhava heard similar words from r Ka:
na tath me priya-tama
tma-yonir na akara
na ca sakarao na rr
naivtm ca yath bhavn
My dear Uddhava, neither Lord Brahm, Lord iva, Lord
Sakaraa, the goddess of fortune, nor indeed My own self is as dear to
Me as you. (Bhgavatam 11.14.15) rla Santana Gosvm comments
that r Ka, in this verse from the Bhgavatam, meant to make the
general statement that no one else is as dear to Him as His pure
devotees, but because Ka became so ecstatic thinking about the
specific glories of His devotees, instead of saying My devotee He
unintentionally said you, Uddhava.
"""HH"dl
Fdll

236
mad-di-devat-yonir
nija-bhakta-vinoda-kt
r-mrtir api s yebhyo
npeky ko hi nautu tn
mat-dibeginning with me; devatof the demigods; yonithe
source; nijaHis own; bhaktato devotees; vinoda-ktthe giver of
pleasure; r-mrtiHis divine personal form; apialso; sthat;
yebhyacompared to which (devotees); na apekyis not held in
high regard; kawho; hiindeed; nautucan praise; tnthem.
The Lords divine personal form is the source of all the demigods,
including me, and gives great pleasure to His devotees. But the Lord
considers His own body worthless compared to the value of His devotees.
Who is fit to praise the Lords devotees?
The demigods, headed by iva, Brahm, and Indra, all originate from
the creator of the universe, the Supreme Lords Mahpurua
incarnation. That Mahpurua form of Viu is a direct expansion of
Lord Nryaa. In another sense of the word yoni, Nryaa Himself is
the shelter of all created and noncreated beings. His personal form is
superior, therefore, to the glorious worshipable forms of all the demigods.
The Lords all-attractive beauty delights His servants like ea and
Garua, who enjoy taking part in His pastimes. The opulence and
sweetness of the Lords r-mrti cannot be completely described in
words. However, in the opinion of the Personality of Godhead Himself,
His own opulence and sweetness are unworthy of attention compared to
the greatness of His pure devotees. Who can adequately glorify the
unalloyed Vaiavas? No one.
9"l
FHHF"'Hll
tatrpy aea-bhaktnm
upamnatayodita
skd bhagavataivsau

237
prahldo tarkya-bhgyavn
tatra apimoreover; aea-bhaktnmamong all the devotees;
upamnatayas an example; uditais described; sktpersonally;
bhagavatby the Supreme Lord; evaindeed; asauhe; prahlda
Prahlda; atarkyainconceivable; bhgya-vnpossessor of good
fortune.
Moreover, among those countless devotees Prahlda stands out as the
example of perfection. The Lord Himself has described him in this way.
Prahldas good fortune is inconceivable.
Prahlda is one of the rare Vaiavas, described in the previous verse,
who have no trace of material motivation. The Supreme Lord cherishes
such pure devotees more than His own self, what to speak of Brahm
and other demigods. Furthermore, as the present verse states, Prahldas
surrender is especially complete, conferring on him a devotional position
superior to that of pure devotees such as ea and Garua. His good
fortune is unique among Vaiavas, as the Lord has declared to him:
bhavanti puru loke
mad-bhakts tvm anuvrat
bhavn me khalu bhaktn
sarve pratirpa-dhk
Those who follow your example will naturally become My pure
devotees. You are the best example of My devotee, and others should
follow in your footsteps. (Bhgavatam 7.10.21)
FFFFHl
F{dH"ll
tasya saubhgyam asmbhi
sarvair lakmypy anuttamam
skd dhirayakaipor
anubhta vidrae
tasyahis; saubhgyamgood fortune; asmbhiby us; sarvaiall;

238
lakmyby the goddess Lakm; apialso; anuttamamunexcelled;
sktdirectly; hirayakaipoof Hirayakaipu; anubhtam
experienced; vidraeat the time of the tearing apart.
When the Lord tore apart Hirayakaipu, I, all the demigods, and the
goddess Lakm witnessed with our own eyes the incomparable good
fortune of Prahlda.
Lord iva, Brahm, and many other demigods and devotees, headed
by Lakmdev and Garua, witnessed the killing of Hirayakaipu by
Lord Nsiha. With such substantial first-hand evidence for the Lords
special kindness to Prahlda, no one should think that Prahldas birth
in a family of demons disqualied him from being a Vaiava. The Lords
appearance for the sake of Prahlda is further described in the Seventh
Canto of rmad-Bhgavatam, Chapter Eight.
H"FH=l
HH"ll
puna punar varn ditsur
viur mukti na ycita
bhaktir eva vt yena
prahlda ta nammy aham
puna punarepeatedly; varnbenedictions; ditsuwanting to
give; viuLord Viu; muktimliberation; nanot; ycitaasked
for; bhaktipure devotion; evaonly; vtchosen as a boon; yena
by whom; prahldamto Prahlda; tamhim; nammibow down;
ahamI.
Lord Viu several times tried to offer him boons, but Prahlda refused
to ask to be liberated. Instead he chose only pure devotion. I bow down
before him.
This verse, quoted from the Nryaa-vyha-stava, highlights the
exclusiveness of Prahldas devotion to the Supreme Lord. Lord Nsiha
tried hard to entice Prahlda with liberation, just to let others see

239
Prahldas resolve to stay fixed in pure devotion. The words puna puna
(again and again) can be understood in several logical contexts. The
idea may be, as given in this translation, that Lord Nsiha offered
Prahlda liberation several times. Or else it may be that Prahlda
repeatedly asked for pure devotion. Or else Prahlda asked for pure
devotion in his repeated future births. Prahlda expresses this last idea
in his prayer to Lord Nsiha recorded by Parara Muni in r Viu
Pura (1.20.38):
ntha yoni-sahasreu
yeu yeu vrajmy aham
teu tev acyut bhaktir
acyutstu sad tvayi
O master, in all the thousands of births through which I must
wander in this world, please let me have unfailing devotion to You, the
infallible Supreme Lord. Prahldas readiness to be born again
thousands of times means he is not at all interested in liberation.
"]dFH"dl
FFHHFFll

"HF~"dl
"8NFdFHdll
maryd-laghakasypi
gurv-dekto mune
asampanna-sva-vg-jla-
satyatntasya yad bale

dvre tdg avasthna
tuccha-dna-phala kim u
rakaa dua-basya
ki nu mat-stava-kritam

240
marydetiquette; laghakasyaof one who had transgressed; api
even; guru-deathe order of his spiritual master; aktawho had
failed to follow; muneO sage; asampannawho had not achieved; sva-
vkof his own words; jlaof the network; satyatof truthfulness;
antasyathe completion; yatwhich; baleof Bali; dvreat the
door; tdksuch; avasthnambeing stationed; tucchainsignificant;
dnaof charity; phalamthe consequence; kimwhether; uindeed;
rakaamprotection; dua-basyaof the wicked Ba; kim
whether; nuindeed; matmy; stavaby the offering of prayers;
kritameffected.
My dear sage, Bali violated spiritual etiquette by disobeying the order of
his spiritual master and failing to be true to his own words. Still, as we
know, the Lord agreed to become the guard at Balis door. Was that
simply the fruit of Balis insignificant charity? The Lord also granted
protection to the wicked Ba. Was that the result of my offering the
Lord prayers?
Because the Personality of Godhead blessed Bali Mahrja by
becoming his doorkeeper, someone might suggest that Bali received
more mercy than Prahlda. But according to Lord iva this is not true.
Rather, Lord Viu favored Bali only because Bali was Prahldas
grandson. Fighting for the demons against the demigods, Bali overturned
the law of the universe, set by Lord Brahm, that the demigods should
rule heaven, the demons the subterranean Ptla-loka. By invading
heaven, usurping the throne of Indra, and awarding the posts of various
demigods to demons, Bali violated this natural order.
Bali also disobeyed specific instructions from his spiritual master,
ukrcrya. ukra warned Bali not to give anything to Vmanadeva,
even though Bali had offered Lord Vmana His choice of gifts in
charity. By committing the worst possible crime of denying ones
spiritual masters order, Bali earned ukrcryas curse. rla ukadeva
Gosvm describes this in the Bhgavatam (8.20.14):
evam araddhita iyam

241
andea-kara guru
apa daiva-prahita
satya-sandha manasvinam
The spiritual master, ukrcrya, inspired by the Supreme Lord,
cursed his exalted disciple Bali Mahrja, who was so magnanimous and
fixed in truth that instead of respecting the spiritual masters
instructions he wanted to disobey them.
After being cursed for agreeing to give Lord Vmana what He had
asked, Bali could not even provide the charity he had offered.
Vmanadeva covered the entire universe with only two steps, and no
land remained on which He could place His third. Thus Balis elegant
words promising charity became an empty promise. He had told the
Lord:
yad yad vao vchasi tat pratccha me
tvm arthina vipra-sutnutarkaye
g kcana guavad dhma ma
tathnna-peyam uta v vipra-kanym
grmn samddhs turagn gajn v
raths tathrhat-tama sampratccha
O son of a brhmaa, it appears that You have come here to ask me
for something. Therefore, whatever You want You may take from me. O
best of those who are worshipable, You may take from me a cow, gold,
horses, elephants, chariots, a furnished house, prosperous villages,
palatable food and drink, the daughter of a brhmaa for Your wife, or
whatever You desire. (Bhgavatam 8.18.32) When Vmanadeva
submitted a request that seemed too modest, Bali laughed at Him and
said:
aho brhmaa-dyda
vcas te vddha-sammat
tva blo blia-mati
svrtha praty abudho yath

242
O son of a brhmaa, Your instructions are as good as those of
learned and elderly persons. Nonetheless, You are a boy, and Your
intelligence is insufficient. Thus You are not very prudent in regard to
Your self-interest. (Bhgavatam 8.19.8) And when Vmanadeva insisted
that He wanted nothing more than as much land as He could cover with
three steps, Bali replied with confidence. As stated in rmad-
Bhgavatam (8.19.28):
ity ukta sa hasan prha
vchta pratighyatm
When the Lord had thus spoken, Bali smiled and told Him, All
right. Take whatever You like. But when his promise proved impossible
to fulfill, these proud words became a reason for Bali to be ashamed.
It seems that Bali did not give away anything very important, just the
three insignificant material worlds and then his own body. Pada
ttya kuru ri me nijam: Please place Your third lotus footstep on
my head. (Bhgavatam 8.22.2) Vmanadevas becoming Balis
doorkeeper could not have been the result of just this meager charity,
Lord iva proposes. The Lord must have reciprocated with Bali in this
way because Balis grandfather Prahlda was a great soul and a dear
devotee of Viu. Bali did not deserve this benediction, because he was a
violator of the universal order, a transgressor of his gurus order, and a
breaker of promises. We see in this world that, as a general rule, in
exchange for worthless trifles nothing substantial can be obtained. Balis
petty charity, therefore, could not have purchased the Personality of
Godhead, who is the embodiment of eternal knowledge and bliss. That
charity certainly could not have resulted in the Lords entering Balis
household entourage. The only feasible explanation for Balis good
fortune is the intimate exchange of prema-bhakti between Prahlda
Mahrja and his worshipable Lord.
In defense of Bali, someone might argue from the statements of stra
that Prahlda had blessed Bali with the gift of pure devotion for the
Lord and on the strength of that devotion he achieved the Lord.
Another example is therefore given here, that of Bsura, a much more
wicked person. Other than the Lords compassion for Prahlda, there

243
can be no reason for Bas salvation. Not even Lord ivas intercession
on Bas behalf could have saved Bas life when Ka was about to
kill him, nor could Ba have achieved the perfection of having all but
four of his arms removed, nor would Lord Ka have made Ba Lord
ivas eternal associate.
Bsura was so wicked that he even dared challenge Lord iva, his
object of worship:
namasye tv mahdeva
lokn gurum varam
pusm apra-kmn
kma-prmarghripam
do-sahasra tvay datta
para bhrya me bhavat
tri-loky pratiyoddhra
na lebhe tvad te samam
O Lord Mahdeva, I bow down to you, the spiritual master and
controller of the worlds. You are like the heavenly tree that fulfills the
desires of those whose desires are unfulfilled. These one thousand arms
you bestowed upon me have become merely a heavy burden. Besides you,
I find no one in the three worlds worthy for me to fight. (Bhgavatam
10.62.56) Ba had also abandoned the devotion to Lord Viu that
was traditional in his family; instead he became an enemy of the
Vaiavas, demigods, and brhmaas like an ordinary demon. He
arrested Lord Kas grandson Aniruddha, fought against Ka, and
committed other offenses, described in various Puras.
Lord iva here asks, Was it because of my prayers that r Ka
excused Ba for all his nonsense? Of course not, Lord iva insists.
Only because of Prahldas pure devotion did Lord Ka deliver
Bsura. Offenses against Vaiavas such as those Ba committed can
be absolved only by the Vaiavas mercy. It was by Prahldas grace that
his grandson Bali and great-grandson Ba were dealt with favorably by
the Lord. The only reason the Lord pardoned them for their offenses

244
and elevated them was to please Prahlda.
dHB"l
dNFFll
kevala tan-mah-preha-
prahlda-prty-apekay
ki bry param atrste
gaur lakmy priy sakh
kevalamonly; tatHis (Lord Vius); mah-prehamost beloved;
prahldafor Prahlda; prtiHis love; apekayby virtue of; kim
what; brymcan I say; parammore; atrahere; steis present;
gaurGaur; lakmyof the goddess Lakm; priy-sakhthe dear
friend.
No, in both cases the Lord acted out of affection for Prahlda, His most
beloved devotee. But what more about this can I say in the presence of
Gaur, the close friend of the goddess Lakm?
Nrada might like to hear more about the glories of Prahlda
Mahrja, but Lord iva is afraid to arouse the anger of his wife. If he
says much more in praise of Prahlda, he will doubtlessly fall into an
ecstatic trance. If he then speaks too loudly, Prvat might hear what he
is saying. She is a good friend of Mah-lakms and would not like to
hear about Prahldas being a greater devotee than the Supreme Lords
consort. If Prvat becomes annoyed, Lord iva worries, she will react
disrespectfully toward himself and Nrada, and that will not be good for
her.
Reason dictates that a newcomer to devotional service like Prahlda
could not surpass the goddess Lakm, who eternally resides on the chest
of Lord Nryaa, yet still Prahlda received special mercy from the
Lord to put him in that unlikely standing. When Brahm gave
Hirayakaipu the boons that made him the scourge of the three worlds,
the Supreme Lord was concerned that His devotees not have their
confidence in devotional service weakened by seeing their enemy

245
allowed to become so powerful. To help dispel the Vaiavas anxieties
and doubts, Lord Nsiha, right after killing Hirayakaipu, blessed
Prahlda to become greater than all other devotees, past and present
including the residents of Vaikuha, His personal attendants, and His
beloved consort Lakm. With this benediction in mind, Lord iva has
said about Prahlda in Text 75, There is a greater recipient of Kas
mercy than your father, me, and other servants like Garua, and even
than the goddess of fortune. His name is Prahlda. He is famous
throughout the world as the dearmost devotee of Ka. And in Text
80: When the Lord tore apart Hirayakaipu, I, all the demigods, and
the goddess Lakm witnessed with our own eyes the incomparable good
fortune of Prahlda. Thus, by the Lords sweet will, Prahlda became
the greatest Vaiava, which would otherwise have been impossible.
Sometimes the Personality of Godhead declares other recent
devotees like Prahlda dearer to Himself than Lord Sakaraa, Mah-
lakm, and other great personalities of the eternal kingdom of
Vaikuha. r Ka tells Uddhava:
na tath me priya-tama
tma-yonir na akara
na ca sakarao na rr
naivtm ca yath bhavn
Neither Lord Brahm, Lord iva, Lord Sakaraa, the goddess of
fortune, nor indeed My own self is as dear to Me as you. (Bhgavatam
11.14.15) Lord Nryaa similarly tells Durvs Muni:
nham tmnam se
mad-bhaktai sdhubhir vin
riyam tyantik vpi
ye gatir aha par
Without saintly persons for whom I am the only destination, I am
not attracted to My own self or to My supreme consort, the goddess r.
(Bhgavatam 9.4.64) One reason why the Supreme Lord speaks like this
is that although His eternal associatesSakaraa, Mah-lakm, and

246
so onare ever established in unswerving devotion, they underwent no
tribulations to gain it, whereas His new devotees in the material world
have sacriced all comforts and security to gain pure devotional service.
For the trouble such devotees have taken, Lord Ka is especially
grateful. Besides this, the Lord wants to encourage all His devotees to
surrender themselves more fully, and to accomplish this He emphatically
praises devotees like Prahlda who have taken great risks for His
satisfaction.
One might ask how Prahlda can be greater than Brahm, Indra, and
other demigods. The demigods, on one hand, are frequently able to have
the audience of Lord Viu, which is the final perfection of all spiritual
practices. r Prahlda, on the other hand, associates with the Lord
mostly by remembering Him. We will hear Prahlda say about himself in
the next chapter of the Bhad-bhgavatmta (Text 20):
hanmad-di-vat tasya
kpi sev ktsti na
para vighnkule citte
smaraa kriyate may
I have never performed any real service for the Lord like Hanumn
and others. I have only remembered the Lord sometimes, when my mind
was troubled. Nonetheless, we should remember that Prahlda does in
fact see the Lord constantly, and according to the description of rmad-
Bhgavatam (Fifth Canto, Chapter Eighteen) Prahlda offers Him
incessant prayers on the planet Hari-vara. Prahldas grandson Bali has
also inherited from him the right to see the Lord constantly, and thus
r Vmanadeva stays with Bali in his palace. If Prahlda criticizes
himself for only being able to remember the Lord and not see Him
directly, that is simply dissatisfaction with himself due to the humility
that such a perfect Vaiava naturally feels. Despite what he says about
himself, he is dearer to the Supreme Lord than even the Lords eternal
associates in Vaikuha.
In some manuscripts of Bhad-bhgavatmta, the following verse is
inserted between texts 84 and 85:

247
garbha-stho yady api tvat ke-
nopadeena bhaktimn
sa jtas tad api tva ca
tasmt sukham avpsyasi
Granted, the reason he became endowed with pure devotion was
that you gave him certain instructions while he was still in the womb.
But all the same he was born as a pure devotee, and so you deserve to be
awarded with happiness in the future.
9HFH'H9l
"FH\"\9HH"ll
tad gatv sutale ghra
vardhayitvi gaai
prahlda svayam liya
mad-levali vade
tattherefore; gatvgoing; sutaleto Sutala; ghramquickly;
vardhayitvencouraging; imof blessings; gaaiwith a
multitude; prahldamPrahlda; svayamin person; liya
embracing; mat-leaof my embrace; valima series; vadeplease
relate.
Go quickly to Sutala. Offer Prahlda your countless blessings, embrace
him, and tell him I embrace him again and again.
At the time of Lord ivas speaking, Prahlda was residing on Sutala,
the third Ptla planet, ruled by Bali Mahrja. When Prahlda had
come to witness Balis encounter with Lord Vmana, the Lord had
invited Prahlda to visit Sutala-loka and enjoy His own association there
for some time:
vatsa prahlda bhadra te
prayhi sutallayam
modamna sva-pautrea
jtn sukham vaha

248
nitya drasi m tatra
gad-pim avasthitam
mad-darana-mahhlda-
dhvasta-karma-nibandhana
My dear son Prahlda, all good fortune unto you. For the time being,
please go to the place known as Sutala and there enjoy happiness with
your grandson and your other relatives and friends. You shall be able to
see Me there in My usual feature with disc, club, lotus, and conchshell in
My hands. Because of your transcendental bliss from always personally
seeing Me, you will have no further bondage to fruitive activities.
(Bhgavatam 8.23.910)
F'FdFAl
F="FF=FFll
aho na sahate smka
prama saj-jangra
stuti ca m pramd sys
tatra cet sukham icchasi
ahooh; na sahatehe does not tolerate; asmkamour; pramam
bowing down; sat-janaof saintly persons; agra-nthe foremost;
stutimpraise; caalso; mdo not; pramdcareless; sybe;
tatraabout this; cetif; sukhamcomfort; icchasiyou want.
Unfortunately, that best of saintly persons will not tolerate our bowing
down to him or praising him. If you want to avoid getting into trouble, do
not neglect this fact.
Lord iva warns Nrada not to be careless and show any respect to
Prahlda. If he does, Prahlda will become unhappy and refuse to talk
with Nrada, or even see him.
Thus ends the third chapter of Part One of rla Santana Gosvms
Bhad-bhgavatmta, entitled Prapactta: Beyond the Material

249
World.
4. Bhakta: The Devotee
Nrada visits Prahlda in Sutala-loka
"H=
H>H9
"F"ddl
UF'="
'HH8Fll
r-parkid uvca
rutv mahcaryam ivea-bhita
prahlda-sandarana-jta-kautuka
hd-ynata r-sutale gato cird
dhvan pravia puram sura muni
r-parkit uvcar Parkit said; rutvhaving heard; mah-
caryammost amazing; ivaindeed; aof Lord iva; bhitam
the words; prahlda-sandaranafor seeing Prahlda; jtaborn;
kautukahis eagerness; htof the heart; ynataby the path; r-
sutaleto r Sutala; gatahe traveled; acirtquickly; dhvan
running; praviahe entered; puramthe city; surambelonging to
the demons; munithe sage.
r Parkit said: After the sage Nrada heard Lord ivas words, which
impressed him as most amazing, he was eager to see Prahlda in person.
He at once, therefore, traveled to r Sutala by the path of the heart and

250
entered running into the city of the demons.
In this chapter, despite Lord ivas warning, Nrada glorifies
Prahlda. After refuting Nradas glorification, Prahlda in turn
unfulfilled Hanumn. Nrada then visits Hanumn, who also denies
Nradas praise and recommends instead the Pavas.
The path of the heart Nrada traveled is the mind itself; in other
words, as soon as he desired I want to go to Sutala, he at once arrived.
HHH"N
[F{HH9=Fl
HHHF"
~H'dll
tvad vivikte bhagavat-padmbuja-
premollasad-dhyna-viakta-cetas
r-vaiavgryea samkya drata
protthya vipra praato ntika gata
tvatat that moment; viviktein a secluded place; bhagavatof the
Supreme Lord; pada-ambujafor the lotus feet; premawith pure love;
ullasatshining; dhynain meditation; viaktaabsorbed; cetas
with his heart; r-vaiavaof transcendental Vaiavas; agryeaby
the foremost; samkyabeing seen; dratafrom a distance;
protthyastanding up; viprathe brhmaa (Nrada); praata
bowed down; antikamclose; gatacame.
Prahlda, the best of Vaiavas, was in a secluded place, absorbed in
loving meditation on the Supreme Lords lotus feet. Seeing the brhmaa
Nrada approaching from a distance, Prahlda quickly stood up and then
offered prostrate obeisances as Nrada came close.
Without receiving information from his external senses, Prahlda,
though deep in meditation, became aware that Nrada was approaching.
Prahldas meditation was exceptionally wonderful because he was
meditating on the Personality of Godheads lotus feet, not on some

251
impersonal conception of the Supreme. His concentration was so fixed
that when he became aware that Nrada was approaching he could not
respond at once. By the time Prahlda stood up, Nrada was already
nearby.
m"H'
H'l
F=H9
9M\9'H"ll
phe prayatnd upaveito ya
pj pur-vad vidhinrpyamm
sambhrnta-cet parihtya varan
harsram lea-paro vadat tam
pheon a seat; prayatntwith effort; upaveitamade to sit;
ayamhe (Nrada); pjmthe worship; pur-vatas previously;
vidhinaccording to standard procedures; arpyammbeing
offered; sambhrntafilled with reverence; cethis heart;
parihtyarefusing; varanraining down; haraof joy; asramtears;
lea-paratrying to embrace; avadathe (Nrada) told; tamhim
(Prahlda).
With some effort, Prahlda induced Nrada to accept a seat and then
began, like others before, to worship him in accordance with standard
rules. But Nrada, feeling great reverence for Prahlda, refused the
worship. He shed tears of joy and tried to embrace Prahlda. Then he
spoke as follows.
Because Nrada was reluctant to accept the seat Prahlda offered,
Prahlda had to force him to take it. Prahlda brought water to wash
Nradas feet, and brought arghya and all the other paraphernalia for
full worship, but Nrada stopped him, being interested only in
embracing Prahlda.

252
Nrada praises Prahlda
"3H=
"8>ddF
HF'l
NFd
H{d'Fll
r-nrada uvca
da cirt ka-kp-bharasya
ptra bhavn me sa-phala ramo bht
-blyato yasya hi ka-bhaktir
jt viuddh na kuto pi yst
r-nrada uvcar Nrada said; daseen; cirtafter a long
time; kaof Ka; kpof the mercy; bharasyaof the greatest
amount; ptramthe recipient; bhavnyour good self; memy; sa-
phalafruitful; ramalabor; abhthas become; -blyata
beginning from childhood; yasyawhose; hicertainly; kafor
Ka; bhaktidevotion; jtendowed; viuddhperfectly pure;
nanever; kuta apianywhere at all; ywhich; stexisted.
r Nrada said: Now, after so long, I have finally seen youthe true
recipient of Kas full mercy! Now my efforts have borne fruit! From
your very childhood you have been endowed with pure devotion for
Ka. Such spontaneous love has never been seen anywhere before.
Nrada had diligently studied the revealed scriptures to learn about
the Lords most intimate devotees, and recently he had taken the trouble
to visit Prayga, the southern country, and ivaloka. Now he felt so
satisfied meeting Prahlda that all his efforts seemed worthwhile.
FHHFM

253
3"H"H^l
FHFHH
FH'HH"ll
yay sva-pitr vihit sahasram
upadrav drua-vighna-rp
jits tvay yasya tavnubhvt
sarve bhavan bhgavat hi daity
yaybecause of which (pure devotion); sva-pitrby your father;
vihitimposed; sahasramthousands; upadravoutrages;
druaterrible; vighnaof obstacles; rpin the form; jit
conquered; tvayby you; yasyaof whom; tavayou; anubhvtby
the influence; sarveall; abhavanbecame; bhgavatVaiavas;
hiindeed; daitythe demons.
By virtue of that pure devotion, you overcame terrible obstacles, the
thousands of outrages your father committed against you. And by your
influence all the demons became Vaiavas.
Prahldas father, Hirayakaipu, was the greatest antagonist of Lord
Viu and His devotees. Prahlda insisted on joining the party of
Hirayakaipus enemies, and therefore Hirayakaipu tried to kill him.
But because the Lord fully protected Prahlda, his demon father failed to
kill him despite many attempts. This is related in the Seventh Canto of
rmad-Bhgavatam (7.5.4244):
prayse pahate tasmin
daityendra pariakita
cakra tad-vadhopyn
nirbandhena yudhihira
dig-gajair dandakendrair
abhicrvaptanai
mybhi sannirodhai ca

254
gara-dnair abhojanai
hima-vyv-agni-salilai
parvatkramaair api
My dear King Yudhihira, when all the attempts of the demons to
kill Prahlda Mahrja proved futile, the king of the demons,
Hirayakaipu, being most fearful, began contriving other means to kill
him. Hirayakaipu could not kill his son by throwing him beneath the
feet of big elephants, throwing him among huge, fearful snakes,
employing destructive spells, hurling him from the top of a hill,
conjuring up illusory tricks, administering poison, starving him, exposing
him to severe cold, winds, fire, and water, or throwing heavy stones to
crush him.
Lesser Vaiavas would not be able to endure as staunchly as
Prahlda the severe kinds of distress imposed by Hirayakaipu. In the
face of such torments, anyone not as fully surrendered and absorbed in
remembrance of the Personality of Godhead would lose the courage and
determination to continue serving the Lord. But none of these tests
distracted Prahlda from his devotional service. Being solidly fixed in
bhakti-yoga, Prahlda was empowered to preach effectively; the sons of
the demon enemies of Viu became Vaiavas by hearing Prahldas
instructions and even just by touching or seeing him. Therefore in the
Hari-bhakti-sudhodaya (13.7), which is part of the Nrada Pura, the
goddess of the earth, Dhara-dev, thus glorifies Prahldas special
potency:
aho ktrtha sutar n-loko
yasmin sthito bhgavatottamo si
spanti payanti ca ye bhavanta
bhv ca ys te hari-loka-bhja
Ah, this human world is now especially fortunate since you, the best
of Vaiavas, are present. Everyone who touches you or sees you and the
symptoms of your ecstatic emotions will become entitled to take up
residence in Hariloka.

255
dH8'FH
d">l
dFH3{FF
H9FHll
kvio yo smttmeva matto
ntyan gyan kampamno ruda ca
lokn sarvn uddharan sastibhyo
vior bhakti haraym sa tanvan
kain thought of Ka; viaabsorbed; yawho; asmta
having forgotten; tmhimself; ivaas if; mattamaddened;
ntyandancing; gyansinging; kampamnatrembling; rudan
calling out loudly; caand; loknthe worlds; sarvnall; uddharan
delivering; sastibhyafrom the cycle of material life; vioto
Viu; bhaktimpure devotional service; haraym sayou made
joyful; tanvanspreading.
While immersed in meditation on Ka, you seemed to forget your own
existence. Like a madman you danced and sang and called out loudly,
your body trembling. In this way you spread devotional service unto Lord
Viu, delivering all the worlds from the cycle of material life and filling
them with joy.
When a pure devotee is inspired by remembering Ka, he
sometimes behaves in such unusual ways that ordinary people may think
him either intoxicated or insane. The word matta in this verse can be
understood in either of these two senses. But behaving outside socially
acceptable norms does not in itself make one a saint. Prahlda Mahrja
was not simply acting in strange ways; he was able to free anyone who
saw him from the sufferings of material life. The logician Bhsarvaja in
his Nysa-sra (3.39) enumerates twenty-one sources of material
miserythe body, the six senses, the objects of each sense, judgment
based on these six kinds of sensation, and pleasure and pain themselves.
Describing Prahldas influence on persons who witnessed his ecstatic

256
symptoms, r Hari-bhakti-sudhodaya (15.12) states:
rutvty-adbhuta-vairgyj
jans tasyojjval gira
ari mumucu kecid
vkya ke py anama ca tam
llaynye pare hsyd
bhakty kecana vismayt
jans ta saghao payan
sarvathpi hatainasa
Upon hearing his brilliant words, some people felt an extra-ordinary
sense of detachment from material life and began to shed tears. Others
who saw him responded by bowing down to him. Others were amazed to
see him playfully laugh and simply stood in groups watching him. All
these persons were relieved of worldly contamination. Prahlda
delivered ordinary people not only by freeing them from unhappiness
but also by giving them the highest happiness of pure devotional service
to Viu.
dH='
FHdHHUl
NQ"dH'FH
="Fll
kenvirbhya tre mahbdhe
svke ktv llito mt-vad ya
brahmedn kurvato pi stavaugha
padm cndtya sammnito ya
kenaby Ka; virbhyaappearing; treon the shore; mah-
abdheof the ocean; sva-akeon His lap; ktvbeing placed;
llitacaressed; mt-vatlike a mother; yawho; brahma-a-
dnBrahm, iva, and other demigods; kurvatadoing; apieven

257
though; stava-oghamrecitation of many prayers; padmmthe
goddess Padm (Lakm); caand; andtyaignoring; sammnita
honored; yawho.
When Lord Ka appeared on the shore of the ocean, He placed you on
His lap and caressed you like a mother. Thus He honored you, ignoring
Brahm, iva, and the other demigods offering prayers, and even ignoring
the goddess Padm.
After killing Hirayakaipu, Lord Nsiha was still furious. No one
could pacify Him. The Lords personal servants, headed by His wife
Lakm, by Garua, and by Brahm and other demigods, were standing at
a distance awestruck, too afraid to come near Him. Brahm then
requested Prahlda to try to appease the Lord. r Hari-bhakti-sudhodaya
(14.13) describes the Lords reaction:
tata kitv eva niviya ntha
ktv tam ake sva-janaika-bandhu
anair vidhunvan kara-pallavena
span muhur mt-vad liliga
The Lord, who is friendly only to His devotees, then sat down on the
ground and put Prahlda on His lap. Gently rocking back and forth, He
patted Prahlda with His lotus hand and embraced him repeatedly as a
mother embraces her child. Thus the Supreme Lord attended to
Prahlda, disregarding the many other exalted persons present.
HFNQ~
"l
B~]d=
'H]9F"ll
vitrastena brahma prrthito ya
rmat-pdmbhoja-mle nipatya
tihann utthpyottamge karbja

258
dhtvgeu r-nsihena lha
vitrastenawho was terried; brahmaby Brahm; prrthita
begged; yawho; rmatdivine; pda-ambhojaof the (Lords) lotus
feet; mleat the base; nipatyafalling down; tihanstanding up;
utthpyabeing lifted; apiand; uttama-ageon the head; kara-
abjamHis lotus hand; dhtvbeing placed; ageuon his various
limbs; r-nsihenaby r Nsiha; lhalicked.
Brahm, terrified, begged you to approach r Nsiha. And when you
fell at the Lords divine lotus feet, the Lord stood up and raised you from
the ground. He put His lotus hand upon your head and began to lick your
entire body.
When Lord Nsiha burst from the pillar, He seemed so angry at
Hirayakaipu for abusing His devotee Prahlda that Brahm thought
the Lord might be ready to destroy the entire universe. Therefore
Brahm entreated Lord Nsiha to mercifully reduce His anger. That
prayer unanswered, Brahm asked Prahlda to intercede:
tta praamayopehi
sva-pitre kupita prabhum
My dear son, Lord Nsihadeva is extremely angry at your demonic
father. Please go forward and appease the Lord. (Bhgavatam 7.9.3)
Prahlda threw himself at the Lords feet in full surrender, but the
Lord picked him up and showered him with affection:
sva-pda-mle patita tam arbhaka
vilokya deva kpay paripluta
utthpya tac-chry adadht karmbuja
klhi-vitrasta-dhiy ktbhayam
When Lord Nsihadeva saw the small boy Prahlda Mahrja
prostrated at the soles of His lotus feet, He became most ecstatic in
affection toward His devotee. Raising Prahlda, the Lord placed His
lotus hand upon the boys head because His hand is always ready to

259
create fearlessness in all of His devotees. (Bhgavatam 7.9.5)
Similarly, the Bhan-narasiha Pura states, lilihe tasya gtri/ sva-
potasyeva kear: Lord Nsiha licked Prahldas limbs as an ordinary
lioness grooms her cub.
>===
3F"l
NQ"F~dH
HH'FFll
ya citra-citrgraha-ctur-cayair
utsjyamna hari para padam
brahmdi-samprrthyam upekya kevala
vavre sya bhakti nija-janma-janmasu
yawho; citra-citramost attractive; grahaof enticements; ctur-
cayaiwith several clever attempts; utsjyamnambeing offered;
hariby Lord Hari; param padamthe supreme destination; brahma-
diby Brahm and everyone else; samprrthyamprayed for;
upekyaignoring; kevalamonly; vavreyou chose; asyaHis;
bhaktimdevotional service; nijayour; janma-janmasuin repeated
births.
When Lord Hari, with most attractive and clever enticements, tried to
offer you the supreme abode, you showed no interest in liberation, which
is prayed for by Brahm and by everyone else. Rather, you asked only
devotion to the Lord, birth after birth.
Lord Nsiha offered Prahlda para padam, the most exalted
position of an eternal associate in Vaikuha, but Prahlda was not
inclined to accept even this. He simply wanted to continue practicing
devotional service, no matter how many lifetimes his service would take
to perfect.
The Lord tried to entice Prahlda with kind words, as rmad-
Bhgavatam (7.9.52) describes:

260
prahlda bhadra bhadra te
prto ha te surottama
vara vvbhimata
kma-pro smy aha nm
The Supreme Personality of Godhead said: My dear Prahlda, most
gentle one, best of the family of the asuras, all good fortune unto you. I
am very much pleased with you. It is My pastime to fulfill the desires of
all living beings, and therefore you may ask from Me any benediction
you desire.
Similarly Lord Nsiha tells Prahlda in the Viu Pura (1.20.17):
kurvatas te prasanno ha
bhaktim avyabhicrim
yathbhilaito matta
prahlda vriyat vara
Prahlda, because you have been offering Me devotional service
without deviation, I am very much pleased with you. Please choose any
benediction you would like from Me.
The Lord also tells Prahlda in the Hari-bhakti-sudhodaya (14.2832):
sa-bhaya sambhrama vatsa
mad-gaurava-kta tyaja
naia priyo me bhakteu
svdhna-praay bhava
api me pra-kmasya
nava navam ida priya
niaka praayd bhakto
yan m payati bhate
sad mukto pi baddho smi
bhaktena sneha-rajjubhi
ajito pi jito ha tair

261
avayo pi va-kta
tyakta-bandhu-dhana-sneho
mayi ya kurute ratim
ekas tasysmi sa ca me
na hy anyo sty vayo suht
nitya ca pra-kmasya
janmni vividhni me
bhakta-sarvea-dnya
tasmt ki te priya vada
My dear child, please give up this attitude of fearful respect that
your reverence toward Me has produced in you. I do not so much like
this sentiment in My devotees. Instead, just feel free to express your love
for Me. When a devotee looks at Me without hesitation and speaks to
Me affectionately, My pleasure grows with every new moment. Although
I am eternally free from all limitations, such behavior binds Me with
ropes of love. Although I am unconquerable, My devotees can conquer
Me. And although I am subject to no ones control, I become their
subordinate subject. I belong only to him who has shown his love for Me
by giving up all affection for family and possessions, and such a devotee
also belongs to Me. Neither he nor I has any other true friend. My
desires are always automatically fulfilled, but I take various births in this
world just to bestow on My devotees the satisfaction of all their desires.
So please tell Me what you would like from Me.
After Prahlda answered, refusing all material benedictions, Lord
Nsiha continued:
satya mad-darand anyad
vatsa naivsti te priyam
ata eva hi samprtis
tvayi me tva vardhate
api te kta-ktyasya

262
mat-priya ktyam asti hi
kicic ca dtum ia me
mat-priyrtha vuva tat
Yes, of course, My dear child, nothing is dear to you but the
opportunity to see Me. And so I feel more and more affection for you.
But still I would like to do some favor for you, even though you are
already successful in all respects. I want to give you something. So kindly
choose some benediction, just to please Me.
FHd
FHFFFl
F~9{
FHd{H'Hll
ya sva-prabhu-prtim apekya paitka
rjya svaya r-narasiha-sastutau
samprrthitea-janoddhtcchay
sv-ktya tad-dhyna-paro tra vartate
yawho; sva-prabhuof your Lord; prtimthe love; apekya
considering; paitkambelonging to your father; rjyamthe kingdom;
svayamyour; r-narasihar Nsiha; sastutauin prayers;
samprrthitarequested; aeaof all; janapeople; uddhtifor the
deliverance; icchaywith the desire; sv-ktyaaccepting; tatupon
Him; dhyna-parafixed in meditation; atrahere; vartateare
present.
Responding to your Lords love, you agreed to assume your fathers
throne. And as you told Lord Nsiha in your prayers, by doing this you
wished to help deliver all people. You are still on that royal seat, fixed in
meditation on Lord Nsiha.
Considering the Lords unconditional affection toward him, Prahlda
finally agreed to sit on the throne of his father. He intended to use the

263
vast wealth of Hirayakaipus kingdom for preaching. If he could
arrange for the deliverance of everyone in the universe, Prahlda
calculated, that might satisfy the Lord.
It certainly seems curious that Prahlda at first refused elevation to
the spiritual kingdom but later accepted a limited kingdom in the
material world. But Prahlda did this because of a special hankering in
his hearthis desire to free the people of the world from their distress.
He did not worry that by involvement in politics his own spiritual
interests would be endangered, since he was confident that his unbroken
meditation on the Personality of Godhead would always protect him.
Thus Prahlda prayed to Lord Nsiha:
eva sva-karma-patita bhava-vaitaraym
anyonya-janma-maraana-bhta-bhtam
paya jana sva-para-vigraha-vaira-maitra
hanteti pra-cara pphi mham adya
My dear Lord, You are always transcendentally situated on the other
side of the river of death, but because of the reactions of our own
activities, we are suffering on this side. Indeed, we have fallen into this
river and are repeatedly suffering the pains of birth and death and
eating horrible things. Now kindly look upon usnot only upon me but
also upon all others who are sufferingand by Your causeless mercy and
compassion, deliver us and maintain us. (Bhgavatam 7.9.41)
Material existence is like the river Vaitara, the gateway to the
court of Death. In general, material life on earth is full of suffering, no
less so than life in the subterranean realms of hell. Therefore, although
immune to these dangers, for our benefit Prahlda speaks as if fearing
the troubles he can expect in various births and deaths, and he presents
himself as befooled like most people, who deal with one another either as
enemies or as friends and who are thereby bewildered in all
circumstances.
Prahlda addresses Lord Nsiha as pra-cara, He who is situated on
the other side of the Vaitara River, or in other words, in the eternally
free realm of Vaikuha. Expressing his own pain at seeing the suffering

264
of other souls in the material world, Prahlda requests the Lord to please
carry them across the Vaitara to safety. He then further prays:
ko nv atra te khila-guro bhagavan praysa
uttrae sya bhava-sambhava-lopa-heto
mheu vai mahad-anugraha rta-bandho
ki tena te priya-jann anusevat na
O my Lord, O Supreme Personality of Godhead, original spiritual
master of the entire world, what is the difficulty for You, who manage
the affairs of the universe, in delivering the fallen souls engaged in Your
devotional service? You are the friend of all suffering humanity, and for
great personalities it is necessary to show mercy to the foolish. Therefore
I think that You will show Your causeless mercy to persons like us, who
engage in Your service. (Bhgavatam 7.9.42)
Here Prahlda addresses Lord Nsiha as the spiritual master of all
souls, implying that it is quite fitting for Him to show mercy to everyone
without exception. For the Lord to deliver every soul in existence should
not be a great endeavor, because He creates, maintains, and destroys
universes as a mere sport. And even less difficult should it be for the
Lord to deliver His own devotees and their servants, like Prahlda, who
considers himself a fallen demon with the one good qualification of
being Nrada Munis faithful disciple.
HF'SF"8H
H9dd"=l
H9
FHF"'Fll
ya pta-vso-ghri-saroja-dyai
gacchan vana naimiaka kadcit
nryaenhava-toitena
proktas tvay hanta sad jito smi
yawho; pta-vsaof the Lord in yellow dress; aghrithe feet;

265
sarojalotuslike; dyaiin order to see; gacchangoing; vanamto
the forest; naimiakamNaimia; kadcitonce; nryaenaby Lord
Nryaa; havain combat; toitenawho was satisfied; prokta
told; tvayby you; hantaah; sadalways; jitaconquered; asmi
I am.
You once went to the Naimia Forest to have darana of Nryaa, who
is known as the Lord in yellow dress. While on the road you satisfied
the Lord in combat, and He told you, Yes, I am always conquered by
you!
This incident is recounted in a number of scriptures, including the
Vmana Pura (7). Once Prahlda took a trip to Naimiraya to see
Lord Ptavs, the beautiful form of the Supreme Lord. While traveling
on the road he met a strange person, who was dressed like an austere
renunciant but was carrying a warriors bow and arrows. Prahlda
assumed from this persons contradictory attire that he must be some
hypocrite abusing the true principles of religion. Therefore Prahlda
started a fight with the sannys, vowing I swear I shall defeat you! But
even after several days of dueling, Prahlda could not subdue this
adversary.
Early one morning before resuming the battle, Prahlda worshiped
his personal Deity. He then saw his opponent standing nearby, wearing
the same garland he had just offered the Deity. Prahlda suddenly
recognized that the stranger was Lord Ptavs, Nryaa Himself.
Thereupon, offering prayers to that opponent with all the competence
at his command, Prahlda tried to satisfy Him. In response, the Lord
touched him with His lotus hand, which relieved Prahlda from the
fatigue of fighting and from all anxiety. Prahlda asked Lord Ptavs
what to do about having transgressed the duty of a katriya by having
made a promisenamely to defeat his opponentand not having
fulfilled it. The Lord, fully satisfied by the sport of fighting with
Prahlda, told him, But I am always defeated by you!
"H=

266
HH""'FFHl
FHdFll
r-parkid uvca
eva vadan nrado sau
hari-bhakti-rasrava
tan-narma-sevako ntyan
jitam asmbhir ity araut
r-parkit uvcar Parkit said; evamthus; vadanspeaking;
nradaNrada; asauhe; hari-bhaktiin the devotional service of
Lord Hari; rasaof the ecstasies; aravathe ocean; tatHis; narma-
sevakaintimate servant; ntyandancing; jitamconquered;
asmbhiby us; itithus; arauthe shouted.
r Parkit continued: Having said this, Nrada, the ocean of ecstasies in
devotion to Lord Hari, began to dance. That intimate servant of the Lord
shouted, Conquered by us!
The words jitam asmbhi (conquered by us) imply that Nrada
claimed victory not just for himself and Prahlda but for all the devotees
of Lord Nryaa.
"3H=
HHBFHd
Hd"Nl
"
FHF"ll
r-nrada uvca
bho vaiava-reha jitas tvayeti ki
vcya mukundo balinpi nirjita
pautrea daiteya-gaevarea te
sarakito dvri tava prasdata

267
r-nrada uvcar Nrada said; bhoO; vaiava-rehabest of
Vaiavas; jitaconquered; tvayby us; itithus; kimwhy;
vcyamshould be said; mukundaLord Mukunda; balinby Bali;
apialso; nirjitadefeated; pautreathe grandson; daiteyaof the
demons; gaa-vareathe chief; teyour; sarakitakept; dvri
at the door; tavayour; prasdataby the grace.
r Nrada then said: O best of Vaiavas, why should I say that Lord
Mukunda has been conquered only by you? Your grandson Bali, chief of
the Daityas, has also conquered Him. By your grace, Bali keeps the Lord
as his doorman.
Bali conquered the Lord in the sense of gaining control over Him, by
which Lord Vmanadeva now serves always as Balis doorkeeper. Since
Bali was a leader of the Daityas, the enemies of Lord Vius devotees,
he could have obtained this influence only by the Lords special favor.
r Prahlda himself explained this while offering prayers to Lord
Vmana:
nema virico labhate prasda
na rr na arva kim utpare ye
yan no surm asi durga-plo
vivbhivandyair abhivanditghri
O Supreme Personality of Godhead, You are universally worshiped;
even Lord Brahm and Lord iva worship Your lotus feet. Yet although
You are such a great personality, You have kindly promised to protect us,
the demons. I think that such kindness has never been achieved even by
Lord Brahm, Lord iva, or the goddess of fortune, Lakm, what to
speak of other demigods or common people. (Bhgavatam 8.23.6)
The Prahlda-sahit of the Skanda Pura, in the chapters
describing the glories of Dvrak-dhma, also relates the following
history. When Dvrak City was once attacked by ten powerful Daityas,
a committee of residents, headed by Durvs i, went in great distress
to the abode of Bali Daityarja. There the sage Durvs beseeched Lord
Vmanadeva to come to Dvrak to defend them, but the Lord replied:

268
pardhno smi viprendra
bhakti-krto smi nnyath
baler dea-kr ca
daityendra-vaa-go hy aham
tasmt prrthaya viprendra
daitya vairocana balim
asydet kariymi
yad abha tavdhun
O best of brhmaas, I am not independent. Because I am purchased
by pure devotion and by that alone, I am now the order carrier of Bali. I
am completely controlled by that king of the Daityas. So, my dear
excellent brhmaa, please go ask the demon Bali, son of Virocana, and
if he orders I shall at once do whatever you want. (Skanda Pura,
Prabhsa-khaa 4.19.23) But when Durvs submitted his request to
Bali Mahrja, Bali refused to give permission for Lord Vmana to leave
Sutala-loka. Even after Durvs expressed the intention to fast until
death, Bali told him:
yad bhvya tad bhavatu te
yaj jnsi tath kuru
brahma-rudrdi-namita
nha tyakye pada-dvayam
Let whatever you intend come about. Whatever you have in mind,
please do that. But I shall never give up the two feet at which Brahm,
Rudra, and all other demigods bow down. (Skanda Pura 7.4.19.16)
$dHF'l
""Hll
ita prabhti kartavyo
nivso niyato tra hi
maybhibhya dakdi-

269
pa yumat-prabhvata
ita prabhtifrom now on; kartavyashould be done; nivsa
residence; niyatafixed; atrahere; hicertainly; mayby me;
abhibhyabeing overcome; daka-diof Daka and others; pam
the curses; yumatyour; prabhvataby the influence.
From now on I intend to stay here permanently with you. By your power
I shall certainly be able to overcome the curses I received from Daka and
others.
Not only Daka but others also have cursed Nrada to be unable to
stay in one place for more than a short time. Daka cursed him as
follows:
tantu-kntana yan nas tvam
abhadram acara puna
tasml lokeu te mha
na bhaved bhramata padam
You have made me lose my sons once, and now you have again done
the same inauspicious thing. Therefore you are a rascal who does not
know how to behave toward others. You may travel all over the
universe, but I curse you to have no residence anywhere. (Bhgavatam
6.5.43) In the allegorical story of King Purajana, Old Age, the daughter
of Time, also curses Nrada:
sthtum arhasi naikatra
mad-yc-vimukho mune
Because you refused my request [to marry me], you will not be able to
stay in one place for a long time. (Bhgavatam 4.27.22)
Prahlda refutes Nradas praise
"H=

270
FH\FAHl
""HH"H"ll
r-parkid uvca
sva-lgh-sahanakto
lajjvanamitnana
prahldo nrada natv
gauravd avadac chanai
r-parkit uvcar Parkit said; svahis own; lghpraise;
sahanato tolerate; aaktaunable; lajjfrom embarrassment;
avanamitaturned downward; nanahis face; prahldaPrahlda;
nradamto Nrada; natvbowing down; gauravtwith great
respect; avadataddressed; anaisoftly.
r Parkit said: Unable to tolerate hearing his own praise, Prahlda
lowered his face in embarrassment, bowed down before Nrada, and
respectfully addressed him in a quiet voice.
Prahlda was ashamed to hear himself praised. He began to think that
by speaking such impossible things Nrada must be teasing him. Still, he
spoke gently because he had great respect for Nrada, his dk-guru.
Had Prahlda not been addressing such a revered person, Prahlda
might have expressed anger by replying in a louder voice.
"3H=
HFHFHHH=l
NFHdF<ll
r-prahlda uvca
bhagavan r-guro sarva
svayam eva vicryatm
blye na sambhavet ka-
bhakter jnam api sphuam
r-prahlda uvcar Prahlda said; bhagavanmy lord; r-guroO

271
worshipable spiritual master; sarvameverything; svayamyourself;
evaindeed; vicryatmplease consider; blyein childhood; na
sambhavetcannot be possible; ka-bhakteof devotional service to
Ka; jnamknowledge; apisimply; sphuamclear.
r Prahlda said: My lord and spiritual master, please reconsider
everything you have said. A young boy simply cannot understand
correctly the science of devotional service to Ka.
Proper execution of devotional service requires mature
understanding, since bhakti-yoga is not only an external practice but the
natural employment of all the faculties of the self. As a general rule,
young children before the awakening of intelligent discrimination
cannot have the understanding required to engage in devotional service.
There may be individual exceptions in the highly cultured families of
sages and saintly devotees, but Prahlda, considering himself an
uncivilized demon, would hardly claim to be such an exception.
"FN"Fl
H"dll

HHN9"F"l
"F]d"=ll
mahatm upadeasya
bald bodhottame sati
harer bhaktau pravttn
mahimpdakni na

vighnnabhibhavo ble-
padea sad-hitam
rta-pri-day moka-
synag-karadi ca
mahatmby great souls; upadeasyaof the instructions; baltby

272
the power; bodha-uttamehigher understanding; satiwhen there is;
hareof Lord Hari; bhaktauin devotional service; pravttnmfor
those engaged; mahima-pdaknisymptoms of greatness; nanot;
vighnaof obstacles; anabhibhavaperseverance; bleuof children;
upadeaspiritual instruction; satsaintly; hitambehavior; rta
distressed; priupon living beings; daycompassion; mokasyaof
liberation; anag-karaathe nonacceptance; diand so on; ca
also.
Still, when one receives instructions from great souls, those instructions
have the power to awaken ones higher understanding. And then one can
engage in devotional service to Lord Hari. Therefore, it is not a sign of
greatness that ordinary persons like me can persevere despite terrible
disturbances, give spiritual enlightenment to children, behave like saintly
persons, show compassion to suffering souls, or refuse the boon of
liberation.
Prahlda has personal experience of the incalculable benefits of
associating even briefly with a pure devotee of the Lord. Thus he
ascribes all his spiritual assets to the mercy of Nrada, who blessed him
with transcendental knowledge and guided him on the proper path of
devotional service.
A person has matured in his understanding when he realizes that the
four basic goals of lifemundane religiosity, economic development,
sense enjoyment, and impersonal liberationare ultimately inadequate.
As a natural consequence of this realization, one begins to recognize the
great value of devotional service to the Supreme Lord and the Supreme
Lords devotees.
Prahlda was not crushed by his fathers persecution. He preached
vigorously to the sons of the Daityas. He behaved like a self-realized
saint, dancing and singing in ecstasy. He was merciful to the suffering
conditioned souls. And he refused liberation when Lord Nsiha
offered it. rla Santana Gosvm comments, also, that the final word
ca (and) implies that Prahlda pleased all kinds of people. Prahlda
argues here, however, that these are not always signs of a person engaged

273
in devotional service, what to speak of someone advanced in devotion.
Thus Prahlda means to refute Nradas statement (in Text 4) about
Prahldas having been a great devotee of the Lord since early
childhood.
In analyzing Prahldas words, we have to consider that he denies
only some of Nradas claims about his greatness; others he simply shows
in a different light. Prahlda argues that as a child he could not have
possessed pure devotion, because a child does not have the strength to
understand things or act properly. Prahlda admits he was able to
withstand the torments imposed by Hirayakaipu, but he could
withstand them only because of the protection afforded to all devotees
by the internal potency of the Lord. Yes, some Daityas became
Vaiavas due to Prahldas preaching, but he was deputized to preach to
them only because truly great souls are not supposed to instruct
immature children; and in any case, talk is cheap, or, as the traditional
saying goes, paropadee pitya/ sarve su-kara nm: It is easy
enough for anyone to make himself sound like an expert when advising
others.
In this verse Prahlda does not even mention Nradas depicting him
as fully absorbed in meditation on Ka (Text 6); the comment would
be too embarrassing to acknowledge openly. He does, however, admit to
dancing and singing in ecstasy, but even practicing neophytes often
show these outward symptoms. Beginners in sdhana-bhakti should
dance and sing as a matter of duty. In other words, each item Nrada
offers as a sign of Prahldas greatness is simply a natural effect of pure
devotional service. Pure devotional service becomes manifest only when
ones intelligence has become mature, and that occurs only when one
has received instructions from great saints, who causelessly bestow their
mercy. So Prahlda argues that the way he behaved is no reason to credit
him with laudable spiritual qualities. Lord Nsiha and r Nrada
deserve all the credit.
dF'Fl
F=HH'dHFHdll

274
kasynugraho py ebhyo
nnumyeta sattamai
sa cvirbhavati rmann
adhiktyaiva sevakam
kasyaKas; anugrahamercy; apialso; ebhyafrom these;
na anumyetais not likely to be deduced; sat-tamaiby the best of
saints; sahe; caand; vir-bhavatiappears; rmanO blessed
Nrada; adhiktyadeserving; evaonly; sevakamin a servant.
Merely from these symptoms, the best of saints do not conclude that
Ka has given a person His mercy. Kas mercy, blessed Nrada,
appears only in a truly worthy servant.
The most advanced saints are pure Vaiavas, who understand the
power of devotional service to r Kas lotus feet. I could not have
received Kas special mercy, Prahlda says, because He gives that
only to a devotee who deserves it. You, Nrada, are blessed by the Lords
internal potency. You have received His mercy. So you know very well
that only a proper candidate can obtain it. The Lords mercy is infinite,
beyond the limits of time and space, but in the material world it becomes
visible only at certain times in certain suitable devotees.
""HFdFHdFl
Hd=Fll
hanmad-di-vat tasya
kpi sev ktsti na
para vighnkule citte
smaraa kriyate may
hanmat-diby Hanumn and others; vatas; tasyaHis; k api
any at all; sevservice; ktdone; asti nais not; paramrather
only; vighnaby obstacles; kuletroubled; cittein my mind;
smaraamremembrance; kriyatehas been done; mayby me.
I have never performed any real service for the Lord like Hanumn and

275
others. I have only remembered the Lord sometimes, when my mind was
troubled.
But you are a devotee of Lord Viu, Nrada might interject, and
so you do deserve His mercy. Prahlda replies by contrasting himself
with others, like Hanumn, who serve the Lord actively. Even now,
Prahlda says, I am only practicing meditation. I have not yet become
proficient even as a passive meditator. Nrada might argue in return
that fixing ones mind on the Lord is one of the nine methods of pure
devotional service. Remembering the Lords names, forms, and pastimes
is on the highest level of self-realization in bhakti-yoga. Because sev
means devotional service, Prahlda should not use this word to deny
that he has ever served the Lord.
Prahlda answers this by characterizing himself as disturbed by
material anxieties, a condition that automatically disqualies him from
nma-smaraa, rpa-smaraa, and ll-smaraa. A further argument is
also implicit here, that remembrance is not the best form of devotional
service, since it depends on the functions of the mind, which are subject
to distraction by anxiety and other emotions. This argument will be
elaborated more fully later on, in The Glories of Goloka.
9dF"Fl
dd>[ll
yan mad-viayaka tasya
llandi praasyate
manyate myika tat tu
kacil llyita para
yatwhich; mat-viayakamhaving me as its object; tasyaby Him;
llana-dicaressing and so on; praasyatehas been praised;
manyateconsiders; myikaman exhibition of illusion; tatthat;
tubut; kacitsomeone; llyitaman exhibition of pastimes; para
else.
You praise me because He caressed me and showed other signs of

276
affection. But some consider such affectionate behavior merely a false
show of My, and others just a display of His pastimes.
The Advaita-vds of the akarcrya school judge the loving
dealings of the Supreme Person with His devotees to be illusory. The
Advaita-vds hold that the Supreme Absolute Truth cannot become
involved in such duality. But others, the Vaiavas of the devotional
schools, affirm that these are the Lords pastimes; far from being illusory,
they constitute the highest spiritual reality. The Personality of Godhead
is full in all transcendental qualities of sac-cid-nandaeternity,
knowledge, and blissand with the help of His sac-cid-nanda potencies
He can easily engage in sac-cid-nanda pastimes.
Here r Prahldas idea is that even though the Lords displays of
affection may be considered real, He has acted in these ways only to
fulfill the purposes of His own enjoyment. Prahlda thinks that Lord
Nsiha only pretended to care about him.
FHHdH"d=FH"HHl
FHH~dll
svbhvika bhavdk ca
manye svapndi-vat tv aham
satya bhavatu vthpi
na tat kruya-lakaam
svbhvikamnatural; bhavdksomeone like you; caand; manyeI
consider; svapna-di-vatlike a dream and so on; tubut; ahamI;
satyamreal; bhavatulet it be granted; vor; atha api
nevertheless; nanot; tatthat; kruyaof mercy; lakaam
evidence.
You regard those affectionate displays as natural symptoms of His love,
but I consider them no more real than a dream. And even if we accept
them as real, they are still not evidence of His mercy.
In the opinion of Nrada, an expert authority on the glories of the
Personality of Godhead, Lord Nsihas display of affection toward

277
Prahlda arose from the Lords intrinsic compassion. One might argue
that this does not mean that the Lord had any special feeling for
Prahlda, since He bestows His mercy indiscriminately on everyone, just
as a fire relieves everyone near it from feeling cold. But still, Nrada may
counter, the Lord showed His favor toward Prahlda. Prahlda replies
that he considers the Lords mercy on him to be like a dream. In other
words, it is as good as unreal. The Myvds say that the Supreme
Persons merciful dealings are illusory products of My, but Prahlda
here says instead that the Lords mercy on him was unreal in the sense of
being short-lived, just like a dream.
Again Prahlda might be asked why he considers dreamlike a display
of affection which is famous throughout the world, which many
demigods, sages, and other reputable persons witnessed, and which he
himself vividly experienced. Taking into account that Prahldas
spiritual understanding was already fully awakened in his boyhood years,
his saintly behavior and other exalted qualities are obvious symptoms of
the Lords great favor on him. Why should he try to hide this fact?
Prahlda can only answer that, yes, the Lords show of affection was real,
but still it was not evidence of the Lords mercy particularly on him.
Prahlda completes this argument in the next verse.
H=FH"HHl
F"9F=ll
vicitra-sev-dna hi
hanmat-prabhtiv iva
prabho prasdo bhakteu
mata sadbhir na cetarat
vicitravarious kinds; sevof service; dnamthe granting; hi
certainly; hanmat-prabhtiuto Hanumn and others; ivaas;
prabhoof the Lord; prasdathe mercy; bhakteuon His devotees;
matais considered; sadbhiby saintly persons; nanot; caand;
itaratanything else.
The Lord truly gives His mercy, saintly authorities believe, when He

278
grants the right to render various kinds of service, a blessing He gives to
such devotees as Hanumn. Nothing else counts as His mercy.
Small displays of affection are not proof of the Personality of
Godheads favor, Prahlda says. But when a devotee becomes mature and
has realized his eternal relationship with the Supreme Lord, the Lord
gives opportunities to serve Him. There are numerous examples of
favored devotees, among them Lord Rmacandras monkey devotees like
Hanumn and Sugrva, and Lord Kas Yadu associates like the
Pavas. Thus Prahlda tries to deny the validity of Nradas glorifying
him as the recipient of the Supreme Lords special mercy. He especially
tries to deny the relevance of what Nrada has described in Text 7, Lord
Nsihas having placed Prahlda on His lap and coddled Him as a
mother coddles her child.
F="Fl
FH"H9"=ll
rman-nsiha-ll ca
mad-anugrahato na s
sva-bhakta-devat-rak
prada-dvaya-mocanam
rmat-nsihaof rmn Nsiha; llthe pastimes; caand;
mattoward me; anugrahatabecause of His favor; nanot; s
these; sva-bhaktawho are His devotees; devatof the demigods;
rakmthe protection; pradaof His eternal servants; dvayaof a
pair; mocanamthe deliverance.
Furthermore, rmn Nsiha performed His pastimes not to favor me
but to protect the demigods, His devotees, and deliver two of His eternal
servants.
NQ"dHFl
H=F"ll

279
brahma-tat-tanaydn
kartu vk-satyatm api
nija-bhakti-mahattva ca
samyag darayitu param
brahmaof Brahm; tatand his; tanaya-dnmsons and others;
kartumto effect; vkof the words; satyatmtruthfulness; api
also; nijaHis; bhaktiof devotional service; mahattvamthe
greatness; caand; samyakfully; darayitumto show; paramonly.
He also wished to uphold the truth of the words of Brahm and of others,
such as Brahms sons, and fully display the greatness of devotional
service. These were the only reasons for His pastimes.
The Personality of Godhead assumed His amazing half-lion, half-man
form to save Prahlda from Hirayakaipu, the most terrible opponent
of Lord Vius devotional service. Isnt this evidence enough that He
favors Prahlda? No, Prahlda replies, the Supreme Lords appearance as
Nsiha and His disposing of Hirayakaipu served other purposes. The
Lord enacted this pastime to protect Indra and the other demigods, who
are His faithful devotees. He also descended in this form to free His two
Vaikuha associates Jaya and Vijaya from the curse of Sanaka and his
brothers. In addition, the Lord felt obliged to fulfill the words of several
of His devotees: Brahm had predicted the Supreme Lords appearance
as Nsiha; Brahms sons, the four Kumras, had predicted the Lords
killing of Hirayakaipu; Hirayakaipu himself, who is an incarnation
of Lord Nryaas doorkeeper Jaya, had also made statements that the
Lord had to make true; and Nradas and Prahldas predictions also
needed to be realized.
A detailed description of how Lord Nsiha had to fulfill the words
of His various devotees is found in rla rdhara Svms commentary
on rmad-Bhgavatam 7.8.17, a verse beginning satya vidhtu nija-
bhtya-bhitam, To make true what was spoken by His servants...
When Hirayakaipu asked Prahlda whether his Lord Viu was also
present in a pillar of the palace, Prahlda answered, Yes, of course. He
is present everywhere. Lord Nsiha emerged from the pillar to fulfill
this statement of Prahldas, and Prahldas previous statement

280
(Bhgavatam 7.6.20) that the Lord is also present in the varieties of
material creations and in the material elements (bhtev atha mahatsu
ca). The Personality of Godhead burst forth from the pillar in the
terrifying form of Nsiha to dispatch Hirayakaipu quickly and thus
fulfill the request of the four Kumras that Jaya and Vijaya be reinstated
in their positions in Vaikuha after only three births in the material
world.
Lord Nsihas form, neither human nor animal, was like nothing
ever seen before in Brahms creation, and He appeared at the doorway
of Hirayakaipus court. This unprecedented appearance fulfilled
Hirayakaipus choice of benedictions from Brahm (Bhgavatam
7.3.3536): bhtebhyas tvad-visebhyo/ mtyur m bhn mama prabho
(O my lord, please let me not meet death from any of the living entities
created by you), nntar bahi (either indoors or outdoors), and na
narair na mgair api (from either men or beasts). Brahm had
answered this request, So be it. Hirayakaipu later said:
aprameynubhvo yam
akutacid-bhayo mara
nnam etad-virodhena
mtyur me bhavit na v
I can see that this boys strength is unlimited, for he has not feared
any of my punishments. He appears immortal. Therefore, because of my
enmity toward him, I shall die. Or maybe this will not take place.
(Bhgavatam 7.5.47) And when Indra had wanted to kill the unborn
Prahlda in the womb of Hirayakaipus wife, Nrada had warned him:
aya nikilbia skn
mah-bhgavato mahn
tvay na prpsyate sasthm
anantnucaro bal
The child within this womans womb is faultless and sinless. Indeed,
he is a great devotee, a powerful servant of the Supreme Personality of
Godhead. Therefore you will not be able to kill him. (Bhgavatam

281
7.7.10)
All these words had to be fulfilled by the Lord. And as implied by the
word ca (and) in this verse spoken by Prahlda (Text 25), the
Personality of Godhead also had to fulfill His own words from Bhagavad-
gt (9.31) kaunteya pratijnhi/ na me bhakta praayati (O son of
Kunt, declare it boldly that My devotee never perishes) and (12.7)
tem aha samuddhart/ mtyu-sasra-sgart (I quickly deliver My
devotees from the ocean of birth and death).
Therefore, Prahlda concludes, what Lord Nsiha did during His
short appearance does not prove that Prahlda is the Lords favored
devotee. Even though the Lord made a show of neglecting Brahm and
the other demigods by showering affection on Prahlda alone, that
display should not be taken to indicate the Lords true feelings.
Otherwise, as Prahldas logic goes, one could infer that the Supreme
Lord has no affection either for His Vaikuha associates like Garua or
for the goddess of fortune, whom He also neglected on that occasion.
Lord Nsiha only wanted to draw attention to the greatness of pure
devotional service by showing that even a demon like Prahlda can earn
the Lords reciprocation by steadfastly meditating on His mercy in the
face of all dangers.
This argument is Prahldas answer to Nradas statements in texts 7
and 8 that Lord Nsiha had showered special affection on Prahlda
while ignoring Brahm, iva, and the other demigods offering prayers,
and even ignoring the goddess Padm.
dB"HH""l
Q"d>ll
paramkicana-reha
yadaiva bhagavn dadau
rjya mahya tad jta
tat-kpu ca no mayi
paramatotally; akicanaof those detached from material
possessions; rehaO greatest one; yad evawhen; bhagavnthe

282
Personality of Godhead; dadaugave; rjyama kingdom; mahyamto
me; tadthen; jtamit was understood; tatHis; kpof the
mercy; aueven an atom; caand; nanot; uindeed; mayion
me.
O greatest of devotees who have nothing material to possess, when the
Personality of Godhead gave me a kingdom, I understood that I had not
received even one atom of His mercy.
Self-realized sages are called paramahasas when they have given up
all material ambitions. But the greatest paramahasas are those who
have also abandoned the desire for liberation and the sense of being self-
satisfied in impersonal realization. Nrada is the best of such Vaiava
paramahasas. Prahlda addresses him like this to imply that Nrada
should certainly understand the fallen condition of one who becomes
entangled in political responsibilities. Thus Prahlda asserts, Lord
Nsiha hardly blessed me with His favor. By giving me my fathers
kingdom He actually punished me severely.
FHFH>l
$UFFFll
ta bhraaymi sampadbhyo
yasya vchmy anugraham
ity-dy skias tasya
vyhr mahatm api
tamhim; bhraaymiI make fall; sampadbhyafrom his opulence;
yasyawhose; vchmiI want; anugrahamthe favoring; itithus;
dyand so on; skiaevidence; tasyaHis; vyhr
statements; mahatmof exalted devotees; apialso.
As the Lord says, When I wish to favor someone I make him lose his
opulence. Such statements as this are evidence, and so also are the
statements of His exalted devotees.
In the first half of this verse, Prahlda cites rmad-Bhgavatam

283
(10.27.16), where r Ka advises the repentant Indra. r Ka has
made the same point in other contexts, as in His comment to
Yudhihira Mahrja (Bhgavatam 10.88.8) yasyham anughmi/
hariye tad-dhana anai: If I actually favor someone, I gradually make
him lose all his wealth. The same point is also made by devotees like
Sudm Brhmaa and Vtrsura. In the words of Sudm:
bhaktya citr bhagavn hi sampado
rjya vibhtr na samarthayaty aja
adrgha-bodhya vicakaa svaya
payan nipta dhanin madodbhavam
To a devotee who lacks spiritual insight, the Supreme Lord will not
grant the wonderful opulences of this worldkingly power and material
assets. Indeed, in His infinite wisdom the unborn Lord well knows how
the intoxication of pride can cause the downfall of the wealthy.
(Bhgavatam 10.81.37) And as stated by Vtra:
pus kilaiknta-dhiy svakn
y sampado divi bhmau rasym
na rti yad dvea udvega dhir
mada kalir vyasana sampraysa
Persons who fully surrender at the lotus feet of the Supreme
Personality of Godhead and always think of His lotus feet are accepted
and recognized by the Lord as His own personal assistants or servants.
The Lord never bestows upon such servants the brilliant opulences of
the upper, lower, or middle planetary systems of this material world.
When one possesses material opulence in any of these three divisions of
the universe, his possessions naturally increase his enmity, anxiety,
mental agitation, pride, and belligerence. Thus one goes through much
endeavor to increase and maintain his possessions, and he suffers great
unhappiness when he loses them. (Bhgavatam 6.11.22)
FN'"N'"F]l
FH''S"ll

284
paya me rjya-sambandhd
bandhu-bhtydi-sagata
sarva tad-bhajana lna
dhig dhi m yan na rodimi
payasee; memy; rjyato ruling my kingdom; sambandht
because of the attachment; bandhuof family members; bhtya-di
servants and others; sagatabecause of association; sarvamall;
tatof the Lord; bhajanamworship; lnameclipsed; dhik dhik
repeated condemnation; mmon me; yatbecause; na rodimiI am
not crying.
Just see how my worship of the Lord has been eclipsed by my attachment
to ruling my kingdom and by my ties to family members, servants, and
others! For not crying over this in remorse, I should be condemned again
and again!
Nrada might suggest that material facilities are dangerous for
immature devotees whereas those who are fully self-realized need not
fear becoming distracted from their worship of the Lord. Sudm
Brhmaa had talked about neophyte devotees who lack spiritual
insight (Bhgavatam 10.81.37) and whom the Personality of Godhead
has to protect from the danger of too much material opulence. But
Prahlda is a fully self-realized devotee with mature insight into the true
value of the Supreme Lords devotional service; mere sense gratification
and political power are not going to distract him. As Lord Ka told
King Mucukunda, na dhr eknta-bhaktnm/ rbhir bhidyate kvacit:
The intelligence of My unalloyed devotees is never diverted by material
blessings. (Bhgavatam 10.51.59) He similarly said to Uddhava, prya
pragalbhay bhakty/ viayair nbhibhyate: One who has unflinching
devotion for Me will never be defeated by sense gratification.
(Bhgavatam 11.14.18)
Prahlda replies here that he has been distracted and deviated from
pure devotion, a fact that proves that he never actually received the full
mercy of the Supreme Lord. According to Prahldas lament, his
concentrated meditation on being protected by the Lord has now
become completely eclipsed. He carefully says eclipsed rather than

285
destroyed because he knows very well that bhagavad-bhakti is purely
spiritual; it is eternal and can never be destroyed, only temporarily
covered by material contamination of the souls consciousness.
~dHHl
FHHRFHHll
anyath ki vily
prabhu virutena me
punar jti-svabhva ta
prptasyeva rao bhavet
anyathotherwise; kimwhy; vilymat Vil; prabhuwith
the Lord; virutenarenowned; meby me; punaagain; jtiof my
birth; svabhvamconditioning; tamthat; prptasyawho obtained;
ivaas if; raabattle; bhavetwould occur.
Why else would I have fought against the renowned Lord at Vil, as if I
had reverted to the low conditioning of my birth?
In this verse Prahlda resorts to the kind of logic technically known
as anyath-anupapatti, or negative hypothesis. This form of logic works
as follows: Devadatta is fat, but we do not see him eating during the day.
Therefore he must be eating at night while everyone else is asleep. We
cannot explain his fatness without presuming his eating at night.
Similarly, Prahlda argues here that there is no way to explain his
fighting against Lord Nara-Nryaa but to accept that his devotion to
the Lord has become eclipsed.
The dual incarnation of the Personality of Godhead in the forms
known as Nara-Nryaa appeared in order to teach how to perform
devotional austerity. They reside in the Himlayas, at the place variously
called Vil and Badarik. The first and fourth cantos of rmad-
Bhgavatam discuss this incarnation:
turye dharma-kal-sarge
nara-nryav

286
bhtvtmopaamopetam
akarod ducara tapa
In the fourth incarnation, the Lord became Nara and Nryaa, the
twin sons of the wife of King Dharma. Thus He undertook severe and
exemplary penances to control the senses. (Bhgavatam 1.3.9)
eva sura-gaais tta
bhagavantv abhiutau
labdhvalokair yayatur
arcitau gandhamdanam
Thus the demigods worshiped with prayers the Supreme Personality
of Godhead appearing as the sage Nara-Nryaa. The Lord glanced
upon them with mercy and then departed for Gandhamdana Hill.
(Bhgavatam 4.1.58)
Prahlda refers to the conditioning of my birth; his being a
descendant of demons, the natural enemies of Lord Viu and the
Vaiavas, was too distasteful for him to mention directly. Even more
unmentionable was his being the son of one of the staunchest haters of
Viu.
H"9"BFl
F]Ud'''ll
tma-tattvopadeeu
dupitya-maysurai
sagn ndypi me uka-
jno pagato dhama
tma-tattvaabout the truth of the self; upadeeuin my teachings;
dupitya-mayainclined to bad scholarship; asuraiwith demons;
sagtbecause of association; nanot; adya apieven today; me
my; ukadry; jnaof knowledge; aathe element; apagata
removed; adhamadegraded.

287
The demons, in their teachings, are always inclined to bad scholarship
about the truth of the self. Because of my association with such demons,
even today my understanding is not free from the degraded element of
dry speculation.
Prahlda insists that even before he fell into materialistic sense
gratification by becoming a king, he had never been completely free
from demonic qualities. In particular he was expert, like other demons,
in expounding impersonal theories about the eternal soul. Such theories,
full of bad scholarship, try to establish the perfection of life in
impersonal knowledge without devotion to the Supreme. Prahlda
thinks that by living with the Daityas and imbibing their attitudes he
became infected with this taste for impersonal speculation. This taste is
adhama, base and contemptible, because it subverts the ecstatic personal
exchanges of bhakti-rasa.
d'{Fdl
'NF">=ll
kuto ta uddha-bhaktir me
yay syt karu prabho
dhyyan basya daurtmya
tac-cihna nicinomi ca
kutafrom where; atathus; uddha-bhaktipure devotion; me
in me; yayby which; sytthere would be; karuthe mercy;
prabhoof the Lord; dhyyanpondering; basyaof Bsura;
daurtmyamthe wickedness; tatof that (mercy of the Lord);
cihnama sure sign; nicinomiI discern; caand.
So how can any pure devotion appear in me that would signify the Lords
mercy? I see proof of my lack of devotion when I ponder the wickedness
of Bsura.
Pure devotional service is free from predominance by karma and
jna. The author Vopadeva has explained pure devotion in his book
Mukt-phalam by citing the words of Lord Kapiladeva (Bhgavatam

288
3.29.12) ahaituky avyavahit/ y bhakti puruottame: Pure devotion to
the Supreme Personality of Godhead is causeless and uninterrupted.
Prahlda is intensely aware of the meaning of pure devotion, as shown
by his mindfulness of the bad character of his great-grandson Bsura.
Ba rejected the worship of his familys traditional Deity, r Viu,
and instead took shelter of Lord iva. He also abused Kas grandson
Aniruddha by arresting Him. Prahlda argues: How can anyone with
such a wicked person in his family possess pure devotion for the Lord?
By this Prahlda means to refute Lord ivas argument that Kas
sparing Ba was a sign that Prahlda had received r Kas mercy; in
fact, Prahlda thinks, killing Ba would have been better than sparing
him.
N"_FF'FFNl
HdF''ll
baddhv sarakitasytra
rodhanysty asau bale
dvrti ryate kvpi
na jne kutra so dhun
baddhvbeing arrested; sarakitasyawho was imprisoned; atra
here; rodhanyafor keeping; astiis present; asauHe; baleof
Bali; dvrithe doorman; itithus; ryateis heard; kva api
somewhere; na jneI do not know; kutrawhere; saHe; adhun
now.
I have heard some say that now, after arresting and imprisoning Bali, the
Lord stays here in Sutala as the doorman just to keep him captive. In any
case, I cannot say where the Lord is now.
Nrada met Prahlda on the planet Sutala, the domain of Bali
Mahrja. As mentioned before, Prahlda was staying there for some
time on the invitation of Lord Vmana. Prahlda has heard from
reputable sages that r Vmanadeva stays at Balis gate just to keep Bali
from escaping Sutala-loka. This opinion is expressed to Bsura by his

289
friend Kuma in r Hari-vaa (2.116.44). There Kuma depicts
Bali as a prisoner in Sutala:
balir viu-balkrnto
baddhas tava pit npa
salilaughd vinistya
kvacid rjyam avpsyati
My dear king, your father Bali has been defeated by the strength of
Viu and is now in captivity. But in the future he will be able to escape
through the vast ocean and somewhere obtain a kingdom. Balis
residence in Sutala is further described as imprisonment in the section
of the Uttara-ka (23) of Vlmkis Rmyaa that narrates Rvaas
conquests in the region of Ptla. By this argument, Prahlda counters
Nradas words (in Text 13) O best of Vaiavas, why should I say that
Lord Mukunda has been conquered only by you? Your grandson Bali,
chief of the Daityas, has also conquered Him.
Nrada might respond by pointing out that Prahlda has the
opportunity to see Lord Viu in Sutala-loka whenever he wants,
whereas even iva, Brahm, and the other great demigods can rarely see
Him. Prahlda here anticipates and defeats this idea by saying It would
be evidence of the Lords mercy on me if I could see Him always, but at
the moment I do not even know where He is. And if I do not know, how
can I freely have His audience? Sometimes He shows Himself here, but
not continuously.
d"=dH"H"Hl
"HFF'HHFF"ll
kadcit krya-gatyaiva
dyate rvadi-vat
durvsasekito traiva
vivst tasya darane
kadcitsometimes; krya-gatyin response to special requirements;
evaonly; dyateHe is seen; rvaa-di-vatas by Rvaa and

290
others; durvsasby Durvs; kitaseen; atra evain this very
place; vivstbecause of (Durvss) faith; tasyaHis; daranein
the possibility of being seen.
On rare occasions some persons like Rvaa can see the Lord here. The
Lord shows Himself only when it suits His own purpose. He thus showed
Himself in this very place to Durvs because Durvs had strong faith in
being able to see the Lord.
While invading the region of Ptla, Rvaa came to the entrance of
Bali Mahrjas capital, but Lord Vmana, standing at the gate with club
in hand, refused to let Rvaa enter and neglectfully kicked him far
away. Prahlda argues that this is not proof of r Vmanas constant
presence at Balis door. The Lord appeared there on this one occasion
for the special purpose of protecting Bali from being conquered by
Rvaa.
On another occasion Durvs, who was living at Kuasthal, the site
of the future city of Dvrak, was troubled by the demon Kua and his
cohorts, Kuasthals ancient guardians. Durvs went to Sutala to ask
Lord Vmana for help. As related in the Dvrak-mhtmya of the
Skanda Pura (Prabhsa-khaa 4.18), it was Nrada who had advised
Durvs to go to Lord Vmana in Sutala and had assured Durvs he
would indeed find Lord Vmana there. Because Durvs had trusted
Nradas words, Lord Vmana upheld their truth by allowing Durvs
His darana.
FHRHd<Hl
FHHF'Fdll
yasya r-bhagavat-prptv
utkaecch yato bhavet
sa tatraiva labhetmu
na tu vso sya lbha-kt
yasyawhose; r-bhagavatof the Personality of Godhead; prptau
for achieving; utkaaintense; icchdesire; yatawherever;

291
bhavetthere might be; sathat person; tatra evaat that particular
place; labhetacan obtain; amumHim; nanot; tubut; vsa
residence; asyaof Him; lbha-ktreason for achieving.
Wherever one develops an intense desire to achieve the Supreme Lord,
there one can obtain Him. But the Lords merely residing in a certain
place does not grant one His association.
The Personality of Godhead does not give Himself away to those
whose desires are not absolutely pure. Only perfect love can induce Him
to reveal Himself. If the Lords presence in a place were a sufficient
cause for realizing Him, then every living being throughout the universe
should already have attained Him, since in His form of r Vsudeva,
the Supersoul, He is all-pervading.
Pure devotees are convinced that the Lord is permanently present in
His eternal abodes that have appeared on earth. That conviction,
however, is born of the devotees fervent eagerness to realize their
personal relationship with the Lord. Without that strong desire, one will
not have much faith in His presence. It is true that in r Vndvana
and some other abodes of the Supreme Lord even devotees with
immature faith are sometimes granted a vision of the Lord and His
pastimes. But we should understand that this occurs only by the special
potency of these places, which are exceptionally dear to the Personality
of Godhead. Nowadays the Lord does not reveal Himself as easily in
every holy place where He appeared in the past.
d<HF"FH=l
d9""8HFFll
prkayena sadtrsau
dvre varteta cet prabhu
ki yy naimia dra
drau ta pta-vsasam
prkayenain a directly visible form; sadalways; atrahere; asau
He; dvreat the door; vartetawere present; cetif; prabhuthe

292
Lord; kimwhy; yymwould I go; naimiamto Naimiraya;
drama long distance; draumto see; tamHim; pta-vsasam
wearing yellow garments.
If my Lord were always present here in person, why would I have
traveled all the way to Naimiraya to see Him as Lord Ptavs, the
yellow-garbed form of Nryaa?
HHF"
HmHdl
~
H9dll
bhavatd bhavata prasdato
bhagavat-sneha-vijmbhita kila
mama tan-mahim tathpy aur
nava-bhakteu kp-bharekay
bhavattit must be; bhavataof your good self; prasdatabecause
of the mercy; bhagavatof the Supreme Lord; snehadue to the
affection; vijmbhitadeveloped; kilaindeed; mamamy; tatthat;
mahimgreatness; tath apinonetheless; aua tiny speck; nava
newer; bhakteuon His devotees; kpof mercy; bharathe heaps;
kayby seeing.
We can say that by your mercy the Supreme Lord developed some love
for me and so I appear glorious. But my greatness is just like a tiny speck
before the heaps of mercy the Lord bestows on His newer devotees.
Out of humility and respect for his guru, Nrada, Prahlda now
realizes that he should not have contradicted Nradas statements.
Therefore he now approaches the question from another angle,
acknowledging Nradas words but reinterpreting them. Newer devotees
like Hanumn, Prahlda says, were favored by the Supreme Lord much
more. After a person has seen the great ocean, the sight of a small lake

293
will no longer impress him.
'd"=
N"^dl
H
dd9ll
nirupdhi-kprdra-citta he
bahu-daurbhgya-nirpaena kim
tava ug-jananena paya tat-
karu kimpurue hanmati
nirupdhiunconditional; kp-rdraoverflowing with compassion;
cittawhose heart; heO you; bahuof many; daurbhgyaaspects of
misfortune; nirpaenaof the description; kimwhat is the use;
tavayour; ukof unhappiness; jananenaby generating; paya
please consider; tatHis; karummercy; kimpurueon the
Kimpurua; hanmatiHanumn.
O Nrada, your heart overflows with causeless compassion. Why should I
go on describing all my misfortunes, which simply make you unhappy?
Instead please consider the Lords mercy on Hanumn of the Kimpuruas.
Since Nrada is naturally compassionate to all suffering souls,
Prahlda thinks Nrada has been speaking just to encourage him with
words of exaggerated praise. And so Prahlda thinks that to continue
describing his own misfortune will distress Nrada, his spiritual master,
thus resulting in guru-apardha. Nrada cannot tolerate unhappiness in
anyone, especially his own disciple.
Since Nrada is intent on finding the true recipient of the Supreme
Lords mercy, Prahlda tries to divert Nradas attention by proposing
Hanumn as an alternative. He tells Nrada, paya: Dont just accept
my word on this. Please go witness his glories for yourself.
HH'

294
~F^l
FFH
H~''"HFll
bhagavann avadhehi mat-pitur
hananrtha narasiha-rpa-bht
sahasvirabhn mah-prabhur
vihitrtho ntaradht tadaiva sa
bhagavanmy lord; avadhehiplease note; mat-pituof my father;
hananaof killing; arthamfor the purpose; narasiha-rpathe form
of Narasiha; bhtassuming; sahassuddenly; virabhtappeared;
mah-prabhuthe Supreme Lord; vihitahaving fulfilled; arthaHis
purpose; antaradhtdisappeared; tad evajust then; saHe.
Please note, my lord, that the Supreme Personality of Godhead appeared
suddenly in His form of Narasiha just to kill my father. And as soon as
the Lord fulfilled His purpose He at once disappeared.
~d~F"8=dl
"'<'~HFHHll
yath-kmam aha ntha
samyag drau ca nakam
mahodadhi-tae paya
tathaiva svapna-vat prabhum
yath-kmamhowever desired; ahamI; nthammy Lord; samyak
directly; draumto see; caand; na aakamhave not been able;
mah-udadhiof the ocean; taeon the shore; apayamI saw; tath
evaexactly in that way; svapna-vatlike a dream; prabhumthe Lord.
I havent been able to see my Lord directly whenever I wanted. So when
I saw Him once on the shore of the ocean, it was just like seeing a dream.
Prahlda claims that since the time he saw Lord Nsiha, when the

295
Lord appeared from a pillar to kill Hirayakaipu, Prahlda has not had
much opportunity to see Him again, what to speak of serve Him and
develop a personal relationship. When Nsihadeva first appeared,
Prahldas spontaneous devotion was hampered by the novelty and
shock of the moment, and by his own fear and reverence. The dramatic
setting in the palace on the shore of the ocean and the presence of many
demigods and sages made it difficult for Prahlda to freely express his
love. This is described in some detail in the Hari-bhakti-sudhodaya (14).
Prahlda directs Nrada to Hanumn
FFFHFHl
FNFMHFHdll
hanms tu mah-bhgyas
tat-sev-sukham anvabht
su-bahni sahasri
vatsarm avighnakam
hanmnHanumn; tuhowever; mah-bhgyagreatly fortunate;
tat-sevof serving Him; sukhamthe happiness; anvabht
experienced; su-bahnivery many; sahasrifor thousands;
vatsarmof years; avighnakamwithout obstruction.
But Hanumn is much more fortunate. For many thousands of years he
has enjoyed serving the Lord constantly, without obstruction.
According to r Rmyaa, Hanumn stayed with Lord Rmacandra
on this earth for more than eleven thousand years. rmad-Bhgavatam,
however, says that he served his Lord directly for more than thirteen
thousand years. In the Ninth Canto (9.11.18, 36) the Bhgavatam states:
ata rdhva brahma-carya
dhrayann ajuhot prabhu
trayodabda-shasram

296
agnihotram akhaitam
After Mother St entered the earth, Lord Rmacandra observed
complete celibacy and performed an uninterrupted Agnihotra-yaja for
thirteen thousand years.
bubhuje ca yath-kla
kmam anyn apayan
vara-pgn bahn nm
abhidhytghri-pallava
Without transgressing the religious principles, Lord Rmacandra,
whose lotus feet are worshiped by devotees in meditation, enjoyed with
all the paraphernalia of transcendental pleasure for as long as needed.
Hanumn remained with Lord Rmacandra all this time.
NBN"HH"F"l
FRFHHll
yo baliha-tamo blye
deva-vnda-prasdata
samprpta-sad-vara-vrto
jar-maraa-varjita
yawho; baliha-tamamost powerful; blyein childhood; deva-
vndaof all the demigods; prasdataby the favor; samprpta
obtained; sat-varaof benedictions; vrtaa series; jarfrom old
age; maraaand death; varjitafree.
He is the most powerful person. When he was just a child, the demigods
favored him with several wonderful benedictions. Thus he became
immune to old age and death.
Hanumns unique strength and his other qualities mentioned in this
verse and the next enhance his unimpeded service to Lord Rmacandra.
How he received the demigods benedictions is explained in r
Rmyaa (Uttara-ka 3536). As soon as Hanumn was born, he saw

297
the sun rising over his head and thought it to be some ripe fruit hanging
from a tree. He jumped up to catch it, and would have done so had Indra
not intervened to protect the sun by hurling the thunderbolt weapon,
striking Hanumn in the jaw and felling him unconscious to the earth.
Hanumns father, Vyu, greatly angered, decided to withhold the force
of breath all over the universe, and all the denizens of the universe
began to suffocate. To save the universal population, Brahm and the
other chief demigods came to Hanumn, revived him, and granted him
various benedictions.
9FH'dl
HF'FHdll
aea-trsa-rahito
mah-vrata-dhara kt
mah-vro raghu-pater
asdhraa-sevaka
aeaof all; trsafear; rahitadevoid; mah-vrataof great vows;
dharaa maintainer; kta doer of great deeds; mah-vraa great
hero; raghu-pateof the Lord of the Raghus; asdhraaexceptional;
sevakaa servant.
He is free of all fear, he maintains great vows, and he performs auspicious
deeds. Outstanding among heroes, he is an exceptional servant of the
Lord of the Raghus.
Among the vows of Hanumn, the greatest was his strict celibacy. His
auspicious deeds included thoroughly studying all the Vedic literature
and acquiring the skills of a poet. His heroism was proven by his exploits
in battle. He was a hero in every sense of the word, as described by
Bharata Muni, the authority on poetry:
dna-vra dharma-vra
yuddha-vra tathaiva ca
rasa vram api prha

298
brahm tri-vidham eva hi
Lord Brahm has defined three kinds of vra, or hero: the hero in
charity, the hero in religion, and the hero in battle. There is also a mood
of personal reciprocation called vra, or heroism.
H]'Fl
F~FFdH"ll
hel-vilaghitgdha-
ata-yojana-sgara
rako-rja-pura-sthrta-
stvsana-kovida
helwith disrespect; vilaghitawho jumped; agdhafathomless;
ata-yojanahundreds of yojanas in extent; sgarathe ocean;
rakaof the Rkasas; rja-purain the capital; sthalocated;
rtadistressed; stMother St; vsanain consoling; kovida
expert.
With playful disregard he jumped across thousands of miles of fathomless
ocean. Expertly, in the capital of the Rkasa king, he comforted Mother
St in her distress.
HFd"d"&dl
FHFH"]=ll
vairi-santarjako lak-
dhako durga-bhajaka
st-vrt-hara svmi-
ghligana-gocara
vairiof the enemies; santarjakathe threatener; lakof the city
Lak; dhakathe burner; durgaof the citadel; bhajakathe
destroyer; st-vrtnews of St; harawho brought back; svmiof
his master; ghadeep; liganathe embrace; gocarawho

299
experienced.
He boldly threatened his enemies, burned Lak, and destroyed its
citadel. When he brought back news of St, he received his masters deep
embrace.
Hanumn audaciously challenged Rvaa and the other Rkasas by
killing everyone Rvaa sent to stop him from destroying the aoka
grovefirst eighty thousand Rkasa soldiers, then the great demon
Jambuml, then the seven sons of Rvaas ministers, the five
commanders of Rvaas armies, and Rvaas own son Akaya-kumra.
When Hanumn delivered to Lord Rmacandra the news that St was
safe, the Lord was extremely pleased with him. In texts 43 and 44
Prahlda has listed Hanumns accomplishments in order of increasing
importance; each additional deed was a more signicant reason for Lord
Rmacandras accepting Hanumn as His personal associate.
FHHdBddl
FFBFN'll
sva-prabhor vhaka-reha
veta-cchatrika-pucchaka
sukhsana-mah-pha
setu-bandha-kriygra
sva-prabhoof his Lord; vhakathe carrier; rehabest; veta
white; chatrikaserving as an umbrella; pucchakawhose tail;
sukhacomfortable; sanaa seat; mahlarge; phawhose back;
setu-bandhaof bridge-building; kriyof the work; agra-nthe
leader.
It was Hanumn who acted as his Lords best carrier, his tail serving as a
royal white umbrella, his broad back a comfortable seat for the Lord. And
it was Hanumn who directed the project of bridging the ocean.
Hanumn is the best of all the Lords carriers, including Garua.
When his master needed to travel from Kikindha to the southern shore

300
of the ocean, Hanumn carried Him all the way on his broad, beautiful
soft back.
In modern times people take the liberty to carry umbrellas of any
color they like, but traditionally only kings were allowed to use white
umbrellas. To equip Lord Rmacandra with this symbol of royalty while
in the forest, where manufactured umbrellas were not available,
Hanumn provided his own white tail. Hanumn took a major part in
building the bridge to Lak, and he inspired the monkey labor force by
hurling the largest boulders into place.
H9~F"NHdl
Hd9'll
vibhartha-sampd
rako-bala-vina-kt
vialya-kara-nmau-
audhy-nayana-aktimn
vibhaaof Vibhaa; arthaof the purposes; sampdthe fulller;
rakaof the Rkasas; balaof the military force; vina-ktthe
destroyer; vialya-kara-nmanamed vialya-kara; auaudhithe
herb; nayanafor bringing; akti-mnhaving the power.
He fulfilled the desires of Vibhaa. He destroyed the military force of
the Rkasas. And he had the special power to deliver the healing herb
called vialya-kara.
Vibhaa, even though Rvaas brother, always wanted to become a
servant of Lord Rmacandra. Early on, Hanumn furthered Vibhaas
cause by telling the Lord about his saintly behavior. And when
Vibhaa defected and crossed the ocean, Hanumn arranged for him
to meet with the Lord.
The acts of Hanumn mentioned up to this point correspond to those
narrated in r Rmyaa in the Kikindh-ka and Sundara-ka.
From here on, beginning with the phrase rako-bala-vina-kt
(destroyer of the Rkasas military force) through the phrase in Text

301
49 st-pramodana (encourager of St), the accomplishments of
Hanumn in the Yuddha-ka are briefly described. rla Santana
Gosvm assumed that his readers were familiar with Vlmkis
Rmyaa and therefore left out further details of these stories, to avoid
needlessly increasing the size of his book.
During the battle between Lord Rmacandras armies and those of
Rvaa, Rvaas son Indrajit attacked in the middle of the night,
resorted to magic, and made all the monkey soldiers unconscious. At
that time r Lakmaa also played the pastime of becoming unconscious
in order to fulfill a prediction by Brahm. On the advice of the
physician Suea, Hanumn set out to find the herb vialya-kara,
which alone could save the lives of Lakmaa and the vnara soldiers.
He was able to bring the herb from Gandhamdana Mountain not only
once but twice. In the course of this he had to defeat an army of
Gandharvas, uproot the entire mountain because he couldnt distinguish
which plant was the correct one, and swiftly return before it was too
late.
FHF"F9dl
HHF=ll
sva-sainya-pra-da rmat-
snuja-prabhu-haraka
gato vhanat bhartur
bhakty r-lakmaasya ca
sva-sainyaof his own soldiers; pra-dathe giver of life; rmat
divine; sa-anu-jaalong with His younger brother; prabhuto the
Lord; harakathe giver of delight; gatawho assumed;
vhanatmthe role of a carrier; bhartufor his master; bhakty
with devotion; r-lakmaasyafor r Lakmaa; caand.
He was the very life of his soldiers. Always giving great pleasure to his
divine Lord and the Lords younger brother Lakmaa, he devotedly
served as carrier for Them both.

302
F"dFFN{l
FdH'll
jaya-sampdakas tasya
mah-buddhi-parkrama
sat-krti-vardhano rako-
rja-hantur nija-prabho
jayaof victory; sampdakathe producer; tasyaHis; mah-
buddhisupremely intelligent; parkramaand valorous; sat
spotless; krtiof fame; vardhanathe increaser; raka-rjaof the
king of the Rkasas; hantuof the killer; nija-prabhohis own Lord.
Supremely intelligent and valorous, he brought victory for Lord
Rmacandra. He added to the spotless fame of his Lord, who killed the
king of the Rkasas.
Hanumn showed his intelligence in giving strategic advice, and his
prowess in opposing the enemy on the battlefield, especially during the
confrontations with Indrajit and Rvaa. During those battles both
Rmacandra and Lakmaa rode on his back. Hanumn increased Lord
Rmacandras fame in various waysby jumping over the ocean,
helping set the stage for the killing of Rvaa, and so on.
F"FHFF"dl
FF~'HFll
st-pramodana svmi-
sat-prasdaika-bhjanam
jaytmevarasytra
sthito pi virahsaha
st-pramodanathe encourager of St; svmiof his master; sat
true; prasdaof the favor; ekathe only; bhjanamrecipient;
jayby the order; tma-varasyaof the Lord of his life; atra
here; sthitaremaining; apieven; virahaseparation; asahanot

303
easily tolerating.
It was Hanumn who encouraged Mother St. And by the Lords order,
this Hanumn, the one true recipient of his masters favor, still lives in
this world, though unable to bear separation from the Lord.
After Lord Rmacandra killed Rvaa in battle, Hanumn brought
this news to Mother St in the aoka garden. This brought St back to
life, and her life became full in happiness when Hanumn took her to
meet her husband. Thus Hanumn rendered many kinds of welcome
service to Lord Rma and His dear devotees. After describing this,
Prahlda next mentions the rewards Hanumn enjoyed for his service.
When Lord Rmacandra was anointed King of Ayodhy, He particularly
favored Hanumn by presenting him Mother Sts gold necklace. More
than this, He granted Hanumn unflinching pure devotion to Him.
Since Hanumns life with Lord Rmacandra after the victory was so
fortunate, one might ask how Hanumn could ever have left the Lords
association. Why did he not return with Lord Rma to the eternal
Ayodhy in Vaikuha along with the other residents of the kingdom?
The answer is that his Lord specically asked him to stay behind on earth.
tmevara means his own Lord, and it also means the Lord of all
tms. In other words, by staying in this world Hanumn gave all its
inhabitants a much better chance to take to the path of pure devotional
service. Lord Rmacandra ordered Hanumn to make this severe
sacrifice because the Lord wanted to bestow such mercy on the
conditioned souls. Living in separation from the Lord is Hanumns
most difficult and glorious service.
dH'l
FB'UHHll
tmna nitya-tat-krti-
ravaenopadhrayan
tan-mrti-prvatas tihan
rjate dypi prva-vat
tmnamhimself; nityaconstantly; tatHis; krtiglories;

304
ravaenaby hearing; upadhrayankeeping alive; tatHis; mrti
of the Deity; prvataby the side; tihanstanding; rjatehe is
present with splendor; adya apieven today; prva-vatas previously.
He keeps himself alive by constantly hearing the glories of Lord Rma.
Staying by the side of the Lords Deity, He is present even today with the
same splendor as always.
The pain of separation from Lord Rmacandra would be unbearable
for Hanumn, but he has survived by staying always absorbed in the
ecstasy of ravaa krtanam. Expert singers among the Kimpuruas like
riea support Hanumn by providing sweet recitations of Lord
Rmacandras glories for him to hear. Hanumn stays in Kimpurua-
loka, near the permanently installed Deity of Lord Rma. He regularly
worships that Deity in various ways, offering the same personal services
he used to perform when together with his Lord. This is described in
rmad-Bhgavatam (5.19.12):
kimpurue vare bhagavantam di-purua lakmagraja stbhirma
rma tac-caraa-sannikarbhirata parama-bhgavato hanumn saha
kimpuruair avirata-bhaktir upste. rieena saha gandharvair
anugyamn parama-kaly bhart-bhagavat-kath samupaoti
svaya ceda gyati.
My dear king, in Kimpurua-vara the great devotee Hanumn is
always engaged with the inhabitants of that land in devotional service to
Lord Rmacandra, the elder brother of Lakmaa and dear husband of
Stdev. A host of Gandharvas is always engaged in chanting the glories
of Lord Rmacandra. That chanting is always extremely auspicious.
Hanumnj and riea, the chief person in Kimpurua-vara,
constantly hear those glories with complete attention. Hanumn chants
various mantras.
FHd"F$"H=l
F{F"FHdll

305
svmin kapi-patir dsye
ity-di-vacanai khalu
prasiddho mahim tasya
dsyam eva prabho kp
svminmy dear spiritual master; kapi-patithe chief of monkeys;
dsyein servitude; itithus; diand so on; vacanaiby statements;
khaluindeed; prasiddhawell known; mahimthe greatness;
tasyahis; dsyamservitude; evaindeed; prabhoof the Lord;
kpthe mercy.
My dear spiritual master, Hanumns greatness is well known from
scriptural statements like The chief of the monkeys became perfect by
acting as the Lords servant. His servitude is proof of the Lords mercy.
Prahlda quotes the phrase kapi-patir dsye from a famous verse:
ragi-ravae parkid abhavad vaiysaki krtane
prahlda smarae tad-aghri-bhajane lakm pthu pjane
akrras tv abhivandane kapi-patir dsye tha sakhye rjuna
sarva-svtma-nivedane balir abhd bhakta katha varyate
Parkit became perfect simply by hearing, the son of Vysa by
chanting, Prahlda by remembering, and Lakm by serving the Lords
feet. Pthu became perfect by Deity worship, Akrra by offering prayers,
and the chief of the monkeys by acting as a servant. Arjuna attained
perfection by friendship, and Bali by surrendering everything he owned.
How then can there be one description for what it means to be a devotee
of the Lord?
In rla Santana Gosvms opinion, rdhara Svms interpretation
of the word dsyam as offering the Lord the fruits of ones work only
partially describes Hanumns relationship with Lord Rma. rla
Santana Gosvm says that dsyam, rather, should be understood to
indicate the perpetual relationship of loving service, an exalted variety
of transcendental rasa. Dsya is complete service; it involves all the
senses even on the physical level. Just as all the senses of the physical
body are purified by a bath, they are all naturally engaged by a devotees

306
absorption in dsya-rasa. Therefore a relationship of servitude like
Hanumns can be said to be superior to mere remembrance of the Lord.
Prahlda considers his own service of smaraa inferior because it is only
an inner activity of the mind.
"='H"~Fl
H"FFll
yadcchay labdham api
vior drathes tu ya
naicchan moka vin dsya
tasmai hanmate nama
yadcchaywithout effort; labdhamobtained; apialthough;
viofrom Lord Viu; drathethe son of Daaratha
(Rmacandra); tubut; yawho; na icchannot wanting; mokam
liberation; vinwithout; dsyamservitude; tasmaito him;
hanmateHanumn; namaI offer obeisances.
Although Hanumn obtained from the son of Daaratha the boon of
liberation without striving for it, he never wanted to accept liberation
without the opportunity to serve. To that Hanumn I offer my
obeisances.
This is another verse Prahlda quotes from scripture, from r
Nryaa-vyha-stava, as proof of Hanumns greatness. Liberation
became available to Hanumn without his even trying for it, but still he
did not want to accept it. He wanted only service to Lord Rma, and
nothing else. He thought, Even if the cycle of birth and death is broken
for me, I must continue serving my Lord!
"=FHHl
Hd9H9"_"ll
mad-anukta ca mhtmya
tasya vetti para bhavn

307
gatv kimpurue vare
dv ta modam pnuhi
matby me; anuktamunspoken; caand; mhtmyamglories;
tasyahis; vettiyou know; paramother; bhavnyou; gatvgoing;
kimpurue vareto Kimpurua-vara; dvseeing; tamhim;
modamjoy; pnuhiplease obtain.
You certainly know glories of his that I havent mentioned. Why not go
to Kimpurua-vara, see him yourself, and be enlivened?
Prahlda did not have to give Nrada a long theoretical account of
Hanumns exclusive devotion to r Raghunthas lotus feet, because
Nrada already knew of Hanumns devotion very well. For complete
appreciation of Hanumn, Nrada must now only meet him in person.
Nrada meets Hanumn
"H=
""NHl
3Fd9ll
r-parkid uvca
aye mtar aho bhadram
aho bhadram iti bruvan
utpatysanata khena
muni kimpurua gata
r-parkit uvcar Parkit said; ayeO; mtamother; aho
bhadramhow wonderful; aho bhadramhow wonderful; itithus;
bruvansaying; utpatyajumping up; sanatafrom his seat; khena
through the sky; munithe sage; kimpuruamto Kimpurua-vara;
gatawent.
r Parkit said: O dear mother, the sage Nrada then jumped up from

308
his seat and flew through the sky to Kimpurua-vara, all the while
repeating, How wonderful! How wonderful!
{=""=l
F"H=H=HHFll
tatrpayad dhanmanta
rmacandra-padbjayo
skd ivrcana-rata
vicitrair vanya-vastubhi
tatrathere; apayathe saw; hanmantamHanumn; rmacandra
of Lord Rmacandra; pada-abjayoof the lotus feet; sktin person;
ivaas if; arcanain worshiping; ratamabsorbed; vicitraiwith
various; vanyafrom the forest; vastubhiwith objects.
There in Kimpurua-vara, Nrada saw Hanumn absorbed in worshiping
Lord Rmacandras lotus feet with varied items from the forest, as if
serving the Lord personally as before.
Hanumns mode of worship was so personal he could hardly
remember he was standing in front of his Lords installed Deity. He felt
as if living with the Lord in the forest just as before.
'H"""Fl
=Hdd=ll
gandharvdibhir nandd
gyamna rasyanam
rmyaa ca vanta
kampru-pulakcitam
gandharva-dibhiby Gandharvas and others; nandtin ecstasy;
gyamnambeing recited; rasa-yanamnectarean; rmyaamto
the Rmyaa; caand; vantamlistening; kampawith trembling;
arutears; pulakaand erect bodily hairs; citammarked.

309
Listening to the nectarean Rmyaa recited by Gandharvas and other
celestial singers, Hanumn was in ecstasy. His limbs trembled, tears
poured from his eyes, and the hair on his body stood on end.
These bodily symptoms of ecstasy are natural effects of maturely
hearing the Lords glories in the perfect consciousness of prema. The
Gandharvas living on Kimpurua-loka regularly sang from r Rmyaa
the glories of Lord Rmacandra, which Hanumn and his rasika
associates experienced as rasyana, a storehouse full of the blissful tastes
of the nine kinds of loving relationships with the Supreme Lord. Or,
taking another sense of rasyana, these recitations were like a sweet-
tasting medicine, most effective for curing the disease of material
existence and strengthening the natural life function of prema-bhakti.
H="">UUFHl
F>dH"BHll
vicitrair divya-divyai ca
gadya-padyai sva-nirmitai
stutim anyai ca kurva
daavat-praatr api
vicitraivarious; divya-divyaimost divine; caand; gadya-
padyaiwith verses and prose compositions; sva-nirmitaiof his own
authorship; stutimpraise; anyaiby others; caand; kurvam
doing; daa-vatprostrate; praatobeisances; apialso.
He glorified the Lord with various prayers, in prose and verse, most
excellent compositions of his own. He also recited prayers composed by
others. And he repeatedly offered prostrate obeisances.
Some of Hanumns prayers were his own compositions, and others
he borrowed from the Puras and other scriptures.
=""A~l
ddll

310
cukroa nrado modj
jaya r-raghuntha he
jaya r-jnak-knta
jaya r-lakmagraja
cukroacried out; nradaNrada; modtout of joy; jayaglories;
r-raghunthato r Raghuntha; heO; jayaglories; r-jnak-
kntato the beloved of r Jnak; jayaglories; r-lakmaa-agra-
jato the elder brother of r Lakmaa.
Nrada cried out in joy, Glories to You, r Raghuntha! To the beloved
of r Jnak, all glories! Glories to the elder brother of r Lakmaa!
Approaching his destination and seeing the ecstasy of Hanumn,
Nrada spontaneously expressed his own ecstasy in this way.
8FHd9l
3"d"ll
nijea-svmino nma-
krtana-ruti-harita
utplutya hanmn drt
kahe jagrha nradam
nijahis own; ia-svminaof the worshipable Lord; nma-krtana
glorification of the names; rutiby hearing; haritadelighted;
utplutyajumping up; hanmnHanumn; drtfrom a distance;
kaheby the neck; jagrhahe grabbed; nradamNrada.
Delighted to hear glorified the names of the Lord he worshiped,
Hanumn jumped from where he stood and caught hold of Nrada by the
neck.
BHH9
"ddl
'=dF

311
R"d"H="ll
tihan viyaty eva muni praharn
ntyan padbhy kalayan karbhym
premru-dhr ca kapvarasya
prpto da kicid avocad uccai
tihanstanding; viyatiin the sky; evaindeed; munithe sage;
prahartfrom great joy; ntyandancing; padtbhymwith his feet;
kalayanwiping away; karbhymwith his hands; prema-aruof
tears of love; dhrmthe downpour; caand; kapi-varasyaof the
lord of monkeys; prptahaving obtained; damthe mood; kicit
something; avocathe said; uccaiin a loud voice.
Standing in the sky, Nrada was overjoyed. With his feet he danced, and
with his hands he wiped away the flood of loving tears from the eyes of
the lord of the monkeys. Sharing Hanumns unique mood of loving
ecstasy, Nrada spoke in a loud voice.
Nrada could use only his feet for dancing because Hanumn held
him by the neck and because Nradas hands were busy wiping away
Hanumns tears.
Nrada praises Hanumn
"3H=
HFHHl
='HUHdll
r-nrada uvca
rman bhagavata satya
tvam eva parama-priya
aha ca tat-priyo bhvam

312
adya yat tv vyalokayam
r-nrada uvcar Nrada said; rmanO blessed one;
bhagavataof the Personality of Godhead; satyamin truth; tvam
you; evaonly; parama-priyathe dearest devotee; ahamI; caand;
tatto Him; priyadear; abhvamhave become; adyatoday; yat
because; tvmyou; vyalokayamI have seen.
r Nrada said: O blessed one, truly you are the dearest devotee of the
Supreme Lord! Today just by seeing you I too have become dear to the
Lord.
r is the goddess of fortune, Lord Vius consort. Her blessings have
descended on Hanumn in the form of the treasure of pure devotional
service. A devotee who has gained the favor of the goddess r is sure to
please the Personality of Godhead. And anyone who obtains the grace of
such a rmn devotee will also reach the same perfection.
"H=
FHF~"H9l
HFF"ll
r-parkid uvca
kat svasthena devari
praamya r-hanmat
raghu-vra-pramya
samntas tad-layam
r-parkit uvcar Parkit said; katin the blink of an eye;
svasthena(by Hanumn) who regained his normal condition; deva-
ithe sage among the demigods; praamyabowing down; r-
hanmatby r Hanumn; raghu-vrato the hero of the Raghus
(Lord Rmacandra); pramyafor the purpose of offering obeisances;
samntabrought; tatHis; layamto the temple.
r Parkit said: In the blink of an eye Hanumn became sober and
bowed down to show respect to the sage among the demigods. Hanumn

313
greeted him with reverence and brought him to the temple of Lord
Rmacandra, the hero of the Raghus, so that Nrada could offer
obeisances.
dH"Fm"Hl
F=RH'NHll
ktbhivandanas tatra
prayatnd upaveita
sampatti prema-j citr
prpto vrito bravt
kta-abhivandanahaving paid respects; tatrathere; prayatnt
carefully; upaveitaseated; sampattimthe good fortune; prema-
jmborn from pure love of God; citrmamazing; prptahaving
obtained; vhis v; ritataking; abravthe said.
Nrada paid respects to the Lord in Hanumns temple, and Hanumn
carefully arranged for Nrada to be seated. Nrada felt he had now
obtained an amazing treasure born from pure love for the Lord. He picked
up his v and spoke.
After offering prostrate obeisances to the Deity of Lord Rmacandra,
Nrada felt multiple ecstasies, which involuntarily appeared in his body
as trembling, perspiration, horripilation, and choking of his voice. In
such a condition he started to play his v but could not produce even a
note. Instead, he began leaning on the v, fearing he would fall to the
ground.
"3H=
FHHd
FF"Hl

==Hll

314
r-nrada uvca
satyam eva bhagavat-kp-bhara-
syspada nirupama bhavn param
yo hi nityam ahaho mah-prabho
citra-citra-bhajanmtrava
r-nrada uvcar Nrada said; satyamyes; evaindeed;
bhagavat-kpof the Personality of Godheads mercy; bharasyaof the
abundance; spadama recipient; nirupamamincomparable;
bhavnyour good self; paramtopmost; yawho; hicertainly;
nityamperpetually; ahahoah; mah-prabhoof the Supreme Lord;
citra-citranewer and newer; bhajana-amtaof the ecstatic worship;
aravaan ocean.
r Nrada said: Yes, you are the greatest recipient of the mercy of the
Supreme Lord. No one can compare to you. Ah! You are always
immersed in an ocean of ecstatic worship of the Lord, enjoying it as
newer and newer at every moment.
Prema-bhakti-rasa is called amta because it destroys the disease of
material existence and is unimaginably sweet. Hanumn always swims in
an ocean of such nectar.
"FFHF_
H=H"l
9'F
BdHH'>ll
dsa sakh vhanam sana dhvaja-
cchatra vitna vyajana ca vand
mantr bhiag yodha-pati sahya-
reho mah-krti-vivardhana ca
dsaservant; sakhfriend; vhanamcarrier; sanamseat;
dhvajaflag; chatramand umbrella; vitnamcanopy; vyajanam
fan; caand; vandbard; mantradviser; bhiakphysician; yodha-

315
patigeneral; sahyaof helpers; rehamost excellent; mah-
krtiof the great glories; vivardhanaexpander; caand.
You are the Lords servant, His friend, His carrier, His seat, His flag, His
umbrella, His canopy, His fan. You are His bard, His adviser, His doctor,
His general, His best helper, the expander of His infinite glories.
Here Nrada summarizes Prahldas description of Hanumns glories.
Hanumn serves Lord Rmacandra in various ways. As the Lords friend,
he enjoys the Lords confidence and affection. Unless Hanumn had
this special relationship with Lord Rma, the Lord would never have
dispatched him to Lak to deliver His message and His ring to St. Just
like a battle flag, Hanumn always stood by the Lords side. He was so
tall that everyone could see him even from a great distance. Seeing
Hanumn first from afar, one could know that Lord Rmacandra was
present. And when Hanumn served as the Lords vehicle, his mighty
tail waved behind like a flag. The same tail also served as a royal
umbrella, a sunscreen canopy, and a fan. In the role of the Lords bard,
Hanumn sang the Lords glories for His pleasure. Sometimes Hanumn
carried out medical services also, treating the Lords battlefield wounds.
Thus Hanumn was the most adept of all Lord Rmas monkey
assistants.
FF"
"Fdd~dHl
""HH'F"
B"''dll
samarpittm parama-prasda-bht
tadya-sat-krti-kathaika-jvana
tad-ritnanda-vivardhana sad
mahat-tama r-garudito dhika
samarpita-tmwho had completely surrendered himself; parama
supreme; prasdaof satisfaction; bhtthe bearer; tadyaHis; sat
transcendental; krtiof the glory; kathdiscussion; ekaonly;

316
jvanawhose very life; tatby Him; ritaof those who are
sheltered; nandathe ecstasy; vivardhanawho increases; sad
always; mahat-tamathe best of saints; r-garua-ditathan
Garua and others; adhikagreater.
Having surrendered yourself entirely to the Lord, having received His
highest mercy, having dedicated your life to topics of His transcendental
glories, you always increase the bliss of the devotees sheltered by Him.
You are the best of saints, greater even than others like Garua.
Hanumn employed all his senses and abilities in Lord Rmacandras
service. Nothing was dear to him but that service. He had no attachment
to his body or anything related to his body. But the pure glories of his
Lord Rma he cherished more than even life itself. Had he been
deprived of hearing and chanting those glories while separated from his
Lord, he would have died an instant death. Indeed, it is well known that
wherever rma-kath is recited, Hanumn comes to listen. He makes
every endeavor to increase the bliss of Lord Rmacandras devotees,
both in ancient times and today. Among the Supreme Lords personal
attendants, Hanumn is the most glorious, even greater than Garua.
The exalted Vaiava Ymuncrya labandaru says:
dsa sakh vhanam sana dhvajo
yas te vitnana vyajana tray-maya
upasthita te purato garutmat
tvad-aghri-sammardakika-obhin
You, Hanumn, are the Lords servant, friend, carrier, seat, flag,
canopy, and fan. You embody the three Vedas. Even in the presence of
Garua, you are graced with the honor of massaging the Lords feet.
(Stotra-ratna 41)
HHH{
FHF''l
$H="

317
""ll
aho bhavn eva viuddha-bhaktimn
para na sev-sukhato dhimanya ya
ima prabhu vcam udra-ekhara
jagda tad-bhakta-gaa-pramodinm
ahooh; bhavnyour good self; evaindeed; viuddhaabsolutely
pure; bhakti-mnpossessor of devotion; paramother; nanot;
sevof serving; sukhatathan the pleasure; adhimanyaconsidering
valuable; yawho; imamthis; prabhumto the Lord; vcamwords;
udraof generous persons; ekharamto the crest jewel; jagdayou
spoke; tatHis; bhakta-gaato all the devotees; pramodinmwhich
gave delight.
Indeed, your devotion for the Lord is absolutely pure, for you consider
nothing more valuable than the pleasure of serving Him. You delighted all
His devotees by speaking to that best of generous Lords these words:
r Rmacandra is the most charitable Lord, ready to sacrifice
everything for His devotees. The following verse spoken by Hanumn
delights the Lords devotees because it expresses the exclusive wish for
the Lords service, and contempt for impersonal liberation.
HN'"FFl
H"F$Hll
bhava-bandha-cchide tasyai
sphaymi na muktaye
bhavn prabhur aha dsa
iti yatra vilupyate
bhavaof material existence; bandhathe bondage; chidewhich
destroys; tasyaifor it; sphaymi naI do not aspire; muktayefor
liberation; bhavnYou; prabhuthe master; ahamI; dsathe
servant; itithus; yatrain which; vilupyateis lost.

318
Even though liberation destroys the bondage of material existence, I
have no desire for liberation, in which I would forget that You are the
master and I am Your servant.
The source of this famous verse is unknown. In r Bhakti-rasmta-
sindhu (1.2.49), rla Rpa Gosvm cites it merely as prasiddha r-
hanumad-vkyam, a well-known statement by Hanumn.
Hanumn refutes Nradas praise
"H=
"
dH9H'l
""HR
"=FHll
r-parkid uvca
tato hanmn prabhu-pda-padma-
kp-viea-ravaendhanena
pradpitdo-virahgni-tapto
rudan ucrto muninha sntvita
r-parkit uvcar Parkit said; tatathen; hanmnHanumn;
prabhuof his master; pda-padmaof the lotus feet; kpabout the
mercy; vieaspecial; ravaaof hearing; indhanenaby the fuel;
pradpitaset ablaze; adafrom Him; viraha-agniby the fire of
separation; taptaburned; rudancrying; uc-rtalamenting;
muninto the sage; hahe said; sntvitacalmed.
r Parkit said: Hanumn was now burning in a fire of separation from
his master, the Supreme Lord, and the fuel of hearing about the special
mercy of the Lords lotus feet had brought that fire to a blaze. For a while
he cried sorrowfully, and then, calmed by the sage, he spoke.

319
As dry rewood kindles quickly, Hanumns ecstatic pangs of
separation at once increased when he heard the Lords special glories,
especially the accounts of how the Lord had mercifully engaged him in
personal service. Nrada was able to console him with soothing words,
and after crying for some time Hanumn regained his composure.
3H=
Hd~"=""Nl
"F"BFll
r-hanmn uvca
muni-varya katha rmad-
rmacandra-padmbujai
hna rodayase dna
naihurya-smraena mm
r-hanmn uvcar Hanumn said; muni-varyaO best of sages;
kathamwhy; rmat-rmacandraof rmn Rmacandra; pada-
ambujaiof the lotus feet; hnamdevoid; rodayaseyou make cry;
dnamthe wretch; naihuryaof the neglect; smraenaby
reminding; mmme.
r Hanumn said: O best of sages, why are you doing this to such a
wretch, devoid of the lotus feet of rmn Rmacandra? Why do you
make me cry by reminding me of how the Lord has neglected me?
Because Lord Rmacandra appears like a human being, with two
hands and two legs, we would expect His lotus feet to be described by the
dual form padmbujbhym instead of by the plural padmbujai. In
Sanskrit, plural forms are normally used to indicate more than two. But
Hanumn here employs poetic license by using the plural form out of
extreme reverence for his Lord.
The word hnam means not only devoid but intentionally
rejected. In the complex transformations of ecstasy, Hanumn lovingly
reproaches Lord Rmacandra for being cruel. Technically, naihuryam
means hardness of the heart.

320
"FFHd'"dl
FH"FHUFdll
yadi sy sevako muya
tad tyajyeya ki haht
nt sva-dayit prva
sugrvdy sa-koal
yadiif; symI were; sevakaa servant; amuyaof Him; tad
then; tyajyeyaI would be abandoned; kimwhy; hahtby force;
ntbrought; sva-dayitHis dear devotees; prvamto His side;
sugrva-dySugrva and others; sa-koalalong with the residents
of Koala.
If I am really the Lords servant, then why did He forcibly abandon me
when He took with Him to His spiritual kingdom His dear devotees,
including Sugrva and all the residents of Koala?
FHF>dl
m'Hll
sev-saubhgya-heto ca
mah-prabhu-kto mahn
anugraho mayi snigdhair
bhavadbhir anumyate
sevof service; saubhgyaof the good fortune; hetofor the reason;
caand; mah-prabhuby the Supreme Lord; ktadone; mahn
great; anugrahafavor; mayion me; snigdhaiwho are
affectionate; bhavadbhiby your good self; anumyateit is deduced.
You are very kind to me. Because I have had the good fortune to engage
in His service, you conclude that the Lord has given me His favor.
Hanumn directs Nrada to the Pavas

321
F''~Hl
"ddBHll

dFFBH9Fl
F"~ll
so dhun mathur-purym
avatrena tena hi
prdukta-nijaivarya-
par-kh-vibhtin

ktasynugrahasya
paveu mahtmasu
tulayrhati no gantu
sumeru md-aur yath
saHe; adhunnow; mathur-purymin Mathur-pur;
avatrenawho has descended; tenaby Him; hiindeed;
prduktamanifested; nija-aivaryaof His personal opulences; par-
khthe ultimate extreme; vibhtinand His expanded energies;
ktasyashown; anugrahasyaof the mercy; aama small fraction;
paveuon the Pavas; mah-tmasusaintly; tulayin
comparison; arhati na uis not at all worthy; gantumto come;
sumerumSumeru Mountain; mtof earth; aua molecule;
yathjust as.
But now He has descended to Mathur-pur, where He displays the
summit of His opulences and powers. All the mercy He has shown me
cannot equal even a speck of the mercy he has shown the saintly
Pavas, any more than a molecule of earth can equal Mount Sumeru.
Out of respect for the great sage, Hanumn finally acknowledges that
what Nrada said about Lord Rmacandras favoring him cannot all be
false. Lord Rmas order that Hanumn stay in this world in separation

322
from Him seemed cruel, but at least before that order the Lord had
allowed Hanumn to serve Him in various ways. It is only because of
softheartedness, Hanumn says, that Nrada considers him a favored
devotee of the Lord. Hanumn thinks that if Nradas judgment were
less emotional, Nrada would have concluded differently.
Like every other Vaiava whom Nrada has approached, Hanumn
wants to divert the sages glorification to someone else. As the object of
this diversion he chooses the Pavas. Hanumn compares the Lords
mercy on them to the huge golden mountain Sumeru, and the Lords
mercy on him to a speck of dust.
F9NF9U9l
''"ll
sa ye blyatas tat-tad-
vidy-pad-gaerat
dhairya dharma yao jna
bhakti prempy adarayat
saHe; yemtheir; blyatafrom the childhood; tat-tatone
after another; via-dipoison and so on; pat-gaaof many disasters;
ratby the sending; dhairyamthe patient determination;
dharmamreligious principles; yaafame; jnamwisdom;
bhaktimdevotion; premaecstatic love; apiand; adarayatHe
demonstrated.
By sending poison and many other calamities, one after another, to
trouble the Pavas from their childhood, the Lord deliberately showed
their determination, religion, fame, wisdom, devotion, and ecstatic love.
As the invisible Supersoul, Lord Ka arranged for the Pavas to
undergo many troubles. He did this, however, only to broadcast their
glories forever throughout the world. The Lords pure devotees never
perish, and what seems to be their suffering in this world is only for their
benefit and glorification.

323
F~9"H=FH"l
HF=Fll
srathya pradatva ca
sevana mantri-dtate
vrsannugamane
cakre stuti-natr api
srathyamservice as a chariot driver; pradatvamservice as a court
attendant; caand; sevanampersonal attendance; mantriservice as
an advisor; dtateand as a messenger; vra-sanaserving as a guard
at night; anugamaneand following; cakreHe did; stutipraise;
natand bowing down; apialso.
He acted as their servant, adviser, messenger, charioteer, and court
attendant. He kept watch for them at night, followed them on
processions, and even offered them praise and obeisances.
Not only did Lord Ka look after the Pavas as the invisible
Supersoul, but He also dealt with them in various public exchanges of
love. Sometimes He drove Arjunas chariot. In Yudhihiras court He
sat as the head of the assembly of advisers. Like an intimate servant, He
anticipated the Pavas wishes, and at the Rjasya sacrifice He
humbly washed the feet of every guest. He gave personal counsel to
Yudhihira and carried messages for him. On occasion he would stand
guard all night with sword in hand. And He would follow Yudhihira in
procession and offer words of praise like an ordinary subordinate.
All Vaiavas take delight in hearing these glories of the Pavas.
But one who has a special relationship with the Pavas, like their
grandson Parkit, spontaneously feels special ecstasy from such hearing.
As r Sta Gosvm describes in the First Canto of rmad-Bhgavatam
(1.16.16):
srathya-praada-sevana-sakhya-dautya-
vrsannugamana-stavana-pramn
snigdheu puu jagat-praati ca vior

324
bhakti karoti npati cararavinde
Mahrja Parkit heard that Lord Ka [Viu], who is universally
obeyed, out of His causeless mercy rendered all kinds of service to the
malleable sons of Pu. The Lord accepted posts ranging from chariot
driver to president to messenger, friend, and night watchman, according
to the will of the Pavas, obeying them like a servant and offering
obeisances like one younger in years. When Mahrja Parkit heard
this, he became overwhelmed with devotion to the lotus feet of the
Lord.
The verse spoken here by Hanumn does not explicitly mention the
friendship between Ka and the Pavas, because all their exchanges
were effects of this underlying relationship.
dHFmd9=l
FHFH"ll
ki v sa-sneha-ktaryt
te ncarati prabhu
sev sakhya priyatva tad
anyonya bhti miritam
kimwhat; velse; sa-snehamixed with affection; ktaryt
because of His anxious concern; temfor them; na caratidoes not
do; prabhuthe Lord; sevservice; sakhyamcompanionship;
priyatvamand close friendship; tatthat; anyonyammutually;
bhtiis perceivable; miritamcombined.
Out of His affectionate concern for them, what would the Lord not do?
He was seen taking the combined roles of their servant, companion, and
dearmost friend, and they took the same roles for Him.
For the Pavas, Ka tolerated Bhmas attacking and wounding
Him. For the Pavas, Ka broke His promise not to fight at
Kuruketra. In fact, for the Pavas Ka would do anything. But a
skeptic might ask, Although God is kind to all His creatures and
certainly can be friendly to His devotees, why should He demean

325
Himself by trusting ordinary mortals and acting as their servant? Here
Hanumn resolves such doubts: Kas various services for the
Pavas were not a supercial show but expressions of His true feelings.
He was not at one moment posing as a friend but being unwilling to
serve; at another moment appearing willing to serve but not showing
friendship; at another moment making a show of friendship but without
genuine concern; and at another showing loving concern but not
actually being a friend. Such inconsistent reciprocations are seen in
material life, where there is no true love. Kas dealings with the
Pavas, however, were always free from duplicity. And the feelings
were mutual; the Pavas were ready to sacrifice anything for the
happiness of Ka.
FFHFF9'dl
H9Fll
yasya santata-vsena
s ye rjadhnik
tapo-vana maharm
abhd v sat-tapa-phalam
yasyawhose; santataconstant; vsenaby the residence; sit;
yemtheir; rjadhnikcapital city; tapa-vanama forest where
austerities are performed; mah-mof great sages; abhthas
become; vor; satproper; tapaof austerities; phalamthe pious
benefits.
Because the Lord resides constantly with the Pavas, their capital city
has become like a sacred forest where great sages perform austerities, and
residing in that city awards one the same pious benefits as performing
austere acts of penance.
Many renounced sages visited the Pavas capital, Hastinpura, to
see r Ka because they knew very well that seeing Him is the
perfection of all austerities. As Nrada told Yudhihira:
yya n-loke bata bhri-bhg

326
lokn punn munayo bhiyanti
ye ghn vasatti skd
gha para brahma manuya-ligam
All of you Pavas are extremely fortunate, for the Supreme
Personality of Godhead, Ka, lives in your palace just like a human
being. Great saintly persons know this very well, and therefore they
constantly visit this house. (Bhgavatam 7.10.48)
For devotees of Ka, tapas refers not so much to troublesome
austerities of the body as to one-pointed concentration of the mind. And
for His pure devotees, fixing the mind on Ka is not an austerity at all,
but the highest pleasure. For the Vaiavas in Hastinpura the
invaluable fruit of tapas (sat-tapa-phalam) was to be able to see Him
constantly, sometimes physically but always in their hearts.
"H=
H"d"=F
HFHF<l
3~=~"
"'"Fll
r-parkid uvca
vann ida ka-padbja-llaso
dvravat-santata-vsa-lampaa
utthya cotthya mudntarntar
r-nrado ntyad ala sa-hktam
r-parkit uvcar Parkit said; vanhearing; idamthis;
kaof Ka; pada-abjafor the lotus feet; llasaeager;
dvravatin Dvrak; santataperpetual; vsafor residence;
lampaagreedy; utthyastanding up; caand; utthyastanding
up again; mudjoyful; antar antarwithin; r-nradar
Nrada; antyatdanced; alamunreservedly; sa-hm-ktamalong
with loud cries.

327
r Parkit said: Upon hearing these words, r Nrada became
uncontrollably eager to see the lotus feet of Ka. He simply wanted to
go to Dvrak and live there forever. He stood up, sat down, and stood up
again. He danced enthusiastically, filled with inner joy, and made loud
cries.
Hearing the description of the glories of Ka and His beloved
devotees, Nrada remembered how much he had enjoyed staying in
Dvrak whenever he could:
govinda-bhuja-gupty
dvraky kurdvaha
avtsn nrado bhka
kopsana-llasa
Eager to engage in the worship of Lord Ka, O best of the Kurus,
Nrada Muni stayed for some time in Dvrak, which was always
protected by the arms of Govinda. (Bhgavatam 11.2.1)
Though Hanumn was still speaking, Nrada could not help but
interrupt him with shouts of joy. By this time, Nradas ecstasy had
become uncontrollable.
BHFd~Fl
H'"FHll
pavn hanms tu
kath-rasa-nimagna-ht
tan-ntya-vardhitnanda
prastuta varayaty alam
pavmabout the Pavas; hanmnHanumn; tubut;
kaththe talking; rasain transcendental tastes; nimagna
immersed; htwhose heart; tatby that; ntyadancing; vardhita
increased; nandawhose ecstasy; prastutamthe topic under
discussion; varayatihe described; alamelaborately.

328
Hanumns heart was immersed in transcendental tastes from speaking
about the Pavas. With his ecstasy raised even higher by Nradas
dancing, he continued to speak about the topics.
Hanumn did not join Nrada in dancing, because Hanumns
ecstasy lay in speaking to glorify the Pavas more and more. His
attraction to this kath was not a mundane urge to speak for self-
satisfaction but a rasa, a transcendental sweet taste known only to pure
Vaiavas. This kath-rasa acts like an intoxicating liquor. It makes
those who drink it forget the pain of material life by immersing them in
complete satisfaction and happiness. Hanumn was not annoyed when
Nrada interrupted his speech with ecstatic dancing and shouts of joy.
Quite the opposite, his ecstasy increased, and he felt inspired to go on
speaking more and more.
H=
99HFFFFHl
H'FUF]ll
r-hanmn uvca
tem pad-ga eva
sattam syu su-sevit
ye vidhya prabhu vyagra
sadya sagamayanti tai
r-hanmn uvcar Hanumn said; temtheir; pat-ga
many calamities; evaindeed; sat-tammost auspicious; syuwere;
su-sevitvery desirable; yewhich; vidhyamaking; prabhumthe
Personality of Godhead; vyagramanxious; sadyaquickly;
sagamayanticaused Him to associate; taiwith them.
r Hanumn said: All the calamities that befell the Pavas were most
auspicious and desirable because those calamities made the Personality of
Godhead anxious to join the Pavas quickly.
Whenever Ka heard that the Pavas were in danger, He would

329
want to drop whatever He was doing and go at once to help them. And
since the Pavas misfortune was auspicious, how much more
auspicious was their good fortune! Ka helped the brothers kill
Jarsandha and then washed the feet of everyone at Yudhihiras
Rjasya sacrifice. So who can adequately describe the glory of the
Pavas loving exchanges with Ka? Before, Hanumn had said that
the Pavas troubles were not real, that they were only a show
arranged by Ka to advertise the Pavas steadfastness and other
saintly qualities. Now Hanumn speaks differently. Even taking for
granted that the calamities were real, as they seemed to ordinary eyes,
those troubles brought the Pavas the greatest good fortune.
'H==Hl
~"F~'ll
are prema-pardhn
vicrcra-varjit
niyojayatha ta dautye
srathye pi mama prabhum
areO Pavas; premaof pure love; para-adhnunder the
control; vicraof discrimination; craand etiquette; varjit
devoid; niyojayathayou engage; tamHim; dautyein being a
messenger; srathyein being a chariot driver; apieven; mamamy;
prabhumLord;
O Pavas, pure love has subdued you! Ignoring discrimination and
etiquette, you engage my Lord as your messenger and charioteer.
In his trance of krtana ecstasy, Hanumn addresses the Pavas as
if they were present before him. He is astounded at their behavior with
Ka. Violating the proprieties that forbid servants from giving orders
to their master, the Pavas failed even to consider that menial
services like carrying messages are not tasks in which to engage Ka,
the Supreme Personality of Godhead, the Lord of the entire universe,
the supervisor of Brahm and all the demigods. The Supreme Lord
submits to such treatment only with His dearest devotees.

330
BH9'H~dl
dH_ll
nna re pav mantram
auadha vtha kicana
lokottara vijndhve
mah-mohana-mohanam
nnamcertainly; re pavO Pavas; mantrama mantra;
auadhamherb; v athaor else; kicanasome; loka-uttaram
superworldly; vijndhveyou must know; mah-mohanathe most
powerful enchanter; mohanamwhich can enchant.
Ah, you Pavas must know some transcendental herb or mantra that
can enchant the most powerful enchanter.
Because the Pavas are under the sway of prema, they can be
excused for transgressing reason and etiquette. But why does the
Personality of Godhead agree to be dealt with lightly? Hanumn
surmises that the brothers must know some magic that can hypnotize the
Lord. Ka is the supreme magician, the enchanter of everyone else, so
whatever can enchant Him must be extraordinary. No such magic herb
or mantra is to be found anywhere in this world.
The real identity of this magic will be revealed by Hanumn in Text
85: Ka is enchanted only by the perfect love of His intimate devotees.
$ BHFHl
3H=ll
ity uktv hanmn mta
paveya-yaasvini
utplutyotplutya munin
muhur ntyati vakti ca
itithus; uktvsaying; hanmnHanumn; mtaO mother;
paveyaof the son of the Pava Arjuna; yaasviniO celebrated

331
wife; utplutya utplutyajumping several times; munintogether with
the sage; muhufor some time; ntyatidances; vaktisays; caand.
[Parkit Mahrja said:] O mother, O celebrated wife of the son of the
Pavas, after Hanumn said this he repeatedly jumped up into the air,
higher and higher, joining the sage Nrada in dancing. He then continued
to speak.
When pure devotees are glorified, everyone in relation to them is
glorified, including their families and disciples. Uttar, to whom Parkit
is speaking, is both his mother and the wife of Abhimanyu, who is
referred to here as Paveya because he was the son of Arjuna and
Subhadr. Thus rmat Uttar shared in the Pavas glory, by
marriage and by being Parkits mother.
HFl
dHFH=d9d=8ll
aho mah-prabho bhakta-
vtsalya-bhara-nirjita
karoy evam api svya-
cittkaraka-ceita
ahoah; mah-prabhoO master of all masters; bhakta-vtsalyaof
affectionate concern for Your devotees; bharaby the burden; nirjita
who are conquered; karoiYou act; evamin this way; apiindeed;
svyaof Your devotees; cittaof the hearts; karakaattracting;
ceitawhose acts.
O master of all masters, You are conquered by Your great affection for
Your devotees! This is how You attract their hearts.
Now Hanumn addresses Lord Ka: You are the Lord of all the
lords of the universe, but You become a chariot driver and order carrier
for the Pavas! This is certainly possible, because Your love for Your
devotees makes You its slave. Having lost Your independence, You are
forced to do whatever Your devotees want. On various occasions the

332
Personality of Godhead has admitted His dependence on His devotees.
For example, He once confessed to Durvs Muni:
aha bhakta-pardhno
hy asvatantra iva dvija
sdhubhir grasta-hdayo
bhaktair bhakta-jana-priya
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 core of their hearts. What to speak
of My devotees, even the devotees of My devotees are very dear to Me.
(Bhgavatam 9.4.63)
But doesnt the Lords loss of independence pain the hearts of the
devotees who love Him? No, everything the Personality of Godhead does
attracts the devotees hearts, which He fills with pleasure. He acts only
for the satisfaction of His devotees and is always careful to avoid causing
them anxiety. In the Lords own words cited above, He is bhakta-jana-
priya, affectionately concerned for the happiness of His devotees. The
Vaiavas are more than happy to see Ka driving Arjunas chariot
and treating Yudhihira with respect, because these exchanges of love
between Ka and the Pavas glorify both the Lord and the servants
He chooses to serve. Like an attentive parent, the Supreme Lord
constantly fosters His devotees spiritual development by everything He
does:
muhrtenpi sahartu
akto yady api dnavn
mad-bhaktn vinodrtha
karomi vividh kriy
darana-dhyna-sasparair
matsya-krma-vihagam
svny apatyni puanti
tathham api padmaja

333
Although fit to annihilate all the Dnavas within a few minutes, I
perform various pastimes just to entertain My devotees. Just as the fish,
the tortoise, and the bird nourish their offspring by respectively
watching them, meditating on them, and keeping them in physical
contact, so do I maintain My devotees, O lotus-born Brahm. (Padma
Pura)
~9'l
FdHFll
mampi parama bhgya
prthn teu madhyama
bhmaseno mama bhrt
kanyn vayas priya
mamamy; apialso; paramamgreatest; bhgyamgood fortune;
prthnmof the sons of Pth, or Kunt; teuthese; madhyama
the middle one; bhmasenaBhmasena; mamamy; bhrtbrother;
kanynyounger; vayasby age; priyadear.
It is my greatest fortune that Pths middle son, Bhmasena, is also my
dear younger brother.
Hanumn has just finished describing himself as unfortunate, but by
speaking about the Pavas he now considers himself transformed into
a most fortunate person. He praises his own good fortune, remembering
that he and Bhma are both sons of the wind-god. Bhma is the second
eldest of the five Pavas; but among the Prthas, the three sons of
Pus first wife, Pth, his place by birth is in the middle. Mother
Pth is herself an intimate devotee of Ka, so Hanumn is even more
honored to remember that she is his aunt. By saying that Bhma is
kanyn vayas (inferior to himself in age), he subtly implies that
Bhma is his superior in character. Hanumn admires Bhma so much
because he considers Bhma the better devotee.
FHF""FFdl

334
FF"H_ll
svas-dndi-sakhyena
ya samyag anukampita
tena tasyrjunasypi
priyo mad-rpavn dhvaja
svasof His sister; dnaconsisting of the charity; diand so on;
sakhyenaby the friendship; yawho; samyakfully; anukampita
shown mercy; tenaby Him (Ka); tasyahis; arjunasyaArjunas;
apialso; priyadear; matmy; rpa-vnhaving the image;
dhvajaflag.
Lord Ka, by acts of friendship like giving His sister in marriage to the
Pava Arjuna, showed Arjuna full mercy. And that Arjuna bears my
image on the treasured flag of his chariot.
Lord Kas sister Subhadr is a direct expansion of His internal
potency, and the Lord approved her marriage to Arjuna. Later, in the
Kuruketra war, the Lord agreed to drive Arjunas chariot. These favors
distinguish Arjuna as the most dear to Ka among the Pavas.
Therefore Hanumn is proud to have his own image on Arjunas battle
flag.
F"Hl
F'FH"Fll
prabho priya-tamn tu
prasda parama vin
na sidhyati priy sev
dsn na phalaty api
prabhoof the Lord; priya-tamnmof the most beloved friends;
tubut; prasdamthe mercy; paramamunconditional; vin
without; na sidhyatiis not successful; priyloving; sevservice;
dsnmof the Lords devotees; na phalatidoes not bear fruit; api
either.

335
Without the unconditional mercy of the Lords most beloved friends, a
devotees loving service can never succeed or bear fruit.
By now Hanumns ecstasy in unalloyed prema has awakened to such
an extent that he feels stirred to go see the Pavas at once. And he is
about to propose to Nrada just that. One can never become a
recognized servant of the Lordin other words, one can never enter the
rasa of dsyawithout the blessings of perfect devotees like the
Pavas. Even if one externally makes a show of such service, one will
not reap the fruit of satisfying Ka and enjoying transcendental
ecstasy. Pure devotional service proceeds completely under the authority
of the Lords beloved devotees.
FHB=l
9"~ll
tasmd bhgavata-reha
prabhu-priyatamocitam
tatra no gamana te
daranrayae tath
tasmttherefore; bhgavata-rehaO best of the Vaiavas;
prabhuof the Lord; priya-tamaO most dear devotee; ucitam
suitable; tatrathere; naour; gamanamgoing; temof them;
daranaseeing; rayaetaking shelter; tathalso.
Therefore, O best of Vaiavas, most dear devotee of the Lord, let us go
together to see the Pavas and take shelter of them.
Hanumns words indicate that he considers Nrada as blessed as the
Pavas in receiving Lord Kas favor. Since both Hanumn and
Nrada are servants in the dsya mood, it is entirely fitting for them to
visit the Pavas at their residence and even stay with them to learn
about devotional service. Apart from being fit to see the Pavas,
Hanumn and Nrada should be able to receive from them special mercy
by rendering such services as standing guard for them at night.

336
'"Hdl
~d""d"ll

'H=H"''l
NQ"""FHH'll
ayodhyy tadn tu
prabhuvikta na yat
mathuraika-pradee tad
dvraky pradaritam

paramaivarya-mdhurya-
vaicitrya vndao dhun
brahma-rudrdi-dustarkya
bhakta-bhakti-vivardhanam
ayodhyymin Ayodhy; tadnmthen; tubut; prabhuby the
Lord; viktam nanot exhibited; yatwhich; mathurof Mathur;
eka-pradeein a certain subdistrict; tatthat; dvrakymin
Dvrak; pradaritamrevealed; paramasupreme; aivaryaof
opulence; mdhuryaand sweetness; vaicitryamvarieties; vndaa
numerous; adhunnow; brahma-rudra-diby Brahm, Rudra, and
other demigods; dustarkyamunfathomable; bhaktaof the Lords
devotees; bhaktithe devotion; vivardhanamwhich expands.
Never in Ayodhy did the Lord disclose what He now reveals in the
district of Mathur known as Dvrak: countless varieties of supreme
opulence and sweetness, one after another, which Brahm, Rudra, and
other demigods can hardly fathom. These glories expand the love of His
devotees.
As Hanumn looks forward to the inestimable benefit he and Nrada
will achieve in Dvrak, he reaches the peak of eagerness.
During the ancient time when the Madhu demon ruled Mathur,

337
that kingdom extended all the way to the western ocean and included
the region of Dvrak. r Hari-vaa confirms this in the words of
Madhu himself, spoken to the son-in-law of Vikadru:
svgata vatsa haryava
prto smi tava darant
yad etan mama rjya vai
sarva madhu-vana vin

dadmi tava rjendra
vsa ca pratighyatm
playaina ubha rra
samudrn upabhitam

go-samddha riy juam
bhra-prya-mnuam
atra te vasatas tta
durga giri-pura mahat

bhavit prthivvsa
surra-viayo mahn
anupaviaya caiva
samudrnte nirmaya

narta nma te rra
bhaviyaty yata mahat
Welcome, dear boy Haryava! I am happy to see you. Let me give you
this, my entire kingdom, except for the Madhuvana forest. Please agree
to live here and rule this splendid kingdom. Graced by the shores of the
ocean, it is rich with cows and peopled mostly by bhra cowherds.
During your stay here, in the district of Saurra there will come to be a
great mountain fortress, fit for the residence of kings and unequaled by
any other royal estate. Your vast kingdom will be called narta.

338
Sometimes, of course, the land of Mathur is measured as being
smaller. In the Varha Pura (158.1), for example, we hear the Supreme
Lord refer to My district of Mathur, extending for twenty yojanas
(viati-yojann tu/ mthura mama maalam). The smaller
Mathur-maala is the area marked by the footprints of r Nanda-
nandana, who frequently wanders and plays there tending His cows.
The supreme opulences of the Personality of Godhead are manifest in
Dvrak because Dvrak is part of the greater Mathur. So glorification
of Dvrak is also, in effect, glorification of Mathur.
Hanumn declines to go to Hastinpura
"3H=
d'Hd'l
3BBHFHFll
r-nrada uvca
kim uktam ayodhyym
iti vaikuhato pi na
uttihottiha tat tatra
gacchva satvara sakhe
r-nrada uvcar Nrada said; ah; kimwhat; uktamsaid;
ayodhyymin Ayodhy; itithus; vaikuhatathan Vaikuha;
apieven; nanot; uttiha uttihaget up, get up; tattherefore;
tatrathere; gacchvawe should go; satvaramimmediately;
sakhemy friend.
r Nrada said: Ah, what are you saying? Something unseen in
Ayodhy? Its not seen even in Vaikuha! Get up, get up, my friend!
We should go there at once.
rla Santana Gosvm comments that Nrada is ready to go either
to Dvrak or to the Pavas capital, Hastinpura. Both are equally

339
good destinations. With the interjection , Nrada gives voice to
distress at not having seen such splendor in Ayodhy or Vaikuha, and
with the repeated request uttiha uttiha he expresses extreme
eagerness to go.
"H=
~F'Fl
""H"HFll
r-parkid uvca
atha kaa niavsa
hanmn dhairya-sgara
jagda nrada natv
kaa hdi vimya sa
r-parkit uvcar Parkit said; athathen; kaamfor a
moment; niavsasighed; hanmnHanumn; dhairyaof
soberness; sgarathe ocean; jagdahe said; nradamto Nrada;
natvbowing down; kaamfor a short time; hdiin his heart;
vimyacontemplating; sahe.
r Parkit said: Hanumn, the ocean of sobriety, then sighed for a
moment, and after a brief time in thought he bowed down to Nrada and
spoke.
Hanumns strict loyalty to Lord Rmacandra made him reconsider
what he had been thinking. He concludes that to go running off to
Dvrak, leaving aside his regular worship, would violate his exclusive
devotion. So he bows down to Nrada to ask forgiveness before saying
no to what Nrada has suggested.
H=
FFBFH~l
"FH~Hll

340
r-hanmn uvca
rman-mah-prabhos tasya
prehnm api sarvath
tatra darana-sevrtha
praya yuktam eva na
r-hanmn uvcar Hanumn said; r-mattogether with the
goddess of fortune; mah-prabhoof the Personality of Godhead;
tasyaHis; prehnmof the dearmost devotees; apiafter all;
sarvathin all respects; tatrathere; daranaof seeing; sevand
serving; arthamfor the sake; prayamtravel; yuktamfitting;
evaindeed; nafor us.
r Hanumn said: Certainly it would be fitting for us to visit Dvrak to
see the Pavas and offer them service, for they are in all respects most
dear to the Personality of Godhead and His consort.
Two good reasons to visit the Pavas are to see them and to offer
them service. Or the reason is actually one, because seeing them
(darana) is itself personal service and transcendental worship.
d'Md'l
~dFH''dll
kintu tendhunjasra
mah-kruya-mdhur
yath prakyamns te
gambhr prvato dhik
kintubut; tenaby Him; adhuncurrently; ajasramuncommonly;
mah-kruyaintense mercy; mdhurand sweetness; yathsuch
as; prakyamnbeing exhibited; tethese; gambhrdeep;
prvatathan before; adhikgreater.
But the Lord is now displaying uncommonly intense mercy and
sweetness, more confidential than anything He has ever shown before.

341
H=]=~l
Fll
vicitra-ll-bhag ca
tath parama-mohin
munnm apy abhijn
yay syt paramo bhrama
vicitrawonderful; llin pastimes; bhagplayful sports; caalso;
tathalso; paramasupremely; mohinenchanting; munnmof
sages; apieven; abhijnmself-realized; yayby which; syt
there; paramacomplete; bhramabewilderment.
Those wonderful playful pastimes are so supremely enchanting that they
bewilder even self-realized sages.
Hanumn is about to admit his fear of offending r Ka and His
devotees. Even in Dvrak, what to speak of Vndvana, the mood of
devotional service in the company of r Ka is more relaxed than
Hanumn is accustomed to. So he is worried about becoming confused
and doing something wrong. At the same time, he readily acknowledges
that the charm of Dvrak and the intensity of Kas mercy there
have never been shown anywhere else, even in Ayodhy.
H"dl
H"Hd=NQH"ll
aho bhavd tto
yato loka-pitmaha
veda-pravartakcryo
moha brahmpy avindata
ahooh; bhavdmof someone like your good self; ttathe
father; yatasince; lokaof the whole world; pitmahathe
grandfather; vedaof the Vedic teachings; pravartaka-cryathe
founder-crya; mohamconfusion; brahmBrahm; apialso;

342
avindataobtained.
Just see how even your father, Brahm, grandfather of the world,
founder-crya of the Vedic teachings, was confused by the pastimes of
Ka.
Brahm is the first of all the Vedic cryasthe Manus, the Vysas,
and so on. But when he kidnapped Kas friends and calves, he was
shown such a display of Kas supreme magic that he lost his power to
act and to think.
HN{"dd~l
HFH''ll
vnarm abuddhn
md tatra k kath
vetsi tvam api tad-vtta
tad viake pardhata
vnarmof forest monkeys; abuddhnmunintelligent;
mdmlike me; tatrain this matter; kwhat; kathdiscussion;
vetsiknow; tvamyou; apialso; tatof these (pastimes); vttam
the workings; tattherefore; viakeI fear; apardhatacommitting
offenses.
So what can be said about foolish forest monkeys like me? Because of
how strangely Kas pastimes unfold (as you also know), I am afraid of
committing offenses.
If Brahm could become bewildered in Kas presence, Hanumn
thinks, then I will lose my intelligence the moment I see Him.
Someone might try to explain to Hanumn, But those who are
bewildered like that are jns, sages attached to dry knowledge. Brahm
became confused because of attachment to his knowledge and high
position. But pure devotees wont succumb to the same bewilderment.
Hanumns answer is that Nrada himself became bewildered when he
visited Dvrak and saw in each of sixteen thousand palaces a different

343
Ka.
FHH"Fl
H=HHH'll
st vnanya-bhvn
dsn param gati
prabhor vicitr llaiva
prema-bhakti-vivardhin
stmlet it be; veven; ananyaexclusive; bhvnmof those
whose loving mood; dsnmHis servants; paramsupreme; gati
the destination; prabhoof the Lord; vicitrwonderfully various;
llpastimes; evaindeed; prema-bhaktiloving devotional service;
vivardhinwhich increase.
Let the wonderfully varied pastimes of the Lord be the very life of His
servants who think of nothing but Him. For such devotees, those
pastimes always increase the ecstasy of love of God.
To remember the pastimes of the Personality of Godhead is not only
His devotees gati, the aim of all their endeavors; it is param gati, their
only resort and protection from all dangers.
~Fddl
HHdH'"dll

dmH'F"HH{l
AH"''Hdll

"&"H''"l
'FFHll

344
FBFHHl
H9="~ll

d""~FH^l
FHFdHH'll
athpi sahajvyja-
karu-komaltmani
avakra-bhva-praktv
rya-dharma-pradarake

eka-patn-vrata-dhare
sad vinaya-vddhay
lajjayvanata-rmad-
vadane dho-vilokane

jagad-rajana-lhye
yodhy-pura-purandare
mah-rjdhirje r-
st-lakmaa-sevite

bharata-jyyasi preha-
sugrve vnarevare
vibharite cpa-
pau daarathtmaje

kaualy-nandane rmad-
raghuntha-svarpii
svasminn tyantik prtir
mama tenaiva vardhit
atha apinevertheless; sahajanatural; avyjanot pretended;
karuwith compassion; komalatender; tmaniwhose heart;
avakranot crooked; bhvaa loving mood; praktauwhose nature;

345
ryaof civilized persons; dharmathe religious duties; pradarake
who shows; eka-patnof having only one wife; vratathe vow;
dharewho maintains; sadalways; vinayaby humility; vddhay
developed; lajjaywith shyness; avanatabowed; rmatbeautiful;
vadanewhose face; adhadownward; vilokanewhose sight; jagat
the world; rajanapleasing; la-hyewho is endowed with
character; ayodhy-puraof the city Ayodhy; purandarethe ruler;
mah-rjaof powerful kings; adhirjethe supreme king; r-stby
r St; lakmaaand Lakmaa; seviteserved; bharataof Bharata;
jyyasithe elder brother; prehathe best friend; sugrveof Sugrva;
vnaraof the monkeys; varethe Lord; vibhaaby Vibhaa;
ritetaken shelter of; cpaa bow; pauin whose hand;
daaratha-tma-jethe son of Daaratha; kaualy-nandanethe joy of
Mother Kaualy; rmat-raghunthaof r Raghuntha; svarpiiin
His eternal identity; svasminto my own Lord; tyantikunlimited;
prtiloving attraction; mamamy; tenaby this; evaindeed;
vardhitincreased.
Even so, I simply feel more attracted to the Supreme Lord in His eternal
identity as r Raghuntha, the son of Daaratha and joy of Mother
Kaualy. His heart always tender with natural, unaffected compassion,
He is spontaneously attracted to loving exchanges with His devotees,
exchanges free from any tinge of duplicity. He demonstrates how to
follow properly the religious duties of a civilized people, and He upholds
the strict vow of having only one wife. In the shyness of innate humility,
His face always looks downward, His eyes fixed on the ground. His
exalted character is pleasing to all. He stands with bow in hand, the king
of kings, the hero of the city Ayodhy, served by St and Lakmaa, and
with Bharata as His older brother. He rules the race of monkeys as the
dear friend of Sugrva and gives shelter to Vibhaa. By my hearing of
the pastimes of Ka, the unlimited loving attraction I feel toward my
own master has increased.

346
F"FHF""F"l
FFHNFll
tasmd asya vasmy atra
tdg rpam ida sad
payan skt sa eveti
pibas tac-caritmtam
tasmttherefore; asyaHis; vasmiI shall stay; atrahere; tdk
such; rpamform; idamthis; sadconstantly; payanseeing;
sktdirectly; saHe; evaonly; itiit; pibandrinking; tatHis;
caritaof the pastimes; amtamthe nectar.
Therefore I think I shall stay here, constantly seeing Him in this form
and drinking the immortal nectar of His pastimes.
In essence, Hanumn says he is not independent. He cannot go
anywhere or do anything on his own whim. Even though he knows that
Lord Rma is an expansion of r Devak-nandana, he must continue to
worship Lord Rmacandra.
"=d~(l
ddFHFll
yad ca m kam apy artham
uddiya prabhur hvayet
mahnukampay kicid
dtu sev-sukha param
yadwhen; caand; mmme; kam apisome; arthampurpose;
uddiyaindicating; prabhuthe Lord; hvayetmay call; mah-
anukampayout of great mercy; kicitsome; dtumto give; sev
of service; sukhamhappiness; paramhighest.
And when the Lord may sometimes call me for some purpose, by His
great mercy He might allow me the transcendental happiness of serving

347
Him.
If the Lord desires, then I shall go here or there. Hanumn needs to
stay in Kimpurua-loka to be ready to answer any special request from
Lord Rmacandra. And if r Ka in His pastimes kindly calls for
Hanumn to assistfor example, to appear on the Kuruketra
battlefield to frighten the Kaurava soldiersHanumn, of course, will
gladly come at once to Hastinpura or Dvrak.
dH9ml
^F"ll
ki v mad-viaya-sneha-
prerita prato mama
rpa priya-tama yat tat
sandarayitum vara
kim vor else; mat-viayahaving me as its object; snehaby
affection; preritainspired; pratathan the air of life; mamamy;
rpamHis form; priya-tamammore dear; yatwhich; tatthat;
sandarayitumto show; varathe Lord.
Or, inspired by affection for me, the Lord may call me just to show me
the beautiful form I love more than my own life.
Nrada could now reply that since r Ka in fact wants the two of
them to come to Dvrak, Hanumn should agree, to fulfill the Lords
desire. Anticipating this, Hanumn presents another reason for not
leaving his post in Kimpurua-loka. Easier for him than leaving Lord
Rmacandra would be simply to give up his life. In Kimpurua-loka,
Hanumn serves his Lord in separation and cannot fully enjoy at every
moment the Lords beauty and the charm of His pastimes. But if called
to Lord Rmacandras side in Ayodhy, if only for some short
assignment, Hanumn would leave Kimpurua-loka at once, without a
thought. He could never leave for any other purpose.
A curious story further explains this service attitude. Once Lord
Ka in Dvrak wanted to break the pride of Garua and others by

348
showing the steadfast exclusiveness of Vaiava devotion. So he called
Garua to His lotus feet and told him, Please hear My command. You
should bring Hanumn from Kimpurua-loka. Garua went,
approached Hanumn, and told him, The Personality of Godhead, King
of the Ydavas, is calling you, my dear Hanumn. Go to Him at once.
But Hanumn, exclusively devoted to r Raghuntha, ignored Garuas
request. Angered, Garua tried to take Hanumn to Ka by force, but
Hanumn, with the tip of his tail, pushed him effortlessly away.
Garua fell through the sky and landed at Dvrak, where Ka,
amused to see him, said, Dear Garua, go back to Hanumn and tell
him that r Raghuntha is calling him. After dispatching Garua
again, Ka turned Himself into Lord Rmacandra and made r
Balarma become Lakmaa. When Queen Satyabhm seemed unable
to turn into Stdev, Ka, laughing, had r Rukmi become St
instead and placed her at His left side. Then the three of them stood
waiting for Hanumn at Dvrak.
When Garua met Hanumn and told him of the Lords request,
Hanumn, filled with ecstasy, responded by running to meet his Lord.
He took darana of the disguised Ka, Balarma, and Rukmi and
offered prayers in devotion. Very much satisfied with Hanumn, the
Lord bestowed on him whatever benedictions Hanumn chose.
"HHUBHl
99NQdll
tad bhaveya tatru
tva tu gacchdya pavn
te gheu tat paya
para brahma narkti
tadthen; bhaveyamI must present myself; tatrathere; u
immediately; tvamyou; tubut; gacchaplease go; adyanow;
pavnto the Pavas; temtheir; gheuin the residence;
tatthat; payasee; param brahmathe Supreme Absolute Truth;
nara-ktiin His humanlike appearance.

349
I must be ready to present myself before Him without delay, whenever
He might call. But now you please go visit the Pavas at their home
and see the Supreme Absolute Truth in His appearance like a human
being.
Having heard Hanumn declare his devotion for Lord Rmacandra,
Nrada might now want to stay with Hanumn in Kimpurua-loka. But
Hanumn suggests that Nrada take the opportunity to see r Ka in
the company of the Pavas. r Ka, in His most attractive two-
armed form, is the origin of Lord Nryaa. Since the beauty and charm
of Ka cannot ultimately be described, Nrada should go see Lord
Ka for himself. Moreover, to know fully Kas kindness toward the
Pavas one must personally see it.
FHHF=l
='dll
svayam eva prasanna yan
muni-hd-vg-agocaram
manohara-tara citra-
ll-madhurimkaram
svayamin Himself; evaonly; prasannamsatisfied; yatwho;
muniof sages; htto the hearts; vkand words; agocaram
inaccessible; mana-hara-taramthe greatest enchanter; citra
wonderful; llof pastimes; madhurimaof the sweetness; karam
the mine.
Lord Ka is fully satisfied in Himself. Even great sages cannot perceive
Him in their hearts or describe Him with their words. He is the supreme
enchanter because His wonderful pastimes are the source of endless
attraction.
The Pavas did not follow any sdhana for self-realization, yet
Lord Ka was so satisfied with their devotional attitude that He
bestowed on them His full mercy, rarely obtained even by accomplished
sages. Thus the Pavas forever enjoy the most exclusive good fortune.

350
They live in intimate friendship with the supremely attractive
Personality of Godhead, whose pastime activities are full of sweet variety
and who is the source of all other attractive persons, including Cupid.
N"H'FF>F~'l
FH'HHll
bhad-vrata-dharn asms
t ca grhasthya-dharmia
smrjya-vyptn matv
mpardhvto bhava
bhat-vratastaunch celibacy; dharnmaintaining; asmn
ourselves; tnthem; caand; grhasthya-dharmiahouseholders;
smrjyaby political affairs; vyptndistracted; matvthinking;
mdo not; apardhaby offense; vtaenveloped; bhavabecome.
Please do not let your intelligence become shrouded by the offensive idea
that you and I are staunch celibates and the Pavas mere householders,
distracted by political affairs.
In this verse, Hanumn lays to rest any doubt by which one might
think that because the Pavas are wealthy sense gratifiers,
renunciants like him and Nrada should avoid associating with them.
Hanumn here uses the plural form asmn to include by implication the
four Kumras and other lifelong celibates. Simply to think that the
Pavas are materialists, even without saying anything against them, is
a grave offense against pure Vaiavas, an offense from which the
offender might never be able to recover. Therefore Nrada should not
start thinking in this way.
Hanumn praises the Pavas, especially Yudhihira
FFHd9d"FHl

351
HF="Nll
nisph sarva-kmeu
ka-pdnusevay
te vai parama-hasnm
cryrcya-padmbuj
nisphfree of desire; sarva-kmeufor all material objects of
attraction; ka-pdaof Kas feet; anusevayby the regular
service; tethey; vaiindeed; parama-hasnmof liberated
transcendentalists; cryaby the spiritual masters; arcyaworshiped;
pada-ambujwhose lotus feet.
Those Pavas never desire anything material, because they constantly
serve Lord Kas lotus feet. And indeed their own lotus feet are
worshiped by the spiritual masters of the paramahasas.
As powerful kings in an age when royal status meant much more than
now, the Pavas commanded immense resources for control and
enjoyment. But the Pavas were attracted only by pure devotional
service to r Kas lotus feet. And so their own feet were worshiped
by the greatest of renounced sages. Many men commonly honored as
self-realized saints are in fact polluted by impersonalism and subtle
desires for fame and power. True paramahasas are extremely rare in
this world, especially in modern times. Even five thousand years ago, the
ecstatic devotion of the Pavas distinguished them as saints among
saints.
9BFFHHl
NH'"H"F"ll
te jyehasya smrjye
pravttir bhagavat-priyt
ato bahu-vidh deva-
durlabh rjya-sampada
temamong them; jyehasyaof the eldest; smrjyein ruling the

352
state; pravttiinvolvement; bhagavat-priytout of love for the
Personality of Godhead; atatherefore; bahu-vidhof many
varieties; devaby demigods; durlabhrarely obtained; rjyaof his
kingdom; sampadaopulences.
The eldest of these brothers rules the state out of love for the Personality
of Godhead. Thus his kingdom is rich in all sorts of assets rarely enjoyed
by the demigods.
If the Pavas had no interest in royal opulence, why were they so
entangled in it? Only as a burden of love, King Yudhihira accepted the
responsibilities of the throne because they afforded great opportunities
for spreading Ka consciousness. He knew that two special kinds of
service available only in the material worldkilling demons and
preaching to conditioned soulsplease the Supreme Lord even when
they involve what seems to be material entanglement. r Sta Gosvm
says:
appalad dharma-rja
pit-vad rajayan praj
nispha sarva-kmebhya
ka-pdnusevay
Emperor Yudhihira administered generously to everyone during
his reign. He was exactly like his father. He had no personal ambition
and was free from all sorts of sense gratification because of his
continuous service unto the lotus feet of the Lord, r Ka.
(Bhgavatam 1.12.4)
Rajayan praj (gratifying the citizens) does not mean that
Yudhihira Mahrja pacified them with bread and circuses or a
booming materialistic economy. It means he encouraged them to become
Ka conscious and made all practical arrangements toward that end.
The pleasure of pure devotional service is the only real source of
satisfaction for all human beings. As Nrada tells aunaka i in r
Hari-bhakti-sudhodaya (1.51):

353
aho ti-dhanyo si yata samasto
janas tvayea prabal-kto yam
utpdayed yo tra bhavrditn
bhakti harau loka-pit sa dhanya
Ah, you are most extremely fortunate, because the entire population
is being empowered by you spiritually. The truly fortunate leader of
society is one who can instill devotion for Lord Hari in the hearts of
people tormented in material existence.
Thus Sta Gosvm further says about King Yudhihira:
sampada kratavo lok
mahi bhrtaro mah
jamb-dvpdhipatya ca
yaa ca tri-diva gatam
ki te km sura-sprh
mukunda-manaso dvij
adhijahrur muda rja
kudhitasya yathetare
News even reached the celestial planets about Mahrja
Yudhihiras fame, his queen, his stalwart brothers, his extensive land,
his worldly possessions, his sovereignty over the planet earth, and the
sacrifices by which he would attain a better destination. O brhmaas,
the opulence of the king was so enchanting that the denizens of heaven
aspired for it. But because he was absorbed in the service of the Lord,
nothing could satisfy him except the Lords service. (Bhgavatam
1.12.56)
In Vedic civilization, the ruler of a kingdom had the right to claim
one sixth of the citizens total wealth to maintain the government and
his personal household. A king also received one sixth of the peoples
karmic reactions, which in a pious domain like that of the Pavas
meant a great stock of good karma.
Following the lead of King Yudhihira, his younger brothers helped

354
him rule the kingdom but were not attracted to material enjoyment. The
five brothers are universally famous for their cooperative spirit and their
zeal in upholding the highest principles of human civilization.
F'"F~l
Hd"'N'll
rjasyvamedhdi-
mah-puyrjits tath
viu-lokdayo trpi
jambu-dvpdhirjat
rjasya-avamedha-diof the Rjasya, Avamedha, and other
sacrifices; mah-puyaby the great pious credits; arjitearned;
tathalso; viu-lokathe world of Lord Viu; dayaand other
spiritual benefits; atrain this world; apieven; jambu-dvpa-
adhirjatrulership of the whole of Jambudvpa.
By sacrifices like the Rjasya and Avamedha, he has earned pious
credits great enough for attaining the world of Lord Viu. And while
still in this world, he rules the entire sphere of Jambudvpa.
Vedic sacrifices usually earn their performers material benefits, up to
the attainment of heaven. But because Yudhihira conducted the
Rjasya and Avamedha sacrifices in pure Ka consciousness, and
offered all the fruits to satisfy r Ka, the benefits Yudhihira
derived were transcendental. His engagement in sacrificial rituals only
increased his exclusive devotion for Ka. By performing the Rjasya
and Avamedha sacrifices, Yudhihira earned the privilege to enter
Vaikuha. Included automatically in this privilege was the right to visit
the heavenly planet of Indra and every other material planet. The joy of
life in Vaikuha automatically includes all the joys found in Svargaloka
and elsewhere. And in addition to these benefits for the next life,
Yudhihira prospered in this life as well.
dFH>H9l

355
FFFH"9HHll
trai-lokya-vypaka svaccha
yaa ca viay pare
sur sphay ye
sarva-doa-vivarjit
trai-lokyathe three worlds; vypakampervading; svacchampure;
yaafame; caand; viaypossessions; paresuperior; surm
by the demigods; sphaydesirable; yewhich; sarva-doafrom
all faults; vivarjitfree.
His pure fame is known throughout the three worlds. His faultless
possessions evoke the envy of the gods.
dF"dHFl
ddH=ll
ka-prasda-janit
ka eva samarpit
nakan km api prti
rjo janayitu kvacit
ka-prasdaby Kas mercy; janitgenerated; keto Ka;
evaalone; samarpitoffered; na aakanthey have been unable;
km apiany at all; prtimpleasure; rjafor the king; janayitum
to engender; kvacitever.
The king achieved all this opulence by Kas mercy, and has offered it
all to Ka. It never had any power to please him.
Yudhihira Mahrja had at his command all that a civilized
gentleman might like to enjoy in this world. Even the demigods on
higher planets could only dream of such opulence. And he not only
enjoyed fabulous opulence in this life but could expect still more in the
next. Because Yudhihira was a pure devotee, even his material riches
were faultless. In contrast to the wealth, knowledge, and other assets of

356
people in this world, his assets were permanent because their source was
r Kas satisfaction rather than the material course of karma. When
Yudhihira offered his assets back to Ka, no possibility remained that
they would corrupt him. Those assets, being dedicated to Ka in
selfless love, could only further enhance the virtue of Yudhihiras
character.
d""QdFl
"HdFHHFM=""ll
ka-premgni-dandahya-
mnnta-karaasya hi
kud-agni-vikalasyeva
vsa-srak-candandaya
ka-premaof love for Ka; agniin the fire; dandahyamna
constantly burning; anta-karaasyaof him whose heart; hiindeed;
kutof hunger; agniby the fire; vikalasyaof one who is troubled;
ivaas; vsafine garments; srakgarlands; candanasandalwood
pulp; dayaand so on.
Since his heart always burns in the fire of love for Ka, those garlands,
fine garments, and sandalwood pulp attract him no more than they would
attract a man afflicted by the fire of hunger.
The slightest touch of pure prema, love for Ka, destroys all faults
in a devotee. It satisfies the devotee so completely that nothing inferior
can divert his attention. To outsiders, the effects of prema may seem
painful: the devotee seems to burn in torment while separated from the
Lord, and even while enjoying the Lords company he burns in
apprehension of separation to come. But in fact viraha-bhva, devotional
service in separation, is the highest essence of loving ecstasy. The
intimate devotees of Ka in r Vndvana constantly experience
viraha-bhva. As ukadeva Gosvm says in describing the fall season in
Vndvana:
liya sama-toa

357
prasna-vana-mrutam
jans tpa jahur gopyo
na ka-hta-cetasa
Except for the gops, whose hearts had been stolen by Ka, the
people could forget their suffering by embracing the wind from the
flower-filled forest. This wind was neither hot nor cold. (Bhgavatam
10.20.45) The gops of Vndvana were so intensely absorbed in viraha-
bhva that the cool breezes of autumn only increased the burning in
their hearts, because this was the time of year when the fever of their
hankering to be with Ka reached its peak. Hanumn cites the analogy
of a man suffering from hunger: The fire of extreme hunger dries up all
the elements of his body, so that he can no longer enjoy the pleasure of
clothes or other objects of enjoyment or even the association of family
and friends. Possessing worldly things merely adds to his frustration.
Only when his hunger is removed will he be relieved of anxiety.
Similarly, the gops can be satisfied only by the company of Ka.
d"""9Hl
"F"ll
aho kim apare rmad-
draupad mahi-var
td bhrtara rmad-
bhmasenrjundaya
ahojust see; kimwhat to speak of; apareothers; rmat-draupad
the blessed Draupad; mahiroyal consort; varthe best; td
such; bhrtarabrothers; rmat-bhmasenathe blessed Bhmasena;
arjunaArjuna; dayaand so on.
Just see, his superlative queen is none other than rmat Draupad, and
his brothers are such men as the blessed Bhmasena and Arjuna.
"FN'=HF'l
d"= FN'll

358
na priy deha-sambandhn
na catur-varga-sdhant
para r-ka-pdbja-
prema-sambandhata priy
nanot; priydear; deha-sambandhtbecause of bodily
connection; nanor; catu-vargaof the four goals of material life;
sdhantbecause of being means of achieving; paramrather; r-
kaof r Ka; pda-abjato the lotus feet; premaof love;
sambandhatabecause of the connection; priydear.
They are dear to him not because of bodily ties or because they help him
reach the four goals of material life but because of their loving bond with
the lotus feet of r Ka.
It is true that Yudhihira was very much attached to his brothers and
wife, but that attachment was not material. It was based not on
identification with material bodies, but on the pure spiritual identities of
him and his family as eternal servants of Ka. rmat Draupad was
the most excellent queen any emperor could have, and she was
empowered with the beauty and other transcendental qualities of Lord
Vius consort, Lakmdev. But Yudhihiras affection for her was not
due to being attracted by these qualities. He was completely immune to
such attraction. Yudhihiras brothers and wife also offered him
valuable assistance in fullfiling his responsibilities for dharma, artha,
kma, and moka. These four material aims of life, however, were also
powerless to distract him from his attachment to r Kas lotus feet.
He cherished his connection with Bhma, his other brothers, and
Draupad only because they had pure devotion for Ka.
Anything or anyone associated with Ka is dear to a pure Vaiava.
So when Vaiavas come together in either casual or lifetime
relationships, they naturally develop love for one another. They relish
great pleasure tasting together the rasas of Ka consciousness. Their
spiritual assets expand as each devotees good qualities magnify those of
his or her spiritual companions. In the family of the Pavas, the wife
and younger brothers especially benefited from following the lead of
Yudhihira.

359
H9Hdl
HHHH'd'dll
vnarea may te
nirvaktu akyate kiyat
mhtmya bhagavan vetti
bhavn evdhikdhikam
vnareaby a monkey; mayme; temabout them; nirvaktumto
be said; akyateis possible; kiyathow much; mhtmyamglories;
bhagavanYour Lordship; vettiknows; bhavnyou; evaindeed;
adhika-adhikammuch more.
But what can a forest monkey like me say about the Pavas? Your
Lordship already knows much more than I about their glories.
Hanumn is not actually the subhuman creature he presents himself
to be. He speaks in this way only from deep humility. By calling Nrada
bhagavn, the best of spiritual masters, virtually equal to God, he
acknowledges that Nrada already knows very well the greatness of the
Pavas. So Hanumn suggests that Nrada, rather than spend more
time listening to him, should at once proceed to the kingdom of the
Kurus.
Thus ends the fourth chapter of Part One of rla Santana Gosvms
Bhad-bhgavatmta, entitled Bhakta: The Devotee.
5. Priya: The Beloved
The Pavas greet Nrada

360
"H=
"9Fl
d"'H'H8Hll
r-parkid uvca
tatra r-nrado hara-
bharkrnta sa-nartanam
kuru-dea gato dhvan
rjadhny praviavn
r-parkit uvcar Parkit said; tatrathere; r-nradar
Nrada; hara-bharaby an excess of joy; krntaovercome; sa-
nartanamwhile dancing; kuru-deamto the kingdom of the Kurus;
gatawent; dhvanrunning; rjadhnymthe capital city;
praviavnentered.
r Parkit said: r Nrada, beside himself with joy, arrived dancing at
the kingdom of the Kurus and raced into their capital city.
In this chapter the Pavas refute Nradas glorification of them by
instead glorifying the Yadus, especially Uddhava.
After the annihilation of Duryodhanas army at Kuruketra,
Yudhihira assumed his rightful throne and began ruling at
Hastinpura. Thus Nrada went to Hastinpura to see the Pavas.
HdFFHFH9l
d$FHdll

'~Rl
m>F~ll
tvat kasypi ygasya
vipat-ptasya v mit
kam nyya payma

361
iti mantrayat svakai

dharma-rjena ta dvri
tath prpta mah-munim
niamya bhrtbhir mtr
patnbhi ca sahotthitam
tvatjust then; kasya apione or another; ygasyaof a sacrifice;
vipat-ptasyacalamity; vor; miton the pretext; kamKa;
nyyabringing; paymawe shall see; itithus; mantrayatwho
was consulting; svakaiwith his associates; dharma-rjenaby
Dharmarja Yudhihira; tamhim; dvriat the door; tathand;
prptamobtained; mah-munimthe great sage; niamyaseeing;
bhrtbhiwith his brothers; mtrwith his mother; patnbhiwith
his wives; caand; sahatogether; utthitamstood up.
Dharmarja Yudhihira was just then consulting his inner circle about
how to see Ka by bringing Him on the pretext of some sacrifice or
calamity. When the king heard that the great sage was at the door, he at
once stood up with his brothers, mother, and wives.
When Nrada arrived dancing at the palace gate, the doorkeepers
immediately informed King Yudhihira. The king and his family at
once stood up to greet Nrada, even though they had been busy
deliberating on how to induce Ka to come to Hastinpura. One idea
had been to send Bhma or someone else to invite Ka to an
Avamedha sacrifice, but the assembly thought this wouldnt make
Ka come soon enough, because sacrifices take a long time to arrange.
A second proposal was to ask Ka to help defend Hastinpura from
enemy attack. Even though there was no need for another sacrifice and
no threat of attack on the city, the Pavas were scheming to get
Kas association by whatever means. In general, the Supreme Lords
devotees encounter two kinds of danger, one created by the Lord to
proclaim His devotees glories, the other simulated by the Lords
devotees when they are intensely anxious to see Him.
FF'HF'=l

362
FFm"Hll
sa sambhrama dhvat tu
so bhigamya praamya ca
sabhm nya sat-phe
prayatnd upaveita
sa-sambhramameagerly; dhvatas he (Yudhihira) was rushing;
tubut; sahe (Nrada); abhigamyacoming close; praamya
bowing down; caand; sabhmto the assembly hall; nyabeing
brought; sat-pheon a seat of honor; prayatntwith endeavor;
upaveitamade to sit.
As Yudhihira eagerly rushed forward to meet him, Nrada came close
and bowed down. Yudhihira brought him into the assembly hall and
with some effort made him accept a seat of honor.
Nrada praises Ka and the Pavas
~HH""Fl
FHHHF=Fll
rj pjrtham ntai
prva-vad dravya-sacayai
mtas tvac-chvaurn eva
sa-bhtyn rcayat sa tn
rjby the king; pj-arthamfor performing worship; ntai
brought; prva-vatas done before; dravya-sacayaiwith the
collected items; mtaO mother; tvatyour; vaurnfathers-in-
law; evaindeed; sa-bhtynwith their servants; rcayatworshiped;
sahe; tnthem.
As others had done before, dear mother, the king brought a large

363
assortment of items for worshiping Nrada. But Nrada took those items
and instead worshiped your fathers-in-law and their servants.
Before the Pavas could reach Nrada at the door, the sage had
already come close and offered his prostrate obeisances. Yudhihira
then at once arranged for paraphernalia for worship of Nrada.
Although other devotees, like Prahlda, had also tried to worship
Nrada, Yudhihira had the means to offer the opulence of royal
worship. But as soon as Yudhihira began the worship, Nrada stopped
him, seized the items, and used them to worship the entire Pava
household, including the servants. Parkit Mahrjas mother, being a
close relative of the Pavas, could feel special pride in hearing this
account.
9"9dHHl
FFHH9ll
hanmad-gadita teu
knugraha-vaibhavam
muhu sakrtaym sa
v-gta-vibhitam
hanmat-gaditamspoken by Hanumn; teuupon them; ka-
anugrahaof Kas favor; vaibhavamthe precious treasure;
muhuextensively; sakrtaym sahe glorified; v-gtaby the
music of his v; vibhitamaccompanied.
Nrada chanted at length the glories of the precious treasure of which
Hanumn had spokenKas favor on the Pavas. Nrada
accompanied his words by playing his v.
Kas favor towards the Pavas, like a vast treasure of material
wealth, was precious and too extensive to measure. Nrada sang the
glories of the Pavas in a sweet voice, embellishing the verses of his
song with accompaniment from his musical instrument, the v.
"3H=

364
dN
9'F"l
"HN'9
"FF~ll
r-nrada uvca
yya n-loke bata bhri-bhg
ye priyo sau jagad-varea
devo gurur bandhuu mtuleyo
dta suht srathir ukti-tantra
r-nrada uvcar Nrada said; yyamyou; n-lokeon the
earth; bataindeed; bhri-bhgthe most fortunate; yemwhose;
priyadear friend; asauHe; jagatof the universe; vara-athe
Lord of lords; devaGod; guruspiritual master; bandhuuamong
blood relations; mtuleyamaternal cousin; dtamessenger; suht
well-wisher; srathichariot driver; ukti-tantraorder carrier.
r Nrada said: You are indeed the most fortunate persons on earth! The
Lord of all lords of the universe is your dearest friend. He is your God,
your spiritual master, your blood relation, your maternal cousin. He is
your messenger, well-wisher, order carrier, and charioteer.
In texts
vi
7 through 44, Nrada tells of Kas special grace on the
Pavas. He begins in this verse by indicating the various ways the
Pavas enjoyed personal association with Ka. Because of these
manifold relationships with Ka, the Pavas should be considered
the most fortunate Vaiavas on earth. This world of human beings is
actually the most suitable place to cultivate pure devotion for Ka. On
higher planets like Svarga-loka greater power and sense gratification are
easily to be had, but such material resources, though attractive to
conditioned souls, are obstacles to renunciation and pure devotion. The
Pavas are fortunate, therefore, to be with Ka in His descent upon
earth.
The Pavas good fortune is bhri, virtually unlimited. The word

365
bhga means good fortune (bhgadheyam), and it also means worship
(bhajanam). In this second sense, bhri-bhg means that the Pavas
worship of Ka is exceptionally exalted. Another meaning of bhga is
part. The Pavas enjoy a small share of the Supreme Lords special
favor, since the Lord has many other devotees besides them, but even
that small part of His favor is great beyond measure.
Although the Pavas are richly endowed with love and compassion
for one another and for all creatures, the prime focus of their love and
affection is r Ka, the son of Devak. The Pavas are
exceptionally fortunate because the same Ka who is the sole object of
their love is the supreme controller of the lords of the universe
Brahm, Rudra, and the other demigods. The Pavas not only love
Ka as their friend but also worship Him as their eternal master and
protector. He is their spiritual master, guiding them in all matters of life.
He becomes one of their family members, specically on their mothers
side; Kunt, the Pavas mother, is the sister of Vasudeva, Kas
father, both of them being children of King rasena. And maternal
cousins are normally affectionate to one another.
Ka sometimes becomes the Pavas messenger. For example,
they once sent Him to Hastinpura from the city of Upaplava in the
kingdom of Vira to convey a message to Duryodhanas court. Ka is
also the Pavas well-wisher (suht), their unmotivated benefactor
who never expects any reward for His services. And sometimes He
drives Arjunas chariot, as He did during the Battle of Kuruketra.
Arjuna said, senayor ubhayor madhye/ ratha sthpaya me cyuta: O
Acyuta, please draw up my chariot in the midst of both armies. (Bg 1.21)
On such occasions Ka obeys the Pavas orders without
question. Thus Ka is called ukti-tantra, subordinate to the words of
His pure devotees. In a broader sense, also, all of Kas dealings with
the Pavas display His eagerness to submit Himself to their control.
He readily agrees to whatever they wish Him to do. This implies the
other ways Hanumn had mentioned to Nrada that Ka helps the
Pavas His standing guard for them at night and so on. Ukti-tantra
is also a polite synonym for the word sevaka (servant), which Nrada
may have considered an unsuitably discourteous word for describing

366
Lord Ka.
All these relationships between Ka and the Pavas are pervaded
by intimate affection. For the Pavas, Ka is the eternal object of
worship, but more than that He is their eternal friend. Arjuna and his
brothers also worship demigods like Lord iva and spiritual masters like
Droa, but the Pavas worship of Ka is unique because it comes
forth from unalloyed prema.
NQ""F'"
H"H9=l
FdH>
H"'"^ll
yo brahma-rudrdi-samdhi-durlabho
vedokti-ttparya-viea-gocara
rmn nsiha kila vmana ca
r-rghavendro pi yad-aa-rpa
yawho; brahma-rudra-diof Brahm, Rudra, and others; samdhi
in the advanced meditation; durlabhadifficult to realize; veda-ukti
of the statements of the Vedas; ttparyaby the purport; viea
special; gocarawho can be perceived; rmn nsiharmn
Nsiha; kilaindeed; vmanar Vmana; caand; r-
rghavendrar Rghavendra (Rmacandra); apialso; yatwhose;
aa-rpaplenary expansion.
For Brahm, Rudra, and other demigods He is difficult to realize even in
advanced meditation. He can be known through the words of the Vedas
only when one understands their special purport. rmn Nsiha, r
Vmana, and r Rghavendra are His plenary expansions.
The supremely charming transcendental person r Ka is difficult
to understand. Great demigods may know His supremacy theoretically,
but they cannot begin to taste ka-prema. All Vedic texts are
ultimately descriptions of r Ka, yet His all-attractive charm is not

367
obvious in the literal meaning of the Vedic mantras nor in their
ritualistic explanations. One must discover the secret purport of the
Vedas, which is possible only by the mercy of r Kas pure devotees.
Jns follow the process of atan-nirasana, negating all inessential
concepts, to find the Supreme gradually in His impersonal feature; but
to obtain a more confidential understanding of the Personality of
Godhead this neti neti method is inadequate.
Vaiavas adore the Supreme Brahman in various aspects of His
personality. They worship Him at different times as the avatras
Nsiha, Vmana, Rmacandra, and so on. Each Vaiava has his own
favorite form of the Lord, his ia-deva. Even though Lord Nsiha is
frightening and prone to anger, He has many devotees, who constantly
remember how He cared for Prahlda and protected him from all
dangers. Lord Vmana is also popular even though a dwarf; His devotees
remember how He covered the universe with three steps and displayed
His universal form to Bali. Countless devotees for millions of years have
revered Lord Rmacandra, remembering His example as a perfect
monarch. But the attraction of each of these avatras is but a reflection
of r Kas supreme attractiveness. All the avatras of Godhead,
finally, are His partial expansions. Each of them is the absolutely potent
Supreme Person, but none of them exhibits all the aspects of His
potency. Only r Ka manifests completely the glories of God.
By the word kila (indeed) Nrada indicates that Kas primacy
among the forms of Godhead is a well-known fact, established by
scripture. In particular, rmad-Bhgavatam (1.3.28) declares:
ete ca-kal pusa
kas tu bhagavn svayam
These avatras are all parts, and parts of parts, of the Supreme
Person, but Ka is the original Personality of Godhead.
Ka is superior to Lord Nsiha, Lord Vmana, and Lord
Rghavendra, and therefore the Pavas are superior to r Prahlda,
Bali, and Hanumn.

368
'H>"
NQ"FHl
=FHH
"FF8HHdll
anye vatr ca yad-aa-leato
brahmdayo yasya vibhtayo mat
my ca yasyekaa-vartma-vartin
ds jagat-sy-avannta-kri
anyeother; avatrincarnations; caand; yatwhose; aaof
plenary portions; leataas mere sparks; brahma-dayaBrahm and
so on; yasyawhose; vibhtayamaterial opulences; mat
considered; mymaterial nature; caand; yasyawhose; kaaof
the glance; vartmaon the path; vartinstanding; dsa
maidservant; jagatof the universe; siof the creation; avana
protection; antaand destruction; krithe doer.
All other incarnations of Godhead expand from mere portions of His
plenary portions. Great gods like Brahm are considered His material
opulences. And material nature is His maidservant. Standing always in
view ready to serve Him, she enacts the creation, protection, and
destruction of the universe.
Incarnations like Matsya and Krma manifest Kas potency less
than fully, those like Pthu Mahrja are jvas empowered by small
sparks of His splendor, and Brahm and the other demigods are material
reflections of Kas creative powers. Authorities on the Vedic
scriptures generally do not label as pastime incarnations the demigods
and other material vibhtis of Ka. Their reasoning is that the Lords
pastime of creating the material universe is not on the same
transcendental level as His personal pleasure pastimes, in which He
reciprocates with loving devotees like Prahlda and Hanumn. Brahm
explains this to Nrada in the Second Canto of rmad-Bhgavatam
(2.6.4346):

369
aha bhavo yaja ime praje
dakdayo ye bhavad-daya ca
svar-loka-pl khaga-loka-pl
n-loka-pls tala-loka-pl

gandharva-vidydhara-crae
ye yaka-rakoraga-nga-nth
ye v m abh pit
daityendra-siddhevara-dnavendr
anye ca ye preta-pica-bhta-
kma-ydo-mga-paky-adh

yat kica loke bhagavan mahasvad
oja-sahasvad balavat kamvat
r-hr-vibhty-tmavad adbhutra
tattva para rpavad asvarpam
Whether in form or formless, any being in the material world
exceptionally possessed of strength, power, beauty, riches, breeding,
modesty, forgiveness, or mental and perceptual dexterity may appear to
be the specific truth and the form of the Lord, but actually is not so.
This applies to me [Brahm], Lord iva, Lord Viu, and great
generators of living beings like Daka and Prajpati. It applies to you
[Nrada and the Kumras] and to heavenly demigods like Indra and
Candra. It applies to the leaders of the Bhrloka planets, the earthly
planets, the lower planets, and the Gandharva, Vidydhara, and Craa
planets. It applies to the leaders of the Yakas, Rakas, and Uragas. And
it applies to the great sages, the great demons, the great atheists, and the
great spacemen, as well as to the dead bodies, evil spirits, satans, jinn,
Kmas, great aquatics, great beasts, and great birds. They are only
fragments of the transcendental potency of the Lord.
prdhnyato yn a mananti
llvatrn puruasya bhmna

370
pyat kara-kaya-on
anukramiye ta imn su-pen
O Nrada, now I shall state, one after another, the transcendental
incarnations of the Lord known as ll-avatras. Hearing of their
activities counteracts all foul matters accumulated in the ear. These
pastimes are pleasing to hear and are to be relished. Therefore they are
in my heart.
Commenting on these verses of the Second Canto, rla rdhara
Svm explains that many opulent expansions of the Supreme Person
exist in this world and each of them displays part of the Supreme Lords
potency. Some display great mahas (physical strength), others display
ojas (sensory strength), and yet others display sahas (mental power), bala
(steadfastness), r (beauty), hr (avoidance of karmic entanglement),
vibhti (wealth), tm (intelligence), or adbhuta-ara (amazing
effulgence).
Brahm mentions the gua-avatras (himself, Viu, and iva)
among the material opulences of the Supreme Person, in the same way
that Ka does in the tenth chapter of the Bhagavad-gt. But starting
with the verse beginning prdhnyato yn, Brahm separately describes
the transcendental pastime incarnations of the Lord. Brahm
enumerates only the most prominent of these ll-avatras, because
there are many lesser-known pastime avatras of Viu, more than could
ever be listed. As r Sta Gosvm states:
avatr hy asakhyey
hare sattva-nidher dvij
yathvidsina kuly
sarasa syu sahasraa
O brhmaas, the incarnations of the Lord are innumerable, like
rivulets flowing from inexhaustible sources of water. (Bhgavatam
1.3.26) r Ka is sattva-nidhi, the original source of all sattva, which
rla Santana Gosvm defines here as compassion. The Lord
expresses this compassion by descending to the material world in
numerous forms, which are all secondary rivulets flowing from Him,

371
their inexhaustible source.
Brahm, Viu, and iva are incarnations of the Personality of
Godhead for ruling the modes of nature; the three Lords are not mere
material opulences. But because Brahm and iva take the role of
devotees and work as preachers of Ka consciousness, they are
sometimes counted among Kas vibhtis. Lord Viu appears from
time to time as the companion of Brahm and iva, and therefore He
also is sometimes described as a material vibhti of the Supreme. For
example, Lord Viu incarnates in each manvantara in His forms of
Yaja and so on. Strictly speaking, Yaja and the other manvantara-
avatras are pastime incarnations, but they are also considered vibhtis
because they collaborate with Brahm and iva to uphold the reigns of
the various Manus and because they sometimes accept the post of Indra.
All the incarnations and vibhtis of the Supreme Lord have their
source in r Ka. My, the controller of material existence, cannot
have an intimate loving relationship with Him but must constantly
attend Him as a maidservant. She appears prior to the gua-avatras,
and she is the creator, maintainer, and destroyer of the universe. Thus
Brahm and iva, being subordinate to her, are humbly situated as
servants of the servant of the Personality of Godhead.
FF"'H
"HBF~l
NQ"d
FHF~Fll
yasya prasda dhara-vilpata
kroda-tre vrata-nihay sthit
brahmdaya kacana nlabhanta
stutvpy upasthna-par samhit
yasyawhose; prasdamfavor; dharaof Mother Earth; vilpata
because of the lamenting; kra-udaof the Milk Ocean; treon the
shore; vrataof vows; nihaywith strict observance; sthit

372
standing; brahma-dayaBrahm and the other demigods; kacana
any; na alabhantacould not obtain; stutvreciting prayers; api
although; upasthnain worshiping; parabsorbed; samhitwith
complete concentration.
When Brahm and other demigods responded to the lamenting Mother
Earth, together they all stood on the shore of the Milk Ocean, observing
strict vows. They recited prayers and worshiped the Supreme Lord,
meditating with full concentration. Nonetheless, they were unable to
obtain His favor.
At the end of Dvpara-yuga, when armies of godless kings burdened
the earth, the rulers of the universe found out for themselves that the
Supreme Person cannot be easily seen by focusing the hearts attention
in yogic samdhi. To relieve Mother Earth of her distress, the demigods
accepted severe vows, restricting their eating and even their breathing
to sharpen their mental concentration. They then approached the shore
of the Ocean of Milk, which surrounds the island on which Lord
Krodaka-y Viu resides. They recited the Purua-skta and other
Vedic prayers for His pleasure and tried to fix their external and
internal senses on Him. But after all this, they obtained no sign of His
satisfactionnot a single word or gesture to reassure them. From this
experience, recorded in the Tenth Canto, first chapter, of rmad-
Bhgavatam, the demigods learned that mechanical meditation is not an
effective means for achieving personal association with the Supreme
Lord.
NQHF''"l
FdFFll
brahmaaiva samdhau khe
jtm adhigat hdi
yasya prakya tm j
sukhit nikhil sur
brahmaby Brahm; evaonly; samdhauin trance; khein the

373
sky; jtmgenerated; adhigatmperceived; hdiin his heart;
yasyawhose; prakyamanifesting; tmthat; jmcommand;
sukhitsatisfied; nikhilall; surthe demigods.
Brahm then perceived in his heart the Lords command, which he heard
as an unembodied voice in the sky. He repeated that command to the
demigods, and they all became satisfied.
Because sincere worship of the Personality of Godhead never goes in
vain, the demigods did receive their answer. But because their worship
was formal and reverential the Lord chose not to answer them in person.
He wanted to remind them that official worship alone does not satisfy
Him. Brahm received the Lords order, but only in the core of his heart
and after he had carefully withdrawn all the external functions of his
senses and mind. Furthermore, he was able to hear the order only as a
voice in the sky from an unseen speaker. What Brahm heard in his
meditation and repeated to the demigods is now famous. Lord Brahm
said:
puraiva pusvadhto dhar-jvaro
bhavadbhir aair yadupajanyatm
sa yvad urvy bharam varevara
sva-kla-akty kapaya cared bhuvi
Before we submitted our petition to the Lord, He was already aware
of the distress on earth. Consequently, for as long as the Lord moves on
earth to diminish its burden by His own potency in the form of time, all
of you demigods should appear through plenary portions as sons and
grandsons in the family of the Yadus.
vasudeva-ghe skd
bhagavn purua para
janiyate tat-priyrtha
sambhavantv amara-striya
The Supreme Personality of Godhead, r Ka, who has full
potency, will personally appear as the son of Vasudeva. Therefore all the

374
wives of the demigods should also appear in order to satisfy Him.
vsudeva-kalnanta
sahasra-vadana sva-r
agrato bhavit devo
hare priya-cikray
The foremost manifestation of Ka is Sakaraa, who is known as
Ananta. He is the origin of all incarnations within this material world.
Previous to the appearance of Lord Ka, this original Sakaraa will
appear as Baladeva, just to please the Supreme Lord Ka in His
transcendental pastimes.
vior my bhagavat
yay sammohita jagat
di prabhuena
kryrthe sambhaviyati
The potency of the Lord, known as Viu-my, who is as good as
the Supreme Personality of Godhead, will also appear with Lord Ka.
This potency, acting in different capacities, captivates all the worlds,
both material and spiritual. At the request of her master, she will appear
with her different potencies in order to execute the work of the Lord.
(Bhgavatam 10.1.2225)
dFHHH
"dl
'FH
Fd~[=ll
kasminn api prja-varair vivikte
gargdibhir yo nibhta prakyate
nryao sau bhagavn anena
smya kathacil labhate na cpara
kasminin some place; apionly; prjaof wise men; varaiby the

375
most excellent; viviktesecluded; garga-dibhiby Garga and others;
yawho; nibhtamprivately; prakyateis divulged; nryaa
Nryaa; asauHe; bhagavnthe Personality of Godhead; anena
with Him; smyamequal; kathacitin some aspects; labhate na
cannot be found; caand; aparaanother.
Only in some confidential meetings did wise sages like Garga divulge who
Ka really is: He whom the Personality of Godhead Nryaa only
partly equals, no one else even coming close.
'"Hl
H'=ll
ata r-madhu-pury yo
drgha-viur iti ruta
mah-harir mah-viur
mah-nryao pi ca
atathus; r-madhu-purymin r Mathur City; yawho; drgha-
viuDrgha Viu; itithus; rutaheard of; mah-hariMah-
hari; mah-viuMah-viu; mah-nryaaMah-nryaa; api
caalso.
Thus we hear of r Kas presence in Mathur City as the Deity called
Drgha Viu, Mah-hari, Mah-viu, and Mah-nryaa.
We should not surmise that when Ka appeared in response to the
request of the demigods He did so only as another avatra of r
Nryaa. Ka is the original Godhead, superior to Nryaa, and
Kas devotees like the Pavas are superior to Nryaas devotees,
including Garua and the Lords other attendants in Vaikuha.
Nrada mentions that Garga Muni revealed Kas identity in some
confidential meetings. Nrada prefers not to mention that these
meetings had been with Nanda Mahrja; Nandas position as a
recipient of Kas mercy is so advanced that his name should not be
mentioned until later, when the discussion reaches a higher level.

376
Garga Muni only tactfully alluded to Kas supremacy. He said that
Ka and the Supreme Lord Nryaa are equal in some ways. These
words imply that although Nryaa is like Ka in the sense of also
being the source of all incarnations and having a divine body, the Lord
of Vaikuha is not equal to Ka in all respects.
Garga referred to Lord Nryaa as bhagavn, and according to
Parara is denition bhagavn refers to that person who fully possesses
all authority, strength, fame, opulence, knowledge, and renunciation.
Nryaa means the Personality of Godhead who casts His merciful
glance (ayate) on the multitude of living beings (nra). By this glance
He bestows the potencies of knowledge and action, thus engaging the
jvas in useful and sanctifying activities. Only Lord Nryaa equals
Ka in some respects; the secondary expansions of Godhead do not
even begin to equal Ka.
The creative Purua form of Viu is glorified as the source of all
avatras:
etan nnvatr
nidhna bjam avyayam
This Purua is the source and indestructible seed of multifarious
incarnations within the universe. (Bhgavatam 1.3.5) But in spite of
belonging to the exclusive category of avatr (source of incarnations),
the Purua Viu does not display all-attractive, supremely sweet
pleasure pastimes like r Ka. Only Nryaa in Vaikuha exhibits
personal pastimes somewhat resembling Kas, but these lls of
Vaikuha cannot match the charm and intimacy of Kas sports in
Goloka Vndvana.
As we read in the Tenth Canto of the Bhgavatam (10.8.19), Garga
Muni specically told Nanda Mahrja:
tasmn nandtmajo ya te
nryaa-samo guai
riy krtynubhvena
gopyasva samhita

377
O Nanda Mahrja, this child of yours is therefore as good as
Nryaa. In His transcendental qualities, opulence, name, fame, and
influence, He is exactly like Nryaa. You should all raise this child
very carefully and cautiously. The real meaning of Gargas words is
hidden: Nryaa is similar to Ka in the qualities that define the
status of God, but He does not share the unbounded sweetness of Kas
appearance and attire, His pastimes, and so on. Outwardly Garga
encourages Nanda to take great care in raising and protecting Ka, but
secretly the word gopa-ya-sva has another interpretation: Because of
Ka there will be a constant increase (ya) of the cowherds ecstatic
love, and also because of Him all their desires and needs (sva) will be
fulfilled.
FF"FH"F'l
~FFHH'FHHll
yasya prasda san-mauna-
nti-bhakty-di-sdhanai
prrthyo na sa svaya vo bht
prasanno vaa-varty api
yasyawhose; prasdasatisfaction; satfirst-class; maunaby
silence; ntipeacefulness; bhaktidevotion; diand so on;
sdhanaiby these disciplines; prrthyaprayed for; naby us;
sathat (satisfaction); svayamautomatically; vafor you; abht
arose; prasannasatisfied; vaa-vartsubmitting to control; api
even.
We can only pray to satisfy Him through our disciplines of silence, peace,
and devotion. But being naturally satisfied with you, He has even
submitted Himself to your control.
Comparing the Pavas with world-renowned sages like himself,
Nrada finds the Pavas greater. Nrada and other great sages
worship the Supreme Lord with serious intent. They are self-satisfied,
free from material entanglement, and strict in their execution of the

378
nine kinds of devotional practice. But by all their proper sdhana, self-
controlled sages can only hope to obtain the Lords mercy in the distant
future. Even though Nrada is in fact a first-class Vaiava, he humbly
includes himself among impersonalist sages who have not yet received
the Supreme Lords mercy.
The Pavas, however, have gained Kas favor without having
undergone spiritual disciplines. So strong and spontaneous is their love
for Ka that He falls under its sway, obeying His devotees commands
like a menial servant. As described in the Seventh Canto of rmad-
Bhgavatam, during one visit to Hastinpura Nrada discussed this at
length with Yudhihira while telling him the history of Prahlda. At
the end of this narration, Nrada assured Yudhihira and his brothers
that they were no less exalted than Prahlda:
yya n-loke bata bhri-bhg
loka punn munayo bhiyanti
ye ghn vasatti skd
gha para brahma manuya-ligam
My dear Mahrja Yudhihira, all of you [the Pavas] are
extremely fortunate, for the Supreme Personality of Godhead, Ka,
lives in your palace just like a human being. Great saintly persons know
this very well, and therefore they constantly visit this house.
sa v aya brahma mahad-vimgya-
kaivalya-nirva-sukhnubhti
priya suhd va khalu mtuleya
tmrhayo vidhi-kd guru ca
The impersonal Brahman is Ka Himself because Ka is the
source of the impersonal Brahman. He is the origin of the
transcendental bliss sought by great saintly persons, yet He, the Supreme
Person, is your most dear friend and constant well-wisher and is
intimately related to you as the son of your maternal uncle. Indeed, He is
always like your body and soul. He is worshipable, yet He acts as your
servant and sometimes as your spiritual master.

379
na yasya skd bhava-padmajdibh
rpa dhiy vastutayopavaritam
maunena bhaktyopaamena pjita
prasdatm ea sa stvat pati
Exalted persons like Lord iva and Lord Brahm could not properly
describe the truth of the Supreme Personality of Godhead, Ka. He is
always worshiped as the protector of all devotees by great saints who
observe vows of silence, meditation, devotional service, and
renunciation. May that Supreme Lord be pleased with us. (Bhgavatam
7.10.4850)
While finishing the account of Prahldas deliverance by Lord
Nsihadeva, Nrada had observed that the Pavas seemed a little
discouraged, as if they had no hope of receiving from the Lord the same
mercy as Prahlda. To pacify this anxiety, Nrada spoke these three
verses. The life of the Pavas could not factually be as hopeless as they
considered it; after all, venerated sages from all over the universe came
to their home just to visit Ka. Kas living always with the
Pavas shows the Pavas great fortune and Kas extreme favor
upon them. Nradas father, Brahm, and other great mystics like the
four Kumras can only strive to realize Ka with a dim hope of future
success.
The unconditional bliss of oneness hinted at in the Vedas is actually
embodied in the personality of Ka, and He associates with the
Pavas in the most intimate ways. He is their most dear friend, always
showing them affection. He is their constant well-wisher, acting for
their benefit without any calculation of profit. And He is their
worshipable Lord and the executor of their orders. He is not a distant
goal of perfection, but is directly present in the Pava assembly. By
using the proximate pronoun ayam (this person close by), Nrada
implies that Ka is ready to reciprocate with the Pavas at their
pleasure. Nrada thus indicates that by Kas presence in their royal
court the supreme good fortune of the Pavas overflows and floods
the whole world.
A skeptic may ask, If Ka in fact is the Absolute Truth, then why

380
does He become attached to sixteen thousand wives, and why does He
obey ordinary religious principles? In the third of these Seventh Canto
verses, Nrada answers: Do not expect to understand everything about
Ka. Even Lord iva, Brahm, and other great mystics cannot describe
Him completely. They cannot even fully describe the beauty of any one
of His limbs. They cannot put these transcendental facts into words, nor
even conceive them in their minds. And if such exalted authorities are
frustrated in trying to explain Ka, Nrada implies, what can
someone like me do? The Pavas, however, have a special
relationship with r Ka, by which they know Him much more
intimately than do any of the demigods. Ka is obviously satisfied with
the Pavas, whereas the demigods, by various spiritual practices, must
still endeavor to obtain His satisfaction.
The Absolute Truth does not live in the house of Prahlda, and
therefore sages do not regularly visit Prahldas house to see the Lord.
The Personality of Godhead does not assume the role of Prahldas
maternal uncle, nor constantly show Prahlda His satisfaction in so
many ways. Therefore, Nrada argues, the Pavas should admit that
they are more fortunate than everyone else the sages, demigods, and
other devotees.
Hd9"'dl
"'F~F"ll
aho uta prva tu
kecid adhikrim
anena dyamno bhn
moka sthitir iya sad
ahooh; utaplease hear; prvampreviously; tubut; kecit
for a few; adhikrimqualified candidates; anenaby Him;
dyamnabeing given; abhtthere came about; mokaliberation;
sthitithe rule; iyamthis; sadalways.
Please just hear what I have to say: Before, Ka gave the gift of
liberation only to a qualified few. And this has always been the rule.

381
In texts 15 through 24, Nrada traces the cause of the Pavas
superior devotional position: the special influence of their worshipable
Lord, r Ka. The Personality of Godhead in His multitude of
incarnations rarely gave liberation. Most demons killed by Kas
avatras had to take birth again to be further purified.
ddF~l
Hdd>~FHll

"dF="l
""FHll
klanemir hirayko
hirayakaipus tath
rvaa kumbhakara ca
tathnye ghtit svayam

mukti na nt bhaktir na
datt kasmaicid uttam
prahldya para datt
r-nsihvatrata
klanemiKlanemi; hiraykaHirayka; hirayakaipu
Hirayakaipu; tathand; rvaaRvaa; kumbhakara
Kumbhakara; caand; tathalso; anyeothers; ghtitkilled;
svayampersonally; muktimto liberation; nanot; ntled;
bhaktidevotional service; nanot; dattgiven; kasmaicitto
anyone; uttampure; prahldyato Prahlda; paramonly; datt
given; r-nsiha-avatrataby the incarnation r Nsiha.
Klanemi, Hirayka, Hirayakaipu, Rvaa, Kumbhakara, and
others were killed by the Supreme Lord, but none of them received
liberation. And pure devotional service was given to no one but Prahlda,
who received it from the incarnation r Nsiha.

382
Klanemi was killed by the Lord of Vaikuha during a battle
between the demigods and demons. Hirayka was killed by Lord
Varha, Hirayakaipu by Lord Nsiha, and the two brothers Rvaa
and Kumbhakara by Lord Rmacandra. Other Daityas and Rkasas,
including relatives of the demons mentioned in these verses, also met
death at the hands of the Supreme Lord. Nonetheless we know that
upon being killed by the Lord none of them attained liberation, since
history records that they all took birth again. Only in the pastimes of r
Ka did many demons obtain liberation.
Lord Vius avatras rarely give liberation, but they even more
rarely bestow pure devotional service. This is confirmed by rla Rpa
Gosvm in his Laghu-bhgavatmta. The Puras describe only one
case in which pure devotional service was grantedwhen Lord Nsiha
blessed Prahldaand that devotion, at least according to Prahldas
own testimony, was mixed with the tendency to cultivate knowledge.
NHFH'~H9l
"~'dll

~H'F{l
H{F=dFHF~ll
hanmn jmbuvn rmn
sugrvo tha vibhaa
guho daaratho py ete
nna katipaye jan

raghunthvatre smc
chuddh bhakti tu lebhire
viuddhasya ca kasypi
premo vrtpi na sthit
hanmnHanumn; jmbuvnJmbavn; rmn sugrvablessed
Sugrva; athaand; vibhaaVibhaa; guhaGuha;

383
daarathaDaaratha; apialso; etethese; nnamindeed;
katipayefew; janpeople; raghuntha-avatreduring the
incarnation of Lord Raghuntha; asmtfrom Him; uddhmpure;
bhaktimof devotion; tubut; lebhirethey obtained; viuddhasyaof
the utmost pure stage; caand; kasya apifor anyone; premaof
prema; vrtmention; apieven; nanot; sthitfound.
Later, the incarnation Lord Raghuntha bestowed pure devotion upon a
fewGuha, Hanumn, Jmbavn, Vibhaa, Daaratha, and the blessed
Sugrva. But in relation to those devotees we never hear of prema, the
utmost stage of pure devotion.
Some of the participants in Lord Rmacandras lls were not finite
living entities. Lord Rmas three brothers were incarnations of the
masters of VaikuhaSakaraa, Pradyumna, and Aniruddha. The
Lords wife, Stdev, was directly the goddess Lakm. These infallible
persons need not rise to the level of love of God, because they are
situated on that level eternally. But some of Lord Rmacandras servants
who are jvas, His janas (personal dependents), reaped from His
association the benefit of pure bhakti. Love of God is pure when free
from the material motives of karma and jna. Lord Devak-nandana in
His appearance as the Lord of the Raghus granted such bhakti to only a
few of His devotees.
Guha, a king of the Nidas, became a friend of Lord Rmacandras.
Here Nrada says that even Daaratha (daaratho pi) obtained
bhakti from Lord Rma. Nrada qualifies his statement in this way to
answer a potential doubtthat Daaratha was an unfortunate person.
After all, Daaratha had been cursed by a brhmaa to suffer separation
from his son, and that separation led to his dying untimely and in
lamentation. Still, he was blessed with pure bhakti by virtue of his
intense attachment to his son Rma. His apparent suffering is properly
understood to be an ecstatic symptom of transcendental separation from
the Personality of Godhead.
$"H"dl

384
F~{Fdll
idn bhavadyena
mtuleyena no kt
mukt bhakts tath uddha-
prema-samprit kati
idnmnowadays; bhavadyenayour; mtuleyenaby the maternal
cousin; nanot; uindeed; ktmade; muktliberated;
bhaktdevotees; tathalso; uddha-premawith pure prema;
sampritfilled; katihow many.
But now so many persons have been granted liberation, made devotees,
and filled with pure prema, all by your maternal cousin!
Even persons who came into casual contact with Ka gained
liberation and pure devotion, what to speak of the Pavas, who lived
with Ka constantly as His intimate friends. The Pavas should not
imagine themselves bereft of these benefits.
=H"l
d>"Fll
tman mrit ye ca
ghtit vrjundibhi
narakrh ca daiteys
tan-mahimnmta gat
tmanby Himself; mritbeing killed; yewho; caand;
ghtitbeing caused to be killed; vand; arjuna-dibhiby Arjuna
and others; naraka-arhfit to be sent to hell; caand; daitey
demons; tatHis; mahimnby the glory; amtamimmortality;
gatattained.
And by the power of His glory, demons fit for hell have become immortal
after being slain by Him or by such companions as Arjuna.
From infancy Ka killed many demons, beginning with the witch

385
Ptan. Arjuna and other devotees also killed demons, and kings who
were partial incarnations of demons, like Kara and Duryodhana. These
demons and inimical kings were candidates for punishment in hell
because they were active opponents of the Vaiavas. But despite being
destined for hell, by the transcendental influence of r Ka they
obtained liberation. In the words of rmad-Bhgavatam (2.7.3435):
ye ca pralamba-khara-dardra-key-aria-
mallebha-kasa-yavan kuja-paurakdy
anye ca lva-kapi-balvala-dantavakra-
saptoka-sambara-vidratha-rukmi-mukhy
ye v mdhe samiti-lina tta-cp
kmboja-matsya-kuru-sjaya-kaikaydy
ysyanty adaranam ala bala-prtha-bhma-
vyjhvayena hari nilaya tadyam
Many demonic enemies fought vigorously either against the Lord
Hari directly or against Him under His names such as Baladeva, Arjuna,
and Bhma. Among such demons were Baka, Ke, Pralamba, Dhenuka,
Aria, Cra, Muika, and the elephant Kuvalaypa. Others were
Kasa, Klayavana, Pauraka, Naraksura, and great marshals like
lva. Still others were Rukm, Balvala, ambara, Dantavakra,
Vidratha, the seven bulls, and Dvivida the monkey. And there were
also great warriors like Kuru, Matsya, Sjaya, Kmboja, and Kekaya. All
such demons attained either the impersonal brahma-jyoti or the Lords
personal abode in the Vaikuha planets.
Lord Balarma killed Dhenuka, Dvivida, Balvala, and others;
Pradyumna killed ambara; Mucukunda killed Klayavana; and Bhma,
Arjuna, and other devotees killed enemies like the king of Kmboja. But
actually Ka Himself killed these demons. Ka simply acted through
the agency of His devotees to let them share the glories of His acts.
'~F'dl
H>HB'~ll

386

dHdF"l
~HFll
tapo-japa-jna-par
munayo ye rtha-sdhak
vivmitro gautama ca
vaiho pi tath pare

te kuruketra-ytry
gatv ka-prasdata
bhakti ta prrthya t prpy-
bhavas tad-bhakti-tatpar
tapaausterities; japamantra meditation; jnaand spiritual
knowledge; parintent on cultivating; munayasages; yewhose;
arthaaims of life; sdhakas their goals; vivmitraVivmitra;
gautamaGautama; caand; vaihaVasiha; apiand; tath
also; pareothers; tethey; kuruketrato Kuruketra; ytrymon
holy pilgrimage; gatvgoing there; ka-prasdataby the grace of
r Ka; bhaktimfor pure devotion; tamto Him; prrthya
praying; tmit; prpyaobtaining; abhavanthey became; tat-
bhaktito His devotional service; tat-parfully dedicated.
Thoughtful sages like Vivmitra, Gautama, and Vasiha were intent on
austerities, mantra meditation, and spiritual knowledge. They had various
goals in life. But while they were on pilgrimage at Kuruketra, r Ka
mercifully inspired them to pray to Him for pure devotion. Thus they
obtained it and became fully dedicated to His devotional service.
Vivmitra is an especially austere sage, Gautama an expert chanter
of mantras, and Vasiha a deep knower of spiritual philosophy. Prior to
meeting Lord Ka, they were not pure devotees but were seeking
success on the paths of mundane religiosity, prosperity, enjoyment, and
liberation. Purified and inspired by seeing Ka at the holy site of

387
Kuruketra, these three and other sages submitted a transcendental
request, which we find recorded in rmad-Bhgavatam (10.84.26):
tasydya te dadimghrim aghaugha-mara-
trthspada hdi kta su-vipakva-yogai
utsikta-bhakty-upahataya-jva-ko
cpur bhavad-gatim athnugha bhaktn
Today we have directly seen Your feet, the source of the holy
Ganges, which washes away volumes of sins. Perfected yogs can at best
meditate upon Your feet within their hearts. But only those who render
You wholehearted devotional service and in this way vanquish the souls
coveringthe material mindattain You as their final destination.
Therefore kindly show mercy to us, Your devotees.
rla rdhara Svm explains in his commentary on rmad-
Bhgavatam that the sages considered their audience with Ka the
ultimate reward for their accumulated religious achievements. Aware of
their exceptional good fortune, they dared to ask Ka for the favor of
pure devotional service. In case Ka might try to dissuade them,
saying, Why do you need devotional service? Just continue performing
austerities as you always have, they reminded Ka that in the past the
coverings of the gross and subtle bodies were transcended only by His
pure devotees, not by impersonalist ascetics.
F~H>F"l
{FHdHFH9ll
sthvar ca tamo-yoni-
gats taru-latdaya
uddha-sttvika-bhvpty
tat-prema-rasa-varia
sthvarimmobile creatures; caand; tamain the mode of
ignorance; yoni-gatborn into species; taru-lat-dayatrees,
creepers, and so on; uddha-sttvikaof pure goodness; bhvaof the
ecstatic mood; ptyby the attainment; tat-premaof pure love for

388
Him; rasathe nectar-sap; variaraining down.
Even immobile creatures in species covered by the mode of ignorance
trees, creepers, and so onhave been raised to the consciousness of pure
goodness. Now those trees and creepers are raining down a nectar-sap of
ka-prema.
Plant life is understood to be in the mode of ignorance, because living
entities coming to the plant species lose the power of their active senses.
The trees and creepers of Vndvana, however, are pure devotees
transcendental to the three modes of material nature, no more covered
by ignorance than any of the inhabitants of that sacred place. Still,
Nrada follows the general idea of plant life by describing them as
covered by ignorance. Or, alternatively, he may be describing the plant
life outside Vndvana in areas such as Hastinpura.
Queen Kunt referred to the condition of the trees and plants in
Hastinpura in her prayers to Ka:
ime janapad sv-ddh
supakvauadhi-vrudha
vandri-nady-udanvanto
hy edhante tava vkitai
All these cities and villages are flourishing in all respects because the
herbs and grains are in abundance, the trees are full of fruits, the rivers
flowing, the hills full of minerals, and the oceans full of wealth. And this
is all due to Your glancing over them. (Bhgavatam 1.8.40) Although
originally covered by tamo-gua, the trees and plants of Hastinpura
flourished, achieving the highest treasure of love of God, because Ka
simply looked at them. These sub-animal species were uplifted to the
pure consciousness called uddha-sattva, in which Vaiavas realize
Ka consciousness. Or, taking another meaning of the word uddha-
sttvika-bhva, the trees and plants of Hastinpura manifested the
sttvika ecstasies of being stunned, having ones bodily hair stand on
end, and so on. They constantly rained down love for Ka, in tears of
love disguised as sweet sap.

389
dFFdH'H"l
^F"H'>ll
he ka-bhrtaras tasya
ki varyo prva-darita
rpa-saundarya-lvaya-
mdhurycaryat-bhara
heO; ka-bhrtarabrothers of Ka; tasyaHis; kimhow;
varyais to be described; aprva-daritanever before seen; rpa-
saundaryaof bodily beauty; lvayaeffulgence; mdhuryaand
charm; caryatof the amazing character; bharathe abundance.
O Kas brothers, how can the infinite wonders of His bodily beauty,
His effulgence, and His charm be properly described? Features so
attractive have never been seen in anyone else.
Why are liberation and pure devotion obtained more easily from
Ka than from any other form of Godhead? Because He is supremely
attractive. The beauty of His all-attractive features has never been seen
in anyone elsenot in the Lord of Vaikuha nor in any of the
incarnations of Viu. In Nradas opinion, even to try to describe
Kas unique beauty would be futile.
HHFHHFH'dl
~dll
aprvatvena tasyaiva
yo vismaya-vidhyaka
tath ll gu prem
mahim keli-bhr api
aprvatvenabeing unprecedented; tasyaof Him; evaalone; ya
which; vismayaastonishment; vidhyakagenerating; tathin
addition; llHis pastimes; guand qualities; premthe pure
love; mahimthe glorious virtues; keliof His sports; bhthe

390
places; apialso.
Those unprecedented attractive features of Ka leave one struck with
amazement. So also do His pastimes, His qualities, His pure love, His
glorious virtues, and the places where He sports.
Everything about Ka is attractive, not only His physical beauty.
Everything He does is playful and full of variety. His virtues like
compassion are all perfect and unlimited. And He loves His devotees
unconditionally, as they love Him. He exhibits all the traits of noble
character, like concern for unfortunate persons, and submission to the
desires of His devotees. r Vndvana forest and His other pleasure
grounds also attract the hearts of all who enter. The Pavas, whom
Nrada has addressed as Kas brothers, have certainly realized these
truths and are therefore most fortunate among human beings.
'HFHHF"l
"FHHHd<ll
manye trvatariyan na
svayam evam asau yadi
tadsya bhagavattaiv-
bhaviyat praka na hi
manyeI think; atrahere; avatariyat nahad not descended;
svayamin His original form; evamin this way; asauHe; yadiif;
tadthen; asyaHis; bhagavattstatus of being the Personality of
Godhead; evaeven; abhaviyatwould have been; praka
manifested; nanot; hiindeed.
I think that had He not descended in His own original form, the world
would never have known His true identity as the Personality of Godhead.
There is a logical dilemma in this description: If the Supreme Lords
superlative charm did not exist before Kas appearance, that charm
would not be eternal. If it did exist, then Ka would not be superior to
the other forms of Godhead. This apparent contradiction, however, is

391
easily resolved: Before Ka appeared in Mathur five thousand years
ago, His eternal complete attractiveness had not been seen in this world
for a very long time. It had been forgotten, even by the Vedic sages and
demigods. Thus without the advent of Ka Himself, no one would
have had any idea of the extent of His perpetual glories.
$"dBRFHF<l
H8'==ll
idn param kh
prptbht sarvata sphu
viia-mahima-re-
mdhur-citratcit
idnmnow; parammtopmost; khmthe limit; prpt
reaching; abhthas become; sarvataeverywhere; sphuvisible;
viiaexceptional; mahimaof glories; reby a series; mdhur
and of sweetness; citratby varieties; citmarked.
Now His identity as God has been shown, for He has appeared in all His
splendor, adorned with His unique glories and the varied wonders of His
charming sweetness.
As long as Ka stayed on earth everyone could see His supreme
greatness and charm. Ka is the eternal source of all incarnations, but
because for 125 years His full glories, rarely seen, were manifest on earth,
Ka is also considered a special incarnation. In a way that transcends
ordinary logic, the extremes of divine opulence and simple charm are
simultaneously visible in r Ka.
dFdd~F"
FFN'l
dF"dU
N"F'll

392
kasya kruya-kaths tu dre
tasya praasyo bata nigraho pi
kasdaya kliya-ptandy
baly-daya prg api skio tra
kasyaof Ka; kruyaabout the kindness; kathdiscussion;
tubut; dreputting aside; tasyaby Him; praasyapraiseworthy;
bataindeed; nigrahapunishment; apieven; kasa-daya
Kasa and others; kliya-ptan-dyKliya, Ptan, and others;
bali-dayaBali and others; prkpreviously; apiand; skia
witnesses; atrain this matter.
We speak of Kas kindness, but even the punishments He metes out
are worthy of praise. To this there have been many witnessesincluding
Kasa, Kliya, and Ptan and, in the more distant past, Bali and others.
While Kasa was ruling Mathur, the dread of being killed by Ka
tormented him constantly. But as a side-effect of this involuntary
meditation, Kasa became completely Ka conscious. ukadeva
Gosvm describes:
sna savias tihan
bhujna paryaan piban
cintayno hkeam
apayat tan-maya jagat
While sitting on his throne or in his sitting room, while lying on his
bed, or indeed while situated anywhere, and while eating, sleeping,
walking, or drinking, Kasa saw only his enemy, the Supreme Lord,
Hkea. In other words, by thinking of this all-pervading enemy,
Kasa became unfavorably Ka conscious. (Bhgavatam 10.2.24)
At the time of Kasas death, Ka dragged him from his platform
in the arena and jumped on his chest. Thus, as Kasa left his body he
was able to feel Kas foot on his chest and see Kas blessed face.
After Kasas death, Ka arranged a royal funeral, attended by the
Yadu princes, the cowherds of Vraja, and Lord Ka Himself. Like a
dear friend of the family, Ka further consoled Kasas widows and

393
granted the vacant throne to Kasas father, Ugrasena.
Being punished by Ka also spiritually benefited many allies of
Kasa, including the wrestlers of Mathur and kings like Jarsandha.
Only the most malevolent enemies of the Lord, namely iupla and
Dantavakra, failed to obtain His full mercy during their lives. These two
demons displeased Ka by committing offenses against brhmaas, but
because the demons were actually His eternal servants in disguise, in the
end they also received His mercy.
Opponents like the wrestlers Cra and Muika were less culpable.
Fighting against Ka under Kasas orders, they had become infected
by Kasas envious spirit. Still, the wrestlers were allowed to enjoy the
favor of being embraced by Ka during combat, just like the cowherd
boys of Vraja in their mock fights with Ka. Ka also honored the
wrestlers by conducting their funerals:
rja-yoita vsya
bhagavl loka-bhvana
ym hur laukik sasth
hatn samakrayat
After consoling the royal ladies, Lord Ka, sustainer of all the
worlds, arranged for the prescribed funeral rites to be performed.
(Bhgavatam 10.44.49)
Lord Balarma repeatedly captured Jarsandha in combat but each
time released him, just to glorify Jarsandhas prowess. Ka, Balarma,
and Their friends paid a personal visit to Jarsandhas palace to forever
establish his reputation as a great follower of brahminical culture and a
great giver of charity. Pauraka and other enemies of the Lord received
similar merciful treatment. In Text 21, by the words tman mrit (all
killed by Him in person), Nrada has implied that they all attained
liberation. Nrada further confirmed this in a conversation with Kas
father, Vasudeva:
vairea ya n-pataya iupla-paura-
lvdayo gati-vilsa-vilokandyai

394
dhyyanta kti-dhiya ayansandau
tat-smyam pur anurakta-dhiy puna kim
Inimical kings like iupla, Pauraka, and lva were always
thinking about Lord Ka. Even while lying down, sitting, or engaging
in other activities, they enviously meditated upon the bodily movements
of the Lord, His sporting pastimes, His loving glances upon His devotees,
and other attractive features displayed by the Lord. Being thus always
absorbed in Ka, they achieved spiritual liberation in the Lords own
abode. What then can be said of the benedictions offered to those who
constantly fix their minds on Lord Ka in a favorable loving mood?
(Bhgavatam 11.5.48)
Demons who invaded Kas sacred land of Gokula obtained from
Ka even greater mercy than the kings who opposed Him in Mathur
and Dvrak. Kliya was blessed with the touch of Kas limbs more
thoroughly than the wrestlers in Kasas arena. While Ka
enthusiastically danced on Kliyas heads, the serpent received
Vndvana dust directly from Kas feet, a benefit that Kliyas wives
praised in ecstasy:
kasynubhvo sya na deva vidmahe
tavghri-reu-sparadhikra
yad-vchay rr lalancarat tapo
vihya kmn su-cira dhta-vrat
O Lord, we do not know how the serpent Kliya 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. (Bhgavatam
10.16.36) Thus Kliya received special mercy, for Ka used each one of
Kliyas heads as a dancing stage. Ka also accepted worship and
prayers from Kliya, issued him personal orders, and granted him the
island of Ramaaka, where he could live free from fear of his archenemy
Garua. Indeed, by leaving the mark of the Sudarana disc on Kliyas
heads, Ka arranged for Kliya to gain Garuas friendship and
respect.

395
Ka allowed Ptan to enter Gokula respectably, appearing among
the cowherds dressed as a first-class lady. At the beginning of ukadeva
Gosvms description of Ptans encounter with Ka, we are told:
na yatra ravadni
rako-ghnni sva-karmasu
kurvanti stvat bhartur
ytudhnya ca tatra hi
My dear king, wherever people in any position perform their
occupational duties of devotional service by chanting and hearing
[ravaa krtana vio], there cannot be any danger from bad
elements. Therefore there was no need for anxiety about Gokula while
the Supreme Personality of Godhead was personally present.
(Bhgavatam 10.6.3)
In other words, the witch Ptan posed no threat to the inhabitants
of Gokula. Ka allowed her to enter simply to give her His mercy.
Ka placed His lotus feet, the object of Lord Brahms meditation, on
Ptans lap and allowed her to caress Him. By this, Yaod and Rohi
were greatly astonished:
t tka-cittm ati-vma-ceit
vkyntar koa-paricchadsi-vat
vara-striya tat-prabhay ca dharite
nirkyame janan hy atihatm
Ptan Rkass heart was fierce and cruel, but she looked like a
very affectionate mother. Thus she resembled a sword in a sheath.
Although seeing her within the room, Yaod and Rohi, overwhelmed
by her beauty, did not stop her, but remained silent because she treated
the child like a mother. (Bhgavatam 10.6.9)
Thanks to having the opportunity to treat Ka as her infant,
Ptan became His mother eternally, as several authorities in rmad-
Bhgatavam afirm. According to ukadeva Gosvm:
ptan loka-bla-ghn

396
rkas rudhiran
jighsaypi haraye
stana dattvpa sad-gatim
Ptan was always hankering for the blood of human children, and
with that desire she came to kill Ka; but because she offered her
breast to the Lord, she attained the greatest achievement. (Bhgavatam
10.6.35)
As Lord Brahm said to Lord Ka, sad-ved iva ptanpi sa-kul
tvm eva devpit: You have already arranged to give Yourself to Ptan
and her family members in exchange for her disguising herself as a
devotee. (Bhgavatam 10.14.35)
And in the words of r Uddhava:
aho bak ya stana-kla-ka
jighsaypyayad apy asdhv
lebhe gati dhtry-ucit tato nya
ka v daylu araa vrajema
Alas, how shall I take shelter of one more merciful than He who
granted the position of mother to a she-demon [Ptan] although she
was unfaithful and she had prepared deadly poison to be sucked from her
breast? (Bhgavatam 3.2.23)
Even Ptans dead body, restored to the horrible form of a witch,
was sanctified as Kas playground:
bla ca tasy urasi
krantam akuto-bhayam
gopyas tra samabhyetya
jaghur jta-sambhram
Without fear, the child Ka was playing on the upper portion of
Ptan Rkass breast, and when the gops saw the childs wonderful
activities, they immediately came forward with great jubilation and
picked Him up. (Bhgavatam 10.6.18) And when her corpse was burned,
it gave off a fragrance like precious aguru, which spread in all directions:

397
dahyamnasya dehasya
dhma cguru-saurabha
utthita ka-nirbhukta-
sapady hata-ppmana
Because of Kas having sucked the breast of the Rkas Ptan,
when Ka killed her she was immediately freed of all material
contamination. Her sinful reactions automatically vanished, and
therefore when her gigantic body was being burnt, the smoke emanating
from her body was fragrant like aguru incense. (Bhgavatam 10.6.34)
Other persons who came to Gokula also obtained special mercy from
Ka. The sons of Kuvera entrapped in the bodies of arjuna trees found
themselves in the midst of the wonderful pastimes of Dmodara. Ka
released these two sons from Nradas curse, listened to their prayers,
and bestowed upon them prema-bhakti. Aghsura was graced by Kas
entrance into Aghas huge mouth along with the cowherd boys and
calves. And Agha obtained liberation from Ka in a way that
astounded the whole world. His dead body served as an attraction in
Vraja:
rjann jagara carma
uka vndvane dbhutam
vrajaukas bahu-titha
babhvkra-gahvaram
O King Parkit, when the python-shaped body of Aghsura dried up
into merely a big skin, it became a wonderful place for the inhabitants of
Vndvana to visit, and it remained so for a long, long time.
(Bhgavatam 10.12.36)
Sometimes Ka would also punish His loving devotees in Vraja, as
when He abandoned the gops during the rsa dance. This He did to
increase the intensity of their love for Him. Because Ka was
enchanted by the gops love, His prime reason for abandoning them was
to hear them speak like madwomen, in separation from Him. As He
explained:

398
nha tu sakhyo bhajato pi jantn
bhajmy amm anuvtti-vttaye
yathdhano labdha-dhane vinae
tac-cintaynyan nibhto na veda
The reason I do not at once reciprocate the affection of living beings
even when they worship Me, O gops, 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.
eva mad-arthojjhita-loka-veda-
svn hi vo mayy anuvttaye bal
mayparoka bhajat tirohita
msyitu mrhatha tat priya priy
My dear girls, understanding 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 gops, please do not
harbor any bad feelings toward Me, your beloved.
na praye ha niravadya-sayuj
sva-sdhu-ktya vibudhyupi va
y mbhajan durjara-geha-khal
savcya tad va pratiytu sdhun
I am not able to repay My debt for your spotless service, even within
a lifetime of Brahm. 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. (Bhgavatam 10.32.2022)
The mercy of Kas punishment was evident not only when He
appeared in His original form in Gokula, but also in many of His
incarnations. As r Vmana, for example, when the Lord arrested Bali

399
Daityarja and humiliated him, the Lord declared to the world the
strength of Balis sober determination. Then, having taken away from
him the throne of heaven, Lord Vmana gave him in exchange the
greater kingdom of Sutala-loka with all its riches. The Lord took up the
post of doorkeeper at Balis palace and defended the palace gates from
the incursion of Rvaa, and when Durvs begged Lord Vmana to
leave Bali for some time and defend Durvs against the demon Kua,
Lord Vmana refused to do so without Balis permission.
In yet other incarnations, the Personality of Godhead killed demons
like Madhu, Kaiabha, and Klanemi, who had enjoyed the pleasure of
opposing the Lord in battle. They received great mercy from Him. These
histories are recounted in various Puras. The mercy shown by r
Ka through His incarnations is a natural reflection of the supreme
mercy He displays in His original form. The source of incarnations is
glorified by the glories of each of His expansions.
"H=
$F
'Hd<l
HFHH
FH"H"ll
r-parkid uvca
iti pragyan rasan munir nijm
aikayan mdhava-krti-lampam
aho pravttsi mahattva-varane
prabhor apti sva-radair vidaya tm
r-parkit uvcar Parkit said; itithus; pragyanwhile singing;
rasanmtongue; munithe sage; nijmhis own; aikayat
instructed; mdhavaof Lord Mdhava; krtiabout the glories;
lampamgreedy; ahooh; pravttbusy; asiyou are; mahattva
of the greatness; varanewith describing; prabhoof our master;
apiindeed; itithus saying; sva-radaiwith his teeth; vidaya

400
biting; tmit.
r Parkit said: While singing enthusiastically in this way, the sage
instructed his own tongue, which was greedy to chant the glories of Lord
Mdhava, Oh, you are too busy talking about the greatness of our
master! To stop that tongue, he then seized it with his teeth.
In jest, Nrada chastised his tongue for misbehaving. His tongue was
sincerely relishing the pleasure of glorifying the moon born from the
ocean of the Madhu dynasty, but there was little hope to accomplish
much by this attempt. Brahm with his four tongues and Ananta with
his thousands had failed to fully describe the glories of r Mdhava.
How then could Nradas one insignificant tongue be so impudent as to
try?
F"H"l
d"H9FHll
rasane te mahad bhgyam
etad eva yad hitam
kicid uccrayaivai
tat-priy sva-aktita
rasanedear tongue; teyour; mahatgreat; bhgyamfortune; etat
this; evaindeed; tatthat; hitamattempt; kicitsomething;
uccrayaplease speak; evaindeed; emabout these; tat-
priymbeloved devotees of His; sva-aktitaaccording to your
ability.
Dear tongue, he then acknowledged, this effort of yours attests to
your great fortune. As far as you are able, just go on speaking something
about these beloved devotees of Ka.
To avoid discouraging his tongue, Nrada gave it some practical
advice: If you cannot adequately praise Ka, then at least try to praise
His devotees. If you cannot describe the devotees transcendental glories,
then simply describe their activities. If you cannot describe everything

401
about those activities, then just describe something. Even if you cannot
speak with full realization, speak anyway. The attempt to say something
will be all-auspicious.
Nrada proposes to his tongue: You would do better to glorify the
Lords devotees than to glorify the Lord. Although the greatness of the
devotees is also ultimately indescribable, the Lords greatness has no
beginning or end, defeats all attempts at analysis and classification, and
cannot be fully understood even by the Lord Himself. To Nrada,
however, the Lords devotees appear similar to human beings; he has
seen them, so his tongue should be able to describe their deeds. If his
tongue offends the devotees by making false statements about them or
by distorting accounts of their activities, the devotees will easily
overlook those mistakes, because devotees are always compassionate to
unfortunate persons. Therefore Nrada recommends glorifying the
Vaiavas as the best engagement for his tongue.
"3H=
HHF
FHdH9l
HFFdH9
'8Fd(ll
r-nrada uvca
mahnubhv bhavat tu tasmin
prati-svaka ya priyat-viea
bhavatsu tasypi kp-vieo
dhena nyeta sa kena jihvm
r-nrada uvcar Nrada said; mah-anubhvO great self-
realized souls; bhavatmof you; tubut; tasminfor Him; prati-
svakamon the part of each individually; yawhich; priyatlove;
vieaunique; bhavatsufor all of you; tasyaHis; apialso; kp
mercy; vieaspecial; dhenaarrogant; nyetacan bring; sait;
kenaby whom; jihvmto the tongue.

402
r Nrada continued: O great saintly Pavas, is anyone bold enough to
let his tongue describe the unique love for Ka that each of you has or
the special mercy He bestows upon you?
Feeling himself unfit, Nrada indicates that only a shameless person
would dare attempt to elaborate on the greatness of each of the
Pavas. But Nrada cannot stop, because his tongue is reluctant to
speak about anything else and refuses to remain silent.
~""F
m"FHdl
H~
HAFUll
mt ptheya yadu-nandanasya
snehrdram vsana-vkyam ekam
akrra-vaktrt prathama niamya
prema-pravhe nimamajja sadya
mtthe mother; pthPth; iyamthis; yadu-nandanasyaof the
darling son of the Yadus; snehaby affection; rdrammoistened;
vsanaof consolation; vkyamstatement; ekamone; akrraof
Akrra; vaktrtfrom the mouth; prathamamat first; niamya
hearing; prema-pravhein a flowing current of transcendental love;
nimamajjashe became submerged; sadyaimmediately.
Your mother, Pth, once heard from the mouth of Akrra a single
statement by Ka, sweet with affection and meant to console her. As
soon as she heard it, she plunged into a swiftly flowing current of prema.
On one occasion in Mathur, as recounted in the Tenth Canto of
rmad-Bhgavatam, Ka asked Akrra to visit the Pavas to see
how they were withstanding Duryodhanas harassments. Ka told
Akrra:
sa bhavn suhd vai na

403
reyn reya-cikray
jijsrtha pavn
gacchasva gajashvayam
You are indeed the best of Our friends, so please go to Hastinpura
and, as the well-wisher of the Pavas, find out how they are doing.
(Bhgavatam 10.48.32) During this visit, the Pavas mother, Pth,
met with Akrra. Because Akrra was a pure Vaiava, the very first
words she heard him speak kindled in her heart the ecstasies of love for
Ka.
H=HN'"
F<HHl
HFHmF
dll
vicitra-vkyair bahudh ruroda
sphuen n yac-chravaena vaka
bhavatsv api sneha-bhara para s
raraka ka-priyatm apekya
vicitravivid; vkyaiwith words; bahudhvariously; rurodashe
lamented; sphuetcould shatter; nmof men; yatwhich;
ravaenaby hearing; vakathe chests; bhavatsufor you; api
also; sneha-bharamthe burden of love; paramonly; sshe;
rarakamaintained; kato Ka; priyatmyour dearness;
apekyaconsidering.
She often lamented with poignant words that could shatter the heart of
anyone who heard them. And she bore the burden of love for all of you,
staying tied to you only because you are very dear to Lord Ka.
Mother Pth fully trusted Kas protection because she was a
surrendered devotee. Her complaints and expressions of anxiety did not
arise from a materially contaminated consciousness, but rather were her
own special symptoms of ecstasy. She did not hesitate to open her heart

404
directly to Ka, as she did during the reunion at Kuruketra:
ka ka mah-yogin
vivtman viva-bhvana
prapann phi govinda
iubhi cvasdatm
nnyat tava padmbhojt
paymi araa nm
bibhyat mtyu-sasrd
varasypavargikt
Ka, Ka! O great yog! O Supreme Soul and protector of the
universe! O Govinda! Please protect me, who have surrendered to You. I
and my sons are being overwhelmed by trouble. For persons fearful of
death and rebirth, I see no shelter other than Your liberating lotus feet,
for You are the Supreme Lord. (Bhgavatam 10.49.1112)
Naturally for a pure devotee of Ka, Pth wanted to give all her
love to Him, forgetting material attachments to family and everything
else. But because her sons were also exclusive devotees of Ka, she
maintained her affection for them.
=dU"Hl
ddFHFH'll
cirea dvrak gantum
udyato yadu-jvana
kku-stutibhir vtya
sva-ghe rakyate nay
cireafor a long time; dvrakmfor Dvrak; gantumto leave;
udyataattempting; yadu-jvanathe life of the Yadus; kku
plaintive; stutibhiwith prayers; vtyabeing enveloped; sva-ghe
in her home; rakyateis kept; anayby her.
Ka, the life of the Yadus, tried for a long time to leave for Dvrak,

405
but by enveloping Him with plaintive prayers she kept Him in her home.
r Ka had stayed with the Pavas throughout the war between
Yudhihira and Duryodhana. But He was also yadu-jvana, the life of
the Yadus, so without His presence the residents of Dvrak seemed
almost dead. Ka tried to leave Hastinpura to return to the Yadus,
but Mother Pth dissuaded Him with her prayers and induced Him to
stay a few months longer. Those prayers of Pth are included in the
First Canto, Chapter Eight, of rmad-Bhgavatam.
'BB
dd8"l
~F'H'"=
Hdll
yudhihirypi mah-pratih
loka-dvayotkatar pradatt
tath jarsandha-vadhdin ca
bhmya tentmana eva krti
yudhihiryato Yudhihira; apialso; mah-pratihhigh prestige;
loka-dvayain the two planetary systems; utka-tarthe most
exalted; pradattbestowed; tathin addition; jarsandhaof
Jarsandha; vadha-dinby the killing and so on; caand; bhmya
to Bhma; tenaby Him; tmanaof his own only; evaindeed;
krtifame.
Ka bestowed upon Yudhihira the highest prestige, greater than that
of anyone else in the upper and lower worlds. And by favors like allowing
Bhma to kill Jarsandha, Ka granted Bhma unequaled fame.
To enhance the reputation of King Yudhihira, Ka encouraged
him to perform the Rjasya sacrifice. Ka helped the Pavas
dispose of Jarsandha, who was the major obstacle to this sacrifice, by
giving Bhma the honor of defeating Jarsandha in one-to-one combat.
During Jarsandhas repeated attacks on Mathur, Ka Himself had

406
gotten many opportunities to kill him, but Ka patiently waited for the
suitable opportunity so that the credit would go to Bhma.
H>
FF{l

Fll
bhagavn ayam arjuna ca tat-
priya-sakhyena gata prasiddhatm
na pura-atai parair aho
mahim stotum amuya akyate
bhagavnthe godly person; ayamhe; arjunaArjuna; caand;
tatwith Him; priya-sakhyenaby virtue of intimate friendship;
gataachieved; prasiddhatmfame; nanot; pura-ataiby
hundreds of Puras; paraiother; ahooh; mahimglories;
stotumto praise; amuyaof Him; akyatecan be done.
Saintly Arjuna became renowned throughout the world for his intimate
friendship with Ka. I can never sing all the glories of Arjuna even if I
recite hundreds of Puras.
Nrada calls Arjuna bhagavn out of great respect. This term is
usually reserved for God, but the sage could justify using it by citing this
scriptural denition:
utpatti pralaya caiva
bhtnm gati gatim
vetti vidym avidy ca
sa vcyo bhagavn iti
A person who knows about the creation and destruction of the
universe, the karmic comings and goings of embodied creatures, and the
forces of enlightenment and illusion may be called bhagavn. (Viu
Pura 6.5.78)

407
dF"H>"dl
H="FHFll
nakula sahadeva ca
ydk-prti-parau yamau
agra-pj-vicrdau
sarvais tad vttam kitam
nakulaNakula; sahadevaSahadeva; caand; ydkof which
sort; prtilove; paraufixed in; yamauthe twins; agra-pjof the
initial worship of the most respectable person attending the sacrifice;
vicrain the decision; dauand in other matters; sarvaiby
everyone; tattheir; vttambehavior; kitamwitnessed.
And as for Nakula and Sahadeva, everyone has seen many times how
fixed they are in love for Ka, as shown, for example, by how those
twins behaved in the deliberations on whom to worship first in the
Rjasya.
The twins Nakula and Sahadeva worked together so closely that
whatever either of them did could as well have been done by the other.
And everything either of them did was impelled by pure love for Ka.
""=FHH
F"9FHHH9dl
FN'FH
"F"FHdll
r-draupad ca hari svayam eva rja-
syditsava-varev abhiikta-ke
sambodhyate priya-sakhty avittri-putra-
dusandi-bhayato hta-sarva-ok
r-draupadr Draupad; caand; hariby Lord Hari; svayam
personally; evaindeed; rjasyaat the Rjasya; diuand other;

408
utsavafestivals; vareumost important; abhiiktaanointed; ke
whose hair; sambodhyateis called; priya-sakhidear friend; itithus;
avitprotected; atri-putraof the son of Atri (Durvs); dusana-
diand of Dusana and others; bhayatafrom fear; hta
removed; sarvaall; okwhose sorrow.
Lord Hari personally sanctified r Draupads hair during the Rjasya
sacrifice and other special festivals. He would call Draupad dear
friend. He relieved her of fear of Atris son Durvs and fear of others,
including Dusana. He removed all her sorrow.
During the Rjasya and other sacrifices, Ka with His own hand
sprinkled Queen Draupads hair with water from the ritual vessel
sanctified by mantras. He spoke to her with the affection reserved for
intimate family members. He protected her in frightening situations
involving Durvs Muni, the temperamental son of Atri, and saved her
from the shame of being disrobed by Dusana in the royal assembly.
Finally, Ka relieved all her pain by destroying Dusana and his
friends at Kuruketra.
FH"H""F
FH>l
dH"
FHH=_ll
svdana r-viduraudanasya
r-bhma-nirya-mahotsava ca
tat-tat-kta-tvda-paka-pta-
sypekayaiveti vicrayadhvam
svdanamthe tasting; r-viduraof r Vidura; odanasyaof the
porridge; r-bhmaof r Bhma; niryaof the passing away;
mah-utsavathe festival; caand; tat-tatin each such instance;
ktataken; tvdayour; paka-ptasyaof the choice of taking the
side; apekaytaking into account; evaindeed; itithus;

409
vicrayadhvamplease judge.
Ka relished r Viduras porridge and organized the celebration of r
Bhmas passing away. Please, therefore, judge your own standing from
how in many controversies both Vidura and Bhma took your side.
r Ka appeared partial to both Vidura and Bhma. Even though
Vidura was the son of a lowborn dr, Ka happily shared Viduras
humble food, praising it as very tasty. And Ka graced Bhma with
His presence as Bhma was passing away on the battlefield. Nirya
means the souls exit from the body, but as applied to a perfect
transcendentalist like Bhma it also means merging into the existence
of God. For devotees of the Lord, merging into His existence can only
mean attaining a spiritual body and entering the eternal kingdom of
Vaikuha. Because Grandfather Bhma saw Ka before his eyes at
the moment of death, Bhma certainly achieved the Vaikuha
liberation deserved only by pure devotees.
It appears, then, that Ka highly favored Vidura and Bhma, even
more than He favored the Pavas. But here Nrada corrects that
popular misunderstanding. Why indeed were Vidura and Bhma so dear
to Ka? Ka was pleased with them not only because of their own
devotional service, which was not that exceptional, but mainly because
they served the Pavas, protecting them from Duryodhana and other
enemies. Vidura and Bhma earned high esteem in the opinion of the
Lord by giving shelter and affection to sons of Pth when they were
helpless.
N>dHl
H"MHll
aho bata mahcarya
kavn geyat gat
bhavadya-pura-str
jna-bhakty-uktayo harau
ahooh; bataindeed; mah-caryammost amazing; kavnmby
poets; geyatmthe status of being sung; gatachieved; bhavadya

410
your; puraof the city; strmof the women; jnajoined with
transcendental knowledge; bhaktiand devotion; uktayathe words;
harauabout Lord Hari.
Truly, the words spoken by the ordinary women of your city amaze me.
Those words, focused on Ka and imbued with transcendental
knowledge and devotion, are praised in songs by accomplished poets.
Generally speaking, the citizens of a state are virtuous when their
rulers are virtuous. As Vysadeva and other sages depict in their epics,
everyone in Hastinpura under the administration of Yudhihira and
his brothers was saintly and learned. In the First Canto of rmad-
Bhgavatam, the women standing on the roofs of Hastinpura spoke to
one another while Ka was passing on the road. Their first comments
sounded like those of profound scholars:
sa vai kilya purua purtano
ya eka sd aviea tmani
agre guebhyo jagad-tmanvare
nimlittman nii supta-aktiu
Here He is, the original Personality of Godhead as we denitely
remember Him. He alone existed before the manifested creation of the
modes of nature, and in Him only, because He is the Supreme Lord, all
living beings merge, as if sleeping at night, their energy suspended.
(Bhgavatam 1.10.21) Then the women began speaking like Vaiavas
steeped in devotional ecstasy:
aho ala lghya-tama yado kulam
aho ala puya-tama madhor vanam
yad ea pusm abha priya riya
sva-janman cakramaena ccati
Oh, how supremely glorious is the dynasty of King Yadu, and how
virtuous the land of Mathur, where the supreme leader of all living
beings, the beloved husband of the goddess of fortune, has taken His
birth and wandered in His childhood. (Bhgavatam 1.10.26)

411
Since the Pavas were the leaders of a community in which the
ordinary people spoke like this, the Pavas must have been
exceptionally saintly.
Fdd'"
'd'd"dl
FFHN'FHH"
dF"ll
sahaika-pautrea kaydhu-nandano
nukampito nena kapndra ekala
sa-sarva-bandhu sva-jan bhavd
mah-hare prema-kp-bharspadam
sahaalong with; eka-pautreaone grandson; kaydhu-nandana
the son of Kaydhu (Prahlda); anukampitashown mercy; anenaby
Him; kapi-indrathe best of monkeys (Hanumn); ekalaalone;
saalong with; sarvaall; bandhutheir family members; sva-
janalong with their subordinates; bhavdsuch as you; mah-
hareof the Supreme Lord Hari; premaof the love; kpand
mercy; bharaof the full extent; spadamthe recipients.
When Prahlda, the son of Kaydhu, obtained the Supreme Lords grace,
he did so along with a grandson. The best of monkeys was favored alone.
But you rare souls have received the complete love and mercy of the great
Lord Hari with all your family members and subordinates.
Here Nrada confirms the assertions by Prahlda and Hanumn that
the Pavas are greater devotees. Other than Prahlda, the only pure
devotee among Hirayakaipus descendants was Prahldas grandson
Bali. Hanumn alone in his family received Lord Rmacandras mercy,
since Hanumn was a lifelong brahmacr and so had no offspring. The
Pavas, in contrast, shared Kas mercy with their entire family and
entourage. According to one interpretation, bandhu in this verse means
the Pavas sons, wives, and other relatives, while sva-jan means

412
their ministers and the residents of their capital. Or, alternatively,
bandhu means the relations of the Pavas by marriage, like King
Drupada and King Vira, sv means their blood relatives, including
Duryodhana and his brothers, and jan means their servants and
citizens. Either way, everyone associated with the Pavas obtained the
mercy of r Ka, the all-attractive source of all expansions of
Godhead.
3dHFF"
dF""l
BHF"'~HF
"'FHll
uddiya yn kaurava-sasada gata
ka samaka nijagda mdm
ye pavn suhdo tha vairias
te td me pi mamsavo hi te
uddiyareferring to; ynwhom; kauravaof the Kauravas;
sasadamto the court; gatahaving come; kaKa;
samakamin their presence; nijagdasaid; mdmof persons like
me; yethose who; pavnmof the Pavas; suhdawell-
wishing friends; athaor; vairiaenemies; tethey; td
likewise; meto Me; apialso; mamaMy; asavalife airs; hi
indeed; tethey.
Once, in the court of the Kauravas, with me and other sages present,
Ka said of you, A friend of the Pavas is My friend, and their
enemy My enemy. The Pavas are My very life airs.
Whatever Ka says must be absolutely true, especially what He says
in the presence of pious sages like Nrada. So by making this declaration
in such a respectable public forum, Ka ensured that His feelings for
the Pavas would become well known throughout the world. Just as
the five pras maintain the spirit soul in a living body, the five

413
Pavas assisted Ka in His pastimes; and as the life air is very dear
to the soul, the Pavas were very dear to Ka. Ka therefore says
in the Mahbhrata (Udyoga-parva 89.28):
yas tn dvei sa m dvei
yas tn anu sa mm anu
aiktmyam gata viddhi
pavair dharma-cribhi
He who hates the Pavas hates Me, and he who follows them
follows Me. Know that I am one in spirit with the righteous Pavas.
And Ka elsewhere says:
dviad-anna na bhoktavya
dvianta naiva bhojayet
pavn dviase rjan
mama pr hi pav
One should not eat the food of one who is hateful, nor should one
feed a hateful person. You, O king, hate the Pavas, and the Pavas
are My very life airs.
'8HHd
=HHFdl

F'HHdll
dhrya mamho bhavat gun kila
jtu ca vaktu prabhavet sa ekala
nirtam etat tu may mah-prabhu
so trvatro bhavat kte param
dhryamarrogance; mamamy; ahooh; bhavatmyour; gun
good qualities; kilaindeed; jtumto be aware of; caand;
vaktumto describe; prabhavetis capable; saHe (Ka); ekala

414
alone; nirtamdenitely decided; etatthis; tubut; mayby me;
mah-prabhuthe Supreme Personality of Godhead; saHe; atra
here; avatradescended; bhavatmof you; ktefor the sake;
paramonly.
Just see my arrogance! Only Ka can adequately know and describe
your good qualities. But at least I am convinced that the Supreme Lord
has descended to this world only for the sake of you.
It is evident from Kas dealings with the Pavas that Ka
understood their sublime character. No one but Ka was fully qualified
to reciprocate with them. Nrada, ashamed to have impudently tried to
glorify the brothers, apologizes by submitting one fact of which he is
certain: r Ka descended to this world only to please the Pavas
and spread their fame.
Yudhihira refutes Nradas praise
"H=
~AHdH~Fl
''NHmHll
r-parkid uvca
atha kaa lajjayeva
mauna ktvtha nivasan
dharma-rjo bravn mt-
bhrt-patnbhir anvita
r-parkit uvcar Parkit said; athathen; kaamfor a
moment; lajjaywith embarrassment; ivaas if; maunamsilence;
ktvmaintaining; athaand then; nivasansighing; dharma-
rjathe king of religion (Yudhihira); abravtspoke; mtby his
mother; bhrtbrothers; patnbhiand wife; anvitajoined.

415
r Parkit said: For a moment, Dharmarja Yudhihira remained quiet,
and then he sighed, as if embarrassed. At last he spoke, followed in turn
by his brothers, wife, and mother.
Hearing his own praise embarrassed Yudhihira, or so it seemed.
Closer to the truth, however, is that he took this exaggerated praise to
be false and thought that Nrada was teasing him. In either case,
Yudhihira felt sufficiently moved to sigh audibly, even in front of his
mother and younger brothers.
HH"d'HFFdl
H=FdH'll
vvadka-iro-dhrya
naivsmsu kp hare
vicrybhkam asmbhir
jtu kpy avadhryate
vvadkaof brilliant speakers; ira-dhryaO crest jewel; na eva
not at all; asmsufor us; kpmercy; hareof Lord Hari; vicrya
being considered; abhkamfor a long duration; asmbhiby us;
jtuat all; k apiany; avadhryateis ascertained.
Yudhihira said: O crest jewel of brilliant speakers, Lord Hari has no
mercy for us. We cannot remember any mercy He has shown us, even
after we consider this for a long time.
By calling Nrada an eloquent speaker, Yudhihira subtly accused
him of distorting the truth. In Yudhihiras opinion, proof that Ka
blessed him and his brothers with special favor cannot be found.
d"9l
dH>HF>F"Hll
prktn jann hi
mdg-pad-gaekay

416
ka-bhaktau pravtti ca
vivsa ca hrased iva
prktnmmaterialistic; jannmof persons; hiindeed; mdk
like us; patof disasters; gaathe multitude; kayby observing;
ka-bhaktaufor devotional service to Ka; pravttithe
inclination; caand; vivsafaith; caand; hrasetmight diminish;
ivaas if.
If ordinary materialists see the many calamities that have come upon us,
their faith and their inclination to serve Ka are likely to wither.
In texts
vii
47 through 56, King Yudhihira refutes the idea that the
Pavas possess Kas mercy. Simple people believe, Kas
devotees never suffer misfortune. Yudhihira says that when such
people see the Pavas extreme adversities, this faith will be spoiled.
But since he knows that the opposite is truethat by hearing about
Kas loving dealings with the Pavas people gain faith
Yudhihira qualifies his statement with the word iva (as if).
"Hd8F"dHl
H=Hll
etad evti-kaa nas
tad-eka-pra-jvinm
vinnna prin yadvan
mnn ca vin jalam
etatthis; evacertainly; ati-kaamextremely painful; nafor us;
tatHe; ekaonly; praas the breath; jvinmwhose lives; vin
without; annamfood; prinmof living beings; yadvatjust as;
mnnmof fish; caand; vinwithout; jalamwater.
This would surely cause us great distress, for we have dedicated our life
and breath only to Him. We would suffer like embodied creatures
without food or like fish deprived of water.
The Pavas do not resent having been subjected to so many

417
troubles, but they feel responsible for diminishing the faith of other
devotees, and this makes them sad. Only the force of Kas affection
keeps the Pavas alive.
'~F"9""l
B"ll
ato rthita may yaja-
sampdana-mid idam
nih daraya bhaktnm
abhaktnm api prabho
atatherefore; arthitamrequested; mayby me; yajaof a
sacrifice; sampdanaof the arranging; miton the pretext; idam
this; nihmposition; darayaplease demonstrate; bhaktnmof
the devotees; abhaktnmof the nondevotees; apiand; prabhoO
master.
Therefore, on the pretext of arranging a sacrifice, I begged Him, Dear
master, please show how the fortunes of the devotees and the
nondevotees differ.
Yudhihira did not undertake the demanding Rjasya-yaja for the
power and fame it would earn him. He and his brothers were untouched
by such material motives. He wanted only to help the world better
understand the glories of Ka and His devotees:
tad deva-deva bhavata cararavinda-
sevnubhvam iha payatu loka ea
ye tv bhajanti na bhajanty uta vobhaye
nih pradaraya vibho kuru-sjaynm
Therefore, O Lord of lords, let the people of this world see the power
of devotional service rendered to Your lotus feet. Please show them, O
almighty one, the position of those Kurus and Sjayas who worship
You, and the position of those who do not. (Bhgavatam 10.72.5)

418
ddFHHF"l
dd>{FHHll

HHFFH"Nl
"FHFHll
lokayanto yato lok
sarve tvad-bhakta-sampada
aihikmumik citr
uddh sarva-vilaka

bhtv parama-vivast
bhajantas tvat-padmbujam
nirdukh nirbhay nitya
sukhitva ynti sarvata
lokayantaseeing; yatabecause of which; lokpeople; sarveall;
tvat-bhaktaof Your devotees; sampadathe assets; aihikain this
world; mumikand in the next; citrwonderful; uddhpure;
sarva-vilakaal-together unique; bhtvbecoming; parama
completely; vivastconvinced; bhajantaworshiping; tvatYour;
pada-ambujamlotus feet; nirdukhfree from misery; nirbhay
free from fear; nityameternally; sukhitvamthe state of being happy;
yntithey will attain; sarvatain all respects.
By this sacrifice, all people will see the wonderful assets that belong to
Your devotees in this life and the next, opulences all-pure and utterly
distinct from material assets. Then, gaining absolute trust in You, people
will worship Your lotus feet, become ever free of misery and fear, and
achieve happiness in all respects.
People tend to be strongly influenced by the example of their leaders.
The Pavas fulfilled their sovereign responsibilities perfectly. By the
devotion and precise care with which they carried out the Rjasya

419
sacrifice, by the perfect justice of their administration in this life, and by
the exalted position among the demigods they were sure to attain in the
next, the Pavas inspired the innocent people to follow the path of
devotional service to Ka. Everyone could see that the extraordinary
wealth and power of the Pavas was untainted by material faults
because that wealth and power was intended only for the service of
Ka.
FFdHFH=l
"d'H''dll
sampraty abhaktn asmka
vipaks tn vinya ca
rjya pradatta yat tena
oko bht prvato dhika
sampratinow; abhaktnnondevotees; asmkamour; vipakn
antagonists; tnthem; vinyahaving destroyed; caand; rjyam
kingdom; pradattamgiven; yatin that; tenaby this; oka
unhappiness; abhtbecame; prvatathan before; adhikagreater.
Now our nondevotee enemies have been destroyed, our kingdom returned
to usand our grief made greater than ever before.
After the Rjasya sacrifice and the Kuruketra war, Jarsandha,
iupla, Duryodhana, and their allies were all dead, but in fact their
existence had been annihilated in an even fuller sense, because they
were never to take birth again. And although the Pavas, after long
years of suppression, were free to rule, in Yudhihiras opinion they had
been happier when struggling against one threat of destruction after
another.
""H'Fl
'NHF'F{ 'll
droa-bhmdi-guravo

420
bhimanyu-pramukh sut
pare pi bahava santo
smad-dhetor nidhana gat
droa-bhma-diDroa, Bhma, and others; guravavenerable
teachers; abhimanyu-pramukhheaded by Abhimanyu; sutsons;
pareothers; apialso; bahavamany; santasaintly persons;
asmat-hetoon our account; nidhanamdemise; gatmet.
It is our fault that many saintly persons met their demise, including
venerable teachers like Droa and Bhma, and sons like Abhimanyu.
This is why gaining the kingdom brought no happiness to the
Pavas. Most of their noble relatives, many of them saintly devotees
of Ka, had been killed in the conflict for sovereignty. Yudhihira
blamed himself for these deaths, since the war had been fought to install
him on the throne.
FHH'd~HF]l
H"=Fll
sva-jvandhika-prrthya-
r-viu-jana-sagate
vicchedena kaa ctra
na sukha labhmahe
sva-jvanathan our own lives; adhikamore; prrthyadesirable; r-
viu-janaof the devotees of r Viu; sagateof the association;
vicchedenabecause of the deprivation; kaama single moment;
caand; atrahere; nanot; sukhaof happiness; aama
fragment; labhmahewe can find.
The company of those devotees of r Viu is more desirable to us than
life itself. Deprived of that association, we can no longer find any
happiness.
dH"F"F=l

421
d"=dd=A=ll
r-ka-vadanmbhoja-
sandarana-sukha ca tat
kadcit krya-yogena
kenacij jyate cirt
r-kaof r Ka; vadana-ambhojathe lotus face; sandarana
from seeing; sukhamthe happiness; caand; tatthat; kadcitonce
in a while; krya-yogenabecause of some obligation; kenacit
somehow; jyatearises; cirtafter a long time.
We enjoy the pleasure of seeing r Kas lotus face only once in a
while, when after long times absent He visits us on some business.
Ka did return to Hastinpura a few times after the Kuruketra
war, as when Yudhihira invited Him to attend the Avamedha
sacrifices. But these few visits were far too short to allay the pain of
separation the Pavas suffered most of the time.
"HHF'dFHFl
F"FHll
ydavn eva sad-bandhn
dvrakym asau vasan
sad parama-sad-bhgya-
vato ramayati priyn
ydavnthe Ydavas; evaalone; sattrue; bandhnHis friends;
dvrakymin Dvrak; asauHe; vasanresiding; sadalways;
paramasupreme; sat-bhgya-vatawho possess good fortune;
ramayatiHe gives satisfaction; priynto His dear friends.
The Ydavas alone are His true friends. Living always with them in
Dvrak, He is always busy satisfying those dear and supremely fortunate
friends.
Nrada might suggest to the Pavas that Ka will soon finish His

422
business and return to them, because to Ka they are dearer than
anyone else. No, Yudhihira replies, the Ydavas are even more dear.
Ka very much favors the Ydavas simply because they are the most
exalted members of the Lords own dynasty. Moreover, the Ydavas are
endowed with the priceless treasure of pure love for Ka. Therefore
Ka goes out of His way to keep them always happy. Yudhihira
reasons that since the Ydavas are enjoying Kas company and the
Pavas are not, the Ydavas must be more favored.
FFFd""
F~Hl

'F=ll
asmsu yat tasya kadpi dautya
srathyam anyac ca bhavadbhir kyate
tad bhri-bhra-kapaya ppa-
nena dharmasya ca rakaya
asmsuin connection with us; yatwhich; tasyaHis; kad apion
occasions; dautyamcarrying messages; srathyamdriving chariots;
anyatother engagements; caand; bhavadbhiby your good self;
kyateare seen; tatthat; bhriheavy; bhraof debts;
kapayafor the absolving; ppaof sinful reactions; nenaby the
destroying; dharmasyaof religious principles; caand; rakayafor
the protecting.
From time to time you have observed Him carrying messages, driving
chariots, and doing other services for us. But He does these things only to
absolve Himself of His debts to us, destroy our sins, and protect our
religious principles.
In addition to acting as the Pavas messenger, charioteer, and
general servant, Ka also offered them advice as a royal counselor and
killed irreligious miscreants on their behalf. But in Yudhihiras opinion

423
the impartial Supreme Lord never acted out of preference toward the
Pavas.
Bhma refutes Nradas praise
"H=
~"H"FFl
HFH="dll
r-parkid uvca
atha r-ydavendrasya
bhmo narma-suhttama
vihasyoccair uvceda
u r-ka-iya he
r-parkit uvcar Parkit said; athathen; r-ydava-indrasyaof
the Lord of the Ydavas; bhmaBhma; narma-suht-tamathe
closest bosom friend; vihasyalaughing; uccailoudly; uvcasaid;
idamthis; uplease listen; r-kaof r Ka; iyadisciple;
heO.
r Parkit continued: Then Bhma, the bosom friend of the Lord of the
Ydavas, laughed loudly and said, Please listen, my dear disciple of r
Ka.
The word narma denotes natural joking between intimate friends.
Bhma was so intimate with Ka that Bhma could pretend to discern
in Nradas character the faults the sage had acquired in Kas
association. For example, Nrada must have learned from Ka how to
cleverly juggle the meaning of words, just as Ka always juggled words
Himself.
"N'=H'
">Hl

424
HHHd
ddHll
amuya durbodha-caritra-vridher
mydi-heto caturval-guro
pravartate vg-vyavahra-kauala
na kutra ki tan na vaya pratma
amuyaof Him; durbodhadifficult to understand; caritraof
activities; vri-dhewho is an ocean; myof deception; di
original; hetowho is the source; caturaof clever deceivers; valof
the disciplic succession; gurowho is the preceptor; pravartate
proceeds; vkof words; vyavahraand actions; kaualamexpertise;
nanot; kutrawhence; kimwhether; tattherefore; nado not;
vayamwe; pratmabelieve.
Ka is the original source of illusion, the guru of all clever deceivers.
His acts are fathomless like an ocean. We have little faith in the many
crafty things He says and does. Doesnt He have all sorts of motives?
My means magic, and it also means material nature, the source
of illusion in the created world. Ka is the source of my in both
senses of the word. In Bhmas opinion, Ka is too unpredictable and
deceptive to trust. Sometimes Ka acts just for His personal
enjoyment, sometimes He manufactures illusions out of mere curiosity,
and sometimes He uses His wit to intentionally bewilder His devotees. In
any case, His motive is never simple affection, and the games He plays
are not real. Since Bhma and his brothers are experienced men of the
world, they are not going to put any trust in such behavior.
Arjuna refutes Nradas praise
"H=
FdH"Fl

425
dFFll
r-parkid uvca
sa-okam avadan mtas
tato mama pitmaha
ka-pra-sakha rmn
arjuno nivasan muhu
r-parkit uvcar Parkit said; sa-okamsadly; avadatspoke;
mtaO mother; tatathen; mamamy; pitmahapaternal
grandfather; kaof Ka; pra-sakhathe intimate friend;
rmnblessed; arjunaArjuna; nivasansighing; muhuagain
and again.
r Parkit said: Then, dear mother, my grandfather rmn Arjuna, the
intimate friend of Ka, dejectedly spoke, sighing again and again.
Bhma was Kas narma-sakha, the Lords bosom friend, but Arjuna
was Kas pra-sakha; that is, Ka and Arjuna were dearer to one
another than life. Arjuna was glorious, rmn (blessed by the goddess of
fortune), because of his intimate friendship with Ka. It was painful
for Arjuna to think about the friend he now rarely saw.
H3H=
HHdl
d'"dFdNHFll
r-bhagavn arjuna uvca
bhavat-priyatameena
bhagavann amun kta
kp-bharo pi dukhya
kilsmka babhva sa
r-bhagavn arjuna uvacathe holy Arjuna said; bhavatyour; priya-
tamamost beloved; enaby the Lord; bhagavanO godly one
(Nrada); amunby Him; ktabestowed; kpof mercy; bhara

426
great extent; apieven; dukhyaleading to sorrow; kilaactually;
asmkamfor us; babhvahas become; sait.
Blessed Arjuna said: O godly Nrada, the great mercy your beloved Lord
supposedly bestowed upon us has in fact become the cause of our sorrow.
Arjunas relationship with Ka is more intimate than Bhmas.
Whereas Bhma discounted Kas kindness as a mere pretense that
served other aims of His pastimes, Arjuna had to acknowledge that
Kas affection for the Pavas was real. According to Arjuna,
Kas intentions when He drove Arjunas chariot and served the
Pavas in various ways were sincere, yet somehow the results were
usually contrary.
FH'ddHdl
"H"""ll

FdFHF=l
H=F"FHdHll
sva-dharmaika-parai uka-
jnavadbhi kt rae
bhmdibhi prahr ye
varma-marma-bhido dh

te tasy mat-kte svasya
r-mrtau cakra-pin
varyamena ca may
soh sv-ktya vraa
sva-dharmain their personal religious principles; eka-parai
exclusively interested; ukadry; jna-vadbhiinfluenced by mental
speculation; ktmade; raeon the battlefield; bhma-dibhiby
Bhma and others; prahrattacks; yewhich; varmaarmor;
marmaand flesh; bhidapiercing; dhforceful; tethey;

427
tasymupon that; mat-ktefor my sake; svasyaHis own; r-
mrtaudivine body; cakra-pinby the wielder of the Sudarana
cakra; varyamenabeing checked; caeven; mayby me; soh
tolerated; sv-ktyabeing accepted; vraarepeatedly.
Swayed by dry speculation, concerned only with their own dharma,
Bhma and others on the field of war fiercely attacked Lord r Ka,
piercing His armor and flesh. Lord Ka, the wielder of the Sudarana
cakra, tolerated for my sake those repeated attacks on His divine body,
although I tried to stop Him.
In texts
viii
62 through 70, Arjuna explains how Kas good
intentions often brought the Pavas to grief. During the eighteen
days of battle at Kuruketra, even though Ka had promised to take up
no weapons Himself, warriors like Bhma more than once attacked Him.
Because Ka wanted Arjuna victorious at all costs, Ka never turned
away from these attacks, but repeatedly exposed to the danger of injury
His tender body, more precious to Arjuna than his own.
Bhma and the others who tried to harm Ka justified themselves
on the grounds that they were following principles of righteous warfare:
pitr-dayo pi hantavy/ katriyea ragane (On the battlefield, a
katriya should be ready to kill even his father or other relatives). But
since Ka is the aim of all true religious principles, the attacks on Him
were unrighteous. Arjuna says that the warriors who attacked Ka did
so because their understanding was dry and impersonal. They reasoned
that since Ka is the Absolute Truth He cannot feel pain when
pierced by weapons, so attacking Him is not wrong. This means, Arjuna
implies, that they were not pure devotees and had no real understanding
of the sweet honey taste of r Kas lotus feet.
The blows Ka received in battle seemed to penetrate His skin and
draw blood. The attacks were earnest and forceful enough to have been
fatal for a human fighter. More likely, however, the so-called blood
flowing from Kas transcendental body was actually perspiration, an
ecstatic symptom of His compassion for His devotees. Kas purpose
was to show the world how much concern He always feels for His

428
devotees.
Arjuna tried to dissuade Ka from facing these challenges. He told
Ka, My Lord, since You promised not to join the fight, why are You
advancing to kill Bhma? Why are You accepting the blows of
Bhagadatta and others while I am here to protect You? Speaking like
this, Arjuna grabbed hold of Kas feet and tried to stop Him from
attacking Bhma.
Ultimately, Kas sweet will is supreme. He is Cakrapi, the
wielder of the Sudarana disc. With this eternal weapon He could have
effortlessly warded off all attacks and killed all opponents whenever He
wished. But He bore the blows of various enemies just to increase
Arjunas fame.
='U"Fl
"NQFd~ll
tan me cintayato dypi
hdayn npasarpati
dukha-alyam ato brahman
sukha me jyat katham
tatthis; meof me; cintayatawho am remembering; adya api
even today; hdaytfrom the heart; na apasarpatidoes not come out;
dukhaof lamentation; alyamthe arrow; atatherefore;
brahmanO brhmaa; sukhamhappiness; memy; jyatmcan
arise; kathamhow.
Even today, O brhmaa, as I remember those incidents, I cannot remove
the arrow of grief from my heart. How then can I feel any happiness?
d"FFl
F=dFll
karma yena dukha syn
nija-priya-janasya hi

429
na tasycaraa prte
kruyasypi lakaam
karmabecause of action; yenawhich; dukhamunhappiness;
sytcomes about; nijaones own; priya-janasyafor the beloved;
hicertainly; nanot; tasyahis; caraambehavior; prteof
affection; kruyasyaof compassion; apior; lakaama sign.
Acts that bring pain to a dear one are not a sign of compassion or love.
""HHl
Hdd""8Hll

~~HdF"l
"d"FdHll
bhma-drodi-hanann
nivtta m pravartayan
mah-jni-vara ko
yat kicid upadiavn

yath-rutrtha-ravac
chuka-jni-sukha-pradam
mah-dukha-kd asmka
bhakti-mhtmya-jvinm
bhma-droa-diof Bhma, Droa, and others; hanantfrom the
killing; nivttamwho was withdrawn; mmme; pravartayan
inducing to act; mah-jniof wise scholars; varathe best;
kaKa; yat kicitwhat little; upadiavnHe instructed;
yath-rutaliteral; arthathe meaning; ravatby hearing; uka
dry; jnito scholars; sukhapleasure; pradamgiving; mah-
dukhagreat pain; ktgiving; asmkamto us; bhakti-mhtmya
the glories of pure devotional service; jvinmwhose very life.

430
When I refused to kill Bhma, Droa, and others, Ka, the best of wise
scholars, taught me something to induce me to go ahead and kill them.
Hearing only the literal meaning of what Ka taught may please dry
scholars, but to us whose life and soul lies in glorifying pure devotional
service, those instructions by the Lord give great pain.
The Upaniads convey the essence of Vedic knowledge, and rmad
Bhagavad-gt conveys the essence of the Upaniads. Various exalted
sages became the receivers, or is, of each of the Upaniads, but
Bhagavn r Ka chose to speak His own Gt directly to His friend
and devotee Arjuna. Because Arjuna is too humble to think himself
great and is disappointed by Kas having left the Pavas, he does
not consider himself a favored devotee of Kas. Therefore he tries to
deny the transcendental value of the Gt. This is only a ploy, however,
to distract Nrada; Arjunas argument here is not valid. In the
Bhagavad-gt Ka teaches pure devotional service, and He chose to
speak it to Arjuna because Arjuna is one of His purest devotees:
sarvopaniado gvo
dogdh gopla-nandana
prtho vatsa su-dhr bhokt
dugdha gtmta mahat
This Gtopaniad, Bhagavad-gt, the essence of all the Upaniads, is
just like a cow, and Lord Ka, who is famous as a cowherd boy, is
milking this cow. Arjuna is just like a calf, and learned scholars and pure
devotees are to drink the nectarean milk of Bhagavad-gt. (Gt-
mhtmya 6)
FH=dFl
ddHdN'll
ttparyasya vicrea
ktenpi na tat sukham
kicit karoty utmuya
vacan kila bodhant

431
ttparyasyaof the purport; vicreaby careful consideration;
ktenamade; apieven; nanot; tatthat; sukhamhappiness;
kicitany; karoticreates; utarather; amuyaHis; vacanm
deception; kilaindeed; bodhantdue to remembrance.
Even carefully studying the purport of those instructions has not made
me any happier. Rather, His words only make me remember how He
deceived me.
According to all the Vaiava commentatorsincluding rdhara
Svm, Rmnujcrya, Madhvcrya, Jva Gosvm, Vivantha
Cakravart, and Baladeva Vidybhaathe purport of Bhagavad-gt
is that Ka is the Supreme Truth and that the perfection of life is to
serve Him with devotion. But in the ecstasy of separation, Arjuna reads
the purport otherwise: He thinks Ka spoke these instructions just to
trick him into agreeing to kill his teachers Bhma and Droa.
F"FH~{'ddl
FFFHll

HFF""FRFl
dNQll
yat sad sarvath uddha-
nirupdhi-kpkare
tasmin satya-pratije san-
mitra-varye mah-prabhau

vivastasya dha skt
prptt tasmn mama priyam
mah-manoharkrn
na para-brahmaa param
yatwhich; sadalways; sarvathin all ways; uddhapure;
nirupdhiunconditional; kp-karefor the reservoir of mercy;

432
tasminHim; satyatrue; pratijewhose promise; sattrue; mitra
of friends; varyethe best; mah-prabhauthe supreme controller;
vivastasyawho have faith; dhamrmly; sktin person;
prpttdue to delivering; tasmtthan Him; mamato me; priyam
dear; mah-mana-haraall-enchanting; krtwhose form; nanot;
para-brahmaathan the Supreme Brahman; paramgreater.
No one is dearer to me than the Supreme Brahman, Ka, with His all-
enchanting beautiful form. He has given Himself to me, who have
complete faith in Him. He is the reservoir of pure unconditional mercy,
the upholder of His word, the best of well-wishing friends, the
omnipotent Lord of all.
Here Arjuna admits His firm trust in Ka. This solid faith is the
reality underlying Arjunas ecstatic consciousness. His contrary
expressions of apparent distrust are countercurrents of secondary
ecstasies, which increase his pleasure, the pleasure of his beloved Lord,
and the pleasure of the rasika devotees like Nrada to whom he divulges
these feelings. In this verse Arjuna states four reasons for His complete
trust in Ka: First, Ka is merciful unconditionally. Second, He
always fulfills His promises, such as the one He made to Arjuna before
the Battle of Kuruketra: na me bhakta praayati (My devotee never
perishes). Third, He is the most reliable friend and benefactor. And
fourth, He is the Supreme Lord, able to do anything.
Remembering these qualities of Ka and His exquisite beauty
and the intimate friendship He kindly shared Arjuna confesses that
for him Ka is everything. But for this very reason, Arjuna cannot
bear to consider that Ka would intentionally deceive him into killing
his teachers on the pretext of giving him spiritual instructions.
Nakula and Sahadeva refute Nradas praise
dF"HH=

433
9'HHHl
'"=FddF"ll

U"l
HFFdll
r-nakula-sahadevv catu
yad vipad-gaato dhairya
vairi-varga-vinanam
avamedhdi csmka
r-ka samapdayat

yac ca tena yao rjya
puydy apy anya-durlabham
vyatanod bhagavas tena
nsya manymahe kpm
r-nakula-sahadevau catur Nakula and Sahadeva said; yat
which; vipat-gaatain the face of many dangers; dhairyam
steadfastness; vairi-vargaof our numerous enemies; vinanamthe
destruction; ava-medha-dithe Avamedha and other sacrifices; ca
and; asmkamour; r-kar Ka; samapdayatarranged for;
yatwhich; caand; tenaby Him; yaafame; rjyamkingdom;
puya-dipious credits and so on; apialso; anyaby others;
durlabhamdifficult to obtain; vyatanotHe expanded; bhagavanO
godly one; tenaby this; nanot; asyaHis; manymahewe
consider; kpmmercy.
r Nakula and Sahadeva said: Yes, r Ka gave us steadfastness in the
face of many dangers. He arranged for the doom of all our enemies and
for our success in the Avamedha and other sacrifices. He expanded our
fame, kingdom, and pious credits, which others could hardly hope to
attain. But, O godly Nrada, we do not deem this evidence of His mercy.

434
dHdFHF"Fl
FHd9dFll
kintv aneka-mah-yajo-
tsava sampdayann asau
sv-kregra-pjy
harayen na kp hi s
kinturather; anekamultiple; mah-yajaof sacrifices; utsavam
for the festival; sampdayanarranging; asauHe; sv-kreaby the
acceptance; agra-pjyof the first worship; harayetHe delighted;
naus; kpmercy; hireally; sthat.
Rather, He gave us His real mercy when, in the festival of many great
sacrifices He had arranged, He delighted us by accepting the first
worship.
'HFHHd~l
NQ'""<ll
adhun vacits tena
vaya jvma tat katham
tad-daranam api brahman
yan no bhd ati-durghaam
adhunnow; vacitcheated; tenaby Him; vayamwe; jvma
can continue to live; tatthat; kathamwhy; tatof Him; daranam
the sight; apieven; brahmanO brhmaa; yatwhich; nafor us;
abhtthere was; ati-durghaamvery difficult to obtain.
Now He has cheated us by going away, so how can we continue to live?
Before, O brhmaa, at least we had the sight of Him, so difficult to
obtain!
Like their brothers, Nakula and Sahadeva judge Kas mercy on
them by whether or not He gives them His personal association. They

435
could think themselves fortunate only as long as they could be with Him
and see Him, at the Rjasya sacrifice and on other occasions.
Draupad refutes Nradas praise
"H=
HH=9""dH(l
FFm""F9"ll
r-parkid uvca
tac chrutv vacana te
draupad oka-vihval
sastabhya yatnd tmna
krandanty ha sa-gadgadam
r-parkit uvcar Parkit said; tatthose; rutvhearing;
vacanamwords; temof theirs; draupadDraupad; okawith
sorrow; vihvaloverwhelmed; sastabhyacalming; yatntwith
effort; tmnamher mind; krandantcrying; hashe said; sa-
gadgadamwith a choking voice.
r Parkit said: Hearing the words of the Pavas, Draupad was
overwhelmed with sorrow. Calming herself with great effort, she spoke,
crying, in a choked voice.
dH=
dFN'l
H"8>d"ll
r-kovca
r-kena mama pra-
sakhena bahudh trap

436
nivray du ca
mray kileda
r-k uvcar K (Draupad) said; r-kenaby r Ka;
mamamy; pra-sakhenaintimate friend; bahudhrepeatedly;
trapshame; nivrayaverted; duhevil persons; caand;
mraykilled; kilaindeed; dawho were like this.
r K [Draupad] said: So many times my intimate friend r Ka
saved me from shame, and so many times He killed wicked rascals like
the Kauravas!
d'FF"Fl
'F"'ll
kartavyo nugrahas tena
sadety sn matir mama
adhun patits tta-
bhrt-putrdayo khil
kartavyawill be shown; anugrahamercy; tenaby Him; sad
always; itithus; stwas; matiopinion; mamamy; adhun
now; patitfallen; ttafather; bhrtbrother; putra-dayasons
and others; akhilall.
I thought He would always show us mercy, but now my father, brother,
and sons have all fallen in battle.
H"'d"Fl
dHR8dll
tatrpi vidadhe oka
na tad-icchnusri
kintv aiccha prptum tmea
kicit tat-tac-chalt phalam
tatra apinonetheless; vidadheexpressed; okamlamentation; na

437
not; tatHis; icchdesire; anusrifollowing faithfully; kintubut;
aicchamI hoped; prptumto achieve; tma-iampersonal desire;
kicitsome; tat-tat-chalton one pretext or another; phalamthe
fruit.
Nonetheless I dont lament, for by nature I accept whatever He may
desire. But I had hoped that on one pretext or another He would arrange
for my desires to be fulfilled.
Duryodhana, Dusana, and their friends had tormented Draupad
with their unspeakably wicked behavior. Draupad knows that Ka
alone saved her and her husbands from this abuse. Although her
husbands, by their arms, had killed their many enemies, it was Kas
inconceivable potencies that had drawn the doomed warriors into
fratricidal combat, and Kas will that had sealed their fate. Even after
Draupads father, Drupada, her brother Dhadyumna, and her five
sons, headed by Prativindhya, had all perished at Kuruketra, she hoped
against hope that Ka would somehow make her happy again.
FHN'FHl
dH<Hll
tena sntvayitavyha
hata-bandhu-jan svayam
r-kenopaviytra
mat-prve yukti-pavai
tenaby Him; sntvayitavybeing pacified; ahamI; hatakilled;
bandhu-janwhose family members; svayampersonally; r-
kenaby r Ka; upaviyasitting; atrahere; mat-prveat
my side; yuktiof logical arguments; pavaiwith expert means.
After my family members were killed, r Ka personally sat here at my
side and expertly consoled me with persuasive arguments.
FFF"l

438
'FHll
tni tni tatas tasya
ptavyni may sad
madhuri manojni
smita-vkymtni hi
tni tnieach of the various; tatathus; tasyaHis; ptavyni
imbibed; mayby me; sadalways; ma-dhuricharming; mana-
jnipleasing to the mind; smitawith smiles; vkyawords;
amtniimmortal; hiindeed.
I always drink the immortal nectar of those charming words, so pleasing
to the mind, and the smiles that went with them.
With His sweet, compassionate words, Ka had filled Draupads
heart with new hope. Despite the material disaster and loss, Draupad
could be consoled by recalling how Ka had sat and talked with her in
concern, and how attractive His words and smiling face had been.
Kunt refutes Nradas praise
"F""HH"Fl
"dFdll
tad astu dre daurbhgyn
mama prva-vad apy asau
nyty ato day ksya
mantavy mayak mune
tatthat; astulet it be; dreat a distance; daurbhgytdue to the
misfortune; mamamy; prva-vatas before; apieven; asauHe; na
ytidoes not come; atatherefore; daymercy; kwhat; asya
His; mantavyshould be thought; mayakupon me; muneO sage.

439
Even so, it is my misfortune that He no longer comes here. So how, dear
sage, can I think He has shown me any mercy?
"H=
dHdd"Hl
FMFdFddll
r-parkid uvca
okrteva tata kunt
ka-darana-jvan
ssra sa-karua prha
smarant tat-kpkpe
r-parkit uvcar Parkit said; okaby sorrow; rttormented;
ivaas if; tatathen; kuntKunt; ka-daranathe sight of
Ka; jvanwhose very life; sa-asramtearfully; sa-karuam
pitifully; prhashe spoke; smarantremembering; tatHis; kp
mercy; akpeand lack of mercy.
r Parkit said: Mother Kunt, for whom the sight of Ka was life,
seemed tormented with sorrow, remembering how Ka had at times
shown His mercy and at other times not. She then spoke, pitifully, with
tears in her eyes.
Like her sons and their wife, Kunt is a transcendental soul, blessed
with the full mercy of Ka. This is the truth, no matter what she says.
The ecstasy of separation, vipralambha-bhva, impelled her to complain
sorrowfully as if an ordinary woman. Parkit Mahrja qualifies his
description here by saying okrt iva, as if lamenting, to help clarify
the real situation.
~H=
~F9'Fdl
H=F"Hd'l

440
dH9dFFHFll
r-pthovca
anthy sa-putry
mampad-gaato sakt
tvaray mocant samyag
devak-mtto pi ya
kp-viea kasya
svasym anumito may
r-pth uvcar Pth said; anthywho had no protector; sa-
putryalong with her sons; mamaof me; pat-gaatafrom the
many calamities; asaktrepeatedly; tvaraywithout delay;
mocantbecause of being freed; samyakcomplete; devak-mtta
more than Mother Devak; apieven; yawhich; kpmercy;
vieaspecial; kasyaof Ka; svasymon myself; anumita
was inferred; mayby me.
r Pth [Kunt] said: I had no husband to protect me, but Ka always
interceded just in time to save me and my sons from calamity. From this I
understood that Kas mercy on me was special, greater even than His
mercy on His mother, Devak.
Queen Kunt, in her famous prayers to Ka, compares her relation
with Ka to Devaks:
yath hkea khalena devak
kasena ruddhti-cira ucrpit
vimocitha ca sahtmaj vibho
tvayaiva nthena muhur vipad-gat
O Hkea, master of the senses and Lord of lords, You have
released me and my children and Your mother, Devak, who was long
imprisoned and distressed by the envious King Kasa, from a series of
constant dangers.
vin mahgne puruda-darand

441
asat-sabhy vana-vsa-kcchrata
mdhe mdhe neka-mah-rathstrato
drauy-astrata csma hare bhirakit
My dear Ka, Your Lordship has protected us from a poisoned
cake, from a great fire, from cannibals, from the vicious assembly, from
sufferings during our exile in the forest, and from the battle where great
generals fought. And now You have saved us from the weapon of
Avatthm. (Bhgavatam 1.8.2324)
rmat Kunt here implies that Kas mercy on her differs from His
mercy on Devak. Ka saved Devak from Kasas persecution, but
only after Devak had been imprisoned for a long time. Moreover, He
released Devak only once, and even when freed she was still unhappy
because Ka had not rescued the first six of her sons from murder by
Kasa. But Ka saved Kunt repeatedly, together with her sons. Ka
always came to their rescue without delaywhen Duryodhana tried to
feed Bhma a poisoned cake, when Duryodhana tried to burn the
Pavas alive in a palace made of lac, when the brothers had to face
man-eating Rkasas like Hiimba, when they were cheated by the
Kauravas in gambling, and on numerous other occasions. Devak had
protectors other than Ka, including her husband and other Vi
heroes, whereas for Kunt, Ka was the only shelter. Kunt therefore
considered her own dependence on Ka more complete.
F=''99FHl
MN'"Fl
F"dll
sa cdhuntmano nyem
api geheu sarvata
str nihata-bandhn
mah-rodana-sarute
manasy api pada jtu
na prpnoti kiyan mama
sathat (special mercy); caand; adhunnow; tmanamy own;

442
anyemand of others; apialso; geheuin the homes; sarvataall
around; strmof the women; nihataslain; bandhnmwhose
relatives; mah-rodanathe loud crying; saruteby hearing;
manasiin the mind; apieven; padamplace; jtuat all; na
prpnotidoes not find; kiyatany; mamamy.
But now the thought that Ka is merciful to me never enters my mind,
for everywhere, in our home and the homes of our neighbors, I hear the
loud mourning of the women whose relatives have been slain.
In the aftermath of the devastating battle at Kuruketra, Kunt
cannot even think to herself that Ka has special affection for her
family. Certainly while speaking to others she is reluctant to say
anything about Kas mercy.
FF"Hl
"~FFdll
atas tad-darana-tyakt
sampada parihtya vai
pada prrthits tasmin
may tad-daranpik
atatherefore; tat-daranaof seeing Him; tyaktdeprived;
sampadariches; parihtyataking away; vaicertainly; pada
calamities; prrthitprayed for; tasminfrom Him; mayby me;
tat-daranathe sight of Him; pikwhich cause.
Therefore, deprived of seeing Him, I begged Ka to take away our
wealth and give us more calamities to bring Him again within our sight.
Though her family has won back their kingdom, Kunt still sees no
happiness, because they no longer can see Ka. They were happier
when struggling against one danger after another. Thus Kunt prayed to
Ka:
vipada santu t avat

443
tatra tatra jagad-guro
bhavato darana yat syd
apunar-bhava-daranam
I wish that all those calamities would happen again and again so that
we could see You again and again, for seeing You means that we will no
longer see repeated births and deaths. (Bhgavatam 1.8.25)
A devotee who has seen the lotus feet of Ka is guaranteed
liberation from the cycle of birth and death. But the Ka conscious
devotee sees also that this liberation (apunar-bhava-daranam) is
nothing compared with the pleasure of serving Ka in ones own
relationship with Him.
"Hd<dBHF$l
H'HFdHF~ll
dattv nikaaka rjya
pav sukhit iti
matvdhun vihysmn
dvrakym avasthitam
dattvdelivering; nikaakamfreed from thorns; rjyamtheir
kingdom; pavthe Pavas; sukhitare satisfied; itithus;
matvthinking; adhunnow; vihyaabandoning; asmnus;
dvrakymin Dvrak; avasthitamis residing.
Ka gave the Pavas their kingdom, freed from thorny opponents.
Now, thinking the brothers satisfied, He has abandoned us and resides in
Dvrak.
'F''Nl
''"ll
ato tra tasygamane
py me pagat bata

444
manye dhuntmana ghra-
maraa tad-anugraham
atathus; atrahere; tasyaHis; gamanefor the coming; api
even; hope; memy; apagatdispelled; bataalas; manyeI
think; adhunnow; tmanamy; ghraquick; maraamdeath;
tatHis; anugrahammercy.
So I have given up hope that He will ever come back. Now I think His
real mercy would be my quick death.
Kunt directs Nrada to the Ydavas
N'HF$>HNl
F<HU"FF"FN'll
bandhu-vatsala ity -
tantur ya cvalambate
sa truyed yadubhis tasya
gha-sambandha-marant
bandhuto friends and relatives; vatsalaHe is compassionate; iti
thus; of hope; tantuthe thread; yawhich; caand;
avalambatehangs down; sait; truyetwould break; yadubhi
with the Yadus; tasyaHis; ghaintense; sambandhaconnection;
marantbecause of considering.
My last thread of hopethat Ka is always compassionate to His
friends and relativescan easily break if I simply consider how strongly
He is attached to the Yadus.
Yudhihira reached this same conclusion, that the Pavas cannot
hope to compete for Kas attention with the Ydavas of Dvrak. The
Ydavas, as Kas family members, have first claim on Ka. They are
His uncles, cousins, and sons. And from Kunts point of view, the

445
Ydavas, much more strongly than the Pavas, are connected with
Ka as His loving servants.
UFH
"H"='l
9HHFHH
FdHll
tad yhi tasya parama-priya-varga-mukhyn
r-ydavn nirupama-pramadbdhi-magnn
te mahattvam atula bhagavas tvam eva
jnsi tad vayam aho kim u varayema
tattherefore; yhiyou should go; tasyaHis; paramatopmost;
priya-vargaof beloved associates; mukhynprincipal; r-ydavn
to the divine Ydavas; nirupamaincomparable; pramadaof joy;
abdhiin an ocean; magnnwho are immersed; temtheir;
mahattvamgreatness; atulamunequaled; bhagavanO saintly
Nrada; tvamyou; evaindeed; jnsiknow; tatthat; vayamwe;
ahooh; kimhow; uindeed; varayemacan explain.
Therefore, go see the divine Ydavas, the Lords most beloved associates,
who live immersed in a vast, unequaled ocean of joy. My lord Nrada,
you know very well how great they are. What can I tell you about their
glories?
Nrada, Kunt says, should go to Dvrak to see the Ydavas, follow
the example of their devotion, and achieve the mercy of their
association. They are the best of all the Supreme Lords exalted devotees,
including Brahm and the other demigods in the heavenly planets,
Garua and the other pradas of Vaikuha, and Prahlda, Hanumn,
and other Vaiavas in the world of mortals. Kunt thinks that because
the Ydavas are absorbed in ecstasy, Nradas ecstasy will certainly
increase in their company. Remaining with Kunt and the Pavas,
however, will only drag him down into misery.

446
In case Nrada suggests he can derive enough satisfaction simply by
hearing about the Ydavas from Kunt and her sons, Kunt reminds him
that he already knows the residents of Dvrak better than the
Pavas do. Since Nrada has visited Dvrak many times, what can
Kunt tell him that he does not already know? He should just go to
Dvrak, where he can see Kas full mercy.
Nrada sees the Ydavas in Dvrak
"H=
"H"Fm
dHFH'Fl
"BdH
""F"]HFll
r-parkid uvca
bho ydavendra-bhagin-suta-patni mta
r-dvrak muni-varas tvaraygato sau
daa-prama-nikarai pravian purntar
drd dadara su-bhagn yadu-pugavs tn
r-parkit uvcar Parkit said; bhoO; ydava-indraof Ka,
Lord of the Ydavas; bhaginof the sister (Subhadr); sutaof the son
(Abhimanyu); patniO wife; mtaO mother; r-dvrakmat r
Dvrak; muni-varathe best of sages; tvarayquickly; gata
arrived; asauhe; daa-pramaof prostrate obeisances; nikarai
with a multitude; pravianentering; pura-antathe inner city;
drtfrom a distance; dadarahe saw; su-bhagnfortunate; yadu
of the Yadus; pugavnthe heroes; tnthem.
r Parkit said: O mother, O wife of Lord Ydavendras nephew, the
exalted sage Nrada swiftly arrived at r Dvrak. He entered the inner

447
city, repeatedly offering prostrate obeisances, and saw from a distance the
fortunate Yadu heroes.
rmat Subhadr is the sister of r Ka, the worshipable Lord of
the Yadu dynasty. And Uttar, the wife of Subhadrs son Abhimanyu,
gave birth to Mahrja Parkit. Therefore, if the Yadus are as fortunate
as the Pavas describe, Parkits mother also shares in their
blessedness by being a member of the family.
FF'FF~l
F"9"HM=ll
sabhy r-sudharmy
sukhsnn yath-kramam
nija-saundarya-bhhyn
prijta-srag-citn
sabhymin the assembly hall; r-sudharmymthe blessed
Sudharm; sukhaat ease; snnsitting; yath-kramamin order of
importance; nijatheir own; saundaryawith the bodily beauty;
bhand ornaments; hynresplendent; prijtaof prijta
flowers; srakwith garlands; citnadorned.
He beheld them sitting at ease in the blessed assembly hall Sudharm.
Ranked in order of importance, they sat resplendent with the ornaments
of their own bodily beauty, and were further adorned with garlands of
prijta.
Texts
ix
91 through 96 describe the splendor of the Yadus. Nrada
found the Yadu rulers convened in the hall Sudharm, which had
belonged originally to the heavenly kingdom of Indra. Under the Yadus,
however, the glory of Sudharm had increased. Now, even more than
while in Svargaloka, it manifested r, the opulence and favor of
Lakmdev, the supreme goddess of fortune.
Free from envy and petty rivalry, the Yadus sat happily in order of
seniority by age. Although they were all fabulously rich and powerful,
they had no desires for anything material. Their treasure in life was the

448
prize of their dynasty, r Ka. They accepted the trappings of royalty
only because these were suitable for their service to Ka and gave Him
pleasure. The heavenly hall Sudharm and the priceless jewels,
garments, and prijta garlands added nothing to the natural beauty of
their transcendental bodies, which shone with the splendor of their pure
love for Ka and for one another.
""F]"FHl
FH=HF>H"ll
divyti-divya-sagta-
ntydi-paramotsavai
sevyamnn vicitrokty
styamn ca vandibhi
divya-ati-divyamost celestial; sagtaof singing; ntyadancing;
diand so on; paramaexcellent; utsavaiwith festivals;
sevyamnnbeing served; vicitrawonderful; uktywith words;
styamnbeing praised; caand; vandibhiby bards.
They were being regaled by festive song and dance in the most celestial
style, and praised by bards in splendidly tasteful words.
The music, dance, and drama performed in the Yadu assembly were
divya, equal to those heard and seen in Indras Svarga, and also ati-divya,
equal to those in Lord Nryaas Vaikuha. All perfections of this
world and the kingdom of God attended the Yadus like menial servants.
=dF"l
FFH'll
anyonya citra-narmokti-
kelibhir hasato mud
sryam krmata svbhi
prabhbhir mdhur-mayn
anyonyamamong one another; citrabright; narma-uktiwith jokes;

449
kelibhiand sporting; hasatalaughing; mudhappily; sryam
the sun; krmataeclipsing; svbhitheir own; prabhbhiby the
effulgences; mdhur-maynwho were full of charm.
The Ydavas laughed among one another and exchanged clever jokes and
quips, the effulgence of their bodies surpassing that of the sun, their
personalities full of charm.
Although the light radiating from the bodies of the Yadus was more
brilliant than the sun, that effulgence, unlike the sun globes, did not
pain the eyes, because of the Yadus very gentle and pleasing natures.
H'"H9H=l
d>HF'9HHl
dH"F'Rll
nn-vidha-mah-divya-
vibhaa-vicitritn
kcit pravayaso py eu
nava-yauvanam pitn
r-ka-vadanmbhoja-
sudh-tptn abhkaa
nn-vidhaof various kinds; mah-divyavery precious; vibhaa
with ornaments; vicitritndecorated; kcitsome; pravayasa
elderly; apieven; euamong them; nava-yauvanamnew youth;
pitnhaving obtained; r-kaof r Ka; vadana-ambhojaof
the lotus face; sudhby the nectar; tptnsatisfied; abhkaa
constantly.
Many kinds of precious ornaments decorated the Ydavas. And even
some of the most elderly members of the assembly had obtained new
youth by constantly enjoying the nectar of r Kas lotus face.
The perpetual youth of even the oldest among the Yadus is affirmed
by ukadeva Gosvm:

450
tatra pravayaso py san
yuvno ti-balaujasa
pibanto kair mukundasya
mukhmbuja-sudh muhu
Even the most elderly residents of the city appeared youthful, full of
strength and vitality, for with their eyes they constantly drank the elixir
of Lord Mukundas lotus face. (Bhgavatam 10.45.19)
3FH=dl
d"H"ll
ugrasena mah-rja
parivtya cakata
pratkamn r-ka-
devgamanam dart
ugrasenamUgrasena; mah-rjamthe ruling monarch; parivtya
surrounding; cakataglowing; pratkamnawaiting; r-ka-
devaof r Kadeva; gamanamthe arrival; dartrespectfully.
Surrounding Mahrja Ugrasena, the Ydavas glowed brilliantly, as with
reverent eagerness they awaited the arrival of r Ka.
King Ugrasena sat on his throne in the midst of the assembly, served
with his white umbrella, yak-tail fans, and other royal emblems.
Reflecting the kings imperial potency, all the Ydava princes glowed
brilliantly, like many suns in the sky. But even though commanding so
much material power, every one of them wanted nothing but to see
Ka and be with Him. Ka joined them every day in their assembly,
yet every day they awaited His arrival with great eagerness. He was their
deva, their only object of worship.
"HF=l
d~d~FFd<d<ll

451
tad-anta-pura-vartmek-
vyagra-mnasa-locann
tat-kath-kathansaktn
asakhyn koi-koia
tatHis; anta-purato the inner palace; vartmatoward the path;
kwhose glances; vyagraexcited; mnasaminds; locannand
eyes; tatabout Him; kathtopics; kathanain discussing; saktn
absorbed; asakhyninnumerable; koi-koiamillions upon
millions.
Countless millions of Ydavas waited, absorbed in talk about Ka, their
minds and eyes anxiously focused on the path from Kas inner palace.
Just as anyone who feels at ease talks about what is on his mind, the
Ydavas naturally discussed Kathe pastimes He had performed on
various occasions and also the business at hand with Him in the royal
assembly. The Ydavas had no inclination to talk or think about
anything not involving Ka.
The dynasty of the Ydavas was so populous that ukadeva Gosvm
thought them practically uncountable:
yadu-vaa-prastn
pus vikhyta-karmam
sakhy na akyate kartum
api vara-atair npa
tisra koya sahasrm
ati-atni ca
san yadu-kulcry
kumrm iti rutam
The Yadu dynasty produced innumerable great men of famous deeds.
Even in hundreds of years, O king, one could never count them all. I
have heard from authoritative sources that the Yadu family employed
38,800,000 teachers just to educate their children. (Bhgavatam
10.90.4041)

452
rla rdhara Svm explains that the number of teachers cited by
ukadeva Gosvm is a conservative estimate, obtained from hearsay,
but the number might be much higher. Since teachers often take
responsibility for dozens of students, the total number of school-aged
boys in the Yadu family is beyond estimation, and they are only a
fraction of the whole family.
H"H''HFdl
3~F'HFll
jtv ta yadavo bhyetya
dhvanta sambhramkul
utthpya prasabha pau
dhtv ninyu sabhntaram
jtvdiscovering; tamhim (Nrada); yadavathe Yadus;
abhyetyacoming forward; dhvantarunning; sambhramaby
respectful eagerness; kulagitated; utthpyaraised him;
prasabhamquickly; pauhis hands; dhtvtaking; ninyuthey
led him; sabhthe assembly hall; antaraminside.
As soon as the Yadus learned that Nrada had arrived, they came running
out in a flurry. They quickly raised him from the ground, took him by his
hands, and led him into the assembly hall.
"F"'H8"l
HHHFHFll
mah-divysane datte
nupavia tad-icchay
bhmv evopaveymu
parita svayam sata
mahlarge; divyaheavenly; saneon a seat; datteoffered;
anupaviamnot sitting; tathis (Nradas); icchayby the desire;
bhmauon the ground; evaonly; upaveyaseating; amumhim;

453
paritasurrounding; svayamthemselves; satasat.
They offered him a large heavenly seat, but he refused to sit on it.
Yielding to his desire, they gave him a place to sit on the ground, and
they all sat down around him.
Nrada praises the Ydavas
"H9H'"Fl
HF&~Hll
devari-pravaro mbhi
pj-dravya samhtam
natv sjalir utthya
vinto muhur ha tn
deva-iof sages among the demigods; pravarathe chief; ambhi
by them; pjfor worship; dravyamthe paraphernalia; samhtam
brought forward; natvbowing; sa-ajaliwith folded hands;
utthyastanding up; vintahumbly; muhuat some length; ha
he spoke; tnto them.
When they brought paraphernalia for worship, the chief sage among the
gods bowed his head to it with folded hands. He then stood up and
humbly spoke to them at length.
"3H=
d"=dd'"_l
dHH~dll
r-nrada uvca
bho ka-pdbja-mahnukampit
lokottar mm adhun dayadhvam

454
yumkam evvirata yathha
krti pragyan jagati bhrameyam
r-nrada uvcar Nrada said; bhoO; ka-pda-abjaof
Kas lotus feet; mah-anukampitgreatest recipients; loka-
uttarO you who transcend the material world; mmto me;
adhuntoday; dayadhvamplease be mer-ciful; yumkamyour;
evaindeed; aviratamincessantly; yathso that; ahamI; krtim
the glories; pragyansinging constantly; jagatithroughout the
universe; bhrameyammay wander.
r Nrada said: O greatest receivers of the mercy of Kas lotus feet,
you are all transcendental persons. Today please be merciful to me. Please
bless me that I may wander always throughout the universe, constantly
singing your glories.
Nrada would rather not waste time glorifying anyone but the
Ydavas.
\"d
=dFHdHF'l
d""
HHdHll
aho ala lghya-tama yado kula
caksti vaikuha-nivsito pi yat
manuya-loko yad-anugrahd aya
vilaghya vaikuham atva rjate
ahooh; alamindeed; lghya-tamammost praiseworthy; yadoof
the Yadus; kulamthe family; cakstithey are radiant; vaikuha-
nivsitathan the residents of Vaikuha; apieven; yatin that;
manuya-lokathe human race; yatwhose; anugrahtby the grace;
ayamthis; vilaghyasurpassing; vaikuhamVaikuha; atva
extremely; rjateis glorious.

455
Indeed, this family of the Yadus is most praiseworthy! You are more
radiant than the residents of Vaikuha! By your grace this world of men
has surpassed Vaikuha and attained supreme glory.
In Vaikuha the Personality of Godhead has many splendid
associates, whose character and opulence are universally praiseworthy
and attractive. Nrada is surprised to see that the earthly inhabitants of
Dvrak are still more exalted than Garua and other Vaikuha
associates. The Ydavas have mercifully spread pure devotional service
to Ka throughout Martyaloka, the world of short-lived human beings.
Thus they have made this mortal realm more splendorous than
Vaikuha. The devotees of Vaikuha are certainly favored by the
Supreme Lord, but not as much as the devotees of Dvrak.
H'HFF
FHFd=d9l
9HF9
dHdHll
vtt dharitri bhavat saphala-prays
yasy janur vasati keli-caya kilaim
ye mah-harir aya nivasan gheu
kutrpi prvam aktai ramate vihrai
vttwell-situated; dharitriO earth; bhavatbeing; sa-phala
fruitful; prayswhose endeavor; yasymupon whom; januthe
birth; vasatiresidence; keliof pastimes; cayaabundance; kila
indeed; emof them (the Ydavas); yemwhose; mah-hari
Lord Hari; ayamthis; nivasandwelling; gheuin the homes; kutra
apianywhere; prvampreviously; aktainever performed;
ramateHe enjoys; vihraiwith pastimes.
Most fortunate Mother Earth, by your fruitful endeavors these Yadus
have manifest upon your surface their birth, residence, and pleasing acts.
The Supreme Lord Hari resides in their homes and enjoys with them

456
unprecedented transcendental pastimes.
Nradas shifting moods of ecstasy lead him momentarily to stop
addressing the Ydavas and turn instead to the planet earth, upon whom
r Dvrak-dhma has descended. The presiding goddess of the earth is
certainly familiar with the lls of Lord Nryaa in Vaikuha and the
lls of His various avatras. She has witnessed many of these pastimes,
and from the Puras she knows others. But what she sees now in the
sacred district of Dvrak is altogether unprecedented: the Lord of the
spiritual and material universes consorting with His servants as their
intimate relative.
9"F9FFl
F~"d""ll

""FN'FN'''dl
N{FHHHHH'll

dHFHdHFFHl
HHHHFll
ye darana-sambh-
sparnugamansanai
bhojanodvha-ayanais
tathnyair daihikair dhai

duchedai prema-sambandhair
tma-sambandhato dhikai
baddha svargpavargecch
chittv bhakti vivardhayan

ko vismta-vaikuho
vilsai svair anu-kaam

457
nava navam anirvcya
vitanoti sukha mahat
yemof whom; daranaby the seeing; sambhtalking; spara
touching; anugamanawalking behind; sanaiand sitting;
bhojanaby eating; udvhamarriages; ayanaiand sleeping;
tathalso; anyaiby other; daihikaibodily activities; dhai
firm; duchedaiunbreakable; prema-sambandhaiby loving
relationships; tma-sambandhatathan meditational relationships in
the heart; adhikaiwhich are greater; baddhabound; svargafor
heaven; apavargaand liberation; icchmthe desires; chittv
severing; bhaktimdevotion; vivardhayanincreasing; kaKa;
vismtawho has forgotten; vaikuhaVaikuha; vilsaiby the
pastimes; svaiHis own; anu-kaamat every moment; navam
navamever-fresh; anirvcyamindescribable; vitanotiHe spreads;
sukhampleasure; mahatgreat.
Ka has now forgotten Vaikuha, for He is bound by intense,
unbreakable loving exchanges with these Yadus. He sees the Yadus,
touches them, talks with them, sits with them. He eats and sleeps with
them, follows them when they walk, takes part in their marriage
ceremonies, and shares in their other activities of embodied life. These
relations are more tangible than the yogs union with Him in meditation.
Thus, by His pastimes Ka spreads among the Yadus infinite pleasure,
ever fresh and indescribable, destroying any desire they might have for
heaven or liberation, and increasing more and more their devotion to
Him.
r Ka descended to earth not only for His own enjoyment but
also to give pleasure to His devotees. Some of the Yadus might once have
harbored desires to attain the higher celestial worlds and associate with
Ka there. Some of the Yadus, in fact, had descended from the planets
of the demigods, so in their human pastimes they might naturally have
felt an urge to return to heaven. But after they lived for some time with
Ka in Dvrak such unsuitable desires in their hearts dissolved. The

458
Yadus lost every trace of interest in liberation from the cycle of sasra,
because they wanted never to be deprived of the opportunity to take
birth again and again in the company of Ka.
The Yadus meditation on Ka is much more strongly focused than
the dhra and samdhi of yogs. Whereas impersonal meditators fall
prey to various distractions even in their so-called perfection of samdhi,
Kas devotees in Dvrak, in their ka-samdhi, cannot be shaken
in any way, at any time, by anyone or anything. Nothing can distract
their meditation, because at every moment they experience the
incomparable happiness of Ka consciousness.
To achieve limited versions of spiritual perfection, with dimensions
of happiness that are monotonous and meager compared to pure
devotional service, conditioned souls must undergo disciplines like the
eightfold yoga process. The Yadus, however, have purely spiritual bodies
and therefore have no need to submit their bodies and minds to yoga
discipline. They are eternal friends of Yogevara, the master of all yoga.
Instead of struggling to cultivate some inward meditation, in the
company of Ka they effortlessly enjoy in various ways with all their
senses. As recorded in rmad-Bhgavatam (10.82.2930), King
Yudhihira tells the Ydavas:
yad-viruti ruti-nutedam ala punti
pdvanejana-paya ca vaca ca stram
bh kla-bharjita-bhagpi yad-aghri-padma-
sparottha-aktir abhivarati no khilrthn
tad-darana-sparannupatha-prajalpa-
ayysanana-sayauna-sapia-bandha
ye ghe niraya-vartmani vartat va
svargpavarga-virama svayam sa viu
The water that has washed His feet, the words He speaks in the form
of the revealed scriptures, and His fame, as broadcast by the Vedas
these thoroughly purify this universe. Although the earths good fortune
was ravaged by time, the touch of His lotus feet has revitalized her, and

459
thus she is raining down on us the fullfilment of all our desires. The
same Lord Viu who makes one forget the goals of heaven and
liberation has now entered into marital and blood relationships with
you, who otherwise travel on the hellish path of family life. Indeed, in
these relationships you see and touch Him directly, walk beside Him,
converse with Him, and together with Him sit at ease, lie down to rest,
and take your meals.
In these two verses, spoken during the meeting of Kas devotees at
Kuruketra, Mahrja Yudhihira congratulates the Ydavas for the
supreme fortune of their intimacy with Ka. The water that has
washed Kas feet, in the form of the river Gag, puries the whole
universe of its sins. His instructions, in the form of the Vedas, educate
human society to the standard of natural spiritual life, free from illusion.
But despite His constant presence in these two forms, in course of time
the earth picks up, from the creatures she supports, more sinful
contamination than she can bear. Her glory then becomes a mere
shadow of what it was. To deliver the earth from misfortune, therefore,
Ka appears in the Yadu dynasty. Just by the touch of His lotus feet
she regains her former strength and can once again shower the Lords
devotees with the fullfilment of their needs and desires. The Yadus
especially are so satisfied living on the earth with Ka that they
entirely forget about heaven and liberation. They prefer to stay
entangled in their relations with Him through marriage (sa-yauna) and
birth (sa-pia).
F<Bm"9l
HFHdFll
ayysananlpa-
kr-snnandiu
vartamn api svn ye
ka-prem smaranti na
ayyin sleeping; sanasitting; aanawalking; lpaspeaking;
krplaying; snnabathing; aanaeating; diuand other
activities; vartamnbeing engaged; apialthough; svntheir own

460
(possessions and families); yewho; ka-prembecause of their
pure love for Ka; smaranti nado not remember.
While eating, sleeping, sitting, walking, speaking, bathing, enjoying
diversions, the Yadus are so absorbed in pure love for Ka that they
even forget their own families and possessions.
Love for Ka is a deep ocean, in which His pure devotees dive to
their hearts content. Thus fully immersed in Ka consciousness, the
Yadus were oblivious of their material assets, including their families
and their own bodies. All the riches in this world could not divert their
attention.
This statement by Nrada parallels ukadevas words at the end of
the Tenth Canto of the Bhgavatam (10.90.46):
ayysananlpa-
kr-snnandiu
na vidu santam tmna
vaya ka-cetasa
The Vis were so absorbed in Ka consciousness that while
sleeping, sitting, walking, conversing, playing, bathing, eating, and so on
they forgot their own bodies. Thus Ka once told His wife Saty:
ete hi ydav sarve
mad-ga eva bhmini
sarvad mat-priy devi
mat-tulya-gua-lina
Dear willful goddess, every one of these Ydavas is My eternal
associate. They are always dear to Me, and their virtues are equal to My
own.
'Fl
FHdHll

461
mah-rjdhirjyam
ugrasena mahdbhuta
mah-saubhgya-mahim
bhavata kena varyatm
mah-rjaof great kings; adhirjaO sovereign king; ayamthis;
ugrasenaO Ugrasena; mah-adbhutamost astonishing; mah-
saubhgyaof the great fortune; mahimthe glory; bhavatayour;
kenaby whom; varyatmcan be described.
O Ugrasena, king of exalted kings! Who can describe the extent of your
astonishing great fortune?
Many other kings, including Yudhihira, are subordinate to
Mahrja Ugrasena. The special favor Ka has shown him is visible to
all but cannot be adequately described.
>=ddl
Hll
aho mahcaryatara
camatkra-bharkaram
paya priya-jana-prti-
pra-vaya mah-hare
ahooh; mah-carya-tarammost completely amazing; camatkra
of wonderment; bharaof an excess; karamthe mine; payajust
see; priya-janaof dear devotees; prtito the love; pra-vayamthe
subservience; mah-hareof the Supreme Lord Hari.
Oh, just see the utterly amazing, infinitely wonderful ways in which the
Supreme Lord Hari submits to the love of His dear devotees!
Kas mercy is the kara, or birthplace, of everything wondrously
appreciable. His selfless concern for His devotees is always astonishing,
especially when He willingly submits to their control.
"HF9Fl

462
FHdHBFN'F"ll
yadu-rja bhavanta sa
niaa paramsane
agre sevaka-vat tihan
sambodhayati sdaram
yadu-rjaO king of the Yadus; bhavantamyou; saHe;
niaamsitting; parama-saneon your great throne; agrein
front; sevaka-vatlike a servant; tihanstanding; sambodhayati
addresses; sa-daramwith reverence.
O king of the Yadus, as you sit on your great throne, that same Hari
stands before you like a servant and addresses you with reverence.
'"H"=l
HH'HFN'll
bho nidhraya deveti
bhtya mm dieti ca
tad bhavadbhyo namo bhka
bhavat-sambandhine nama
bhoO; nidhrayaplease consider; devaMy lord; itithus saying;
bhtyamyour servant; mmMe; diaplease order; itithus; ca
and; tattherefore; bhavadbhyato you; namaobeisances;
abhkamconstantly; bhavatyour; sambandhineto the relatives;
namaobeisances.
He says, My lord, please consider... Please order Me, your servant. I
therefore offer constant obeisances to you and to all your relatives.
The word bhtya means servant in two senses: order carrier and
maintained dependent. Ka played both roles in relation to His
great-grandfather Ugrasena. On one occasion Ka told him:
mayi bhtya upsne

463
bhavato vibudhdaya
bali haranty avanat
kim utnye nardhip
Since I am present in your entourage as your personal attendant, all
the demigods and other exalted personalities will come with heads
bowed to offer you tribute. What, then, to speak of the rulers of men?
(Bhgavatam 10.45.14) Uddhava also told Vidura:
tat tasya kaikaryam ala bhtn no
viglpayaty aga yad ugrasenam
tihan niaa paramehi-dhiye
nyabodhayad deva nidhrayeti
Ka used to stand before King Ugrasena, who was sitting on the
royal throne, and submit explanations before him, saying, O My lord,
please let it be known to you. Does it not pain us, Kas servitors,
when we remember this? (Bhgavatam 3.2.22)
Nrada concludes that of all the Vaiavas he has visited thus far,
Ugrasena is the greatest. Nrada offers homage to him and to everyone
who has any relationship with him.
The Ydavas direct Nrada to Uddhava
"H=
NQ"HH"H'l
F"H^=ll
r-parkid uvca
tato brahmaya-devnu-
vartino yadavo khil
sa-pda-grahaa natv
mtar cur mah-munim

464
r-parkit uvcar Parkit said; tatathen; brahmaya-devaof
the Supreme Lord, who favors the brhmaas; anuvartinafollowers;
yadavathe Ydavas; akhilall; sawith; pda-grahaam
touching of His feet; natvbowing; mtaO mother; cuthey
said; mah-munimto the great sage.
r Parkit said: The Ydavas were all faithful followers of the Supreme
Lord, the Lord who favors the brhmaas. Dear mother, those Ydavas
then bowed down together to the great sage, touched his feet, and spoke
to him as follows.
"H3=
dFFHF"l
d~F==HFll
r-ydav cu
r-kasypi pjyas tvam
asmadya-mah-prabho
katham asmn mah-ncn
nca-van namasi prabho
r-ydav cuthe fortunate Yadus said; r-kasyaby r Ka;
apieven; pjyaworshipable; tvamyou; asmadyaof persons like
us; mah-prabhowho is the supreme master; kathamwhy; asmn
to us; mah-ncnmost lowly; nca-vatlike a lowly person; namasi
you are offering respects; prabhoO venerable one.
The fortunate Ydavas said: Even our supreme master, r Ka,
worships you. Why then, O venerable sage, are you acting like a lowly
person by offering respects to us, the most lowly?
H""FH"l
"FHFU"H"Hll

465
jita-vk-pati-naipuya
yad ida nas tvayoditam
tad asambhvita na syd
ydavendra-prabhvata
jitawho has defeated; vk-patithe master of all speech, Brahm;
naipuyathe expertise; yatwhat; idamthis; nato us; tvayby
you; uditamspoken; tatthat; asambhvitamimpossible; nanot;
sytcan be; ydava-indraof the Lord of the Yadus; prabhvataby
the power.
You can defeat the wit of even Brahm, the master of speech. And so, by
the power of our Lord Ydavendra, what you have said to us cannot be
untrue.
On one hand, the Ydavas listening to Nrada are inclined to
discount Nradas description of themselves as exaggerated flattery.
Thus they call Nrada the most expert word juggler. On the other hand,
when Ka is personally involved, anything is possible. They are His
family members, and Nrada is one of His eternal Vaikuha associates.
So they are forced to accept Nradas statements as true.
Fd'dHdFF'l
"d''Fll
tasya kenpi gandhena
ki v kasya na sidhyati
mah-daykaro yo ya
nirupdhi-suhttama
tasyaof Him; kena apiby any; gandhenafragrance; kimwhat;
vor; kasyaby whom; na sidhyatiis not achieved; mahgreat;
dayof mercy; karareservoir; yawho; ayamHe; nirupdhi
unconditional; suht-tamabest friend.
If one has even a slight trace of a touch with Ka, is there anything one
cannot achieve? Ka is a boundless reservoir of mercy and ones

466
unconditional best friend.
True compassion originates in Ka; or in other words, only Kas
pure devotees can be truly compassionate. The special quality in true
compassion is that it is unconditional. Ka and the devotees who
convey mercy on His behalf never expect any reciprocal favors. They
freely distribute mercy to anyone who will take it. This is the meaning of
the words nirupdhi and ahaituka, often seen in descriptions of Kas
mercy.
~'F'~"l
"~d~'dF'dll
mah-mahima-pthodhi
smta-mtro khilrtha-da
dna-nthaika-araa
hnrthdhika-sdhaka
mah-mahimaof extreme greatness; ptha-dhithe ocean; smta
remembered; mtramerely; akhilaall; arthaambitions; dawho
grants; dna-nthathe master of the most fallen; eka-araamand
the only shelter; hna-arthafor those who are deprived of possessions;
arthawealth; adhikamore than enough; sdhakawho provides.
He is the ocean of all greatness. Simply remembering Him assures all
success. He is the master and only shelter of the most fallen, the provider
of everything desirable to those who have nothing to possess.
Ka is not satisfied with merely fullfiling the ambitions of His
devotees; He likes to bestow on His devotees more than they ever desire.
Intelligent persons should take shelter of this great quality of His, which
is like a vast ocean, deep and certain. Kas mercy need not take long
to achieve, and it pays little regard to the qualifications of those who
receive it. As Nrada says here, as soon as one remembers Ka ones
success is guaranteed, regardless of the purpose of ones endeavor. Even
if ones intentions are off target, when one becomes absorbed in
remembering Ka, Ka reciprocates by helping one adjust those

467
intentions.
In particular, those who have no other shelter can be assured of
Kas protection. Helpless persons hoping against hope to be able to
surrender to Ka can be confident of receiving His mercy even if they
have no pious credits, philosophical knowledge, or devotional
accomplishments. Considering this, the Ydavas present themselves as
most fallen and unqualified and thus quite fit to be favored by Ka.
But so many other fallen souls can equally gain Kas favor, the
Ydavas further tell Nrada. Our position is nothing unique. Your
singling us out for praise is just clever word jugglery.
dHFF{HF"l
"H"Fll
kintv asmsddhava rmn
paramnugrahspadam
ydavendrasya yo mantr
iyo bhtya priyo mahn
kintubut; asmsuamong us; uddhavaUddhava; rmnblessed;
paramagreatest; anugrahaof mercy; spadamthe recipient;
ydava-indrasyaof Ka; yawho; mantradviser; iya
disciple; bhtyaservant; priyadear; mahngreat.
But among us, blessed Uddhava has received Kas greatest mercy.
That exalted soul is Lord Ydavendras adviser, His disciple, His servant,
and His extremely dear friend.
Out of respect for Nrada, the Ydavas feel obliged to put aside their
doubts and accept his words as true. Ultimately they cannot deny their
own glories, because those glories are all inseparably related to Ka.
All the Ydavas can do is try to minimize those glories by presenting the
greater glories of a better devotee, rmn Uddhava. When the Ydava
princes sit in the royal assembly of Dvrak, they are accustomed to
deliberating with Ka on various important matters of state. But none
of the Ydavas can consider himself as valuable an adviser as Uddhava.

468
FHdFdl
Fd" 8HFHll
asmn vihya kutrpi
ytr sa kurute prabhu
na hi tad-dukham asmka
de tv asminn apavrajet
asmnus; vihyaabandoning; kutra apisomewhere; ytrma
trip; saHe; kurutemakes; prabhuthe Lord; nanot; hi
certainly; tatthat; dukhamdistress; asmkamour; debeing
seen; tueven; asminHe; apavrajetdoes it go away.
Sometimes the Lord abandons us to go on a journey. This gives us such
distress that even when we see Him again the pain does not go away.
d"d9H"l
3{HHFFHll
na jnma kad kutra
punar ea vrajed iti
uddhavo nityam abhyare
nivasan sevate prabhum
na jnmawe do not know; kadwhen; kutrawhere; puna
again; eaHe; vrajetmight go; itithus; uddhavaUddhava;
nityamalways; abhyareby His side; nivasanresiding; sevate
serves; prabhumhis master.
We cannot be sure when He might go somewhere else. But Uddhava is
always by His side, serving Lord Ka, his master, and residing with
Him.
FHHH99Hl
dHHFN="dH=ll

469
sva-gamya eva viaye
preayed bhagavn amum
kauravvta-smbya-
mocandi-kte kvacit
sva-gamyefor which He Himself should go; evaindeed; viayeon a
matter; preayetmay send; bhagavnthe Personality of Godhead;
amumhim (Uddhava); kauravaby the Kauravas; vtacaptured;
smbyaof Smba; mocanaof the releasing; diand so on; kte
for the sake; kvacitsometimes.
Sometimes the Lord, the Personality of Godhead, sends Uddhava on
missions on which the Lord Himself should go. For example, the Lord
sent him to gain the release of Smba, whom the Kauravas had taken
captive.
Ka sent Uddhava on various missionsto Gokula, to
Hastinpura, and elsewhere. When Smba, Kas son, tried to elope
with Duryodhanas daughter, the Kaurava army, headed by Bhma and
Duryodhana, captured Smba, and Uddhava was instrumental in
arranging Smbas release. Nrada avoids mentioning the journey to
Vraja that Uddhava undertook for Ka, because it is too confidential
to discuss in the open assembly at Dvrak. Uddhava enjoyed Kas
association constantly, but when sent out to either rescue or console the
Lords dear devotees, Uddhava felt more satisfaction than by staying
with Ka.
FBBddHFl
F"8dll
yas tihan bhojana-kr-
kautukvasare hare
mah-prasdam ucchia
labhate nityam ekala
yawho; tihanbeing present; bhojanaof eating; krof the
sport; kautukafor the enjoyment; avasareon the occasions; hare

470
of Lord Ka; mah-prasdamthe mah-prasda; ucchiam
remnants; labhatehe obtains; nityamalways; ekalathe only
person.
Uddhava stays alone with Ka when the Lord playfully enjoys His
meals. So he is the only person who can always obtain the Lords mah-
prasda remnants.
"H"FH"l
"FH8FH'll
pdravinda-dvandva ya
prabho savhayan mud
tato nidr-sukhvia
ete svke nidhya tat
pda-aravindaof lotus feet; dvandvamthe pair; yawho;
prabhoof his master; savhayanmassaging; mudwith great
pleasure; tatathen; nidrof sleep; sukhathe pleasure; via
entering; etehe lies down; sva-akeon his own lap; nidhya
placing; tatthem.
With great pleasure Uddhava massages his masters lotus feet and then
happily falls asleep with the Lords feet on his lap.
B=H="FF]H
9"l
H=d\
FHFH=ll
raha-kry ca kvacid api sa sage bhagavata
prayty atrmtya pariadi mah-mantra-maibhi
vicitrair narmaughair api hari-kta-lghana-bharair
manojai sarvn na sukhayati varn prpayati ca

471
raha-krymin confidential pleasures; caand; kvacitsometimes;
apialso; sahe (Uddhava); sagein the company; bhagavataof
the Lord; praytihe goes out; atrahere; amtyaminister;
pariadiin the assembly; mahexcellent; mantraof advice;
maibhiby gems; vicitraiwonderful; narmaof clever comments;
oghaiby floods; apiand; hariby r Hari; ktamade; lghana
of praise; bharaiby the heaps; mana-jaicharming; sarvnall;
nato us; sukhayatihe causes delight; varnbenedictions;
prpayatihe causes to be granted; caand.
When the Lord goes out for confidential pleasures, Uddhava sometimes
goes with Him. And when Uddhava serves as the Lords minister in this
assembly hall, his precious gems of advice and his flood of witty and
charming comments earn abundant praise from r Hari. They also
delight all of us and fulfill all our desires.
When Ka visited Kubj, Uddhava accompanied Him.
dFFdH
HdHl
HU"
FHFH8'll
ki tasya saubhgya-kula hi vcya
vtulat prpa kilyam evam
-aiavd ya prabhu-pda-padma-
sev-rasviatayocyate jai
kimwhat; tasyahis; saubhgyaof the good fortune; kulamabout
the whole series; hiindeed; vcyamcan be said; vtulatminsanity;
prpahas developed; kilacertainly; ayamthis person; evamthus;
-aiavtsince childhood; yawho; prabhuof his master; pda-
padmathe lotus feet; sev-rasain the mood of serving; viatay
by being absorbed; ucyatehe is called; ajaiby foolish people.

472
What can be said of his continuous good fortune? Since childhood he has
been so absorbed in the taste of serving his masters lotus feet that foolish
people call him a madman.
Vtula means insane, or, in more exact medical terms, suffering
mentally from imbalance of the vital airs (vtas). When naive persons
without spiritual discrimination observed Uddhava in trance, oblivious
of his surroundings, or saw him babbling like someone haunted by a
ghost, they would judge him such a madman.
F"'H"
<HHl
$HHH
FH^FFH^ll
aho sad mdhava-pda-padmayo
prapatti-lmpaya-mahattvam adbhutam
ihaiva mnuya-vapuy avpa
svarpam utsjya hare svarpatm
ahooh; sadalways; mdhavaof Lord Mdhava; pda-padmayo
at the lotus feet; prapattifor surrender; lmpayaof his wanton
eagerness; mahattvamthe greatness; adbhutamamazing; ihain this;
evaindeed; mnuyahuman; vapuibody; avpahe assumed;
svarpamclose resemblance; utsjyaabandoning; hareto r Hari;
svarpatmhis own form.
Just see how amazing is his great eagerness to surrender always at the
lotus feet of Lord Mdhava! He has even forgone the normal bodily
features of a human birth and instead assumed a transcendental body
closely resembling that of r Hari.
Born as a katriya in the middle of India, Uddhava should have had a
light complexion. Instead, by his intense affinity for Ka he was born
with a body almost exactly like Kas.

473
U"^"'9d
HM_ddF"Fl
~9'FFF"Hd"F
F""d9d9ll
pradyumnd ramya-rpa prabhu-dayitataro py ea kopabhuktair
vanya-srak-pta-pauka-mai-makarottasa-hrdibhis tai
nepathyair bhito smn sukhayati satata devak-nandanasya
bhrnty sandaranena priya-jana-hdaykaraotkara-bhj
pradyumntthan Pradyumna; ramyamore attractive; rpawhose
bodily form; prabhuof his master; dayita-tarathe most dear; api
and; eahe; kaby Ka; upabhuktaienjoyed; vanya-srak
garlands made of forest flowers; ptayellow; paa-aukawith silk
garments; maijewels; makara-uttasamakara-shaped earrings;
hranecklaces; dibhiand so on; taiby these; nepathyaiitems
of dress; bhitadecorated; asmnus; sukhayatihe delights;
satatamconstantly; devak-nandanasyawith the darling son of
Devak; bhrntybecause of confusion; sandaranenaby being seen;
priya-janaof the dear devotees; hdayathe hearts; karaain
attracting; utkaraexcellence; bhjwhich manifests.
Uddhavas body is more beautiful than even r Pradyumnas, and
Uddhava is even more dear to Ka than Pradyumna is to Ka. When
bedecked with jewels, pearl necklaces, yellow silk dress, forest-flower
garlands, makara-shaped earrings, and other ornaments, Uddhava delights
us, and we mistake him for the son of Devak Himself. No one attracts
the hearts of Kas devotees more than Uddhava.
Seeing Uddhava arrayed like Ka was a source of delight for the
Ydavas, especially when Ka was absent from Dvrak and they
needed relief from their pain of separation. Among the prasda
ornaments Uddhava would receive from Ka, the vanya-srak was a
garland strung from wild forest flowers, often long enough to touch the

474
wearers feet. The jewels Ka gave Uddhava included His own
Kaustubha, which in Vaikuha no one but Lord Nryaa ever wears.
The word di (and so on) implies Kas sandalwood paste,
headdresses, and other ornaments.
Bhrnty means by mistake. When the Ydavas saw Uddhava from
a distance, they often thought he was Ka. And even after they
realized their mistake, the sight of Uddhava still pleased them, since his
exceptional beauty made them remember Kas beauty. A second
possible meaning of bhrnty is moving about. Uddhava was always
passing here and there on Kas business, giving the Dvrak residents
many opportunities to see him.
"H=
"dHFl
3{HF9d9ll
r-parkid uvca
mtar ity-dika rutv
mah-saubhgyam uttamam
uddhavasya munir geha
gantu hara-prakarata
r-parkit uvcar Parkit said; mtaO mother; itithus;
dikamand more; rutvhearing; mah-saubhgyamthe great
fortune; uttamamsupreme; uddhavasyaof Uddhava; munithe
sage; gehamto the house; gantumto go; haraof joy; prakarata
due to the excess.
r Parkit said: Dear mother, after hearing these and other exalted
glories of Uddhava, Nrada Muni, overjoyed, became eager to go to
Uddhavas house.
3~F"H"FUl
H"=Hddll

475
utthya tasya dig-bhga-
vartmdtu samudyata
jtvokto yadu-rjena
citra-prema-vikra-bhk
utthyastanding up; tasyaof him (Uddhava); dik-bhgain the
direction; vartmathe road; dtumto take; samudyataprepared;
jtvbeing noticed; uktaspoken to; yadu-rjenaby the Yadu
king (Ugrasena); citravarious; prema-vikrasymptoms of ecstasy;
bhkmanifesting.
Showing various symptoms of ecstasy, Nrada stood up, ready to set off
on in that direction. Noting this, King Ugrasena spoke.
The shifting ecstasies felt by Nrada produced various symptoms in
his bodyperspiration, trembling, and standing of the hair on his limbs.
He was obviously moved by impulses of spontaneous love, so only
transcendental arguments could change his mind.
"F3H=
HHFdH=l
BFdF"Hll
rmad-ugrasena uvca
bhagavann uktam evsau
kaam ekam api kvacit
nnyatra tihatasya
kasydeato vin
rmat-ugrasena uvcarmn Ugrasena said; bhagavanO my lord;
uktamit is said; evaindeed; asauhe (Uddhava); kaam
moment; ekamone; apieven; kvacitever; nanot; anyatra
anywhere else; tihatidoes he stand; asyaof his Lord; kasya
Ka; deatathe order; vinwithout.
rmn Ugrasena told Nrada: My lord, it is said that without Kas
order Uddhava never leaves Lord Kas presence even for a moment.

476
~~F]F~d=l
'Fll
yathha prrthya tat-saga-
sthiti npnomi karhicit
tan-mah-lbhato hno
satyay rjya-rakay
yathas; ahamI; prrthyarequesting; tatHis; sagain the
company; sthitimconstant presence; na pnomido not obtain;
karhicitever; tatof that; mahgreatest; lbhataachievement;
hnadeprived; asatyaydegraded; rjyathe kingdom; rakay
because of the activity of protecting.
In contrast, despite my begging to stay in Kas company, I never
obtain that blessing. I am deprived of that achievement because of my
degraded occupation of protecting the kingdom.
By saying that Uddhava never leaves the Lords presence, Ugrasena
indirectly advised Nrada not to look for Uddhava at home. At the same
time, he also made the point that he, Ugrasena, was not at all as great as
Nrada said he was. At the least, he was not as great as Uddhava, whom
Ka kept always by His side. Ugrasenas kingdom was indeed a gift
from Ka, granted him after his son Kasa fell from the throne. But
the kingdom was a mixed blessing, a kingdom always in danger of
conquest by various enemies. To make Ugrasena accept the throne,
Ka had resorted to duplicity: He had asked Ugrasena to watch after
Mathur, because the kingdom needed to be guarded against certain
threats while the Lord traveled elsewhere. In fact, however, no such
threats existed.
We read in r Hari-vaa (2.47.1617, 2123) that during Rukmis
svayavara Lord Ka told Ugrasena:
tiha tva npa-rdla
bhrtr me sahito npa
katriy nikta-praj

477
stra-nicita-daran
pur nym im vra
jaghany msma payan
O tiger among kings, please stay here with My brother. There are
many warriors who externally follow the rules of scripture but whose
intelligence is perverted. When these kings find the city vacant, with no
ruler in place, they will attack it and impose terror.
Ugrasena replied:
tvay vihn sarve sma
na akt sukham situm
pure smin viaynte ca
pati-hn yath striya

tvat-santh vaya tta
tvad-bhu-balam rit
bibhmo na narendr
sendrm api mna-da

vijayya yadu-reha
yatra yatra gamiyasi
tatra tva sahito smbhir
gaccheth ydavarabha
Without Your presence none of us citizens can live peacefully in this
city or its outlying districts, just as women cannot live happily without
their husbands. Dear son, we all consider You our master. We depend on
the shelter of Your mighty arms. Therefore, O creator of our honor, we
fear no earthly kings nor even Indra, king of heaven. Wherever You go
to find victory in battle, O first and best of the Yadus, You should please
take us with You.
dFH"dFHl

478
~=HH~Hll
j-plana-mtraika-
sevdara-ktotsava
yath ca vacito ntv
mithy-gaurava-yantram
jof the orders; planathe carrying out; mtramerely; eka
only; sevHis service; darain honoring; ktacreated; utsava
whose delight; yathas; caand; vacitacheated; ntvbeing led;
mithyfalse; gauravaof honor; yantramto the torment.
I delight in only one real honor: being able to carry out Kas orders.
But the false honor He shows me simply torments me and leaves me
feeling cheated.
Ugrasenas only happiness lies in receiving Kas command, but
Ka approaches Ugrasena as a subordinate, praising him: You are the
noble king of the Yadus, our grandfather, the pride of the ryan race.
Sitting on your lion throne, please tell Us what service We should do for
you. Receiving such respect from Ka greatly embarrasses Ugrasena.
In r Hari-vaa, Ka is described entering Dvrak after being
anointed king of kings. Coming down from His chariot at the citys
gate, Ka saw Ugrasena standing to receive Him. Ka then told
Ugrasena:
yan may sv-abhiiktas tva
mathureo bhavn iti
na yuktam anyath kartu
mathurdhipate svayam
arghyam camana caiva
pdya ctha niveditam
na dtum arhase rjann
ea me manasa priya
Because I officially anointed you king of Mathur, it is improper for

479
you to act in a contrary way. You should not present Me these offerings
of arghya, camana, and pdya waters, dear king. That is My heartfelt
wish. (Hari-vaa 2.55.4243)
Ugrasena is pained by such statements, considering them deceptive.
To him they are proof that he is certainly not a fortunate recipient of
Kas mercy.
d~d>"{H>Fl
FHFFd"ll
kena na tath kacid
uddhava ca mah-sukh
tat-prva-sev-saubhgyd
vacita syt kadpi na
kenaby Ka; nanot; tathin the same way; kacitsomeone;
uddhavaUddhava; caand; mah-sukhwho enjoys the greatest
happiness; tatHis; prvaat the side; sevof service; saubhgyt
of the fortunate privilege; vacitadeprived; sytis; kad apiever;
nanot.
No other devotee of the Lord is ever cheated like this. But as for
Uddhava, he enjoys the greatest happiness. Privileged to stay always by
Kas side, He is never deprived of Kas association.
HH"
F"FH"l
U"FH
FH~"FF~ll
tat tatra gatv bhavatu md
sandeam eta sa nivedanya
adytyagd gamanasya vel
sva-ntham dya sabh sa-nthaya

480
tattherefore; tatrathere; gatvgoing; bhavatyour good self;
uquickly; mdmof such persons as us; sandeammessage;
etamthis; saHe; nivedanyashould be requested; adyatoday;
atyagthas passed; gamanasyafor coming; velthe appointed
time; sva-nthamyour master; dyabring; sabhmfor the
assembly; sa-nthayaplease provide the master.
Therefore please go to Uddhava quickly and convey from us this message:
The appointed time today to come to the assembly hall has already passed.
Kindly bring Ka and grace the assembly with our masters presence.
In the phrase sabh sa-nthaya, please grace the assembly hall, the
verb sa-nthaya literally means please allow to have its master. The
idea implied is that without seeing Ka the Ydavas would be left
helpless. They expect and require to see Ka in person every day.
Another implication in this verse is that Nrada is more fortunate than
the Ydavas because he can freely enter Kas private quarters
whenever he wants.
Thus ends the fifth chapter of Part One of rla Santana Gosvms
Bhad-bhgavatmta, entitled Priya: The Beloved.
6. Priyatama: The Most Beloved
Nrada arrives at Kas palace
"H=
HFHl
HHF'FHFll

481

F"HHFFHl
F""H>Hll

HF"HFF"Fl
H8">~ll
r-parkid uvca
tac chrutvrye mah-prema-
rasveena yantrita
mah-viu-priyo v-
hasto sau vismtkhila

sad-dvravat-vs-
bhyastnta-pura-vartman
prabhu-prsda-denta-
pravecarya-vhin

prvbhysd ivbhysa
prsdasya gato muni
bhtvio mahonmda-
ghta ca yathetara
r-parkit uvcar Parkit said; tatthat; rutvhearing; ryeO
noble lady; mah-premaof exalted love of God; rasain the taste;
veenaby his total absorption; yantritacontrolled; mah-viuof
Mah-viu; priyathe dear devotee; v-hastawith his v in
hand; asauhe; vismtahaving forgotten; akhilaeverything;
sadconstant; dvravatin Dvrak; vsabecause of his residing;
abhyastafamiliar; anta-purato the center of the city; vartmanby
the road; prabhuof the Lord; prsdaof the palaces; deathe
neighborhood; antainto; praveathe entrance; caryaamazing;
vhinwhich led; prvaearlier; abhystfrom acquaintance; iva

482
indeed; abhysamto the vicinity; prsdasyaof the palace; gata
came; munithe sage Nrada; bhtaby a ghost; viahaunted;
mah-unmdaby transcendental insanity; ghtaseized; caand;
yathlike; itaraan ordinary person.
r Parkit said: Noble mother, after hearing Ugrasenas advice, Nrada,
the dear devotee of Lord Mah-viu, became absorbed in the taste of
exalted love of God, which seized him in its grip. Forgetting everything
else, he started off, v in hand. Having spent much time before in
Dvrak, Nrada automatically took the familiar roads to the center of
the city, amazing roads that led to the neighborhood of the Lords palaces,
and came to a palace of Kas that he knew how to reach from earlier
visits. Under the spell of intense transcendental agitation, Nrada seemed
like an ordinary person haunted by a ghost.
As this chapter describes, what Nrada says to Uddhava and the
other devotees in Dvrak inspires them to discuss the present situation
in Vraja. Overhearing these talks, Ka becomes bewildered in ecstatic
love.
When Nrada left Hastinpura for Dvrak, he could think only of
how wonderful are Ka and His devotees. He picked up his v but
was too distracted to play it. How, then, did he manage to find his way to
Dvrak and Kas palaces? He managed because he had gone there
many times before. He took the right roads even without paying
attention. As the road to the inner city approached the royal quarters, it
assumed a bewildering appearance and took many unusual turns, making
it a road ordinarily impossible for nonresidents to follow. Nrada seemed
oblivious of what he was doing and managed to arrive at his destination
only because he was accustomed to the route. The truth is, however, that
when one is conducted helplessly under the control of pure love of
God, one actually understands everything perfectly; he certainly cannot
forget the way to reach the Personality of Godhead.
HFHB=8
HdH"~l

483
HH
FHHFdll
bhmau kvpi skhalati patati kvpi tihaty acea
kvpy utkampa bhajati luhati kvpi rodity athrta
kvpy kroan plutibhir ayate gyati kvpi ntyan
sarva kvpi rayati yugapat prema-sampad-vikram
bhmauon the ground; kva apisometimes; skhalatihe stumbles;
patatihe falls; kva apisometimes; tihatihe stands up; acea
unconscious; kva apisometimes; utkampamtrembling; bhajatihe
manifests; luhatihe rolls around; kva apisometimes; roditihe
weeps; athaor; rtadistressed; kva apisometimes; kroan
shouting; plutibhiby jumping about; ayatehe moves; gyatihe
sings; kva apisometimes; ntyandancing; sarvamall; kva api
sometimes; rayatihe assumes; yugapatsimultaneously; premaof
pure love of God; sampatof the complete treasure; vikramthe
transformations.
He sometimes tripped and fell to the ground and sometimes stood
motionless. Sometimes his body trembled, or he rolled on the ground, or
he wept in great distress. He sometimes shouted and jumped about,
sometimes sang and danced. And sometimes all the transformations of
priceless love of God converged in him at once.
The full manifestations of devotional ecstasy appeared in Nradas
body as trembling, perspiration, standing of the bodily hairs on end, and
loud crying. Only devotees advanced in prema feel the ecstasies that
externally show as these symptoms.
"HFH'Hl
F~F'H"FHll
he man-mtar idn tva
svadhna-tar bhava

484
sthirat prpayant m
sa-dhairya v ida svayam
heO; mat-mtamy mother; idnmnow; tvamyou; sa-
avadhna-tarvery attentive; bhavaplease be; sthiratmsoberness;
prpayantobtaining; mmfrom me; sa-dhairyampatiently; u
please listen; idamto this; svayamyourself.
My dear mother, please now be fully attentive. Listen soberly with steady
concentration to what I am about to say.
Parkit Mahrja wants his mother to listen carefully so that the
Supreme Lords pastime he is about to describe will enchant her mind
and awaken her ecstatic love. Parkit knows from his own experience
that the insanity of love for Ka is in fact the most natural condition
of the soul and that devotees infected with this insanity are more sober
and in touch with reality than anyone else.
FdHFHl
dBFRFHFll

"H8"{Hl
N"H"Hd=~ll

F"'>"H=Fl
HdF"FF~ll
tasminn ahani kenpi
vaimanasyena vemana
anta-prakohe suptasya
prabho prva vihya sa

adrd dehal-prnte
nivia rmad-uddhava

485
baladevo devak ca
rohi rukmi tath

satyabhmdayo ny ca
devya padmvat ca s
pravtti-hri kasa-
mt dsyas tath par
tasminon that; ahaniday; kena apibecause of a certain;
vaimanasyenadisturbance in his mind; vemanaof the residence;
anta-prakohein the inner quarters; suptasyawho was asleep;
prabhoof his Lord; prvamthe side; vihyaleaving; sahe
(Uddhava); adrtnot far away; dehalof a terrace; prnteon the
side; niviasitting down; rmat-uddhavarmn Uddhava;
baladevaBaladeva; devakDevak; caand; rohiRohi;
rukmiRukmi; tathalso; satyabhm-dayaSatyabhm and
so on; anyothers; caand; devyaqueens; padmvat
Padmvat; caand; sshe; pravttiof news of (Kas) activities;
hrithe broadcaster; kasa-mtKasas mother; dsya
maidservants; tathand; parother women.
That day, Lord Ka was for some reason disturbed in mind and asleep
in the inner quarters, and Uddhava had left Him and sat down nearby on
a terrace at the edge of the palace. There Uddhava was joined by
Baladeva, Devak, and Rohi and queens of Ka like Rukmi and
Satyabhm, as well as various maidservants and other ladies, including
Kasas mother, Padmvat, a lady who had the habit of making public
gossip out of Kas personal affairs.
Precisely why Lord Ka was disturbed, Parkit will reveal to his
mother a little further on in his narration. He does not want her to
become agitated by hearing this too soon.
Padmvat was Ugrasenas wife. The Si-khaa (4851) of the
Padma Pura describes that after their marriage she stayed a short time
in the house of her father, King Satyaketu. At that time a demonic

486
messenger of Kuveras named Drumila (or Gobhila) became attracted to
her, and by disguising himself as Ugrasena he seduced her. The child
born from this illicit connection was Kasa.
>FHHFHFl
"RH=8ll
tm-bht ca te sarve
vartamn sa-vismayam
tatra r-nrada prptam
aikantprva-ceitam
tmsilent; bhtwere; caand; tethey; sarveall;
vartamnpresent; sa-vismayambemused; tatrathere; r-
nradamr Nrada; prptamarrived; aikantathey saw; aprva
unlike ever before; ceitamwhose behavior.
All of them sat there silent, in shock. They saw that r Nrada had
arrived and that he was acting strange.
These devotees, who would regularly take part in Kas daily palace
activities, were dismayed that Ka was lying in bed way past the time
He normally rose. It was obvious to them that something was seriously
wrong, but they couldnt discern exactly what. Nonetheless, they now
had to attend to Nradas arrival.
3~m"FHF~Hl
_H"ll
utthya yatnd nya
svsthya ntv kaena tam
premru-klinna-vadana
praklyhu anair laghu
utthyastanding up; yatntcarefully; nyabringing; svsthyam
to a normal condition; ntvrestoring; kaenain a minute; tam
him; prema-aruby tears of love; klinnawet; vadanamhis face;

487
praklyawiping dry; huthey spoke; anaigently; laghuand
simply.
Standing up, they brought him carefully to where they had been sitting.
They took a moment to restore him to a condition closer to normal and
wiped dry his face, wet with tears of love. Then they spoke to him,
simply and gently.
When the devotees began talking to Nrada, they spoke quietly and
in few words, so as not to awaken Ka and also not to agitate Nrada
further by saying something wrong.
"8HFd"'U=8l
dFd"NQFHll
ada-prvam asmbhi
kda te dya ceitam
kasmikam ida brahmas
tm upavia kaam
adanever seen; prvambefore; asmbhiby us; kdamlike
what; teyour; adyatoday; ceitambehavior; kasmikam
suddenly; idamthis; brahmanO brhmaa; tmquietly;
upaviaplease sit; kaamfor a moment.
They said: We have never seen you behave like this. What is this sudden
change in you, dear brhmaa? Please sit here quietly for a moment.
"H=
F9"H='=l
m"HFdd=ll
r-parkid uvca
sa-gadgadam uvcru-
dhr-mlita-locane

488
yatnd unmlayan natv
sa-kampa-pulakcita
r-parkit uvcar Parkit said; sa-gadgadamin a choking voice;
uvcahe said; aruof tears; dhrwith a downpour; mlitaclosed;
locanehis eyes; yatntwith some difficulty; unmlayanopening;
natvbowing down; sahe; kampaby trembling; pulakaand
horripilation; citamarked.
r Parkit said: Nrada replied in a choking voice, tears flowing from
his eyes. As he began to speak, he opened his eyes with difficulty and
bowed down to offer respects. He was trembling, and the hairs on his
body stood erect.
Nrada praises Uddhava
"3H=
Fd
FF]_{Hl
""d'~HH
"HN'll
r-nrada uvca
manoja-saubhgya-bharaika-bhjana
may sama sagamayadhvam uddhavam
tadya-pdaika-rajo tha v bhavet
tadaiva ntir bata me ntar-tmana
r-nrada uvcar Nrada said; mana-jaexquisite; saubhgya
of auspiciousness; bharaof the heavy burden; ekathe one true;
bhjanamrecipient; may samamwith me; sagamadhvamplease
arrange to meet; uddhavamUddhava; tadyahis; pdafrom the
feet; ekaone; rajaparticle of dust; atha vor else; bhavetlet be;

489
tadthen; evaonly; ntipeace; bataalas; memy; anta-
tmanaof the heart.
r Nrada said: Please arrange for me to meet with Uddhava, the only
true object of exquisite good fortune. Or else let me have from his feet
one particle of dust. Then alone will my heart be at peace.
Uddhava was present right in front of Nrada, but the sage, in his
ecstasy, failed to notice him. Nrada first begged to be brought before
Uddhava, but then reconsidered and thought himself probably
unworthy to meet him. By explaining the demands of his heart, Nrada
answered the question about the cause of his strange behavior.
'd>FHd
='R'l
H9F
HFH=ll
purtanair dhunikai ca sevakair
alabdham pto lam anugraha prabho
mahat-tamo bhgavateu yas tato
mah-vibhti svayam ucyate ca ya
purtanaiof the distant past; dhunikaiof the present; caand;
sevakaiby servants; alabdhamnot obtained; ptaachieved;
alamsufficiently; anugrahammercy; prabhoof the Lord; mahat-
tamathe greatest; bhgavateuamong the Vaiavas; yawho;
tatatherefore; mah-vibhtia special expansion of opulence;
svayampersonally; ucyateis considered; caand; yawho.
He has received an abundance of our Lords mercy never gained by the
Lords other servants, in the past or even now. Because Uddhava is the
greatest of all Vaiavas, the Lord Himself calls Uddhava one of His own
special expansions.
In the Eleventh Canto of rmad-Bhgavatam (11.16.29), when Lord

490
Ka, speaking to Uddhava, describes His own opulent expansions in
the material world, He declares Uddhava His representative among the
Vaiavas:
vsudevo bhagavat
tva tu bhgavatev aham
Among those entitled to the name Bhagavn I am Vsudeva. And
you, Uddhava, indeed represent Me among the devotees.
H=dFU
F9"FF"HUl
"3FH
F"ll
prve pare ca tanay kamalsandy
sakaradi-sahaj suhda ivdy
bhry ramdaya utnupam sva-mrtir
na syu prabho priya-tam yad-apekayho
prveliving previously; pareothers; caand; tanaysons;
kamala-sana-dyBrahm and others; sakaraa-diLord
Sakaraa and others; saha-jbrothers; suhdafriends; iva-
dyiva and others; bhrywives; ram-dayathe goddess
Ram and others; utaeven; anupamincomparable; sva-mrtiHis
own transcendental body; nanot; syuwere; prabhoto the Lord;
priya-tammost dear; yatwith whom (Uddhava); apekayin
comparison; ahoindeed.
No one has ever been as dear to the Lordneither the Lords direct sons
like Brahm, nor friends like iva, nor brothers like Balarma, nor the
goddess Ram or the Lords other wives. Not even His own unique
transcendental body is as dear.
The original Sakaraa is r Balarma, Lord Kas brother and
constant companion. Nrada can dare to say that Uddhava is more dear

491
to Ka even than Balarma and other supreme persons, because Ka
Himself has said this to Uddhava.
na tath me priya-tama
tma-yonir na akara
na ca sakarao na rr
naivtm ca yath bhavn
My dear Uddhava, neither Lord Brahm, Lord iva, Lord
Sakaraa, the goddess of fortune, nor indeed My own self is as dear to
Me as you. (Bhgavatam 11.14.15)
According to the commentary of rla rdhara Svm, when Lord
Ka, in the Bhgavatam, spoke this verse He meant to say as dear to
Me as My devotee, but in the ecstasy of His friendship with Uddhava
He at the last moment switched for bhakta (devotee) the word bhavn
(you). The Lords original intention, however, had been to glorify all
of His pure devotees. rla Santana Gosvm, therefore, earlier in his
commentary on Bhad-bhgavatmta (1.3.84), cited this verse in praise
of Prahlda, and now he cites it again to praise Uddhava.
H=H~l
FFF"&dll
FF"dFl
U"]Hll
Hd"l
"Fd''ll
bhagavad-vacanny eva
prathitni purata
tasya saubhgya-sandoha-

492
mahimn vyajakny alam

tasmin prasda-jtni
r-kasydbhutny api
jagad-vilakany adya
gtni yadu-pugavai

praviya kara-dvrea
mamkramya hd-layam
madya sakala dhairya-
dhana luhanti h haht
bhagavatof the Supreme Lord; vacannithe words; evaindeed;
prathitnimade known; purataby the Puras; tasyaof him
(Uddhava); saubhgyaof the good fortune; sandohaabundant;
mahimnmthe glories; vyajakniwhich reveal; alamabundantly;
tasminupon him; prasdafrom the mercy; jtniwhich were born;
r-kasyaof r Ka; adbhutniamazing; apiand; jagatin
this world; vilakaniunique; adyatoday; gtnisung about; yadu-
pugavaiby the heroes of the Yadus; praviyaentering; kara-
dvreathrough the gateway of the ears; mamamy; kramya
invading; htof the heart; layamthe residence; madyammy;
sakalamall; dhairyaof sobriety; dhanamthe wealth; luhanti
they plunder; halas; hahtforcibly.
The Supreme Lords own words, disclosed in the Puras, tell the
abounding glories of Uddhavas good fortune. Those words, born of r
Kas causeless mercy, are unlike any others heard in this world. The
Ydava heroes now tell those words in songs. Alas, when those words
enter the home of my heart through the gateway of the ears, they steal all
my wealth of sobriety.
Nrada is an authorized crya of the Vaiava sampradya. For him,
therefore, the highest evidence by which to prove anything is the
expressed opinion of the Personality of Godhead and the effect of the
Lords words on the thought and behavior of His devotees. In regard to

493
Uddhava, Ka has stated His opinion clearly:
athaitat parama guhya
vato yadu-nandana
su-gopyam api vakymi
tva me bhtya suht sakh
My dear Uddhava, O beloved of the Yadu dynasty, because you are
My servant, well-wisher, and friend, I shall now speak to you the most
confidential knowledge. Please hear as I explain these great mysteries to
you. (Bhgavatam 11.11.49)
noddhavo v api man-nyno
yad guair nrdita prabhu
ato mad-vayuna loka
grhayann iha tihatu
Uddhava is not inferior to Me in any way, because he is never
affected by the modes of material nature. Therefore he may remain in
this world to disseminate specific knowledge of the Personality of
Godhead. (Bhgavatam 3.4.31)
Professional thieves in ancient India were proficient in using
narcotic powders to put unsuspecting householders into a stupor so that
their houses could be easily robbed. We can read the details of these
methods in minor literary works such as Das Daa-kumra-carita.
Nrada alludes to such criminal skills in describing the looting of his
own heart by the glories of Uddhava.
Uddhava praises the Vraja-vss
"H=
3{H'F"~"l
'FF9ll

494
RHF"l
"FHHFll
"HH"m{l
H'FFHd"ll
r-parkid uvca
uddhavo tyanta-sambhrnto
drutam utthya tat-padau
nidhyke samligya
tasybhipretya hd-gatam

ht-prpta-bhagavat-tat-tat-
prasda-bhara-bhg-jana
tadya-prema-sampatti-
vibhava-smti-yantrita

rodanair vivao dno
yatnd dhairya rito munim
avadhpyha mtsaryt
sttvikt pramuda gata
r-parkit uvcar Parkit said; uddhavaUddhava; atyanta
extreme; sambhrntafeeling reverence; drutamsuddenly; utthya
standing up; tathis (Nradas); padaufeet; nidhyaplacing; ake
on his body; samligyafully embracing; tasyahis; abhipretya
discerning; ht-gatamwhat was present in the heart; ht-prptawho
remembered; bhagavatof the Supreme Lord; tat-tatvarious; prasda-
bharaof the great mercy; bhkwho were recipients; janapersons;
tadyaof their; premalove for the Lord; sampattiof the wealth;
vibhavaand their ecstasies; smtiby remembrance; yantrita
controlled; rodanaiwith crying; vivaahelpless; dnafeeling
himself fallen; yatntwith some effort; dhairyamgravity; rita

495
resorting to; munimthe sage; avadhpyaaddressing; hasaid;
mtsarytout of jealousy; sttviktmanifesting as a transcendental
symptom of ecstasy; pramudamjoy; gataexperiencing.
r Parkit said: Impelled by great respect for Nrada, Uddhava suddenly
stood up, held Nradas feet, and embraced them. Aware of what Nrada
was thinking, Uddhava remembered many devotees who had received the
Lords special favor. As Uddhava meditated on those devotees, their love
for the Lord, and the wealth of their loving ecstasies, he felt distress,
thinking himself fallen, and cried helplessly. Only with some effort was
he able to regain his composure. Then he became joyful and spoke to the
sage, moved by the sttvika emotion of jealousy.
Uddhava knew that Nrada was thinking about how to find the best
recipient of the Supreme Lords favor; he intelligently deduced this from
the way Nrada was acting. This logical conclusion led Uddhava to
remember many famous Vaiavas of the past who had enjoyed the
Lords favor. The ecstasies of pure Vaiavas, which appear on their
bodies as perspiration, trembling, horripilation, and so on, are the
priceless treasure of those Vaiavas, a treasure whose value can be
estimated only by Vaiavas following in their footsteps.
As Uddhava meditated on the great fortune of Kas devotees, he
felt undeserving. He experienced the essential devotional prerequisite of
dainya, utter humility. For Uddhava to regain his composure required
great effort, plus the help of Nrada, Balarma, and the others. Uddhava
was next confronted by the bhva of jealousy, intolerance of others good
fortune. This transcendental jealousy, however, was sttvika, born from
pure goodness, untouched by the influence of passion and ignorance.
Therefore it was a cause of joy. Having no trace of hatred, this ecstatic
jealousy gave no distress to Uddhava or anyone else. Rather, in this
jealousy he entered even deeper into the trance of his attraction to
Ka, just as devotees in the conjugal mood become even more blissfully
attached to Ka when jealous of His other lovers.
"{H3H=

496
FHFHdBHl
H"Hll
FH'd=FFHF<l
HF"'Hll
rmad-uddhava uvca
sarva-ja satya-vk-reha
mah-muni-vara prabho
bhagavad-bhakti-mrgdi-
guruokta tvayeha yat

tat sarvam adhika csmt
satyam eva mayi sphuam
varteteti may jtam
sd anyair api dhruvam
rmat-uddhava uvcarmn Uddhava said; sarva-jaO knower of
everything; satya-vkof speakers of the truth; rehaO best; mah-
muniO greatest of sages; varamost excellent; prabhoO master;
bhagavat-bhaktiof devotional service to the Supreme Lord; mrga-
diof the means and so on; guruby the preceptor; uktamsaid;
tvayby you; ihahere; yatwhat; tatthat; sarvamall;
adhikammore; caand; asmtthan that; satyamtruly; evathus;
mayito me; sphuamself-evidently; vartetais present; itithus;
mayby me; jtamknown; sthas been; anyaiby others;
apialso; dhruvamwith certainty.
rmn Uddhava said: O mighty one, knower of everything, most
truthful speaker, greatest of sages, you are the master who teaches the
means and the end of bhakti, devotional service to the Supreme Lord. All
you just said about me, and more, is self-evident to me. I knew it was
true before you said it, and so did others.

497
O knower of everything hints that Nrada is aware of who indeed
are Kas most favored devotees, led by the divine rmat Rdhr.
In Uddhavas judgment, Nrada is the best of eloquent speakers like
Yudhihira, and the best of eminent sages like Vysadeva. Of all who
attempt to glorify the Supreme Lord and His devotees, Nrada is the
most competent. Uddhava therefore feels obliged to accept anything
Nrada says as true, even something awkward to hear, like praise of him.
Uddhava acknowledges Nrada as his prabhu, or spiritual master.
$""HHdHHl
FFFU>ll
idn yad vraje gatv
kim apy anvabhava tata
mah-saubhgya-mno me
sa sadya crat gata
idnmrecently; yatwhat; vrajeto Vraja; gatvhaving gone; kim
apisomething; anvabhavamI experienced; tatasubsequently;
mah-saubhgyaof being very fortunate; mnapride; memy;
sait; sadyasuddenly; cratmcrushed to dust; gatabecame.
What I saw on my recent trip to Vraja took my pride in my special good
fortune and suddenly crushed it to dust.
Uddhava cannot easily describe his impressions of Vraja; therefore he
simply says what I experienced (yat kim api anvabhavam). Before he
visited Vraja, his pride in being favored by Ka had been as great as
Mount Meru. But when he saw the greater devotion of the Vraja-vss,
his pride was quickly reduced to a pile of dust.
HdFF"F=l
''~ll
tata eva hi kasya
tat-prasdasya cdbhut

498
tat-premo pi may jt
mdhur tadvat tath
tata evaafter this; hiindeed; kasyaof Ka; tatHis;
prasdasyaof the mercy; caand; adbhutamazing; tatfor Him;
premaof love; apialso; mayby me; jtunderstood;
mdhursweetness; tatthat; vatmof those who possess; tathas
well.
Since then I have understood the amazing sweetness of Kas mercy, of
love for Him, and of those who possess that love.
H''
QHFddl
FF"F"~
HFH"'Hll
tad-daranenaiva gato ti-dhanyat
tarhy eva samyak prabhunukampitam
tasya prasdtiayspada tath
matv svam nanda-bharpluto bhavam
tatthis; daranenaby seeing; evasimply; gataachieved; ati-
dhanyatmthe highest blessedness; tarhithen; evaindeed;
samyakcompletely; prabhuby the Lord; anukampitamfavored;
tasyaHis; prasdaof the mercy; atiayaof the greatest amount;
spadama recipient; taththus; matvjudging; svammyself;
nandaof ecstasy; bharain a vast expanse; plutainundated;
abhavamI became.
Just by what I saw in Vraja, I came to be most blessed. I was swept away
in an ocean of ecstasy, thinking myself completely favored by the Lord, a
recipient of His most extreme mercy.
"9'B

499
FH9FH"'Hl
HHH~FddFH
HFF~Hll
gya gya yad-abhilaat yat tato nutihita yat
tat sarve su-viditam ita akyate nyan na vaktum
natv natv muni-vara may prrthyase kkubhis tva
tat-tad-vtta-ravaa-rasata sarayeth virmam
gyam gyamsinging repeatedly; yatwhat; abhilaatdesiring;
yatwhat; tataafter this; anutihitamperformed; yatwhat; tat
that; sarvemto all; su-viditamwell known; itathan this;
akyateis not possible; anyatmore; nanot; vaktumto say; natv
natvbowing down repeatedly; muni-varaO best of sages; mayby
me; prrthyaseis begged; kkubhiwith plaintive cries; tvamyou;
tat-tatthis and that various; vttaabout the activities; ravaaof
the hearing; rasatafrom relishing; sarayethplease resort;
virmamto cessation.
Everyone here knows very well what I then sang in my ecstasy, what
desires I had, and what I did. Better for now not to speak on those
matters further. O best of sages, I bow down to you again and again, and I
beseech you: Please curb your eagerness to relish those various affairs.
Uddhavas songs of ecstasy in Vraja are recorded by r ukadeva
Gosvm in the Tenth Canto of rmad-Bhgavatam:
et para tanu-bhto bhuvi gopa-vadhvo
govinda eva nikhiltmani rha-bhv
vchanti yad bhava-bhiyo munayo vaya ca
ki brahma-janmabhir ananta-kath-rasasya
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

500
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 brhmaa, or
even as Lord Brahm himself? (Bhgavatam 10.47.58)
sm aho caraa-reu-jum aha sy
vndvane kim api gulma-latauadhnm
y dustyaja sva-janam rya-patha ca hitv
bhejur mukunda-padav rutibhir vimgym
The gops of Vndvana have given up the association of their
husbands, sons, and other family members, who are very difficult to give
up, and have forsaken the path of chastity, to take shelter of the lotus
feet of Mukunda, Ka, which one should search for by Vedic
knowledge. Oh, let me be fortunate enough to be one of the bushes,
creepers, or herbs in Vndvana, because the gops trample them and
bless them with the dust of their lotus feet. (Bhgavatam 10.47.61)
Therefore anyone familiar with rmad-Bhgavatam knows very well
what Uddhava said and did in Vraja and what confidential ambition he
revealed there. It is no secret that Uddhava discovered in r Vraja-
dhma that the gops, headed by r Rdhik, are much more intimately
favored by Ka than himself. But in the present company, Uddhava
wanted to avoid pursuing these topics. r Satyabhm and other queens
of Dvrak who were there might be displeased to hear the gops
superexcellence described. And r Ka Himself, being reminded of
the gops, might be driven into even worse distress.
Nrada, however, having come to Dvrak just to hear about the
recipients of Kas greatest mercy, was intent on fulfilling his mission.
Uddhava thus submitted to him a humble request that he bring his
eagerness under control to avoid undesirable consequences.
Rohi blames Ka for the condition of Vraja
"H=

501
HHFMNHl
=dHFFll
r-parkid uvca
tad-vkya-tattva vijya
rohi ssram abravt
cira-gokula-vsena
tatratya-jana-sammat
r-parkit uvcar Parkit said; tatof him (Uddhava); vkyaof
the words; tattvamthe inner meaning; vijyaunderstanding;
rohiRohi; sa-asramwith tears; abravtspoke; cirafor a long
time; gokulain Gokula; vsenabecause of her residence; tatratyaof
that place; janaby the people; sammatesteemed.
r Parkit said: Because Rohi had long lived in Gokula, its residents
held her in high regard. She knew the inner meaning of Uddhavas words.
So with tears in her eyes, she decided to speak.
Despite the precautions taken by Uddhava, there was no way to stop
Kas intimate devotees from unintentionally turning their
conversation toward the pure devotion of Vraja. That the people of r
Nanda-vraja had exclusive possession of Kas mercy was an essential
truth too irresistibly attractive to be kept covered.
H=
F"FH""Hl
F'"Fll
BHHH=FH9dl
=FF"Hll
r-rohiy uvca
s tn r-hari-dsa tva

502
mah-durdaiva-mritn
saubhgya-gandha-rahitn
nimagnn dainya-sgare

tat-tad-vava-vahny-arcis-
tpyamnn vikuln
kacint-sukhiny me
m smte padav naya
r-rohi uvcar Rohi said; ah; tnthese; r-hari-dsaO
servant of r Hari; tvamyou; mah-durdaivaby their very bad fate;
mritnslain; saubhgyaof good fortune; gandhaof the last trace;
rahitndeprived; nimagnnsubmerged; dainyaof wretchedness;
sgarein an ocean; tat-tatvarious; vava-vahniof the underwater
fire; arciby the flames; tpyamnnbeing burned; viaby poison;
kulndistressed; kaafor a mo-ment; acintof freedom from
anxiety; sukhinywho am feeling the happiness; meme; mplease
do not; smteof memory; padavmto the path; nayalead.
r Rohi said: Alas, dear servant of r Hari, the residents of Vraja
have by evil fate been all but slain. They have lost the last trace of good
fortune and are drowning in an ocean of gloom. There they suffer,
poisoned and scorched, in the flames of an underwater fire. So please do
not destroy my moment of happiness by reminding me of them.
Only a person who is dear to r Ka and has received His favor
should be considered fortunate. The Vraja-vss feel most unfortunate
because they view themselves as totally neglected by Ka. The pain of
being deprived of Kas attention and personal company is like the
inextinguishable vava fire, which is said to burn within the ocean.
Absence from Ka brings the Vraja-vss love for Him to a fever
pitch, which feels to them like the agony of being poisoned.
Living in Dvrak, Rohi has been able to forget to some extent the
misery of the Vraja-vss, but now Uddhava is stirring her memories.
When Uddhava mentioned the songs of ecstasy he sang in Vraja, he was
alluding in particular to the suffering of the gops, but since Rohi is

503
affectionate toward all the Vraja-vss, here she has used the generic
masculine pronoun tn (them). In the next two verses she will express
her special concern for Mother Yaod.
HF"HF"l
"F""ll
H'""'Hl
HFHd'll
aha r-vasudevena
samnt tato yad
yaody mahrtys
tadnntana-rodanai

grvo pi rodity aaner
apy antar dalati dhruvam
jvan-mtnm anys
vrt ko pi mukha nayet
ahamI; r-vasudevenaby r Vasudeva; samntbrought; tata
from there; yadwhen; yaodyof Yaod; mah-rtywho
was greatly distraught; tadnntanaat that time; rodanaiby the
cries; grvaa stone; apieven; roditicries; aaneof lightning;
apieven; antathe inside; dalatibreaks apart; dhruvamcertainly;
jvanalive; mtnmwho are corpses; anysmof the other ladies;
vrtmnews; kawho; apieven; mukhamto his mouth; nayet
will lead.
When r Vasudeva brought me back from Gokula, the cries of the
greatly distraught Yaod made even stones shed tears, and lightning bolts
shatter. And who can let the mouth speak about the other women of
Vraja, who after Ka left became like living corpses?
Rohi left Vraja just as the residents were being cast adrift in an

504
ocean of separation. Yaod suffered pitifully, but the young gops who
had known Kas intimate love suffered even more.
~Hdl
F_H""d~d'll
athgata guru-ght
tvat-prabhu prati kicana
sakepeaiva tad-vtta
dukhd akathaya ku-dh
athasubsequently; gatamreturned; guruof His spiritual master;
ghtfrom the house; tvatyour; prabhumLord; pratiaddressing;
kicanasomething; sakepeain brief; evaonly; tatof them;
vttamthe news; dukhtbecause of my sadness; akathayamI
related; ku-dhbeing unintelligent.
But I am not very intelligent. After your Lord returned from the house of
His spiritual master, my sadness drove me to tell Him briefly how the
Vraja-vss were faring.
When Rohi arrived in Mathur, Ka was away studying with
Balarma at the rama of Sndpani Muni, but after some days the two
brothers returned. Rohi was distraught about the plight of the Vraja-
vss, who would not likely survive without Ka. Therefore she
decided to inform Ka about their condition, even at the risk of
discomposing Him. She tried to tell Him only enough to make Him want
to visit Vraja to console His devotees, but not tell Him so much that His
own mental stability would be threatened. Rohi, however, seems not
to have acted with the best of intelligence. Revealing ones mind
generally relieves anxiety, but one should take care to reveal ones mind
under favorable circumstances, to avoid disturbing others. Thus Rohi
can say in retrospect that it was unwise for her to have risked exposing
Ka to the torment of viraha-bhva.
d=FHl

505
F"=HU9ll
na hi komalita citta
tenpy asya yato bhavn
sandea-ctur-vidy-
pragalbha preita param
nanot; hiindeed; komalitamsoftened; cittamthe heart; tenaby
this; apieven; asyaHis; yatabecause; bhavnyour good self;
sandeain delivering messages; cturof cleverness; vidyin the
art; pragalbhaproficient; preitasent; paramonly.
This, though, did not soften His heart, since all He did in response was
send you, an expert in the clever art of delivering messages.
Much to Rohis surprise, Ka did not respond with deep concern.
And when Uddhava delivered Kas message to the Vraja-vss, they
did not recover from their devastation; on the contrary, they showed
even more extreme symptoms of distress.
Hd9Hl
F"FHll
ayam eva hi ki teu
tvat-prabho paramo mahn
anugraha-prasdo yas
ttparyeocyate tvay
ayamthis; evaonly; hiindeed; kimwhether; teuon them; tvat-
prabhoof your Lord; paramathe most; mahnsuperior;
anugrahafavor; prasdaand mercy; yawhich; ttparyeaby
implication; ucyatehas been spoken about; tvayby you.
Is this your Lords greatest favor and mercy on them, as your words
imply?
H""dH'Hl

506
"dll
"H"""H'"l
~=FHd<]l
dH"HFHHdll
Fd'F"'ll
mama pratyakam eveda
yad ko vraje vrajat
tato hi ptandibhya
key-antebhyo muhur muhu

daityebhyo varuendrdi-
devebhyo jagardita
tath cirantana-svya-
akarjuna-bhagata
ko v nopadravas tatra
jto vraja-vinaka

tatratys tu jan kicit
te nusandadhate na tat
mamamy; pratyakamdirect experience; evaindeed; idamthis;
yadwhen; kaKa; vrajein Vraja; avrajatwandered;
tatathen; hiindeed; ptan-dibhyabeginning with Ptan;
kei-antebhyaand ending with Ke; muhu muhuagain and again;
daityebhyafrom demons; varua-indra-diVarua, Indra, and
others; devebhyafrom demigods; ajagara-ditafrom creatures like
the python; tathalso; cirantanafor a long time; svyaHis own;
akaaof the cart; arjunaand of the arjuna trees; bhagatafrom
the destruction; kawhat; vor; nanot; upadravacalamity;

507
tatrathere; jtaarose; vrajaVraja; vinakaable to destroy;
tatratyresiding there; tubut; janthe people; kicitany; te
they; anusandadhatepaid regard; nanot; tatto that.
My own experience is this: When Ka lived in Vraja, so many
calamities threatened to destroy it. Vraja was disturbed by demons, from
Ptan to Ke, by demigods like Varua and Indra, by creatures like the
python, and by the falling of familiar things at Kas house like the cart
and the arjuna trees. But to these dangers the residents paid no regard.
The residents of Vraja were simply happy to have Ka in their
midst. They did not care what dangers befell them due to Kasas seeing
Ka as an enemy to be destroyed. To kill Ka and ruin Kas
homeland, Kasa sent many demonsthose mentioned in this verse,
and others like Kliya, the serpent who on Kasas order polluted the
Yamun with deadly poison. Besides the friends of Kasa, Ka had yet
other adversaries, including powerful rulers of heaven. Nonetheless, the
Vraja-vss constantly thought only about how to keep Ka happy;
they never considered protecting themselves from the attacks of
demigods or demons.
$HdF]l
$FH"FH=d=ll
mohit iva kasya
magala tatra tatra hi
icchanti sarvad svya
npekante ca karhicit
mohitin a trance; ivaas if; kasyaof Ka; magalamthe
welfare; tatra tatrain each case; hionly; icchantithey want;
sarvadalways; svyamtheir own; na apekantethey do not regard;
caand; karhicitever.
As if entranced, in each event they wanted only to assure Kas
welfare. They never thought about themselves.

508
It was Ka who entranced the residents of Vraja. Acting through
His Yogamy potency, He diverted them from paying attention to their
own safety. At the same time, He completely protected them. Vaiavas
are supposed to cultivate the understanding that Ka will protect them
from all dangers: rakiyatti vivsa (Vaiava-tantra). The Vraja-vss,
however, manifested the perfection of this surrender spontaneously,
without having to practice it.
FHHF"HdFHl
FdF"FFll
svabhva-sauhdenaiva
yat kicit sarvam tmana
asyopakalpayante sma
nanda-sno sukhya tat
svabhvanatural; sauhdenabecause of fondness; evaindeed; yat
kicitwhatever; sarvamall; tmanatheir own; asyaof Him;
upakalpayante smathey dedicated; nanda-snoof the son of Nanda;
sukhyato the happiness; tatthat.
In natural fondness for the son of Nanda, they fully dedicated everything
they owned to His pleasure.
So-called love in the material world is always motivated by some
selfish desire. But in r Vndvana-dhma everyone loves Ka
without any motive. It may be said that unmotivated love of God is also
found in Vaikuha. But that love is restricted by the devotees
awareness of the supremacy of Lord Nryaa. In Vndvana, the
residents see Ka just as Nanda Mahrjas darling son, and not the
Lord of all existence or even the hero of the Yadu dynasty. Seeing Ka
with this attitude allows the Vraja-vss to freely express their
unconditional prema-bhakti.
"9dHdl
$"F'FH~'HHll

509
tadnm api nm
kicit tvat-prabhu ktam
idn sdhita-svrtho
yac cakre ya kva vacmi tat
tadnmat that time; apieven; nanot; ammfor them; kicit
anything; tvat-prabhuby your Lord; ktamdone; idnmnow;
sdhitafulfilling; svaof His own devotees; arthathe purposes;
yatwhat; cakrehas done; ayamHe; kvawhere; vacmiI can
speak; tatthat.
Even then your Lord did nothing to help them. And who could bear to
hear me say what He has been doing now to accomplish the goals of His
other devotees?
The word sva may mean His own, indicating that the Lords own
goals are what He was busy fulfilling. But the word sva as used here is
best understood to mean His own devotees. After Ka went to
Mathur, He satisfied His devotees there by killing Kasa and then
living with the Yadus for the rest of His life. For the Yadus this was
pleasing to hear about, but for the Vraja-vss and their sympathizers it
could be intolerable.
"H=
H"8dFF'8=8l
H=FFdNHll
r-parkid uvca
tac chrutv dua-kasasya
janan dha-ceit
jar-hata-vicr s
sa-ira-kampam abravt
r-parkit uvcar Parkit said; tatthis; rutvhearing; dua
wicked; kasasyaof Kasa; jananthe mother; dhabold;
ceitwhose behavior; jarby old age; hataspoiled; vicrwhose
power of discrimination; sshe; sawith; iraof her head;

510
kampamshaking; abravtsaid.
r Parkit said: Upon hearing this, the mother of the wicked Kasa
spoke out, her head shaking, her manner bold, her judgment spoiled by
old age.
Padmvat was not at all ashamed of being the mother of Kas
great enemy, begotten by the demon Drumila. History records that when
Ka killed Kasa she lamented uncontrollably, even though all
intelligent persons were pleased at her sons death.
HH=
NF9dHl
Nd<dFll
padmvaty uvca
aho batcyutas te
gopnm akpvatm
-blyt kaakraye
playm sa go-gan
padmvat uvcaPadmvat said; ahojust see; bataindeed;
acyutaKa; temof these; gopnmcowherds; akp-vatm
merciless; -blytsince childhood; kaakafull of thorns; araye
in the forest; playm sahas guarded; go-ganthe many cows.
Padmvat said: Just see! Since childhood our Ka has stayed in the
forest full of thorns to guard the cows of those merciless cowherds.
As the name Acyuta indicates, Ka never fails to carry out His
responsibilities, even when they are troublesome.
"d""F'Fd"='l
Fd"N'Mll
pduke na dadus te smai

511
kadcic ca kudhtura
go-rasa bhakayet kicid
ima badhnanti tat-striya
pdukeshoes; na dadudid not give; tethey; asmaito Him;
kadcitever; caand; kudhby hunger; turatortured; go-
rasamof the milk products; bhakayetHe would eat; kicitsome;
imamHim; badhnantithey tie up; tattheir; striyawomen.
They never even gave Him shoes! And if when tormented by hunger He
sometimes ate a little stuff made from the milk, the cowherd women
punished Him by tying Him up.
=dHdml
dF"'ddNll
kroanti ca tad dukha
kla-gatyaiva ktsnaa
kena soham adhun
ki kartavya batparam
kroantithey scold; caalso; tatthat; dukhampain; kla-
gatybecause of the movement of time; evaonly; ktsnaa
completely; kenaby Ka; sohamtolerated; adhunnow;
kimwhat; kartavyamobligation; bataindeed; aparamother.
And they scolded Him abusively. Because He was young, Ka had no
choice but to tolerate all this pain. But what does He have to do for those
people now?
Angry at Kas stealing yogurt and buttermilk, Mother Yaods
neighbors would come to her and complain:
vatsn mucan kvacid asamaye kroa-sajta-hsa
steya svdv atty atha dadhi-paya kalpitai steya-yogai
markn bhokyan vibhajati sa cen ntti bha bhinnatti
dravylbhe sagha-kupito yty upakroya tokn

512
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 they wont 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, Ka will go away. (Bhgavatam 10.8.29)
Padmvat says that the abuse Ka tolerated was heaped upon Him
because of kla-gati, the movement of time. This can mean that
because He was only a child He was hardly aware of the impropriety of
what the cowherds were doing to Him, and in any case it was a situation
He was powerless to change. Or else it can mean He was thinking that as
long as He had to stay incognito in Vraja to hide from Kasa He would
have to tolerate inconveniences.
"H=
FHH[l
FH"FFll
r-parkid uvca
praj-gmbhrya-sampr
rohi vraja-vallabh
tasy vkyam andtya
prastuta saoti tat
r-parkit uvcar Parkit said; prajof wisdom; gmbhrya
with the gravity; samprfully endowed; rohiRohi; vraja-
vallabhthe darling of Vraja; tasyher (Padmvats); vkyam
comments; andtyadisregarding; prastutamthe topic under
discussion; saotimade heard; tatthat.
r Parkit said: Rohi, the darling of Vraja, was fully endowed with

513
the gravity of wisdom. Ignoring Padmvats remarks, she went on
speaking from where she had left off.
H=
'"=R~l
HH'Hll
r-rohiy uvca
rjadhn yadn ca
prpta r-mathurm ayam
hatri-vargo virnto
rja-rjevaro bhavat
r-rohi uvcar Rohi said; rjadhnmthe capital; yadnm
of the Yadus; caand; prptaarrived at; r-mathurmr Mathur;
ayamHe; hatahaving killed; ari-vargaan array of enemies;
virntahaving rested; rja-rja-varaking of the rulers of kings;
abhavatHe became.
r Rohi said: Then He went to r Mathur, the capital of the Yadus.
He killed many enemies, relaxed for a while, and became king of the
rulers of kings.
Virnta (having rested) alludes to Kas resting at Virma-gha
on the shore of the Yamun after the labor of killing the wrestlers and
Kasa. In a previous age, Kas incarnation Lord Varha rested at the
same spot after killing Hirayka. Also implied by the word virnta is
Kas dwelling peacefully in the city of Dvrak, which He built for
Himself. The Vraja-vss had little reason to hope He might return to
them soon, for He had now become an established king.
d9"HH"H"l
F='9H"ll
nirjitopaktea-

514
devat-vnda-vandita
aho smarati citte pi
na te bhavad-vara
nirjitaconquered; upaktaor else helped; aeaall; devat-vnda
by the many demigods; vanditahonored; ahooh; smaratiHe
remembers; cittein His mind; apieven; nanot; temthem;
bhavat-varayour Lord.
Now, honored by countless demigods, whom He has sometimes defeated
and sometimes helped, this Lord of yours no longer even thinks about the
residents of Vraja.
Ka humiliated Indra by stealing the prijta tree from heaven.
And He aided the demigods by killing their various opponents like
Naraksura. Thus all the demigods, whether they had pure love for Him
or not, had to acknowledge His superior position. Being lavished with so
much honor, Ka, according to Mother Rohi, could hardly
remember His former life in simple Vndvana.
Rukmi defends Ka
"H=
='F"HdFH[l
F"dHFF""ll
r-parkid uvca
tad-vaco sahamnha
dev kasya vallabh
sad kta-nivssya
hdaye bhma-nandin
r-parkit uvcar Parkit said; tatthese; vacastatements;
asahamnnot tolerating; hasaid; devthe queen; kasyaof
Ka; vallabhdear; sadalways; ktahaving; nivsresidence;

515
asyaHis; hdayein the heart; bhma-nandinthe darling daughter
of Bhmaka.
r Parkit said: Kas dear queen Rukmi, Bhmakas daughter, who
always lived in Kas heart, found these words unbearable. And so she
spoke up.
Because rmat Rukmi lived always in Kas heart and literally
on His chest in her expansion as the goddess Lakm in Vaikuha, she
perfectly knew every thought and feeling that passed through His heart.
Whatever she said therefore carried the highest degree of authority.
H=
H"FHFFl
Hdd~HHl
Hll
r-rukmiy uvca
bho mtar nava-ntti-
mdu-svntasya tasya hi
avijyntara kicit
katham eva tvayocyate
yya uta vttni
tarhi tarhi rutni me
r-rukmi uvcar Rukmi said; bhoO; mtadear mother;
nava-ntathan new butter; ati-mdumuch softer; sva-antasya
whose heart; tasyaHis; hicertainly; avijyanot understanding;
antaramthe inner feelings; kicitat all; kathamwhy; evamthus;
tvayby you; ucyateis said; yyamyou; utaplease hear;
vttnithe events; tarhi tarhithen; rutniheard; mefrom me.
r Rukmi said: My dear mother, you dont understand the inner
feelings of Ka at all. His heart is softer than newly churned butter.
Why are you saying these things? Just hear from me what I have heard.

516
Even if Rohi did understand Kas true feelings, she was not
revealing what she knew.
ddNFH
'''H(H=l
3Fd>9$H~
FHH]dll
kim api kim api brte rtrau svapann api nmabhir
madhura-madhura prty dhenr ivhvayati kvacit
uta sakhi-gan kcid gopn ivtha mano-har
samabhinayate va-vaktr tri-bhagi-parktim
kim apisomething; kim apisomething else; brteHe says; rtrau
at night; svapanwhile sleeping; apieven; nmabhiby names;
madhura-madhurammost sweetly; prtywith loving affection;
dhento His cows; ivaas if; hvayatiHe calls; kvacitsometimes;
utaor; sakhi-ganHis girlfriends; kcitcertain; gopn
cowherd boys; ivaas if; athaor; mana-harmenchanting;
samabhinayateHe acts out; vaa flute; vaktrmhaving at His
mouth; tri-bhagibending in three places; paraexcellent; ktim
His form.
Sometimes at night He says this and that in His sleep. Sometimes, in a
most sweet voice, He utters names as if calling His cows. Sometimes He
calls His girlfriends or some of the cowherd boys. And sometimes while
asleep He acts as if He were placing His flute to His mouth and assumes
His enchanting threefold-bending form.
Ka displays the full extent of His beauty only in Vraja-bhmi.
Elsewhere He does not play the flute or stand in His most attractive
pose, with His feet, hands, and head forming an enchanting curve.
d"=HHHH"

517
d"='$FN'l
d""="Hdd9<
d"MF"ll
kadcin mtar me vitara nava-nta tv iti vadet
kadcic chr-rdhe lalita iti sambodhayati mm
kadpda candrvali kim iti me karati paa
kadpy asrsrair mdulayati tl ayanata
kadcitsometimes; mtaO mother; meto Me; vitaraplease give;
nava-ntamfreshly churned butter; tuand; itithus; vadetHe says;
kadcitsometimes; r-rdheO r Rdh; laliteO Lalit; itithus;
sambodhayatiHe addresses; mmme; kad apisometimes; idam
this; candrvaliO Candrval; kimwhat; itiis this; memy;
karatiHe pulls; paamthe garment; kad apisometimes; asraof
tears; sraiwith floods; mdulayatidrenches; tlmthe pillow;
ayanataon the bed.
While asleep He sometimes says, Mother, give Me some fresh butter.
Sometimes He calls out to me, O r Rdh! or O Lalit! Sometimes
He pulls on my garment and asks me, Candrval, what are you doing?
And sometimes He drenches the pillow on His bed with floods of tears.
FH"~FU'~"FHF~l
HA"dHll
svapnd utthya sadyo tha
rodity rta-svarais tath
vaya yena nimajjmo
dukha-oka-mahrave
svapntfrom sleep; utthyarising; sadyasuddenly; athathen;
roditiHe cries; rta-svaraiwith pitiful sounds; tathand; vayam
us; yenaby this; nimajjmadrown; dukhaof pain; okaand
unhappiness; mah-aravein a vast ocean.

518
Then at times He suddenly wakes up, rises from bed, and cries in a pitiful
voice, drowning us in an ocean of pain and grief.
By us rmat Rukmi means all of Kas queens. Rukmis own
unique love for Ka is free from the jealousy usually found among co-
wives.
U"_dFH
"=FHFdl
"HN'FRHF~
d=ll
adypi dv kim api svapan nii
krandan ucsau vimanaskattura
dattvmbara mrdhani supta-vat sthito
nityni ktyny api ncarad bata
adya apijust today; dvhaving seen; kim apisomething;
svapanwhile dreaming; niiat night; krandansobbing; ucout
of sorrow; asauHe; vimanaskatby mental distraction; tura
agitated; dattvplacing; ambaramHis cloth; mrdhanion His
head; supta-vatas if asleep; sthitaremaining; nitynidaily;
ktyniduties; apieven; na caratHe has not performed; bata
indeed.
Just last night He must have seen something in a dream, because today
He has been weeping sorrowfully and is beside Himself with agitation.
Now He is lying in bed as if asleep, His cloth pulled over His head. He
has not even performed His morning duties.
Satyabhm confirms Kas anxiety
"H=

519
FFmFFl
"dHFll
r-parkid uvca
sa-sapatn-ga serya
satyabhmha bhmin
he r-rukmii nidrym
iti ki tva prajalpasi
r-parkit uvcar Parkit said; sa-sapatn-gaalong with other
co-wives; sa-ryamwith jealous anger; satyabhmSatyabhm;
haspoke; bhmintemperamental; he r-rukmiiO r Rukmi;
nidrymwhile asleep; itithus; kimwhy; tvamyou; prajalpasi
are prattling.
r Parkit said: Then temperamental Satyabhm, surrounded by other
wives, answered back in jealous anger. She said, Dear r Rukmi, why
are you prattling on like this? Why talk only about what He does while
asleep?
dddH"=
$HH'""=l
HdHFF
H"F'F"FFll
kim api kim api kurvan jgrad apy tma-citte
ayita iva vidhatte tda tda ca
vayam iha kila bhry nmato vastuta syu
paupa-yuvati-dsyo py asmad asya priys t
kim apisomething; kim apisomething else; kurvandoing; jgrat
awake; apieven; tmaHis own; cittein the heart; ayitaasleep;
ivaas if; vidhatteHe enacts; tdam tdameach thing; caand;
vayamwe; ihaindeed; kilaindeed; bhrywives; nmatain

520
name; vastutafactually; syuare; pau-paof the cowherds;
yuvatiyoung girls; dsyathe maidservants; apieven; asmatthan
us; asyato Him; priymore dear; tthey.
Even while active and awake, He seems to have His mind on something
else, as if dreaming. Indeed, we are His wives only in name; His young
cowherd maidservants are in fact more dear to Him than we are.
As Satyabhm and other queens witnessed, even in the middle of
the day Ka often acted as if His mind were in Vraja. He would call
out to His cows, His friends, and His gops, just as Rukmi testified He
did in His sleep.
Balarma blames Ka for not returning to Vraja
"H=
F=F"dN'Hl
"N"H9NHll
r-parkid uvca
aaktas tad-vaca sohu
gokula-pra-bndhava
rohi-nandana rmn
baladevo rubravt
r-parkit uvcar Parkit said; aaktaincapable; tather
(Satyabhms); vacawords; sohumof tolerating; gokulaof
Gokula; pra-bndhavathe intimate friend; rohi-nandanathe
son of Rohi; rmn baladevablessed Baladeva; ruangrily;
abravtspoke.
r Parkit said: Blessed Baladeva, the darling son of Rohi and intimate
friend of all Gokula, couldnt tolerate hearing these words. Angrily, He
spoke in reply.

521
Lord Baladeva, siding with His mother, was dissatisfied with the way
the other queens had interpreted Kas behavior.
N"H3H=
H_F"Hd~l
FH"d<<Hll
r-baladeva uvca
vadhva sahaja-tatratya-
dainya-vrt-kath-parn
asmn vacayato bhrtur
ida kapaa-pavam
r-baladeva uvcar Baladeva said; vadhvaO ladies; sahaja
natural, real; tatratyaof the residents; dainyaof the wretched
condition; vrtof the news; kathin discussion; parnwho are
absorbed; asmnus; vacayatacheating; bhrtuof My brother;
idamthis; kapaain deception; pavamthe expertise.
r Baladeva said: Dear ladies, all this is nothing but My brothers clever
deception. We are intent upon speaking about the misery of the residents
of Vrajamisery all too realand He is simply cheating us.
Lord Baladeva called the Vraja-vss unhappiness sahaja (natural
or real). According to Lord Baladeva, the devotees in Kas Dvrak
entourage had every reason to be concerned about the plight of their
counterparts in Vraja. Kas apparent distress, however, should not be
taken seriously, because He obtains pleasure only from deceiving others
and will therefore go to any extremes to create an illusion. He has put on
a show of being distracted by memories of Vraja just to please His
Dvrak devotees and give them a taste of the ecstasy of separation even
while present with them. Everything Ka has said about the Vraja-
vss distress in separation from Him has some basis in reality, but He
has manipulated the facts to create a false appearance that He feels
similarly about the Vraja-vss.

522
FF~H9FHF~=d9l
dH=ll
tatra msa-dvaya sthitv
te svsthya cikrat
tan na akta may kartu
vgbhir caritair api
tatrathere (in Vraja); msa-dvayamfor two months; sthitv
staying; temof them; svsthyama normal condition; cikrat
trying to effect; tatthat; na aktamwas not able; mayby Me;
kartumto be done; vgbhiby words; caritaiby deeds; apiand.
I stayed there in Vraja for two months and tried to restore the Vraja-
vss to normal, but nothing I said or did was of any avail.
While visiting Vraja, Lord Balarma had tried to console the devotees
by assuring them that Ka was very much afflicted by separation from
them and that certainly in a few days He would finish killing all the
enemies in Mathur and come back home. Balarma also did other
things to relieve the Vraja-vss distress. For example, He performed
water sports in the Yamun and constructed new buildings in various
places for Ka to enjoy in upon His return.
F'HH'~l
m"9"FHNll
ananya-sdhya tad vkya
vividhai apathai atai
tn yatnd ad vsya
tvaraytrgata balt
ananyaby no other means; sdhyamachievable; tatthat; vkya
seeing; vividhaiby various; apathaipromises; ataihundreds;
tnthem; yatntwith effort; atsomewhat; vsyaconsoling;
tvarayhastily; atrahere; gatamcame back; baltby force.

523
Seeing no other way to achieve My purpose, I made hundreds of promises
to them and with great effort finally consoled them to some extent. Then
I managed to pull Myself away and hurried back here.
Lord Balarma concluded that only Kas returning to Vraja would
forestall disaster. Lord Balarma had done everything He could to
convince the Vraja-vss that Ka would soon be coming. He had told
them that now He was going to Dvrak to bring Ka personally. But
even after offering so many assurances, Balarma had been obliged to
pry Himself away from Vraja by force; no one had wanted to let Him
leave.
d9"dFd9Bdl
HF]F]Hll
ktaryd gadita ka
sakd goha kaypi tat
gatv prasaga-sagaty
raka tatratya-jvanam
ktarytout of anxiety; gaditamsaid; kaO Ka; saktonce;
gohamthe cowherd village; kay apione or another; tatto that;
gatvgoing; prasaga-sagatyby a pretext; rakaplease save;
tatratyaof the people there; jvanamthe lives.
I anxiously requested, Ka, please find some excuse to go to Your
cowherd village just once and save the lives of the people there.
The cowherd community was made up of Kas own people, with
whom He had enjoyed the pleasures of His childhood. Now that they
were drowning in an ocean of misery He surely ought to be willing to
visit Vraja once to save them.
FN"="l
FF=HFHFll
gantsmti mukhe brte

524
hdaya ca na tdam
mnasasya ca bhvasya
bhavet ski prayojanam
gant asmiI shall go; itithus; mukhein the mouth; brteHe said;
hdayamthe heart; caand; nanot; tdamlike this;
mnasasyamental; caand; bhvasyaof ones dispositions; bhavet
can be known; skithe witness; prayojanamones actions.
From His mouth He said, Certainly I shall go, but in His heart He
thought otherwise. Indeed, the truth about a persons mind can be known
from how he acts.
Speaking one way while acting in another is proof that one intends
to deceive.
"H=
$"dH~""l
'"Nll
r-parkid uvca
idam karya bhagavn
utthya ayand drutam
priya-prema-pardhno
rudann uccair bahir gata
r-parkit uvcar Parkit said; idamthis; karyahearing;
bhagavnthe Personality of Godhead; utthyagetting up; ayant
from His bed; drutamquickly; priyaof His dear devotees; premaby
the love; para-adhnaruled; rudanweeping; uccailoudly;
bahioutside; gatacame.
r Parkit said: Hearing this, the Personality of Godhead, who is ruled
by the love of those dear to Him, suddenly got up from His bed and came
outside, loudly weeping.

525
Ka appears and asks Uddhavas advice
[H9'l
F9"""dll
praphulla-padma-netrbhy
varann ari dhray
sa-gadgada jagdeda
parnugraha-ktara
praphullablossoming; padmalike lotuses; netrbhymfrom His
eyes; varanraining; aritears; dhrayin a great downpour; sa-
gadgadamwith a choking voice; jagdaHe said; idamthis; para
for others; anugrahaby compassion; ktaratormented.
From His fully blossoming lotus eyes rained a flood of tears. With a
choking voice, tormented by compassion for others, He spoke as follows.
An inferior person cares only for His own welfare, whereas a virtuous
person thinks about parnugraha, compassionate help for others. Kas
parnugraha is unlimited. Taking the word para in the sense of
enemies, we can understand that He is compassionate even to those
who hate Him. Certainly, therefore, He would not neglect His devotees.
HH=
FHHF<l
$""U'H"ll
r-bhagavn uvca
satyam eva mah-vajra-
srea ghaita mama
ida hdayam adypi
dvidh yan na vidryati
r-bhagavn uvcathe Supreme Lord said; satyamtruly; eva

526
indeed; mah-vajraof solid diamond; sreafrom the substance;
ghaitamis made; mamaMy; idamthis; hdayamheart; adya
today; apieven; dvidhinto two parts; yatinasmuch as; na
vidryatiit does not split.
The Supreme Lord said: Yes, it is true. My heart is made of solid
diamond. It must be so, because it has not yet split in half.
N"H=l
F'FHFll
blyd rabhya tair yat tat
plana vihita cira
apy asdhraa prema
sarva tad vismta may
blytsince very childhood; rabhyabeginning; taiby them;
yatwhat; tatthat; planamtaking care; vihitamdone; ciramfor
a long time; apiindeed; asdhraamexceptional; premalove;
sarvamall; tatthat; vismtamforgotten; mayby Me.
Those devotees took care of Me for so long, from the very beginning of
My childhood, and still I have forgotten all about their exceptional love.
FH{9ddd~l
3d""ll
astu tvad dhita te
krya kicit kathacana
uttyanta kta dukha
krrea mdultmanm
astu tvatbe that as it may; hitambenefit; temto them;
kryamneeds to be done; kicitsome; kathacanasomehow; uta
indeed; atyantamextreme; ktamcaused; dukhamgrief; krrea
by one who is cruel; mdula-tmanmto the gentle souls.

527
Be that as it may, I must somehow do something to help them. I have
indeed been cruel to have caused those gentle souls such extreme grief.
{HFHBBH""l
dHdFd='F{ll
bhrtar uddhava sarva-ja
preha-reha vada drutam
karavi kim ity asmc
chokbdher m samuddhara
bhrtaO brother; uddhavaUddhava; sarva-jawho knows
everything; prehaof My dear friends; rehaO best; vadaplease
tell; drutamimmediately; karaviI should do; kimwhat; itithus;
asmtout of this; okaof distress; abdheocean; mmMe;
samuddharaplease lift.
O brother Uddhava, you know everything, and you are the best of My
dear friends. Please tell Me at once what I should do. Please lift Me from
this ocean of distress.
Devak and Padmvat advise Ka
"H=
"mF"HdHFl
""U"Fll
r-parkid uvca
nanda-patn-priya-sakh
devak putra-vatsal
heda dyat yad yad
iyate tai suht-tamai
r-parkit uvcar Parkit said; nanda-patnof Nandas wife;

528
priya-sakhthe dear friend; devakDevak; putra-vatsal
affectionate to her son; hasaid; idamthis; dyatmshould be
given; yat yatwhatever; iyateis wanted; taiby them; suht-
tamaithe best well-wishers.
r Parkit said: Devak was loving to her son and was a dear friend to
Nandas wife. She said, You should give Your best well-wishers
whatever they want!
Mother Devak anticipated that Uddhavas reply would likely inspire
Ka to leave for Gokula, so she interrupted before Uddhava could
speak. She suggested to Ka that He placate the Vraja-vss some other
way than by returning.
H"H"'l
9"FH{ll
HHHl
FH=FHll
<H="l
"HdH'FHF~NHll
tata padmvat rjya-
dna-bht vimha-dh
mahi yadu-rjasya
vddh mtmah prabho

apy uktravat prva
rma-mtrvahelit
sva-bhart rakitu rjya
cturyt parihsa-vat


529
vyhra-paripynya-
cittatpdanena tam
yadu-vayaika-araa
vidhtu svastham abravt
tatathen; padmvatPadmvat; rjyaof the kingdom; dnaof
giving away in charity; bhtafraid; vimhaconfused; dhwhose
intelligence; mahithe queen; yadu-rjasyaof the king of the Yadus
(Ugrasena); vddhold; mtmahthe maternal grandmother;
prabhoof the Personality of Godhead; apiand; uktawhat she had
said; aravatby having not been heard; prvambefore; rma-
mtrby the mother of Lord Balarma; avahelitridiculed; sva-
bhartuof her husband; rakitumto protect; rjyamthe kingdom;
cturytout of cleverness; parihsa-vatfeigning a joking mood;
vyhraof speech; paripywith expertise; anyaanother;
cittatof a mood; pdanenaby evoking; tamHim; yadu-vaya
of the Yadu dynasty; eka-araamthe only shelter; vidhtumto
bring; svasthamto a normal condition; abravtshe spoke.
Then, fearing that the kingdom was about to be given away, old
Padmvat, the Lords grandmother, the queen of the Yadu king
Ugrasena, gathered her muddled wits and cleverly feigned a joking spirit.
To protect her husbands domain, she spoke up again, even though
Balarmas mother had snubbed her by ignoring her previous remarks.
Invoking eloquence, Padmvat tried to change the mood, to bring Ka,
the exclusive shelter of the Yadu dynasty, back to normal.
In her own way, Padmvat had good intentions. She saw that unless
Ka could be calmed down, the whole Yadu clan faced destruction. He
might even offer to turn the rule of Dvrak over to Nanda and the
cowherds. To avert such danger, Padmvat tried a humorous
distraction.
HH=
Hdd~l

530
"d"H9"F"ll
HHl
"U"UHFll
FH9FHdl
dF"FHll
padmvaty uvca
tvaynutapyate ka
katha man-mantrita u
yad ekdaabhir varair
nanda-gopasya mandire

dvbhy yuvbhy bhrtbhym
upabhukta hi vartate
tatra dadyn na dadyd v
go-rak-jvana sa te

sarva tad garga-hastena
gaayitv kaua
dvi-gu-ktya mad-bhartr
tasmai deya ape svayam
padmvat uvcaPadmvat said; tvayby You; anutapyate
lamentation is done; kaKa; kathamwhy; matmy;
mantritamto the advice; uplease listen; yatwhat;
ekdaabhifor eleven; varaiyears; nanda-gopasyaof Nanda
Gopa; mandirein the home; dvbhymby the two; yuvbhymYou;
bhrtbhymbrothers; upabhuktamenjoyed; hiindeed; vartate
there is; tatrathere; dadytmay give; na dadytmay not give; v
or; go-rakfor tending cows; jvanamthe salary; sahe (Nanda);
teto You; sarvamall; tatthat; gargaof Garga Muni; hastenaby

531
the hand; gaayitvbeing calculated; ka-auato the smallest
fraction; dvi-gudouble; ktyamaking it; mat-bhartrby my
husband; tasmaito him (Nanda); deyamit will be given; apeI
swear; svayammyself.
Padmvat said: Ka, why should You lament? Just listen to my advice.
While living eleven years in the home of Nanda Gopa, You two brothers
enjoyed various comforts. For that, I swear, my husband will repay
Nanda twice over. My husband will see to it that Garga Muni calculates
the amount to the smallest fraction and delivers it by his own hand. And
if Nanda owes You payment for tending his cows, let him pay You or not,
as he wishes.
For eleven years, Ugrasenas grandson Ka lived and enjoyed in the
house of Nanda Mahrja. Ka might not take seriously Padmvats
idea to reimburse Nanda Mahrja and satisfy him with money, but even
if Ka becomes amused by it, her purpose of changing Kas mood
will be achieved. She reminds Ka that her husband, Ugrasena, is very
generous and will not hesitate to pay twice whatever might be owed.
And even if Nanda fails to remunerate Ka and Balarma for Their
cow tending, that is a small concern. In settling the accounts, Nanda
may not want to accept anything extra from Ugrasena, and that will be
all the better. So there is no need to annoy Nanda Mahrja over the
small amount for the salaries of Ka and Balarma. Garga Muni is the
best person to calculate the payment because he is an excellent
astrologer, accustomed to making careful mathematical reckonings of
configurations of planets. Moreover, though not saying so, Padmvat
thinks that if the scrupulous Garga decides the amount to pay and
delivers it himself, the cowherds will not get more than they deserve.
Since Nanda is only a cowherd, he is not used to having much wealth
other than his stock of milk products. The expenses for the two brothers
should be repaid, but not those of Rohi and the maidservants who had
stayed with her in Vraja, because she had insulted Padmvat by
ignoring her previous comments.
Padmvat is correct in figuring the duration of Kas stay in Vraja

532
as eleven years. rmad-Bhgavatam (3.2.26) confirms this.
tato nanda-vrajam ita
pitr kasd vibibhyat
ekdaa sams tatra
ghrci sa-balo vasat
Thereafter, fearing Kasa, Kas father brought Ka to the cow
pastures of Mahrja Nanda, and there Ka lived for eleven years like
a covered flame with His elder brother, Baladeva. This statement by
Uddhava does not imply that after eleven years of living in Vraja
incognito Ka and Balarma came out of hiding and continued living
in Vraja for several years more. After all, when Akrra came to take the
two brothers away from Gokula, he saw that They were in the kiora
age that is, They were young adolescents:
dadara ka rma ca
vraje go-dohana gatau
pta-nlmbara-dharau
arad-amburuhekaau

kiorau ymala-vetau
r-niketau bhad-bhujau
He saw Ka and Balarma in the village of Vraja, going to milk the
cows. Ka wore yellow garments, Balarma blue, and Their eyes
resembled autumnal lotuses. The two shelters of the goddess of fortune
were in the kiora age, one of them with dark-blue complexion and the
other white. (Bhgavatam 10.38.2829) Again, when the two Lords
arrived in Mathur and entered Kasas arena to join the wrestling
competition, the women of the city described Them as adolescents:
kva vajra-sra-sarvgau
mallau ailendra-sannibhau
kva cti-sukumrgau
kiorau npta-yauvanau

533
The two professional wrestlers have limbs as strong as lightning bolts
and bodies resembling mighty mountains. What comparison can there
be between those wrestlers and these two young, immature boys with
exceedingly tender limbs? (Bhgavatam 10.44.8)
It is generally understood that the kiora period of youth begins in
ones eleventh year. According to Vedic injunctions, katriyas in
particular are supposed to receive their sacred-thread initiation in the
eleventh year, and so it was that Ka and Balarma took initiation at
that age, right after killing Kasa.
In the arena after Kasas death, Ka told r Vasudeva and
Devak,
nsmatto yuvayos tta
nityotkahitayor api
blya-paugaa-kaior
putrbhym abhavan kvacit
Because of Us, your two sons, you always remained in anxiety and
could never enjoy Our childhood, boyhood, or youth. (Bhgavatam
10.45.3) Although Ka and Balarma had just entered the kiora age,
the supreme heroic prowess They were showing in Mathur covered the
natural charm of Their youth. Thus Vasudeva and Devak were not able
to experience the sweetness of the boys in Their adolescence. In other
words, although Kas beauty is described as that of a full-grown youth,
this does not mean He had passed beyond the kiora age.
As an alternative explanation of Kas statement to His parents, we
can accept that when Ka and Balarma came to Mathur They were
actually at the end of the kiora age, in Their fifteenth year. The poetry
of r Bilvamagala hkura gives evidence that in some of the later
pastimes before leaving Vndvana Ka manifested symptoms of full-
grown youth and even acted as an adult. A child may act like an adult by
displaying some special strength or skill. The fifteenth year is especially
attractive because at that age the body reaches adulthood, at its peak of
youthful beauty. But because Ka was supremely gentle by nature, His
fifteenth year seemed like the beginning of His kaiora period. And His

534
period of debt for enjoying Nanda Mahrjas milk products is still
calculated as only eleven years, since for the first four years He was an
infant sucking His mothers breast.
In this way we can reconcile the contradictions that seem to appear
among various statements, some saying He was a new adolescent and
others a full-grown youth.
Uddhava advises Ka to return to Vraja
"H=
HdH~l
HdH"~{Hll
r-parkid uvca
tac ca r-bhagavn ktv
rutam apy aruta yath
ajnann iva papraccha
oka-vegd athoddhavam
r-parkit uvcar Parkit said; tatthat; caand; r-bhagavn
the Personality of Godhead; ktvmaking; rutamheard; api
although; arutamunheard; yathas; ajnannot aware; ivaas if;
papracchaHe inquired; oka-vegtby the force of lamentation;
athathen; uddhavamfrom Uddhava.
r Parkit said: Although the Personality of Godhead must have heard
these words, He pretended He had not. Driven by sorrow, He then
inquired from Uddhava as though ignorant.
Not holding Padmvats suggestions in high esteem, Ka chose to
ignore them. He knew very well what was required of Him and what the
Vraja-vss wanted, but because of sharing the distress of His devotees,
He seemed unaware of these things. He responded to His own
discomfort by asking for Uddhavas advice.

535
HH=
HHHl
98dd~HHNll
r-bhagavn uvca
bho vidvad-vara tatraty-
khilbhiprya-vid bhavn
tem abha ki tan me
kathayatv avilambitam
r-bhagavn uvcathe Supreme Lord said; bhoO; vidvat-varabest
of learned scholars; tatratyaof the people there; akhilaall;
abhipryathe intentions; vitwho knows; bhavnyour good self;
temof them; abhamthe desire; kimwhat; tatthat; meto
Me; kathayatuplease tell; avilambitamwithout delay.
The Supreme Lord said: O best of learned scholars, you know all the
thoughts of the residents of Vraja. Please tell Me without delay what it is
they desire.
This inquiry stems from Mother Devaks proposal to offer the Vraja-
vss whatever they want. Ka understands that no presentation of
gifts will placate the devotees in Vraja, since all they want from Him is
that He grace them with His presence. By approaching Uddhava for
counsel, however, Ka is able to free Himself of the responsibility for
the decision. If Uddhava advises Him to go to Vndvana, no one will be
able to stop Him. What first drove Ka to inquire from Uddhava was
anxiety, but now a second reason for taking his opinion has come to
Kas mind.
"H=
HH{H""l
FHFF"ll
r-parkid uvca

536
tac chrutv bhagavad-vkyam
uddhavo hdi dukhita
kaa nivasya vismera
snutpa jagda tam
r-parkit uvcar Parkit said; tatthis; rutvhearing;
bhagavatof the Lord; vkyamthe words; uddhavaUddhava;
hdiin his heart; dukhitaunhappy; kaamfor a moment;
nivasyasighing; vismerasurprised; sa-anutpamremorseful;
jagdasaid; tamto Him.
r Parkit said: Having heard these words from the Lord, the
despondent Uddhava was taken aback. He sighed briefly and then
answered, full of remorse.
In the extreme ecstasy of prema this state of affairs evoked,
Uddhavas discrimination failed him. Not recognizing the intended
meaning of Kas statementthat He wanted to visit Vraja
Uddhava instead took Kas words at face value and thought He
wanted to placate His devotees with gifts. Thus Uddhava thought that
Ka, although all-knowing and supremely merciful, wanted to
continue deceiving the Vraja-vss. Uddhava was discouraged to see
Ka behaving like this with His loving devotees.
"{H3H=
H
"HF=Hl
d'"d"
=Hll
rmad-uddhava uvca
na rja-rjevarat-vibhtr
na divya-vastni ca te bhavatta
na kmayante nyad apha kicid
amutra ca prpyam te bhavantam

537
rmat-uddhava uvcarmn Uddhava said; nanot; rja-rjaof
emperors; varatthe controlling power; vibhtor opulent wealth;
nanot; divyaheavenly; vastnithings; caor; tethey;
bhavattafrom You; na kmayantethey do not desire; anyatother;
apiat all; ihain this world; kicitanything; amutrain the next
world; caand; prpyamobtainable; teother than; bhavantam
You.
rmn Uddhava said: The people of Vraja dont want from You the
power and wealth of emperors, nor the enjoyments found in heaven, nor
anything else obtainable in this world or the next. They desire nothing
else but You.
H'F"'l
>=dFHH~=ll
avadhna-prasdo tra
kriyat jpaymi yat
pacd vicrya kartavya
svayam eva yathocitam
avadhnaof attention; prasdathe favor; atrahere; kriyatm
should be given; jpaymiI tell; yatwhat; pactthereafter;
vicryapondering; kartavyamshould be done; svayamYourself;
evaonly; yath-ucitamas is suitable.
Kindly favor me with Your attention. Think over what I am about to say
and then act as You see fit.
H"FF]H9l
9""_=~N'll
prva nandasya sagaty
bhavat preitni te
bhadni dvocur

538
mitho magn ug-ambudhau
prvampreviously; nandasyawith Nanda; sagatyat the meeting;
bhavatby You; preitnisent; tethey; bhaa-dniornaments
and so on; dvseeing; cuthey said; mithaamong one
another; magnsubmerged; ukof grief; ambudhauin an ocean.
Before, when the cowherds met Nanda and saw the jewels and other gifts
You had sent with him, they spoke with one another, all of them
immersed in an ocean of grief:
The event Uddhava is narrating occurred just after Ka killed
Kasa. The jewelry Ka sent was meant mainly for the women of
Vrajathe older gops headed by Mother Yaod and the younger gops
headed by r Rdhik. Uddhava, however, does not here disclose this
confidential fact.
Nd8H"FHl
F">dFll
aho bata mahat kaa
vayam etad-abhpsava
etat-prasda-yogy ca
jt kena samprati
aho bataoh; mahatvery; kaampainful; vayamwe; etatthis;
abhpsavadesiring; etatsuch; prasdamercy; yogydeserving;
caand; jtthought; kenaby Ka; sampratinow.
Oh, how very painful! Ka now thinks we want such presents from
Him and deserve this kind of mercy.
Ka seemed to have changed His attitude toward the Vraja-vss.
Previously He would never have treated them in such an apparently
uncaring way.
"FAH''d
Bd''l

539
">''
ll
tad asmaj-jvana dhig dhik
tihet kahe dhunpi yat
nanda-gop ca dhig dhig ye
ta tyaktvaitny upnayan
tattherefore; asmatour; jvanamlives; dhik dhikdamn; tihet
remain; kahein our throats; adhunnow; apieven; yatbecause;
nandaof Nanda; gopnthe cowherd men; caand; dhik dhik
damn; yewho; tamHim (Ka); tyaktvleaving; etnithese
things; upnayanhave brought.
Therefore, damn our lives and the breath that still moves in our throats!
And damn Nanda and the cowherd men! They should have left these
things behind and instead brought Ka Himself.
Abandoned by Ka, the devotees of Vraja lived on the verge of
death. Still they condemned themselves for shamelessly holding on to
the last breath of life in their throats while Ka was absent.
Affectionate Nanda, of course, could hardly have refused anything his
son desired, but he should not have expected the Vraja-vss to be
satisfied with Kas material gifts.
FH"=HF"l
H'll
tatas tvad-gaman ca
hitv saha yaoday
mta-pry bhavan-mtr-
rebhire naana mahat
tatathus; tvatYour; gamanaof the coming; mhope; ca
and; hitvabandoning; saha-yaodayincluding Mother Yaod;
mta-prypractically dead; bhavat-mtrby Your mother;

540
rebhirebegan; anaanamfasting; mahatcomplete.
Thus the residents of Vraja, including Your mother Yaod, gave up all
hope of Your return. Already dead, they now refused to eat at all.
Along with Yaod, the Vraja-vss have begun to fast to death,
refusing to touch even water.
d'H"Hdl
'dHHll
HF~dl
"=HFHll
ktpardha-van nando
vaktu kicid dina-trayam
aakto tyanta-okrto
vraja-prn avan gatn

bhavatas tatra ynokti
grhayan apathotkarai
darayan yukti-cturyam
amn evam asntvayat
kta-apardhahaving committed an offense; vatas if; nanda
Nanda; vaktumto say; kicitanything; dinafor days; trayam
three; aaktaunable; atyantaextremely; okaby sorrow; rta
distressed; vrajaof Vraja; prnthe life airs; avanprotecting;
gatndeparted; bhavataYour; tatrathere; ynaabout the visit;
uktimthe words; grhayanmaking them accept; apathaof vows;
utkaraiby heaps; darayanshowing; yuktiin logical argument;
cturyamskill; amnthem; evamthus; asntvayathe placated.
Nanda felt like someone who has committed a great offense, and for three
days he was so utterly miserable he couldnt say a thing. But then, to save

541
the lives of the residents of Vraja, he induced those people to believe
Your departing words. With many ardent promises, Nanda skillfully used
logic to prove Your words true. In this way he placated the Vraja-vss.
To assure Ka that His devotees in Vraja were still holding on to
life, Uddhava describes in these verses how Nanda Mahrja, knowing
that his responsibility was to encourage the others, pulled himself out of
depression and reminded the Vraja-vss of Kas promise to return.
Soon after killing Kasa, Ka had sent Nanda home from Mathur
with this assurance:
yta yya vraja tta
vaya ca sneha-dukhitn
jtn vo draum eymo
vidhya suhd sukham
Now, dear father, you should all return to Vraja. We shall come to
see you, Our dear relatives who suffer in separation from Us, as soon as
We have given some happiness to your well-wishing friends.
(Bhgavatam 10.45.23) Nanda used the best arguments he could devise to
persuade the Vraja-vss that Ka still intended to keep His word.
"3H=
""=
FHl
>"H
FHF~Fll
r-nanda uvca
dravyy dau prema-cihnni putra
etny atra prhiot satya-vkya
ghra pacd gamiyaty avaya
tatratya sva-prastutrtha sampya
r-nanda uvcar Nanda said; dravyithings; dauat first;

542
premaof love; cihnnitokens; putraour son; etnithese; atra
here; prhiothas sent; satya-vkyawho always speaks the truth;
ghramquickly; pactback; gamiyatiwill come; avayam
certainly; tatratyamthere (in Mathur); svaHis; prastutacurrent;
arthambusiness; sampyafinishing.
r Nanda said: Our son is an honest person who always speaks the truth.
He has first sent us these things, as tokens of His love. He is sure to
come back to us quickly, as soon as He finishes what He has to do in
Mathur.
For Nanda, Ka will always be his son, regardless of Vasudevas
claim. And Nanda believes that his son is honest. Ka sent the gifts
not as a calculated attempt to manipulate the sentiments of the Vraja-
vss, but simply out of love. As Ka promised, He is certain to return.
He has been delaying in Mathur for so long because of the many
obligations He has to fulfill there, like removing the threat of
Jarsandha. These will take a little more time to complete, and then He
will come back home to Vraja.
HHFFHFFl
HF"'Fll
rutv te tatra vivasya
sarve sarala-mnas
bhavat-prti samlocy-
lakrn dadhur tmasu
rutvhearing; tethey; tatrain this regard; vivasyatrusting;
sarveall; sarala-mnassimple-hearted; bhavatYour; prtim
loving affection; samlocyaconsidering; alakrnthe jewelry;
dadhuthey placed; tmasuon their bodies.
The residents of Vraja, all simple-hearted people, trusted Nandas words.
Thinking about Your loving affection, they accepted the jewelry and put
it on their bodies.

543
The Vraja-vss felt no special pleasure in adorning their bodies with
this jewelry, but they did it anyway to satisfy Ka. It was not in their
nature to doubt other peoples motives, and they found it especially hard
to distrust Ka.
d'FF""Fl
HdFdll
r-ko tra samgatya
prasda-dravya-sagraht
vkyj-plakn asmn
nitar kpayiyati
r-kar Ka; atrahere; samgatyareturning; prasdaHis
remnants; dravyathe things; sagrahtby accepting; vkyaseeing;
jof the orders; plaknfaithful followers; asmnon us;
nitarmespecially; kpayiyatiHe will show mercy.
They thought, When r Ka returns, He will see how we have
followed His order by accepting these remnants of His enjoyment. Then
He will show us special mercy.
The Vraja-vss consider themselves already recipients of Kas
mercy, but they know that His mercy can always increase. The more
they please Him by their exclusive surrender, the more He will favor
them. Therefore, just to please Ka, they feign happiness even in their
greatest misery.
HFHHF"Fl
FHNH$Hll
bhavn svayam agatv tu
ya sandea samarpya mm
prhiot tena te sarve
babhvur nihat iva
bhavnYou; svayamYourself; agatvnot coming; tubut; yam

544
which; sandeammessage; samarpyaconveying; mmme;
prhiotsent; tenaby that; tethey; sarveall; babhvubecame;
nihatkilled; ivaas if.
But You never came. You sent me instead. And when they heard the
message You had sent with me, they almost died from disappointment.
Uddhava complains that although the Vraja devotees acted with
simple honesty, Ka reciprocated in a completely contrary way. To
send through Uddhava a message telling the Vraja-vss to be satisfied
with meditating on Him as the all-pervading Supersoul was nothing less
than a cruel deception. In the message Uddhava read, Ka told them:
bhavatn viyogo me
na hi sarvtman kvacit
yath bhtni bhteu
kha vyv-agnir jala mah
tath cha mana-pra-
buddhndriya-guraya
You are never actually separated from Me, for I am the Soul of all
creation. Just as the elements of natureether, air, fire, water, and
earthare present in every created thing, so I am present within
everyones mind, life-air, intelligence, and senses, and also within the
physical elements and the modes of material nature. (Bhgavatam
10.47.29) This message from Ka shattered the Vraja-vss hope of His
returning.
~"8HH'Hl
mHHFll
tath dy may tatra
bhavato gamana dhruvam
pratijya prayatnt tn
jvayitv samgatam
tathsuch; dybecause of the seeing; mayby me; tatrathere;

545
bhavataYour; gamanamcoming; dhruvamcertain; pratijya
being promised; prayatntwith endeavor; tnthem; jvayitvbeing
kept alive; samgatamreturned.
Seeing them so despondent, I made every effort to keep them alive by
promising You would surely come back. Then I returned here.
HR'~FFFFH9l
"HF~ll
tvat-prptaye tha sannyasta-
samasta-viayray
prpur ydg-avasth te
t pcchaita nijgrajam
tvatof You; prptayefor the attainment; athathen; sannyasta
having renounced; samastaall; viayasense en-joyment; ray
and shelter; prputhey obtained; ydkof what kind; avasthm
state; tethey; tmabout that; pcchajust ask; etamthis one;
nijaYour; agra-jamelder brother.
To attain You, these devotees then renounced all enjoyment of the senses
and all material shelter. Please ask Your elder brother here what state
they are in.
And after all this, Ka only sent Balarma instead of going to Vraja
Himself. Uddhava is loath to describe the effect upon the Vraja-vss of
Kas failure to visit them again, because hearing it will be too painful
for Ka Himself and everyone else present. After Uddhavas visit to
Vraja, the residents totally gave up gratifying their senses and
abandoned their homes to wander the forests. While describing Lord
Balarmas trip to Gokula, the Tenth Canto of the Bhgavatam (10.65.6)
says, ke kamala-patrke/ sannyastkhila-rdhasa: The Vraja-vss
renounced all material possessions for the sake of the lotus-eyed Ka.
When Uddhava had come to Vndvana earlier, he had seen the
gops headed by r Rdhik in a different state, happy and decorated

546
with fine jewelry, the same ornaments Nanda had brought back from
Mathur. The Tenth Canto (10.46.4546) describes what Uddhava saw
upon arriving in Vraja:
t dpa-dptair maibhir virej
rajjr vikarad-bhuja-kakaa-sraja
calan-nitamba-stana-hra-kuala-
tviat-kapolrua-kukumnan
Pulling on the churning ropes with bangled arms, the women of
Vraja shone with the splendor of their jewels, which reflected the light
of the lamps. Their hips, breasts, and necklaces moved about, and their
faces, anointed with reddish kukuma, glowed radiantly, the luster of
their earrings reflecting from their cheeks.
udgyatnm aravinda-locana
vrajgann divam aspad dhvani
dadhna ca nirmanthana-abda-mirito
nirasyate yena dim amagalam
As the ladies of Vraja loudly sang the glories of lotus-eyed Ka,
their songs, blended with the sound of their churning, ascended to the
sky and did away with all inauspiciousness in every direction.
Upon hearing Uddhavas message, however, the mood of the Vraja
residents changed. Their hope for Kas return was destroyed, and
they became more unhappy than before Nanda had consoled them.
Uddhava suggests that Ka can ask Balarma about the current
state of the Vraja-vss, which Balarma has seen with His own eyes.
Even if You doubt my words, Uddhava implies, surely You will believe
Your elder brother.
"H=
""Fl
"Hd"H'll

547
"MFmH"l
Fd'=Fll
r-parkid uvca
tad-viccheda-mah-dukh-
akay mlpitni sa
devak-bhmajdn
mukhny avanatny adha

karad-asri sa-sneha
vilokya mdulaya
mas-karpara-patri
vyagro ycata sajay
r-parkit uvcar Parkit said; tatfrom Him; vicchedadue to
the separation; mah-dukhaof great suffering; akayout of
anticipation; mlpitniwho became pale; saHe; devak-bhmaja-
dnmof Devak, of the daughter of Bhmaka, and of the other
ladies; mukhnithe faces; avanatniturned downward; adhato
the ground; ka-ratpouring out; asritears; sa-sneham
affectionately; vilokyalooking; mdula-ayagentle-hearted; mas-
karparaan inkpot; patriand sheets of paper; vyagrain a hasty
mood; aycataHe requested; sajayby a gesture.
r Parkit continued: From dread of the great pain of separation from
Ka, the faces of the ladies like Devak and Rukmi were pale,
downcast, and full of tears. Looking at those women affectionately,
gentle-hearted Ka quickly gestured for an inkpot and paper.
Ka was so shaken by Uddhavas statements that He was unable to
speak. He could make known His desire for pen and paper only by
gesturing. But if Ka was so anxious about the Vraja-vss, why did He
not go to Vndvana at once? Because Ka is soft-hearted. Incapable
of making His devotees suffer, He was reluctant to leave Mother Devak
and His other beloved devotees who were in Dvrak.

548
F~F'FN'Hl
9'$ll
HF9Hl
FHFH"ll
prastutrtha samdhy-
tratyn vsya bndhavn
eo ham gata-prya
iti jnta mat-priy

evam vsana prema-
patra preayitu vraje
sva-hastenaiva likhita
tac ca gha-prattaye
prastutaat hand; arthamthe business; samdhyataking care of;
atratynwho reside here; vsyapacifying; bndhavnMy
relatives; ea ahamthis very I; gata-pryaas good as having
arrived; itithus; jntaplease know; mat-priyMy dear friends;
evamin this way; vsanamthe consoling; premaloving;
patrama letter; preayitumto send; vrajeto Vraja; sva-hastenaby
His own hand; evaonly; likhitamwritten; tatthat; caand;
ghafirmly; prattayefor convincing.
Ka meant to strengthen the faith of His Vraja devotees by sending
them a letter filled with loving sentiments and written by His own hand:
My dear friends, please know that as soon as I settle the duties before
Me and satisfy My relatives here, I will return in no time. I will be
there.
FR'{Hl
HHF''NHF~"ll

549
tasyehitam abhipretya
prpto tyantrtim uddhava
vraja-vsi-mano-bhijo
bravt sa-apatha rudan
tasyaHis; hitamintent; abhipretyasurmising; prptaobtaining;
atyantaextreme; rtimdistress; uddhavaUddhava; vraja-vsiof
the Vraja-vss; manathe hearts; abhijaknowing very well;
abravtspoke; sa-apathamplaintively; rudancrying.
Uddhava surmised what Ka was about to do and was therefore greatly
distressed. Knowing the inner hearts of the Vraja-vss, he cried and
begged Ka to reconsider His plans.
"{H3H=
F"
H""=Fl
HFH"
Hd~=d"ll
rmad-uddhava uvca
prabho su-nirtam ida prathi
tvadya-pdbja-yugasya tatra
ubha-praya na vinsya jved
vraja kathacin na ca kicid icchet
rmat-uddhava uvcarmn Uddhava said; prabhoO master; su-
nirtamproperly ascertained; idamto this; prathiplease give
attention; tvadyaYour; pda-abjaof lotus feet; yugasyaof the pair;
tatrathere; ubhaauspicious; prayamthe journey; nanot;
vinwithout; asyaof this (pair of lotus feet); jvetwill survive;
vrajaVraja; kathacitby any means; nanot; caand; kicit
anything; icchetwants.
rmn Uddhava said, O master, please turn Your attention to this:

550
Unless Your two lotus feet make a blessed journey to Vraja, there is no
way to assure that Your people of Vraja will survive. Those people want
nothing but Your lotus feet.
A mere letter will not save the Vraja-vss from destruction. They do
not want a letter from Kathey want Ka Himself. Asya jved
vraja: Vraja belongs to Ka alone. The devotees living in Vraja
recognize as worshipable only Ka, not the Supersoul or any other
form of God.
Padmvat and Rohi quarrel
"H=
ddFFF'Hl
"HdN{N{N{'ll
r-parkid uvca
ku-mati kasa-mtha
sa-hsa dhunvat ira
hum hum devaki nirbuddhe
buddha buddha maydhun
r-parkit uvcar Parkit said; ku-matibefuddled; kasaof
Kasa; mtthe mother; hasaid; sa-hsamwith laughter;
dhunvatshaking; iraher head; hum humaha, aha; devakiO
Devak; nirbuddhefoolish one; buddhamunderstood; buddham
understood; mayby me; adhunnow.
r Parkit said: The befuddled mother of Kasa laughed at this, shook
her head, and burst out: Aha! Aha, foolish Devak, now I understand. I
understand everything!
Padmvat laughed to belittle Uddhavas words and uttered hum hum
to show that she was thinking deeply and was unhappy.

551
=F"F{HFl
FHFHHll
cira go-rasa-dnena
yantritasyoddhavasya te
shyyt tvat-suta gop
nyayitv punar vane
ciramfor a long time; go-rasaof milk products; dnenawith gifts;
yantritasyawho has been brought under control; uddhavasyaof
Uddhava; tethey; shyytwith the help; tvat-sutamyour son;
gopthe cowherds; nyayitvhaving Him brought; punaback;
vaneto the forest.
With the help of your Uddhava, whom the cowherds have long controlled
by gifts of milk goods, those cowherds want to bring Ka back to the
forest.
9""8FH8Fd<dl
F'll
bhae durgame dua-
sattva-jue sa-kaake
sarakayitum icchanti
dhrt pau-gan nijn
bhaefearsome; durgamedifficult to travel in; duavicious;
sattvaby creatures; jueinhabited; sa-kaakefull of thorns;
sarakayitumto make Him tend; icchantiwant; dhrtthe
scoundrels; pau-ganthe animals; nijntheir.
In that dangerous forest, hard to travel and full of thorns and vicious
beasts, those good-for-nothings want to make Him tend their cows.
It is true that Uddhava had stayed in Vndvana much longer than
needed to deliver Kas message. As confirmed in rmad-Bhgavatam

552
(10.47.54):
uvsa katicin msn
gopn vinudan uca
ka-ll-kath gyan
ramaym sa gokulam
Uddhava stayed there several months, dispelling the gops sorrow by
chanting the topics of Lord Kas pastimes. Thus he brought joy to all
the people of Gokula.
Padmvat here accuses Nanda and the other Vraja-vss of enticing
Uddhava to prolong his stay by filling him with buttermilk and other
milk products. She calls the Vraja-vss scoundrels for wanting to use
someone elses son for dangerous work in a forest full of tigers, lions, and
other wild animals.
"H=
HdFHF"&Fl
"Fdll
r-parkid uvca
tac chrutv kutsita vkyam
aakt sohum ajas
yaody priya-sakh
rma-mtha kopit
r-parkit uvcar Parkit said; tatthis; rutvhearing;
kutsitamof rebuke; vkyamwords; aaktunable; sohumto
tolerate; ajaseasily; yaodyof Yaod; priya-sakhthe dear
friend; rma-mtLord Balarmas mother; hasaid; kopit
angered.
r Parkit said: Balarmas mother Rohi, Yaods dear friend,
couldnt tolerate hearing these insults. Angrily, she replied.

553
H=
dFdl
="8'Fll
r-rohiy uvca
kasa-mta kim aya
go-raky niyujyate
kaa-mtra ca tatratyair
ade smin na jvyate
r-rohi uvcar Rohi said; ah; kasa-mtaO mother of
Kasa; kimwhether; ayamthis (Ka); go-rakymin taking
care of the cows; niyujyateis to be engaged; kaa-mtramfor a
single moment; caand; tatratyaiby the residents there; ade
without being seen; asminHim; na jvyatelife cannot be maintained.
r Rohi said: Indeed, dear mother of Kasa, will they just engage Him
in caring for cows? Unless the devotees there see Him, they cant stay
alive a single moment!
H"FHd"="
FFFF=l
ddFH
(dF"ll
vkdibhis tv antarite kadcid
asmin sati syt saha-cri bham
r-ka keti mah-pluta-svarair
hvna-bhagykulat sa-rodan
vka-dibhiby trees and so on; tubut; antaritebeing obstructed;
kadcitsometimes; asminHe; satiO virtuous lady; sytis; saha-
crimof His companions; bhamsuddenly; r-kaO r
Ka; kaKa; itithus; mah-plutagreatly drawn out;

554
svaraiin voices; hvnaof calling out; bhagywith expressions;
kulatdistress; sa-rodantearful.
O virtuous lady, if trees or other obstacles block Ka from sight even
briefly, His companions at once shed tears and call in anxious, drawn-out
voices, r Ka! Ka!
HF~HHd
H"dH=l
HH=
"=d==Hll
vraja-sthitn tv ahar eva kla-
rtrir bhaved eka-lavo yuga ca
ravi rajo-vartma ca payat muhur
da ca kcin mural ca vatm
vrajain Vraja; sthitnmfor those who live; tuand; aha
daytime; evaindeed; kla-rtrithe black night (at the time when
the universe is destroyed); bhavetbecomes; eka-lavathe duration of
one blink of an eye; yugaman entire age; caand; ravimat the sun;
rajaof dust; vartmathe trail; caand; payatmlooking;
muhurepeatedly; daa condition; caand; kcitcertain;
muralmHis flute; caand; vatmhearing.
For those who live in Vraja, daytime is like the black night at the end of
the universe, and the blink of an eye a millennium. In such a state, they
look at the sun and the trails of dust on the road again and again and
listen for the sound of the flute.
Rohis calling Padmvat a virtuous lady (sat) is sarcastic, because
everyone knows that her virtue was spoiled by the demon Drumila. She
therefore should not be so bold as to present herself as an authority on
how to serve Ka. Why does she imagine that the Vraja-vss want to
make Ka constantly slave for them in the distant forests? The Vraja-

555
vss, rather, want to see Ka all the time. When He leaves them in
the mornings to tend His cows in the forest, time passes for them slowly
and painfully, especially for r Rdhik and the other young gops. In
the gops own words:
aati yad bhavn ahni knana
trui yugyate tvm apayatm
kuila-kuntala r-mukha ca te
jaa udkat pakma-kd dm
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 when we can eagerly 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. (Bhgavatam
10.31.15)
Even the boys headed by rdm who accompany Ka in watching
the cows become anxious when Ka disappears momentarily behind a
tree or any other obstruction. The Vraja-vss waiting back in Nanda
Mahrjas village glance frequently up at the sun to see whether it is
time for Ka to come home. They look down the road on the horizon
to see if dust is being raised by the returning cows. When from time to
time they hear a few notes from Kas distant flute, the Vraja-vss are
driven almost to insanity, realizing that for hours He will not return.
How, therefore, can Padmvat reason that the Vraja-vss will want to
exploit Ka by keeping Him working constantly in the forest?
9dd"
HdF]F]l
HFHFFH'<
FHHll
aya hi tat-tad-vipineu kautukd
vihartu-kma pau-sagha-sagata

556
vayasya-vargai saha sarvato itu
prayti nitya svayam agrajnvita
ayamHe; hiindeed; tat-tatvarious; vipineuin forests;
kautuktwith enthusiasm; vihartuto play; kmadesiring; pau-
saghaof herds of cows; sagatain the company; vayasyaof His
friends; vargaiwith the groups; sahatogether; sarvataall around;
aitumto wander; praytigoes out; nityamdaily; svayamHimself;
agra-jaby His older brother; anvitajoined.
Every day, Ka takes His older brother with Him and goes out into the
various forests, eager to enjoy with His herds of cows and wander about
in the company of His many friends.
Vraja-dhma has many attractive forests, in which Ka loves to
play with His friends. His favorite among those forests is Vndvana, the
forest of r Vnddev, the original ruler of Vraja. Every day, Ka is
eager to go out into the forests, where He enjoys ever-fresh pastimes.
The daily adventures of Ka, Balarma, and Their friends are an
endless festival of wonderful sights and surprises.
NH]
ddHHl
H=d
FF'HFAll
yatrti-mattmbu-vihaga-ml-
kul-ktly-val-vibhramea
viclitn kamalotpaln
sarsi gandhair vilasaj-jalni
yatrawhere; ativery much; mattamaddened; ambuof the water;
vihagaof birds; mlby the rows; kul-ktastirred up; aliof
bees; valof the swarms; vibhrameaby the agitated movement;
viclitnmwhich are made to move; kamala-utpalnmof kamala
and utpala lotuses; sarsilakes; gandhaiwith fragrances; vilasat

557
shining; jalniwhose waters.
In those forests are lakes with sparkling water, where kamala and utpala
lotuses spread their fragrance. The lotuses tremble from the movements
of swarms of bees, stirred up by rows of excited water birds.
~>H=
d"FHF]l
~H'H'"FH
>UHF=ll
tath mahcarya-vicitrat-may
kalinda-j s vraja-bhmi-sagin
tath-vidh vindhya-nagdi-sambhav
par ca nadyo vilasanti yatra ca
tathalso; mah-caryamost amazing; vicitrat-maywhose
multifold splendor; kalinda-jYamun, the daughter of Kalinda; s
she; vraja-bhmiof the land of Vraja; sagincompanion; tath-
vidhsimilar; vindhya-nagafrom the Vindhya Hills; diand so on;
sambhavborn; parothers; caand; nadyarivers; vilasanti
are splendidly present; yatrawhere; caand.
And in those forests flows the river Yamun, the dearmost companion of
the land of Vraja. The picturesque splendor of that river, the daughter of
Kalinda, astonishes the mind. And besides her, Vraja-bhmi glistens with
other rivers, the offspring of hills like the Vindhyas.
The glorious Yamun flows in the midst of Vraja-bhmi, and during
Kas manifest presence some of her branches flowed in parts
untouched by her today. Thus many of the forests of Kas land were
graced by r Yamuns water and her grassy tree-lined banks. Other
splendid rivers, like the Mnas-gag, also passed through Vraja-bhmi.
<dHd=

558
F"Hl
FHHd9HF[F
Fll
tat-tat-taa komala-vlukcita
ramya sad ntana-dvalvtam
svbhvika-dvea-visarjanollasan-
manoja-nn-mga-paki-sakulam
tat-tatof each (of these rivers); taamthe shores; komalasoft;
vlukaby sand; citammarked; ramyamcharming; sadalways;
ntananew; dvalaby grass; vtamcovered; svbhvika
natural; dveaenmity; visarjanaby putting aside; ullasansplendid;
mana-jacharming; nnvarious; mgawith animals; pakiand
birds; sakulamcrowded.
The beautiful shores of those rivers are always heaped with soft sand and
covered by newly grown grass. To those shores come many different
kinds of charming animals and birds, who put their natural enmity aside.
So much for Padmvats harsh depiction of the forests of Vraja as
impenetrable, terrifying places, full of beasts of prey and difficult for the
grazing of cows.
"[HH
l
9"ddd
"Fll
divya-pupa-phala-pallavval-
bhra-namrita-lat-taru-gulmai
bhita mada-kalpi-kokila-
rei-nditam aja-stuti-ptram
divyawonderful; pupaof flowers; phalafruits; pallavaand

559
leaves; valof rows; bhraby the weight; namritabowing down;
latby creepers; tarutrees; gulmaiand bushes; bhitam
adorned; madamaddened; kalpiof peacocks; kokilaand cuckoos;
reiwith groups; nditamresounding; ajaof Lord Brahm; stuti
of the praise; ptramrecipient.
Trees, vines, and creepers further decorate the shores, bowing down with
the weight of splendid flowers, fruits, and leaves. The shores resound
with the calls of maddened peacocks and cuckoos. And those shores
receive praise even from Lord Brahm.
After being defeated in trying to outwit Ka, Brahm offered this
glorification of the forests of Vraja:
tad bhri-bhgyam iha janma kim apy aavy
yad gokule pi katamghri-rajo-bhiekam
yaj-jvita tu nikhila bhagavn mukundas
tv adypi yat-pada-raja ruti-mgyam eva
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.
(Bhgavatam 10.14.34)
H"HHHH'H
FFdFl
HH9FHF"
FH FHFFHFll
vndraye vraja-bhuvi gav tatra govardhane v
nste his-haraa-rahite rakakasypy apek
gvo gatvoasi vipinatas t mahiy-di-yukt
svaira bhuktv sa-jala-yavasa syam ynti vsam

560
vnd-arayein the forest of Vndvana; vraja-bhuviin the general
area of Vraja; gavmof the cows; tatrathere; govardhaneat
Govardhana Hill; vand; na stethere is not; hisfrom violence;
haraaand theft; rahitewhich are free; rakakasyaof a guarding
herder; apieven; apekneed; gvathe cows; gatvgoing;
uasiat dawn; vipinatato the forest; tthey; mahi-diby the
buffaloes and so on; yuktjoined; svairamat liberty; bhuktv
eating; sa-jalawith water; yavasamgrass; syamin the evening;
yntithey return; vsamto their residence.
Vndvana Forest, Govardhana Hill, and the whole area of Vraja are free
from violence and theft. So one need not bother to watch ones cows. The
cows simply go out into the forests in the morning with the other
domestic animals like the buffaloes, eat grass and drink water as they like,
and then in the evening come home.
Tending cows is difficult work even in pleasant surroundings, but in
Vraja the labor of herding turns into play. Ka and His friends
effortlessly cared for many cows, and also other domestic animals,
including buffaloes and goats:
krsakteu gopeu
tad-gvo dra-cri
svaira carantyo vivius
ta-lobhena gahvaram

aj gvo mahiya ca
nirviantyo vand vanam
While the cowherd boys were completely absorbed in playing, their
cows wandered far away. The cows hungered for more grass, and with no
one to watch them they entered a dense forest. The goats, cows, and
buffaloes passed from one part of the forest to another. (Bhgavatam
10.19.12)
Because all the sacred spots of Vraja are under the special protection

561
of demigods and other servants of r r Rdh-Ka, evil influences
can never prevail. For example, the village of Nanda Mahrja is
protected by Lord iva in the form of Nandvara. Lord iva begged for
this service of guarding Kas home and showed his gratitude for the
appointment by giving the blessing that Nandvara Hill and Nanda-
grma on its peak would never be attacked by Rkasas. Many followers
of Kasa were able to harass the cowherds of Vraja and try in various
ways to kill Ka and Balarma, but that happened only by the
arrangement of Kas Yogamy to enhance the pleasure of Ka in
His pastimes with His devotees. None of these would-be violators of the
peace of Vraja could cause any real harm other than their own deaths.
In modern times, criminals and various materialistic influences seem
to have infiltrated r Vraja-dhma, but that is only a superficial
appearance to our unpurified eyes. Yogamy still protects the dhma
from invasion by Kas enemies. Materialistic persons may briefly
come and go on the thin surface by which My covers the dhma from
unworthy eyes. They may even construct permanent commercial
buildings and roads. But the actual eternal abode remains untouched by
their transient interference. To the pure devotees who come to reside in
Vndvana-dhma, the same Yogamy grants the vision by which they
can see the divine truth.
H{H=
N'H=d~H"l
'dH8$ll
vddhovca
are ble ti-vcle
tat katha te gavdaya
adhun rakakbhvn
na iti niamyate
vddh uvcathe elderly lady said; arehey; blechild; ati-vcle
too free with your words; tattherefore; kathamwhy; teyour; gava-
dayacows and other animals; adhunnow; rakakaof a

562
caretaker; abhvtbecause of the absence; naruined; itithus;
niamyateit is heard.
Elderly Padmvat said: You child, you are too free with your words! If
what you say is true, then why do we hear that the cows and other
animals in Vraja are now in danger of dying because no one is taking care
of them?
Actually the cows, bulls, and calves of Vraja needed no caretaker.
Rather, they needed Ka. They suffered not from material neglect but
from the ecstasy of separation, vipralambha-bhva. They appeared in
danger of dying, but even that appearance was false, because
vipralambha-bhva is a cause not of death but of the highest perfection
of life, achieved only by the most intelligent and competent of those
who practice spiritual disciplines. The cows of Vraja were in fact not the
dumb, helpless creatures they seemed. Padmvat, however, is as usual
following her strange style of logic to prove her own understanding of
Ka.
Balarma appeals to Ka to save Vraja
"H=
9"HFHFl
F=dll
r-parkid uvca
rmad-gopla-devas tac
chrutv sambhrnti-yantrita
jtntas-tpata uyan-
mukhbja akaykula
r-parkit uvcar Parkit said; rmat-gopla-devablessed
Gopladeva; tatthis; rutvhearing; sambhrntiby concern;
yantritabrought under control; jtaarisen; antawithin Him;

563
tpatabecause of the burning heat; uyandrying up; mukha-
abjawhose lotus face; akayby dread; kuladisturbed.
r Parkit said: Having heard all this, the blessed Lord Gopla felt
overwrought with worry for His devotees. Scorching anxiety dried up His
lotus face. He was filled with dread.
~dHHH"l
dFN"HFFdll
prathampara-klna-
vraja-vttnta-vedina
mukham lokaym sa
baladevasya srukam
prathamaprevious; aparaand later; klnapertaining to times;
vrajaof Vraja; vttntanews; vedinawho knows; mukhamat the
face; lokaym saHe glanced; baladevasyaof Baladeva; sa-
arukamtearful.
He glanced at the face of Baladeva, who knew all the tidings of Vraja,
both past and present, and saw that it was covered with tears.
Baladeva, Kas older brother, was a constant witness to Kas
pastimes, first in Vndvana and then in Mathur and Dvrak. Ka
trusted Baladeva to be a sober judge of facts. So when Ka saw the face
of Baladeva, His own anxiety only increased.
"HN"_FHl
FH'"NHF<ll
rohi-nandano bhrtur
bhva buddhv smaran vrajam
sva-dhairya-rakaakta
prarudann abravt sphuam
rohi-nandanathe son of Rohi; bhrtuof His brother;

564
bhvamthe mood; buddhvunderstanding; smaranremembering;
vrajamVraja; sva-dhairyaHis sobriety; rakaato protect;
aaktaunable; prarudancrying uncontrollably; abravtsaid;
sphuamdistinctly.
Baladeva, the son of Rohi, was unable to keep His composure.
Remembering Vraja and understanding His brothers mood, He began
crying without control. But then He managed to speak distinctly.
N"H3H=
HdHd~d'Hl
H]Bd"NU>"ll
r-baladeva uvca
gav keva kath ka
te te pi bhavata priy
mg vihag bhra-
kadambdy ca pdap
r-baladeva uvcar Baladeva said; gavmabout the cows; k
what; ivaindeed; kathspeaking; kaO Ka; te teall of them;
apialso; bhavataYour; priybeloved friends; mgthe
animals; vihagthe birds; bhra-kadamba-dybhra,
kadamba, and so on; caand; pdapthe trees.
r Baladeva said: Why speak only about the cows, dear Ka? All the
animals in Vraja are Your beloved friends, and so also are the birds, and
the trees like the bhra and the kadamba.
d&&Hl
HHF>F'"ll
latni kuja-pujni
dvalny api jvanam

565
bhavaty evrpaym su
k ca sarito draya
latniof the creepers; kujabushes; pujnithe groups;
dvalnithe grassy areas; apialso; jvanamtheir lives; bhavati
unto You; evaonly; arpaym suhave offered; kweakened;
caand; saritathe rivers; adrayaand mountains.
The grass, the creepers, the lush bushes have all dedicated their lives to
You. Now they are all wasting away, and so too are the rivers and
mountains.
In the agony of vipralambha-bhva, the forest deer and the other wild
animals in Vraja had all become emaciated, and so had the birds like the
peacocks and even the inanimate rivers like the Yamun and
mountains like Govardhana. If these residents of Vraja were on the
verge of death, then what to speak of the cows, bulls, and calves Lord
Ka used to herd?
d="FHl
HHll
manuy katicid bhrta
para te satya-vkyata
jtayaiva jvanti
neccha rotum ata param
manuythe human beings; katicitsome; bhrtaO brother;
paramonly; teYour; satyatrue; vkyatabecause of the word;
jtaborn; ayby the hope; evaindeed; jvantilive; na iccha
You should not want; rotumto hear; ata parammore than this.
Some of the people, dear brother, live only on the hope that Your
promises were true. Better You not ask to hear more news than this.
This statement has a sober implicationthat many residents of
Vraja, no longer able to tolerate separation from Ka, had already left
their bodies. In their own svarpas they had gone to join Ka in His

566
pastimes, in Dvrak or elsewhere. Others kept themselves alive in
Vraja, sustaining themselves by remembering Ka and
transcendentally perceiving His eternal unmanifest pastimes. More than
once, Ka had promised the Vraja-vss He would return to them soon.
Therefore some of them continued to expect Him, even after others had
lost all hope. Lord Balarma asked Ka not to inquire further into
news of Vraja; it would be too painful for the devotees present to hear.
dH"H"dl
H"FHHll
kintv idnm api bhavn
yadi tn nnukampate
yama eva tad sarvn
vegennugrahyati
kintubut; idnmnow; apiindeed; bhavnYour good self; yadi
if; tnto them; na anukampatedoes not show mercy; yama
Yamarja; evaindeed; tadthen; sarvnall; vegenaquickly;
anugrahyatiwill treat kindly.
I can only tell You that if You dont show Your kindness to them soon,
Yamarja will soon show them his.
=HdH9d"l
d'HF9d'dll
yat tatra ca tvaykri
nirvia kliyo hrada
oko ya vipulas te
oke nyat kraa u
yatthe fact that; tatrathere; caand; tvayby You; akriwas
made; nirviafree from poison; kliyaof Kliya; hradathe lake;
okathe misery; ayamthis; vipulavast; temtheir; okeof
the misery; anyatanother; kraamreason; uplease hear.

567
That You rid Kliyas lake of its poison has only greatened their misery.
And please hear of still other reasons for their sorrow.
The Vraja-vss would consider quick death a merciful relief from
their distress. Because of Ka, committing suicide merely by entering
Kliyas poisonous lake was no longer possible, and this made them feel
all the more frustrated. Other means of escape from their misery were
now also gone, as the next verse relates.
FHdHFl
H''='FFHR'FHll
tatratya-yamun svalpa-
jal ukeva sjani
govardhano bhn nco sau
sva-prpto yo dhtas tvay
tatratyapresent there; yamunthe Yamun; su-alpameager; jal
whose water; ukdried up; ivaas if; sshe; ajanihas become;
govardhanaGovardhana; abhthas become; ncashort; asau
he; svaheaven; prptareaching; yawho; dhtaheld; tvay
by You.
In Vraja the river Yamun has turned so dry she has hardly any water.
And Govardhana, who when You held him up touched heaven, has now
become short.
r Yamun, the site of many of Kas pastimes, was once a great,
broad river with mighty waves and swift, deep-flowing currents. Now, in
pain over Kas absence, she had become just a trickle, diminished to
almost nothing. To drown oneself now in the meager water of the
Yamun would no longer be feasible. Nor could one still commit suicide
by jumping from the top of Govardhana. Not long before, Govardhanas
height had been formidable, as testified in r Hari-vaa (2.18.33, 37):
ikharair ghramnai ca
sdamnai ca pdapai

568
vidhta coddhatai gair
agama kha-gamo bhavat
When Ka lifted Govardhana, its peaks waved back and forth, the
trees upon it trembled, and its inaccessibly high peaks reached outer
space.
pluto ya giri pakair
iti vidydharorag
gandharvpsarasa caiva
vco mucanti sarvaa
Vidydharas, Uragas, Gandharvas, and Apsars complained on all
sides that this hill was bumping into their wings.
But when Ka left for Mathur, Govardhana began sinking into the
earth out of disappointment, and hunks of its peaks fell off and tumbled
down its sides.
FHFHl
d"HHll
na ynty anaant prs
tvan-nmmta-sevinm
para uka-mahraya-
dvgnir bhavit gati
na yntithey do not leave; anaantbecause of fasting; pr
their life airs; tvatYour; nma-amtathe nectar of names; sevinm
of those who serve; paramrather; ukadry; mahgreat; araya
in a forest; dva-agnia conflagration; bhavitwill be; gatitheir
end.
The devotees who relish the nectar of Your names cannot die of
starvation; instead their end will come in a fire in a great dry forest.
Balarma is conjecturing how the Vraja-vss are likely to leave their
bodies. Because of vipralambha-bhva, the great forests of Vraja like

569
Bhravana have become parched. So at any time a forest fire is likely,
in which the Vraja-vss will take the opportunity for suicide.
"H=
HF"d
dH"FHHdl
"H"'
']'""FFHll
r-parkid uvca
vann asau tat para-dukha-ktara
kahe ghtv mdula-svabhvaka
rma mah-dna-vad aru-dhray
dhautga-rgo rudad ucca-susvaram
r-parkit uvcar Parkit said; vanhearing; asauHe
(Ka); tatthis; paraof others; dukhaby the suffering; ktara
tormented; kaheby the neck; ghtvtaking hold of; mdulavery
gentle; svabhvakawhose nature; rmamLord Balarma; mah-
dna-vatlike a very wretched person; aruof tears; dhrayby a
flood; dhautawashed away; aga-rgawhose cosmetics; arudatHe
cried; uccaloud; su-svaramin a beautiful voice.
r Parkit said: Having heard this, Ka, who is gentle by nature and
tormented by the suffering of others, grasped Balarma by the neck and
shed a flood of tears, like a person whose life is in ruin. As He cried with
loud sobs in His beautiful voice, the tears washed away the cosmetics
from His body.
Ka is so kindhearted that He is sorry even when His enemies are
in pain. His emotions were not a false show but a true indication of His
concern for His devotees.
>FN

570
"""F~H>HHl
{H"Hd"FF"
FH'HFHd"ll
pacd bhmi-tale luloha sa-balo mtar mumoha kat
tdg-rodana-dusthatnubhavata cprva-vttt tayo
rohiy-uddhava-devak-madanas-r-satyabhmdaya
sarve nta-pura-vsino vikalat bhej rudanto muhu
pactthen; bhmi-taleon the ground; lulohaHe rolled about; sa-
balawith Balarma; mtaO mother; mumohaHe lost
consciousness; katfor a moment; tdksuch; rodanaof crying;
dusthatthe bad condition; anubhavatafrom perceiving; caand;
aprva-vtttunprecedented; tayoof the two Lords; rohiRohi;
uddhavaUddhava; devakDevak; madana-sRukmi
(Pradyumnas mother); r-satyabhmr Satyabhm; dayaand
others; sarveall; anta-puraof the inner palace; vsinathe
residents; vikalatma distraught condition; bhejuthey obtained;
rudantasobbing; muhurepeatedly.
Dear mother, He and Balarma then rolled on the ground and for a
moment lost consciousness. Seeing the two Lords crying in this
unprecedented, lamentable state, all the residents of the inner palace lost
control of themselves. Rohi, Uddhava, Devak, Rukmi, Satyabhm,
and all the restthey all lost control and sobbed again and again.
H'd"FH
'H"HHHF"HF"l
~H'H"_"H(
HF~>H"8ll
rutvnta-purato pur-kalitam kranda mahrta-svarair
dhvanto yadavo javena vasudevenograsendaya

571
tatrgatya tath-vidha prabhu-vara dvrudan vihval
vipr garga-mukhs tath pura-jan cprva-dekay
rutvhearing; anta-puratafrom the inner palace; apurnever
in the past; kalitamobserved; krandamcrying; mah-rtaof great
distress; svaraibecause of the sounds; dhvantarunning;
yadavaYadus; javenain haste; va-sudevenawith Vasudeva;
ugrasena-dayaUgrasena and others; tatrathere; gatyacome;
tath-vidhamin such a condition; prabhuof lords; varamthe best;
dvseeing; rudanthey sobbed; vihvaloverwhelmed; vipr
brhmaas; garga-mukhheaded by Garga; tathalso; pura-jan
residents of the city; caand; aprvanever before; daseen;
kayby the sight.
When the Yadus heard the sound of distressed crying coming from the
inner palacea sound never heard there beforethey quickly came
running, headed by Vasudeva and Ugrasena. The brhmaas arrived, led
by Garga, along with all the other people of the city. And when they saw
their beloved master in this extraordinary state, as they never had before,
they too began to cry, overwhelmed.
Many of the Yadus ran into the palace to find out what was wrong,
Vasudeva leading them because among them he was the most intimate
with Ka and most competent to give Ka support in a moment of
need. Garga, Vasudevas family priest, was the first of the brhmaas to
respond to the cries, but Sndpani Muni and others were close behind.
These brhmaa sages were expert in consoling distressed persons with
teachings from the Vedas. The general populace of Dvrak also quickly
converged on the palace, because such unhappiness in Kas palace
was unheard of.
Thus ends the sixth chapter of Part One of rla Santana Gosvms
Bhad-bhgavatmta, entitled Priyatama: The Most Beloved.

572
7. Purna: The Complete Perfection
Brahm arranges for Kas relief
"H=
$~FHFFF"l
NQBF&=ll
r-parkid uvca
ittha sa-parivrasya
mtas tasyrti-rodanai
brahma vypya sajto
mahotpta-caya kat
r-parkit uvcar Parkit said; itthamthus; sa-parivrasyaalong
with His family; mtaO dear mother; tasyaHis; rtiin distress;
rodanaiby the cries; brahma-aamthe universe; vypyafilling;
sajtaarose; mahgreat; utptaof omens; cayaa series;
katin a single moment.
r Parkit said: Dear mother, as the sound of Ka lamenting with His
family members filled the universe, a series of terrible omens quickly
ensued.
In this seventh chapter, Brahm relieves r Ka of His
bewilderment, and Ka delights Nrada by describing the supreme
position of the gops.
As the Yadus were running toward Kas palace, bad omens
appeared in the sky, such as meteors, and lightning without rain.
N'dHFHl

573
HH"UHFll
tatrnya-bodhakbhvt
svayam gc catur-mukha
vto veda-purdyai
parivrai surair api
tatrafor that; anyaanother; bodhakaperson who can explain;
abhvtbecause of not existing; svayamhimself; gtcame; catu-
mukhafour-headed Brahm; vtasurrounded; veda-pura-
dyaiby the Vedas, Puras, and so on; parivraiby his personal
attendants; suraiby demigods; apialso.
Because four-headed Brahm could find no one else to explain the cause
of these omens, he came to see for himself, accompanied by the Vedas,
the Puras, his personal attendants, and various demigods.
Brahm is indeed a learned person; in fact, his chosen advisers are
the Vedas and Puras, who stay in his court, always ready to offer their
counsel.
H"Bdl
"d<{ll
NQl
F=d_F''"ll
tam aprva-da-bhja
preha-praaya-ktaram
nigha-nija-mhtmya-
bhara-prakaanoddhatam

mah-nryaa brahm
pitara gurum tmana
sa-camatkram lokya

574
dhvasta-dhairyo rudat kaam
tamHim; aprvaunprecedented; daa condition; bhjamwho
assumed; prehafor His beloved friends; praayaout of love;
ktaramdistressed; nighahidden; nijaHis own; mhtmya-
bharaof all the greatness; prakaanain revealing; uddhatambold;
mah-nryaamthe original Nryaa; brahmBrahm; pitaram
the father; gurumand spiritual master; tmanaof himself; sa-
camatkramwith surprise; lokyaseeing; dhvastawho had lost;
dhairyahis gravity; arudathe cried; kaamfor a moment.
Brahm found his own father and spiritual master, the original Nryaa,
in an unprecedented state, distressed by love for His beloved devotees.
Seeing the Lord thus boldly revealing His true greatness, normally
hidden, Brahm was astonished. For a moment he too lost his gravity and
began to cry.
Brahm is not just the main engineer of universal creation but also
an intimate loving servant of the Supreme Lord, and that Supreme Lord
Himself is not just the ultimate origin of creation but also the greatest
loving servant of His devotees. Kas highest glories are not to be
found in His pastime of creating the material world so that rebellious
souls may indulge their perverted intentions.
Earlier in Kas pastimes, Brahm had visited Vraja-bhmi and
discovered Kas true glories in the ecstatic relationships between
Ka and His pure devotees. Now, in Dvrak, Brahm is being granted
further realization: he is learning that Kas most wonderful qualities
are His concern for His devotees and His submission to their control.
Realizing this, Brahm can now more fully understand Kas identity
as the original Supreme Lord, Nryaa. Brahm was not ignorant of
these matters before, but seeing in such a helpless state his own
progenitor, who had taught him the Vedas, shocked Brahm into a
deeper realization. When Brahm saw Ka in distress, he himself could
not help but cry.
FFm"FHF~l

575
3=F="ll
sastabhya yatnd tmna
svsthya janayitu prabho
upya cintaym sa
prpa cnantara hdi
sastabhyabringing under control; yatntwith some difficulty;
tmnamhimself; svsthyamto normality; janayitumto restore;
prabhothe Lord; upyama means; cintaym sahe thought about;
prpahe found; caand; anantaramsoon after; hdiin his heart.
With difficulty, Brahm brought himself under control and started
thinking of how to restore his Lord to normal. Soon an idea came into his
heart.
HH"HFl
3FN'mFN'dF'H"ll
tatraiva bhagavat-prve
rudanta vinat-sutam
uccai sambodhya yatnena
sabodh-ktya so vadat
tatrathere; evaindeed; bhagavatof the Lord; prveat the side;
rudantamcrying; vinat-sutamGarua, the son of Vinat; uccai
in a loud voice; sambodhyaaddressing; yatnenawith some effort; sa-
bodh-ktyagetting his attention; sahe; avadatsaid.
Crying at the Lords side was Garua, the son of Vinat. Garuas
attention was hard to get, but after calling to him loudly for some time,
Brahm succeeded. Brahm then spoke.
Ka is brought to Nava-vndvana

576
NQH=
H"H'H"F"l
"""Sdll
~F"=Hdl
~F"H"HHll
r-brahmovca
yac chr-vndvana madhye
raivatdri-samudrayo
rman-nanda-yaoddi-
pratimlaktntaram

go-ythais tdair yukta
racita vivakarma
rjate mthura skd
vndvanam ivgatam
r-brahm uvcar Brahm said; yatwhich; r-vndvanamr
Vndvana; madhyebetween; raivata-adriRaivata Mountain;
samudrayoand the sea; rmat-nandaof rmn Nanda; yaod
Yaod; diand others; pratimwith replicas; alaktaadorned;
antaramwithin; go-ythaiwith herds of cows; tdaisimilar;
yuktamreplete; racitambuilt; vivakarmaby Vivakarm;
rjateis manifest; mthuramin the district of Mathur; skt
directly; vndvanamthe Vndvana; ivaas if; gatamcome.
r Brahm said: There is another r Vndvana here, between Raivata
Hill and the sea. And Nanda, Yaod, and others are present within it in
replica images, with similar herds of cows. That Vndvana, constructed
by Vivakarm, appears just like the Vndvana of Mathur come here to
Dvrak.

577
FmU~HF~l
dH9d>ll
tatrema sgraja yatnd
yathvastha anair naya
kevala ytu tatrai
rohiy anyo na kacana
tatrathere; imamHim (Ka); sa-agrajamalong with His elder
brother; yatntcarefully; yath-avasthamin His present condition;
anaigently; nayatake; kevalamonly; ytushould go; tatra
there; eshe; rohiRohi; anyaanother; nanot; kacana
any.
So carefully take Ka and His brother in Their present state and gently
carry Them there. But only Rohi should go with Themno one else.
Brahm wants Garua to carry Ka and Balarma carefully to
Nava-vndvana. The two brothers should not find out that They are
still in Dvrak-dhma, and Their devotees should not be allowed to
spoil the illusion by following Them. Rohi can come along, because
she knows how to conduct herself intelligently, and especially because
she used to live in Vraja-bhmi and will therefore seem in place. The
replica Vndvana was constructed by Vivakarm, the architect of the
demigods. But to duplicate the Vraja-vss was beyond his skill. He
couldnt make copies of unique devotees like Nanda, Yaod, and the
other senior cowherd people, r Rdhik and the other young gops, or
rdm and Kas other gopa friends. But he was able to fashion static
images of the Vraja-vss lifelike enough to fool even Ka. In the
overall impression created, Nava-vndvana was practically
indistinguishable from the original, down to the small details of plant
and animal life.
"H=
mFHF~NQFl

578
H"HB""'ll
r-parkid uvca
prayatnt svasthat nto
brahma sa khagevara
virada-vara phe
manda manda nyadhatta tau
r-parkit uvcar Parkit said; prayatntwith difficulty;
svasthatmback to his senses; ntabrought; brahmaby Brahm;
sahe; khaga-varathe lord of birds (Garua); viradaof skillful
persons; varathe best; pheon his back; mandam mandamvery
slowly; nyadhattaplaced; tauthe two of Them.
r Parkit said: Thus Brahm with some effort brought Garua back to
his senses, and that most expert servant Garua very slowly placed the
two Lords on his back.
Garua was dexterous enough to move Ka and Balarma without
waking Them, and clever enough to understand that this scheme would
break the trance of Kas bewilderment.
FHF~FH=HN'l
FHRFll
sva-sthna bhejire sarve
catur-vaktrea bodhit
sajm ivpto rmas tu
nyamno garutmat
svato their own; sthnamresidences; bhejirereturned; sarveall;
catu-vaktreaby four-headed Brahm; bodhitadvised; sajm
consciousness; ivaas if; ptahaving gained; rmaLord Balarma;
tuand; nyamnabeing carried; garutmatby Garua.
Advised by Brahm, everyone else went back home. Meanwhile, as Ka
and Balarma were being carried by Garua, Balarma more or less

579
regained consciousness.
""FF~l
F"HHB9dll
r-nanda-nandanas tatra
paryake sthpita anai
skd ivvatihante
yatra tad-gopa-gopik
r-nanda-nandanathe darling son of Nanda; tatrathere;
paryakeon a bed; sthpitaplaced; anaigently; skt
directly; ivaas if; avatihantethey stood around; yatrawhere;
tatHis; gopa-gopikcowherd men and women.
Upon arriving at Nava-vndvana, Garua and Balarma gently placed
Ka on a bed. The gopas and gops of Nava-vndvana stood around
Him, as if they were Kas real cowherd men and women.
3{HF"HdHFl
FU"H=Fll
""dF&Fl
"8~'BNQll
uddhavena sahgatya
devak putra-vatsal
rukmi-satyabhmdy
devya padmvat ca s

tdg-dagata kam
aakts tyaktum ajas
drd di-pathe tihan
nilya brahma-ycay

580
uddhavena sahatogether with Uddhava; gatyacoming; devak
Devak; putrafor her son; vatsallovingly concerned; rukmi
Rukmi; satyabhm-dySatyabhm and others; devyaqueens;
padmvatPadmvat; caand; sshe; tdksuch; dato a
condition; gatamcome; kamKa; aaktunable; tyaktum
to abandon; ajaseasily; drtat a distance; diof their vision;
pathewithin the scope; atihanthey stood; nilyahiding;
brahmaof Brahm; ycayby the request.
Uddhava came there with Devak, who dearly loved her son, and also
with Rukmi, Satyabhm, other queens, and Padmvat. They simply
couldnt leave Ka in such a state. So at Brahms request they hid
themselves and took up positions some distance away, from where they
could still see Ka.
Some of the devotees hid themselves within the trees, and others
resorted to various other kinds of camouflage.
"FdFdHl
"H"H=F]'dll
HHN"_d_dl
H8H8'HFll
nradas tu ktgaskam
ivtmnam amanyata
devn ydavn ca
sage gn na kuthalt

viyaty antarhito bhtv
baddhvaika yoga-paakam
nivio bhagavac-ce-
mdhurynubhavya sa

581
nradaNrada; tubut; ktahaving committed; gaskaman
offense; ivaas if; tmnamhimself; amanyataconsidered;
devnmof the demigods; ydavnmof the Ydavas; caand;
sagein the company; agt nahe did not go; kuthaltout of
curiosity; viyatiin the sky; antarhitahidden; bhtvbecoming;
baddhvfixing; ekamone; yoga-paakammeditational sitting
posture; niviaseated; bhagavatof the Personality of Godhead;
ceof the activities; mdhuryathe sweetness; anubhavyain
order to observe; sahe.
Nrada, however, thinking he had committed an offense, did not
accompany the demigods and the Ydavas. Instead with great curiosity he
hid himself in the midst of the sky, fixing himself in a yoga sitting
posture, to observe the sweetness of the Lords acts.
It was Nrada who had made Ka so unsettled by mentioning the
present state of the Vraja-vss. Nrada therefore thought himself an
offender. In fact, however, he had not acted offensively, as Parkit
Mahrja here indicates with the word iva (as if). Later in this chapter
we shall hear Ka explain why Nrada should not blame himself.
B>F~Hl
=HHll
garua copari vyomna
sthitvpratyakam tmana
pakbhym cara chym
anvavartata ta prabhum
garuaGarua; caand; upariabove; vyomnain the sky;
sthitvstationed; apratyakaminvisibly; tmanawith his own;
pakbhymwings; caranmaking; chymshade; anvavartata
followed; tamHim; prabhumhis master.
Garua positioned himself even higher in the sky, invisibly following his
master to provide shade with his wings.

582
~dRFHF~Hl
FH~H=ll
atha kgraja prpta
kaena svasthatm iva
ta sarvrtham abhipretya
vicakaa-iromai
athathen; ka-agrajaKas older brother; prptaachieving;
kaenaafter a moment; svasthatmnormal consciousness; ivaas
if; tamto that; sarva-arthamthe entire situation; abhipretya
understanding; vicakaaof insightful persons; ira-maithe crest
jewel.
After a few minutes, Kas brother came back almost to normal
consciousness. That best of discerning thinkers understood the entire
situation.
Until Ka recovered from His confusion, Balarma could not feel
completely normal; this is expressed here by the word iva. But still He
recognized Brahms plan and acted accordingly.
FHFFFH"Nl
HM"H]H=Fll
dd"N=NB='l
H&HF=d"'ll
kipra svasynujasypi
sammrjya vadanmbujam
vastrodarntare va
ga-vetre ca hastayo

kahe kadamba-ml ca

583
barhpa ca mrdhani
nava gujvatasa ca
karayor nidadhe anai
kipramquickly; svasyaHis own; anu-jasyaHis younger brothers;
apiand; sammrjyawiping clean; vadana-ambujamthe lotus faces;
vastraof His garment; udara-antarein the waist; vama flute;
gaa buffalo horn; vetrea stick; caand; hastayoin His hands;
kahearound the neck; kadamba-mlma garland of kadamba
flowers; caand; barha-pama peacock-feather ornament; caand;
mrdhanion the head; navamnew; guj-avatasamrings of guj
berries; caand; karayoon the ears; nidadheplaced; anai
gradually.
Balarma quickly cleaned His own lotus face and that of His younger
brother. Then He gently placed a flute in the waist of Kas dhot, a
buffalo horn and stick in Kas hands, a garland of kadamba flowers
around His neck, a peacock-feather ornament on His head, and newly
fashioned rings of guj berries on His ears.
=HHHH8dHFl
N"~'HNH"FHll
racayitv vanya-vea
tva-kalpita-vastubhi
bald utthpayan dhtv-
bravd uccatara-svarai
racayitvarranging; vanyaof the forest; veaman outfit; tvaby
Vivakarm; kalpitaproduced; vastubhiwith items; baltby
physical effort; utthpayanraising Him; dhtvtaking hold; bravt
addressed; ucca-taravery loud; svaraiin a voice.
Thus having arranged a forest outfit for Ka with items made by
Vivakarm, Balarma with some effort lifted Ka and then spoke to
Him loudly.

584
While dressing Ka for the forest, Balarma also dressed Himself.
The special items required were native to Vraja and unavailable in
Dvrak, but Vivakarm, who had at his disposal all the creative skills
of the demigods, had made convincing substitutes for real kadamba
flowers, guj berries, and so on.
Ka talks to Nanda and Yaod
N"H3H=
ddBBl
UHHHHll
r-baladeva uvca
r-ka ka bho bhrtar
uttihottiha jghi
paydya veltikrnt
vianti paavo vanam
r-baladeva uvcar Baladeva said; r-kar Ka; ka
Ka; bhoO; bhrtadear brother; uttiha ut-tihaget up, get
up; jghiwake from sleep; payajust see; adyanow; velthe
hour; atikrnthas passed; viantiare entering; paavathe
animals; vanamthe forest.
r Baladeva said: r Ka, Ka, My dear brother! Get up, get up!
Wake up from Your sleep! Just see, it is now getting late. The cows are
already entering the forest.
"UHF>F~H"l
md9Hll
rdmdy vayasy ca
sthit bhavad-apekay

585
snehena pitarau kicin
na aktau bhitu tvayi
rdm-dyrdm and others; vayasyfriends of the same age;
caand; sthitare standing; bhavatfor You; apekaywith
expectation; snehenadue to affection; pitarauYour parents; kicit
anything; nanot; aktauare able; bhitumto say; tvayito You.
rdm and Your other friends are here waiting for You. And Your
parents are so filled with love that they cannot even speak to You.
Kas friends are responsible for the cows, so when the impatient
cows started to go ahead the boys should have followed them. But
Balarma indicates that the boys were too attached to Ka to leave
without Him. Kas mother and father should have called Ka to get
up out of bed and go after the cows, but Nanda and Yaod, according to
Balarma, were also distracted by ecstasy. In fact, however, Nanda,
Yaod, the cowherd boys, and the other Nava-vndvana-vss were
unconscious dolls, immobile and unable to say or do anything to respond
to any attempts Ka might make to communicate with them.
FFl
ddd"FHFll
payantyas te mukhmbhojam
im gopya parasparam
karkaritay kicid
vadantyas tv hasanti hi
payantyawatching; teYour; mukha-ambhojamlotus face; im
these; gopyagops; parasparamamong one another; kara-
karitaywhispering in the ears; kicitsomething; vadantya
saying; tvmat You; hasantithey are laughing; hicertainly.
These gops are watching Your lotus face and laughing at You as they
whisper something in one anothers ears.
The gops might be commenting to one another about why Ka is

586
still so tired this late in the morning. They know that Ka must have
been awake through most of the night enjoying with His beloved, and
they might be noticing signs of this on Kas lotus face.
"H=
$~>Fl
F=N=ll
~'FFH=9l
H"HH""BFHFll
r-parkid uvca
ittha prajalpatbhka
nmabhi ca sa-llanam
hyamno hastbhy
clyamno balena ca

rmeotthpyamno sau
sajm iva cird gata
vadan iva iveti drg
udatihat sa-vismayam
r-parkit uvcar Parkit said; itthamin this way; prajalpat
freely talking; abhkamfor some time; nmabhiby names; ca
and; sa-llanamwith caressing; hyamnabeing called;
hastbhymwith the arms; clyamnabeing moved; balenaby
force; caand; rmeaby Balarma; utthpyamnabeing raised;
asauHe; sajmto full consciousness; ivaas if; cirtafter a
long time; gatacame back; vadansaying; iva ivaiva, iva; iti
thus; drksuddenly; udatihatHe stood up; sa-vismayamwith
astonishment.
r Parkit said: In this way Balarma filled the scene with talk. He
called Ka by His various names, caressed Him, and dragged Him

587
around in His arms until Ka finally got up and came back to some sort
of consciousness. Ka uttered the words iva, iva! and suddenly
stood up, a look of surprise on His face.
It was not easy to awaken Ka. Balarma tried kissing and
embracing Him, calling Him by His names like Ka, Gopla, and
Govinda, and coaxing Him tenderly. When all else failed, Balarma
resorted to physical force, dragging Ka out of bed. Ka finally woke
up, but He was still a little bewildered, as implied by the word iva, which
indicates that He seemed to come back to normal consciousness.
3dFl
F""_ll
unmlya netra-kamale
sampayan parito bham
smayamna puro nanda
dv hro nanma tam
unmlyaopening; netra-kamaleHis lotus eyes; sampayanlooking;
paritaaround; bhamquickly; smayamnasmiling; purain
front; nandamNanda; dvseeing; hraembarrassed;
nanmaHe bowed down; tamto him.
Ka opened His lotus eyes, smiled, and quickly looked around. Seeing
Nanda in front of Him, He felt embarrassed and bowed down to him.
Ka first laughed at Himself for having slept so long, but when He
saw His father waiting for Him He felt ashamed. He bowed down
because He had been taught to always offer respect to His father
immediately after waking.
NHH"=F"l
m"F9Hll
abravt prvato vkya
yaod ca hasan mud

588
sneht tad-nana-nyasta-
nirnimeekam iva
abravtHe said; prvataby the side; vkyaseeing; yaodm
Yaod; caand; hasanlaughing; mudout of joy; snehtlovingly;
taton her; nanaface; nyastaattached; nirnimeaunblinking;
kamwhose eyes; ivaas if.
Ka saw Mother Yaod also standing nearby, her eyes open wide and
unblinking as if pasted onto her face. Laughing in joy, He lovingly spoke.
As far as Ka was concerned, Yaod stood with unblinking eyes
because she was stunned by natural motherly love. Vivakarms illusion
seemed to be working effectively, at least while Ka was still a little
bewildered.
Ka goes to the forest to play
HH=
UFHl
=ddFHHHll
r-bhagavn uvca
adya prabhte bho mtar
asminn eva kae may
citr kati kati svapn
jgrateva na vkit
r-bhagavn uvcathe Supreme Lord said; adyatoday; prabhte
early in the morning; bho mtaO mother; asminin this; eva
very; kaemoment; mayby Me; citramazing things; kati
how many; katihow many; svapndreams; jgratawake; ivaas
if; nanot; vkitseen.
The Supreme Lord said: Dear mother, this morning during My sleep I

589
saw many amazing things in just a short moment, as if I were awake!
Years ago, before coming to Mathur, Ka had considered Vraja His
only real home. Reverting now to that earlier mood, Ka assumes that
His experiences in Mathur and Dvrak were just a dream.
'H"8dF"l
F'"FFll
madhu-purym ito gatv
du kasdayo hat
jarsandhdayo bhp
nirjit sukhit sur
madhu-purymto Madhupur (Mathur); itafrom here; gatv
going; duwicked persons; kasa-dayaKasa and others;
hatkilled; jarsandha-dayaJarsandha and others; bh-p
kings; nirjitdefeated; sukhitsatisfied; surthe demigods.
I saw that I had gone from here to Madhupur. There I saw wicked men
like Kasa slain, kings like Jarsandha vanquished, and the demigods
satisfied.
Various deeds Ka performed in Mathur, like His killing of the
demon Naraka, were meant specically to please the demigods.
'Fdl
H''d~Hll
nirmitmbho-nidhes tre
dvrakkhy mah-pur
nnya-vttni akyante
dhun kathayitu javt
nirmitaconstructed; ambha-nidheof the ocean; treon the shore;
dvrak-khycalled Dvrak; mah-pura great city; nanot;
anyaother; vttnioccurrences; akyantecan be; adhunnow;

590
kathayitumdescribed; javtbecause of haste.
A great city called Dvrak was built on the shore of the ocean, and so
many other things happened. But now there isnt time enough to tell you
about them all.
FHH"FHl
HFHd~ll
anena svapna-vighnena
drghea svnta-hri
anya-vsara-vat kle
ayann notthita may
anenabecause of this; svapnaof the dream; vighnenadistraction;
drghealong; sva-antaMy mind; hritaking away; anyaother;
vsaraon days; vatlike; kleon time; ayantout of bed; na
not; utthitamarising done; mayby Me.
Its because this long dream distracted Me that I didnt get out of bed on
time like every other day.
When Mother Yaod said nothing in response but kept staring at
Ka with unblinking eyes, He suspected she was worried He might be
sick and had therefore overslept. To free Yaod of this anxiety, Ka
here tells her that it was because of His long dream that He failed to
wake up on time. The dream was so exceptionally convincing that it
fooled Him into thinking He was already awake.
>Fl
H="HHHFll
bho rya tan-mahcaryam
asambhvya na manyate
bhavat cet tadraye
gatv vakymi vistart

591
bhoO; ryarespected brother; tatthis; mah-caryammost
wonderful matter; asambhvyamimpossible; na manyateis not
thought; bhavatby You; cetif; tadthen; arayeto the forest;
gatvgoing; vakymiI shall explain; vistartin detail.
Dear respected brother, if You dont think this wonderful matter
impossible, Ill explain it to You in detail when We go to the forest.
Baladeva might think that one could not see such a complex dream in
just a few minutes just before waking. Ka therefore assures Him that
this was a dream He really had. Later in the morning, Ka says, when
They have some time to sit together, He will gladly describe it all.
"H=
HFHUFF"l
HF'll
r-parkid uvca
eva sambhya jananm
abhivandya sa sdaram
vana-bhogyepsur lakya
rohiyokto ty-abhijay
r-parkit uvcar Parkit said; evamthus; sambhyaspeaking;
jananmto His mother; abhivandyahonoring; saHe; sa-daram
reverentially; vanafor the forest; bhogyaof food; psudesirous;
lakyabeing noticed; rohiyby Rohi; uktaaddressed; ati-
abhijaywho was very expert.
r Parkit said: After speaking in this way, Ka offered His mother
proper respects. Then the very expert Rohi sensed that Ka wanted
some food to take with Him to the forest.
While in the forest, one generally eats such simple things as rice
mixed with yogurt. By observing the way Ka moved His lotus hands
and by other signs of His body language, Rohi, smart and practical,
discerned that Ka was thinking about such forest food. She quickly

592
reasoned that since the artificial Mother Yaod could not provide
Kas meal or even say anything, Ka might become suspicious if He
were to ask food from Yaod and she failed to respond. To avoid this
potential disaster, Rohi moved into action before Ka could say
anything about being hungry.
H=
HFHU"'=l
H"d"F~H"NHll
r-rohiy uvca
bho vatsa tava mtdya
tan-nidrdhikya-cintay
tvad-eka-putr dustheva
tad ala bahu-vrtay
r-rohi uvcar Rohi said; bhoO; vatsachild; tavaYour;
mtmother; adyatoday; tatthis; nidrof sleeping; dhikya
about the excess; cintaywith worry; tvatYou; ekawhose only;
putrson; dusthill; ivaas if; tattherefore; alamenough;
bahuwith much; vrtaytalk.
r Rohi said: Dear child, Your mother has no other son but You. She
was so worried today by Your extra sleeping that now she feels a bit ill.
So I think we have talked enough.
Ka talks to Rdh
FFH>F"l
FdFH'll
agrato nist gs tva
gop cnusara drutam

593
mayopasktya sad-bhogya
vana-madhye praheyate
agrataahead; nisthave gone out; gthe cows; tvamYou;
gopthe cowherd boys; caand; anusarago follow; drutam
quickly; mayby me; upasktyabeing prepared; satnice;
bhogyamrefreshments; vana-madhyeinto the forest; praheyatewill
be sent.
The cows and the boys tending them have already gone ahead. You
should quickly follow them. I will prepare some nice refreshments for
You and send them to You in the forest.
"H=
~H"Fm'=HUFl
F~dHFll
=HF"BF(l
HF]Nll
r-parkid uvca
tath vadant su-snigdh
rohi cbhivdya sa
sthita kara-tale mtur
nava-nta anair hasan

cauryeaiva samdya
nija-jyeha samhvayan
aprpygre gav sage
gata na bubhuje gh
r-parkit uvcar Parkit said; taththus; vadantmspoken; su-
snigdhmvery affectionate; rohimtot Rohi; caand;
abhivdyaoffering respects; saHe; sthitamsituated; kara-talein
the hand; mtuof His mother; nava-ntamfresh butter; anai

594
slowly; hasansmiling; cauryeaas theft; evaeven; samdya
taking; nijaHis; jyehamto the older brother; samhvayancalling
out; aprpyanot reaching; agreahead; gavmthe cows; sagethe
company; gatamgone; na bubhujeHe did not eat; ghgenerous.
r Parkit said: Ka offered His respects to Rohi, who had spoken
to Him with such love. Then, with a smile on His face, like a thief He
stealthily took from Mother Yaods hand the butter she was holding.
He then left to join His older brother, calling out His name. Generous
Ka did not eat this butter before reaching the cows.
It seems from Kas cooperative response that He trusted Rohis
word as much as Mother Yaods. He told Rohi I bow down to your
feet and offered her obeisances. Vivakarm knew that Ka loves
fresh butter and that Mother Yaod therefore often has some in her
hand ready to give to Him. Vivakarm had fashioned his image of
Yaod accordingly. While Ka was occupied with Rohi and Yaod,
Balarma, thinking that Ka was back to normal, had already gone
ahead. He also had a confidential reason for leaving Ka behind,
namely to leave Ka free to meet alone with the gops.
'd=<<HFHl
F~HFll
bhogya mdhyhnika cu-
pavena sva-mtarau
samprrthya purato gatv
gop sambhya narmabhi
bhogyamfood; mdhya-ahnikamfor the midday; cu-pavenain a
clever way; sva-mtarauHis two mothers; samprrthyahaving
requested; purataforth; gatvgoing; gopthe gops; sambhya
engaging in conversation; narmabhiwith joking words.
In expertly pleasing words, Ka had asked His two mothers to make
lunch for Him. Then He had set off, and on the way He had met some of

595
the gops and enjoyed some joking talks.
Kas plaintive way of begging to be fed was devised to give His
mothers the greatest pleasure. All of Kas dealings in Vraja were
meant to give pleasure to His devotees.
'H"HFl
'd=_FFNHll
rundhno veu-ndair g
vartamn sahlibhi
rdhikm agrato labdhv
sa-narma-smitam abravt
rundhnamaking stop; veuof His flute; ndaiwith the
vibrations; gthe cows; vartamnmwho was present; saha-
libhiwith Her girlfriends; rdhikmr Rdhik; agrataahead;
labdhvfinding; sa-narmawith witty comments; smitamand
smiles; abravtHe spoke.
As He continued walking, playing His flute to keep the cows from
wandering off, He then came upon r Rdhik with Her girlfriends and
spoke to Her with witty comments and charming smiles.
The first group of gops Ka met was headed by Candrval. After
talking a while with them, Ka went on further and met r Rdh
and Her girlfriends. This means that earlier, when the gops had left
their houses, they had dispersed themselves in various groups on the
road to see Ka going to the forest.
The ladies of Mathur speak of the young gops who go out to see
Ka:
prtar vrajd vrajata viata ca sya
gobhi sama kvaayato sya niamya veum
nirgatya tram abal pathi bhri-puy
payanti sasmita-mukha sadayvalokam

596
Hearing Ka playing His flute as He leaves Vraja in the morning
with His cows or returns with them at sunset, those 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. (Bhgavatam 10.44.16)
""3H=
Rdd=l
F9Fd~UdHFll
r-nanda-nandana uvca
prevari raha-prpta
bhaktam ekkina ca mm
sambhase katha ndya
tat ki vttsi mnin
r-nanda-nandana uvcar Nanda-nandana said; pra-variO
mistress of my soul; rahain a secluded place; prptamobtained;
bhaktamto Your devotee; ekkinamalone; caand; mmMe;
sambhaseYou speak; kathamwhy; nanot; adyatoday; tat
thus; kimwith what; vttbusy; asiYou are; mninproud lady.
r Nanda-nandana said: O mistress of My soul, why dont You speak to
Me, Your devotee, whom Youve now met in a secret place? What are
You so busy with, My proud lady?
'dHl
FH'UFHHll
apardha may ki te
nna jtam aho tvay
sarva-je dyatana-svapna-
vtta tat tan mamkhilam
apardhamoffense; mayby Me; kimwhat; teagainst You;
nnamindeed; jtamknown; ahooh; tvayby You; sarva-je

597
O knower of everything; adyatanaof today; svapnain the dream;
vttamwhat happened; tat tatvarious; mamaMy; akhilamall.
How did I offend You? O omniscient one, You must know everything
that happened today in My dream.
There was no other evident reason for rmat Rdhrs being
angry at Him, so Ka concluded She must have been upset because of
His dream that morning. She must have had the mystic power of
knowing everything, past, present, and future, including what He had
dreamed, what He had revealed to His mother about His dream, and
what He was going to say to r Rdh about it. Ka began presenting
these thoughts to rmat Rdhr, hoping to divert Her from Her
anger. He was not put off by Her standing silent like a statue, because in
the past His girlfriends in Vraja had acted like this many times when the
excessive ecstasy of love for Him had left them stunned. They often
reacted this way to His joking words when shocked by the strength of
His wit. And in His present unusual mood He could easily imagine that
r Rdh was refusing to speak to Him because She was angry.
The ladies are overwhelmed in love
HHHHHNHdl
FUl
"F"Hll
tv vihynyato gatv
vivh bahava kt
ts kitipa-putrm
udyatn mti prati
putra-pautrdayas tatra
janit dra-vartin
tvmYou; vihyaleaving; anyataelsewhere; gatvgoing;

598
vivhmarriages; bahavamany; ktdone; tsmof those;
kiti-paof kings; putrmof the daughters; udyatnmpreparing;
mtim pratifor death; putra-pautra-dayasons, grandsons, and so
on; tatrathere; janitbegotten; dra-vartinby Me, who was in
the distant place.
I left You and went elsewhere. In that distant place, I married many
princesses, who had been preparing to end their lives, and I fathered sons,
grandsons, and great-grandsons.
Ka rescued the sixteen thousand princesses kidnapped by
Bhaumsura, but they could not simply thank Ka and return to their
families. Since they had already stayed in a mans house, no respectable
princes would ever marry them. Only Ka could save them from a
shame they could otherwise end only by suicide, and only He could
marry them all.
FH"""HHl
F9""9'UH"Fll
astu tvad idn tad
gamyate tvaray vane
santoa-de pradoe dya
may tva modayiyase
astulet that be; tvatas it may; idnmnow; tatthus; gamyateI
have to go; tvarayquickly; vaneto the forest; santoa-deO giver
of satisfaction; pradoeat dusk; adyatoday; maywith Me; tvam
You; modayiyasewill enjoy.
Anyway, right now I have to go to the forest. Tonight at dusk, O
bestower of satisfaction, You will enjoy with Me.
"H=
$~FHH""_"'l

599
F=NF]'ll
r-parkid uvca
ittha sa-pupa-vikepa
vadan dv dio khil
t sa-cumbanam ligya
go-gopai sagato grata
r-parkit uvcar Parkit said; itthamthus; sawith; pupaof
flowers; vikepama throw; vadansaying; dvlooking; diain
the directions; akhilall; tmHer; sa-cumbanamwith kisses;
ligyaembracing; gowith the cows; gopaiand the cowherd boys;
sagatato meet; agrataforward.
r Parkit continued: Having said this, Ka threw a handful of
flowers at r Rdh, looked all around, and then embraced and kissed
Her. He then went ahead to meet the cows and cowherd boys.
"8HHH
HHl
"Hm"Hd
"HH{mFll
ada-prva vraja-veam adbhuta
mah-manoja mural-ravnvitam
yadnvabht sneha-bharea devak
tadaiva vddhpy ajani snuta-stan
adanot seen; prvampreviously; vrajaof Vraja; ve-amHis
dress; adbhutamwonderful; mah-mana-jamall-attractive;
muralon the flute; ravaby vibration; anvitamaccompanied;
yadwhen; anvabhtshe experienced; sneha-bhareadue to her
great love; devakDevak; tad evaat that very moment; vddh
elderly; apialthough; ajanishe became; snutamoistened; stan
her breasts.

600
As Devak saw for the first time how wonderfully and all-attractively
Ka was dressed for Vraja and how He was playing His flute, milk
started flowing from her breasts in great love, even though she was no
longer young.
Ka has special ecstatic feelings for His devotees, as described in
the previous several verses. This is the ultimate greatness of God.
Reciprocally, Kas devotees have incomparable affection for Him,
which they each show in their own individual ways.
Ka sees the ocean and Dvrak City
NHU~d=l
'll
rukmi-jmbavaty-dy
purnutthena karhicit
mah-prem gat moha
dhairya-hnypatan kitau
rukmi-jmbavat-dyRukmi, Jmbavat, and other queens;
purearlier; anutthenanot arisen; karhicitever; mah-premby
the intense love; gatgone; mohamto bewilderment; dhairya
their composure; hnybecause of losing; apatanthey fell; kitauto
the ground.
Rukmi, Jmbavat, and other queens, bewildered by an intensity of love
they had never felt before, lost their composure, fainted, and fell to the
ground.
Kas queens were all noble ladies, careful to behave seriously in
public. But the exceptional attraction they at this moment felt for Ka
defeated their gravity. They were accustomed to seeing Ka dressed as
a prince, not a cowherd. Now they could no longer control their
emotions and finally could not even retain their outward consciousness.

601
H{=FF
dFH"dHl
]=N'H"
'NFll
vddh ca matt saha satyabhmay
kmasya vegd anukurvat muhu
ligana cumbanam apy adhvad
dhartu hari bhu-yuga prasrya
vddhthe old lady (Padmvat); caand; mattintoxicated; saha-
satyabhmayalong with Satyabhm; kmasyaof lust; vegt
because of the force; anukurvatacting out; muhurepeatedly;
liganamembracing; cumbanamkissing; apiand; adhvatran
after; dhartumto catch; harimKa; bhu-yugamher two arms;
prasryaextending.
Even old Padmvat became intoxicated. Driven by lust, she as well as
Satyabhm acted out embracing and kissing Ka again and again and
ran after Him, arms extended, to try to catch Him.
"~H"HF
d~""FH=l
FH{H
NdH'll
pur tad-arthnubhavd ivsau
kathacid ditya-sutvalambya
ama sama prja-varoddhavena
bald vikyvarurodha te dve
purin earlier times; tat-arthain such matters; anubhavtbecause
of being experienced; ivaindeed; asaushe; kathacitsomehow;
ditya-sutKlind, the daughter of the sun-god; avalambya

602
resorting; amamto calmness; samamalong with; prjaof wise
persons; varthe best; uddhavenaUddhava; baltby force;
vikyadragging back; avarurodhashe stopped; tethem; dvethe
two.
Klind, the daughter of the sun-god, had seen Ka like this before.
Being very intelligent, she somehow calmed herself down. She and
Uddhava grabbed Satyabhm and Padmvat and dragged them back.
Queen Klind in Dvrak and the river Yamun in Vndvana are
one and the same person. Thus she alone among the Dvrak queens
had known Ka during His cowherding days. This is at least the
external reason why Klind, in this situation, was able to stay sober; but
the fact is that she also had to struggle to remain calm just to help
Brahm carry out his plan for dispelling Kas bewilderment. Klind
caught hold of Satyabhm, and Uddhava caught Padmvat.
H""HFH=
F""'l
"
FHFHll
govinda-devas tv anucrayan g
gata purastd udadhi nirkya
ta manyamno yamun pramodt
sakhn vihrya samjuhva
govinda-devaGovindadeva; tubut; anucrayanherding; gHis
cows; gatawent; purasttforward; udadhimthe sea; nirkya
seeing; tamthat; manyamnathinking; yamunmthe Yamun;
pramodtwith delight; sakhnHis friends; vihryafor playing;
samjuhvaHe called.
Meanwhile Lord Govinda went ahead, tending His cows. When He saw
the ocean before Him, He thought it was the Yamun, and with delight

603
He called His friends to come play in the river.
The scene now focuses again on Ka. The Arabian Sea rings
Dvrak like a fortress moat, and its dark blue color made Ka think it
was the river Yamun.
Balarma explains the situation
dHFF~"FNl
FHH'HH9ll
gat kutra vayasy stha
rdman subalrjuna
sarve bhavanto dhvanto
vegenyntu harata
gatgone; kutrawhere; vayasyO friends; sthaare you;
rdmanO rdm; subalaO Subala; arjunaO Arjuna; sarve
all; bhavantayou; dhvantarunning; vegenawith haste;
yntuplease come; haratahappily.
My dear friends, where have you gone? O rdm, Subala, Arjuna!
Happily come here, quickly!
dHH~Fl
'NHHQ=ll
ky pyayitv g
viharma yath-sukham
madhurmala-tmbu-
vhinym avaghya ca
kymin the K River; pyayitvmaking drink; gthe
cows; viharmalet us play; yath-sukhamas we like; madhura
gentle; amalaclear; taand cool; ambuwater; vhinymwho is

604
carrying; avaghyasubmerging ourselves; caand.
We can let our cows drink water from this river Yamun, and we can
play as much as we want, swimming in her gently flowing clear cool
water.
HFN'd<l
d[dH'll
evam agre saran gobhir
ambudher nikaa gata
mah-kallola-mlbhi
kolhala-vato cyuta
evamthus; agrefurther; sarangoing; gobhiwith the cows;
ambudheto the sea; nikaamclose; gataHe came; mah-
kallolaof mighty waves; mlbhiby streams; kolhala-vata
roaring; acyutar Acyuta.
Thus Lord Acyuta went on further with the cows and neared the sea,
where mighty roaring waves came one after another.
FHHd<FHl
d"Hd'HFll
sarvato vkya tat-tre
praka sv mah-purm
lakya kim ida kvha
ko ham ity ha vismita
sarvataall around; vkyalooking; tatof it (the sea); treon the
shore; prakamvisible; svmHis own; mah-purmgreat city;
lakyanoticing; kimwhat; idamthis; kvawhere; ahamI;
kawho; ahamI; itithus; haHe said; vismitasurprised.
When Ka looked around the seacoast, He noticed His own great city

605
visible in the distance. Ka was surprised and exclaimed, What is this?
Where am I? Who am I?
Coming out of the forest and beholding more clearly the vast water
before Him, Ka saw the crashing waves and to the side at a distance a
huge city. Addressing no one in particular, Ka reacted spontaneously
with these questions: What is the ocean in front of Me? Is there such an
ocean in Vraja-bhmi? Or am I somewhere else? But how can the son of
Nanda Mahrja be somewhere else? Or am I someone else? If I am
supposed to be a great prince, then why am I so unsuitably dressed?
$HF=dHl
==F9Fll
ity eva sa-camatkra
muhur jalpan mahravam
pur clocayan prokta
rmat-sakaraena sa
itiwith these words; evamthus; sa-camatkramin astonishment;
muhuover and over; jalpansaying; mah-aravamat the great
sea; purmat the city; caand; locayanlooking; proktatold;
rmat-sakaraenaby Lord Balarma; saHe.
Astonished, He spoke these words again and again as He gazed at the vast
ocean and the city. Then Lord Balarma told Him something.
Ka was hesitant to decide whether what He was seeing was real or
not. His elder brother had to settle the question for Him.
N"H3H=
F'Hdl
H'F'll
r-baladeva uvca
tmnam anusandhehi

606
vaikuhevara mat-prabho
avatro si bh-bhra-
hrya jpito marai
r-baladeva uvcar Baladeva said; tmnamYourself;
anusandhehiplease consider; vaikuha-varaO Lord of Vaikuha;
mat-prabhoO My master; avatradescended; asiYou have; bh-
bhrathe earths burden; hryafor removing; jpitarequested;
amaraiby the demigods.
r Baladeva said: O My master, Lord of Vaikuha, please consider who
You are. You were asked by the demigods to descend to remove the
burden of the earth.
"8F8Fl
FHFF'FFll
dun sahara tac-chin
pratiplaya samprati
yaja pait-svaseyasya
dharma-rjasya santanu
dunwicked persons; saharaplease destroy; tatother than
them; inthe remaining people; pratiplayaplease protect;
sampratinow; yajamthe sacrifice; pait-svaseyasyaof Your cousin;
dharma-rjasyaDharmarja (Yudhihira); santanuplease execute.
Now please destroy the wicked and protect everyone else. Your cousin
Dharmarja, King Yudhihira, has undertaken a sacrifice. Please see to
getting it performed.
Balarma here requests Ka to think of Himself as the Lord of
Vaikuha, and of Balarma as His aide, Ananta ea. Even though
Ka is indeed the son of Nanda Mahrja, He should now carry out
the mission for which He and Balarma have descended from
Vaikuha. Of course They had actually descended from Goloka
Vndvana, but Goloka and Vaikuha are in many respects

607
nondifferent. When Ka descends to this world, He brings within
Himself all of His personal expansions, including the Lord of Vaikuha;
thus when He comes from Goloka He is simultaneously coming from
Vaikuha.
Kas main purpose for descending is to distribute the special kind
of pure love found only at His own lotus feet, by playing His pastimes in
r Vndvana-dhma. Dvrak is not the suitable place for this purpose.
But if Ka turns His mind to this main objective, Balarma thinks, He
is likely to become completely unsettled again. Therefore Balarma calls
Ka Vaikuhevara instead of Golokevara, and tactfully points out
that Kas current task is to relieve the earth of its burden by
destroying evildoers and protecting law-abiding citizens. Most
immediately, Yudhihira needs Kas support for the Rjasya-yaja.
After achieving these secondary aims, Balarma implies, Ka will be
free to absorb Himself in His first aim without impediments.
BFHHF=H'Bl
H""8NHHll
pratihitas tvayaivsau
cakravart yudhihira
anulvdi-dun
bibheti vara-vikramt
pratihitaestablished; tvayby You; evaindeed; asauhe;
cakravartas the emperor; yudhihiraYudhihira; anulvaof
lvas younger brother; diand other; dunmvillains; bibhetiis
afraid; vara-vikramtbecause of their exceptional strength.
You have established Yudhihira as emperor, but he is intimidated by
lvas younger brother and by other exceedingly powerful villains.
Yudhihira will not dare face the challenge of staging the Rjasya
sacrifice unless Ka encourages Him, and several opponents like King
Anulva first need to be removed.

608
HFH"Fl
HHHFHdBll
tat tatra gatv tn hantu
yatasva yadubhi saha
tavaiva vairatas te hi
tvakn payanti tn
tattherefore; tatrathere; gatvgoing; tnthem; hantumto kill;
yatasvaplease try; yadubhi sahatogether with the Yadus; tavaof
You; evaalone; vairatabecause of hatred; tethey; hiindeed;
tvaknYour devotees; payantiare persecuting; tnthem.
Please, therefore, go to Yudhihira and with the help of the Yadus try to
kill his enemies, who are persecuting Your devotees out of hatred for
You.
These words are aimed at inducing Ka to put aside the exalted
sweet taste of intimate love and assume instead the contrary mood of
militant anger. To stir up Kas fury, Balarma suggests here that
without the help of the Yadus Ka might be unfit to kill these enemies.
These enemies are Kas, since Yudhihira does not consider anyone
an enemy.
"H=
HFHFHF~H=l
"NHHll
r-parkid uvca
eva rasntara ntv-
nuja svasthayitu vaca
yad ukta balarmea
rutv bhvntara gata
r-parkit uvcar Parkit said; evamthus; rasato an ecstatic
mood; antaramdifferent; ntvbeing brought; anu-jamHis

609
younger brother; svasthayitumto bring to a normal state; vacathe
words; yatwhich; uktamspoken; balarmeaby Balarma; rutv
hearing; bhvaa mood; antaramdifferent; gataHe obtained.
r Parkit said: Balarma spoke these words to change His younger
brothers ecstatic mood and bring Him back to normal. Indeed, upon
hearing what Balarma said, Ka did change His mood.
Before hearing these words, Ka was swimming in the prema-rasa of
the most confidential loving dealings, but now He was in a heroic mood.
Thus in the next verse Parkit will refer to Him as Bhagavn.
"H{H"l
dHdHd'll
jagda bhagavn kruddho
bhrta lvnujdaya
ke te vark hantavy
gatvaikena maydhun
jagdasaid; bhagavnthe Personality of Godhead; kruddha
becoming angry; bhrtaO brother; lva-anu-jalvas younger
brother; dayaand the others; kewho; tethey; varkuseless
creatures; hantavyfit to be killed; gatvgone; ekenaalone;
mayby Me; adhunnow.
The Personality of Godhead grew angry and said, Brother, who are
those useless creatureslvas younger brother and those like him? I
will go by Myself and kill them at once!
HFF"H=l
$~F]F]'Hll
bhavn pratyetu satya me
sa-pratijam ida vaca
ittha prasaga-sagaty

610
mugdha-bhva jahau prabhu
bhavnYour good self; pratyetushould believe; satyamtrue; me
My; sa-pratijamwith a promise; idamthese; vacawords;
itthamthus; prasagaof the current moment; sagatyby the
circumstances; mugdha-bhvamHis confusion; jahaugave up;
prabhuLord Ka.
Trust these words of Mine as true. They give My firm promise. In this
way the circumstances of the moment made Lord Ka forget His
confusion.
Kas bewilderment was in fact His complete rapture in the highest
prema-rasa, but for now He had to refrain from those ecstasies.
"Hl
"H"HF"ll
parito muhur lokya
rmad-dvravatvaram
r-ydavendram tmna
pratyabhijtavs tad
paritaaround; muhuagain; lokyalooking; rmatdivine;
dvravatof Dvrak; varamthe master; rdivine; ydavaof
the Yadus; indramthe king; tmnamHimself; pratyabhijtavn
He recognized again; tadthen.
Looking around again, Ka remembered that He was the master of r
Dvrak, the divine king of the Ydavas.
F"FRFF~dF~l
HFHFFHH="8Hll
prsdbhyantare supta
sasmrtha kare sthitm
va svasygrajasypi

611
vanya-vea ca davn
prsdathe palace; abhyantareinside; suptamasleep; sasmra
remembered; athathen; karein His hand; sthitmplaced;
vama flute; svasyaof His own; agra-jasyaolder brother; api
also; vanya-veamthe forest dress; caand; davnHe saw.
He remembered He had been sleeping inside the palace. Then He saw the
flute in His hand, and Himself and His older brother dressed like forest
dwellers.
NH=l
HFF=RF"Hll
pury bahi-prayena
go-planam avekya ca
vismaya saaya cpto
jahsa hdi bhvayan
puryof the city; bahioutside; prayenawith movement; go-
planamthe tending of the cows; avekyaseeing; caand;
vismayamsurprise; saayamdoubt; caand; ptaexperiencing;
jahsaHe laughed; hdiin His mind; bhvayanpondering.
Ka perceived He had gone out of the city to tend cows, and this filled
Him with surprise and doubt. He laughed as He pondered it.
Now aware of Himself as the prince of Dvrak, Ka had to reckon
with the obvious facts that He and Balarma were dressed like cowherd
boys and had been tending cows along the shore of the ocean. He
wondered why They were acting like this and whether these things were
actually happening or were some sort of illusion. He laughed at His own
inability to figure this out and at His long lapse from normal
consciousness.
Garua brings the two brothers back to Dvrak

612
'FH""]l
FHNQdFd~Fdll
tato haladhara smitv
tadya-hdaya-gama
sarva brahma-kta tasy-
kathayat tat sa-hetukam
tatathen; haladharaBalarma; smitvsmiling; tadyaHis
(Kas); hdayam-gamaunderstanding the heart; sarvamall;
brahmaby Brahm; ktamdone; tasyato Him; akathayatHe told;
tatthat; sa-hetukamalong with the reasons.
His brother Balarma understood what Ka was thinking. Smiling,
Balarma explained that this was all Brahms arrangement and told
Ka the reasons why it had been done.
Having ascertained from Kas laughter that Ka had finally
calmed down, Balarma was able to explain to Him how Brahm had
planned this scheme to bring Him back to normal and how Garua and
the others had carried out the plan.
$HBFl
='m''Fll
tato hra iva jyeha-
mukha payan smita rita
rmeodvartya tatrbdhau
snpito dhli-dhsara
tatathen; hraembarrassed; ivaas if; jyehaof His elder
brother; mukhamat the face; payanlooking; smitama smile;
ritaassuming; rmeaby Balarma; udvartyabeing wiped clean;
tatrathere; abdhauin the sea; snpitabathed; dhli-dhsara
covered with dust.

613
Ka then looked at His brothers face and smiled as if embarrassed. And
since Kas body was covered with dust, Balarma wiped Him clean and
bathed Him in the sea.
As indicated by the word iva, Ka had no reason to be embarrassed.
His behavior all along had been totally praiseworthy. In Kas own
words to Uddhava, jugups hrr akarmasu: Real modesty means being
disgusted with improper acts. (Bhgavatam 11.19.40) If one has indulged
in illicit acts, one should feel shame and condemn ones own wrong
behavior. But Ka felt no shame; He simply looked at Balarma and
smiled.
Balarma took care to wipe the dust off Ka, dust most likely picked
up while Ka was herding the cows in the manufactured Vndvana or
else earlier, while Ka was rolling around inside the palace in His
uncontrollable ecstasy.
"HFRHHdH"l
QFF"ll
tadnm eva samprpta
bhagavad-bhva-kovidam
ruhylakitas trkya
nija-prsdam gata
tadnm evaat that very moment; samprptamwho arrived;
bhagavatof the Lord; bhvaof the moods; kovidamthe expert
knower; ruhyamounting; alakitaunseen; trkyamGarua, the
son of Trkya; nija-prsdamto His palace; gatawent.
At that moment Garua arrived, because he understood the Lords moods
perfectly well. Ka mounted him and returned unseen to His palace.
FH{H~"Hdl
N'"Hll
sarva-jenoddhaventha

614
devak-rukmi-mukh
prabodhynta-pure devyo
bhagavat-prvam pit
sarva-jenaby the all-knowing; uddhavenaUddhava; athathen;
devak-rukmi-mukhheaded by Devak and Rukmi; prabodhya
being informed; anta-pureto the palace; devyathe queens;
bhagavatof the Lord; prvamto the side; pitwere brought.
The all-knowing Uddhava informed Devak, Rukmi, and the others
what was happening. He brought all the queens back to the palace, to
Lord Kas side.
Uddhava arranged for the gossip-monger Padmvat to attend to
some business elsewhere, because she would be out of place in the
confidential discussions about to begin.
="HdUl
F"Fd"ll
mt ca devak putram
rbhir abhinandya tam
bhoga-sampdanysya
klbhij druta gat
mtHis mother; caand; devakDevak; putramher son;
rbhiwith blessings; abhinandyagreeting; tamHim; bhogathe
meal; sampdanyafor preparing; asyaHis; klaof the time;
abhijwell aware; drutamquickly; gatwent.
Mother Devak greeted her son with blessings. Well aware of what time it
was, she quickly went to prepare His meal.
Devaks excusing herself from the company of Kas queens left
Ka at liberty to discuss with them frankly the matter which is the
essential message of this chapterthe supreme devotion of the young
gops of Vraja. Ka felt too much filial reverence for His mother to talk
about this openly in her presence. She knew that it was time to cook for

615
Ka, and on a deeper level she also understood that now she ought to
take her leave.
The ladies glorify the gops of Vraja
FUF"'Bl
Fd'"{Hll
stambhdy-antarit satyo
devyo tihan prabhu-priy
satyabhm na tatrgt
t ko pcchad uddhavam
stambha-diby columns and so on; antarithidden; satyabeing;
devyathe queens; atihanstood; prabhu-priydear to the Lord;
satyabhmSatyabhm; nanot; tatrathere; gtcame; tm
about her; kaKa; apcchatasked; uddhavamfrom Uddhava.
The beloved queens of the Lord stayed hidden behind objects such as
columns, not approaching Him. But Satyabhm had not come there with
the others, so Ka asked about her from Uddhava.
"F3H=
H"H"HH=l
F"HN'dll
d"HFH"l
F~"N{^=Hll
r-hari-dsa uvca
vndvane yad jto
vijayo raivatrcite

616
prabhos tadtana bhvam
abudha-bhrmaka param

kam apy lokya devbhi
saha tatraiva drata
sthit nilya durbuddhir
ce padmvat khal
r-hari-dsa uvcar Haridsa Uddhava said; vndvaneto
Vndvana; yadwhen; jtaoccurred; vijayathe glorious
excursion; raivataby the Raivata Hill; arciteserved; prabhoof the
Lord; tadtanamof that occasion; bhvamthe mood; abudhato the
unintelligent; bhrmakambewildering; paramonly; kam api
certain; lokyabeing perceived; devbhi sahaalong with the queens;
tatrathere; evaindeed; drataat a distance; sthitstanding;
nilyahidden; durbuddhiwhose intelligence was bad; cesaid;
padmvatPadmvat; khalspiteful.
The Lords servant Uddhava replied: When You took Your glorious
excursion to Vndvana, which is embraced by Raivata Hill, Your special
mood might have bewildered the unintelligent, but your queens were able
to perceive it. They therefore hid themselves, watching from a distance.
Then the spiteful, weak-minded Padmvat addressed them.
Uddhava is sometimes called Haridsa. ukadeva Gosvm therefore
says:
sarid-vana-giri-dror
vkan kusumitn drumn
ka sasmrayan reme
hari-dso vrajaukasm
Seeing the rivers, forests, mountains, valleys, and flowering trees of
Vraja, Haridsa Uddhava enjoyed inspiring the inhabitants of
Vndvana by reminding them of Lord Ka. (Bhgavatam 10.47.56)
"H"l

617
F'HNH"'Hll
"'HdFHHl
"FFdll
devaky are puya-hne
re re rukmii durbhage
satyabhme vare hanta
jmbavaty-dayo var

payatedam ito rvk svam
abhimna vimucata
bhr hi dsyya
tapasy kurutottamm
devaki areO Devak; puya-hnedevoid of pious credits; reO; re
O; rukmiiRukmi; durbhageunfortunate; satyabhmeO
Satyabhm; avarewretched; hantaalas; jmbavatiO Jmbavat;
dayaand others; avarall wretched; payatajust see; idam
this; ita arvkhenceforth; svamyour; abhimnampride;
vimucataabandon; bhrmof the bhra nomads; hiindeed;
dsyyato become servants; tapasympenances; kurutado;
uttammthe greatest.
O Devak, devoid of pious credits! O unfortunate Rukmi! Wretched
Satyabhm! Jmbavat and you other miserable women! Look here! From
now on, you should give up your pride and undergo the greatest penances
to become servants of those bhra nomad women.
The queens of Dvrak may have won Kas hand in marriage, but
they should not think they have a stronger hold on His heart than the
Vraja gops. The bhras are a degraded class of nomads, whereas the
cowherds of Nanda are respectable twice-born vaiyas. But because
Nandas community is engaged in the same cowherding business as the
outcaste nomads, and also just out of spite, Padmvat calls Nandas

618
gopas bhras. ukadeva Gosvm mentions the bhra tribe in the
Second Canto of rmad-Bhgavatam (2.4.18):
kirta-hndhra-pulinda-pukka
bhra-kak yavan khadaya
ye nye ca pp yad-aprayray
udhyanti tasmai prabhaviave nama
Kirtas, Has, ndhras, Pulindas, Pukkaas, bhras, Kakas,
Yavanas, members of the Khaa races, and even others addicted to sinful
acts can be purified by taking shelter of the devotees of the Lord, for He
is the supreme power. I beg to offer my respectful obeisances unto Him.
H=""Hl
FF"'H"'ll
>dHl
FHF"HdFll
'HRH"l
F""F~H'll
tad-durvaco niamydau
devakyoktam abhijay
samasta-jagad-dhra-
bhavad-dhra-bhtay

caryam atra ki mrkhe
prva-janmani yat tapa
sama r-vasudevena
maykri sutya tat

ato yam vayo prpta

619
putrat vara-devara
asmin nanda-yaodbhy
bhakti samprrthit vidhim
tather; durvacawicked words; niamyahearing; daufirst;
devakyby Devak; uktamwas said; abhijayintelligent;
samastaentire; jagatof the universe; dhrawho are the shelter;
bhavatof You; dhrathe shelter; bhtaybeing; caryam
wonderful thing; atrahere; kimwhat; mrkheO foolish woman;
prvaprevious; janmaniin our life; yatbecause; tapaausterity;
samamalong with; r-vasudevenar Vasudeva; mayby me;
akriwas done; sutyafor a son; tatthus; atafor that reason;
ayamHe; vayoour; prptaobtained; putratmthe position of
the son; vara-daof givers of benedictions; varathe Lord; asmin
for Him; nanda-yaodbhymby Nanda and Yaod; bhaktipure
devotion; samprrthitprayed for; vidhimto Lord Brahm.
[Uddhava told Ka:] The wise Devak shelters You, who shelter the
entire world. When she heard those wicked words, she said, Foolish
woman, what is unusual here? r Vasudeva and I, in our previous lives,
underwent austerities to get the Lord as our son, and therefore the Lord,
the bestower of all boons, accepted that role. But Nanda and Yaod
prayed to Lord Brahm for pure devotion.
r Ka surely has special affection for His parents Vasudeva and
Devak, as well as Nanda and Yaod. But Nanda and Yaod are more
intimately connected with Ka. Vasudeva and Devak, in their
previous lives as Sutap and Pni, strove to attain a parental
relationship with God. When they finally achieved the Supreme Lords
audience, after strict austerities for many years, they submitted to Him
their desire, and the Lord agreed to fulfill it. As the Lord later told
Devak:
tad v parituo ham
amun vapunaghe
tapas raddhay nitya

620
bhakty ca hdi bhvita
prdursa varada-r
yuvayo kma-ditsay
vriyat vara ity ukte
mdo v vta suta
O sinless mother Devak, after twelve thousand celestial years, in
which you constantly thought of Me within the core of your heart with
great faith, devotion, and austerity, I was very much satisfied with you.
Since I am the best of all bestowers of benediction, I appeared in this
same form as Ka to ask you to take from Me the benediction you
desired. You then expressed your desire to have a son exactly like Me.
(Bhgavatam 10.3.3738)
Ka is varada-vara, the best of those who give benedictions. By
granting a single boon, He was able to bless Pni and Sutap to become
His parents not only once but three times. But to Nanda and Yaod,
whose love for Him was even more pure, Ka bestowed a greater
reward. In the rasa of parental love, they enjoy the topmost perfection
of prema-bhakti, found only within the realm of r Vndvana-dhma.
Nanda, in the role of the Vasu Droa, expressed the unconditional
purity of his love when he prayed to Brahm:
jtayor nau mah-deve
bhuvi vivevare harau
bhakti syt param loko
yayjo durgati taret
Please permit us to be born on the planet earth so that after our
appearance the Supreme Lord, the Personality of Godhead, the supreme
controller and master of all planets, will also appear and spread
devotional service, the ultimate goal of life. Thus those born in this
material world may very easily be delivered from miserable materialistic
life by accepting devotional service. (Bhgavatam 10.8.49) Nanda was
concerned for the upliftment of the unhappy conditioned souls. He

621
wanted Ka to exhibit His childhood pastimes so that the world would
hear and recite them and regain the taste of love of God.
FHF"Hl
HRFHdll
tasyaitad-bhakta-varyasya
tdena varea tau
vbhym api mhtmya
prptau sa-parivrakau
tasyaof him; etatthis; bhakta-varyasyabest of devotees; tdena
such; vareaby the blessing; tauthey two (Nanda and Yaod);
vbhymthan the two of us; apieven more; mhtmyam
greatness; prptauobtained; sa-parivrakaualong with their whole
household.
By the blessings of that foremost devotee of the Lord, Nanda and Yaod
along with their whole household became greater than us.
In Devaks opinion, Brahm had the power to make Nanda and
Yaod the best parents of the Lord because Brahm himself was the best
of all the Lords devotees. In the words of ukadeva Gosvm in the
Second Canto of the Bhgavatam (2.9.5), sa di-devo jagat paro guru:
Brahm is the first of gods, the supreme spiritual master of all the
worlds. Devak indicates by her comparison of blessings that the
Supreme Lord so greatly empowers devotees engaged in His service that
the benedictions they give can be even more effective than His own.
mF"l
'F"HFll
tbhy sneha-bharesya
plana tat-tad-hitam
ato syaitdo bhvas
tayor yukto hi me priya

622
tbhymtheir; sneha-bhareabecause of exceptional love; asyaof
Him; planamthe raising; tat-tatvarious; hitamthe activities;
atatherefore; asyaHis; etdasuch as this; bhvaspecial
mood; tayotoward them; yuktaappropriate; hiindeed; meto
me; priyapleasing.
Because of their exceptional love, they were allowed to raise the Lord as
their child and cherish His many wonderful activities. Therefore His
special attitude toward them is fitting, and very much pleasing to me.
Nanda and Yaod deserved the best reciprocation from Ka. Had
Ka not dealt with them in the most intimate way, He would have
been guilty of ingratitude.
~"HF9"NHl
HFHH'll
atha r-rukmi dev
sa-haram idam abravt
yad-vkya-ravat sarva-
bhaktn prema vardhate
athathen; r-rukmi-devr Rukmi-dev; sa-haramhappily;
idamthis; abravtspoke; yatwhose; vkyawords; ravatdue
to hearing; sarva-bhaktnmof all the devotees; premathe love;
vardhateincreases.
[Uddhava continued:] Then r Rukmi-dev brightly spoke. By hearing
her words, all the devotees increased in love for Ka.
Hearing praise of devotees greater than oneself, like the praise about
to be spoken by Queen Rukmi, does not cause envy or discouragement
for pure Vaiavas; rather, it increases their eagerness to please the Lord
by their own service.
"HFH
d~l

623
F"F"HF"
Fll
y bhart-putrdi vihya sarva
loka-dvayrthn anapekam
rsdibhis tda-vibhramais tad-
rtybhajas tatra tam enam rt
ywho; bharthusbands; putrasons; diand so on; vihya
abandoning; sarvamall; loka-dvayaof the two worlds; arthn
desirable things; anapekamdisregarding; rsa-dibhiby the
rsa dance and other pastimes; tdasuch; vibhramaiby their
enchantments; tat-rtyin that way; abhajanthey worshiped; tatra
there; tam enamHim; rtvery much distressed.
[r Rukmi said:] Those women gave up everythingtheir husbands,
sons, and all else they haddisregarding their own fortune in this world
and the next. Enduring distress, they worshiped the Lord in their own
way, enchanting Him in the rsa dance and other pastimes.
NF'
F'F=F=Hl
H9
FF''"Hll
ato hi y no bahu-sdhanottamai
sdhyasya cintyasya ca bhva-yogata
mah-prabho prema-viea-plibhi
sat-sdhana-dhyna-padatvam gat
atatherefore; hicertainly; ywho; naour; bahumany;
sdhanaby spiritual disciplines; uttamaiexcellent; sdhyasyawho
is achievable; cintyasyawho can be meditated upon; caand; bhva
with loving concentration; yogataby fixing the mind; mah-

624
prabhofor the Supreme Personality of Godhead; premapure love;
vieaexceptional; plibhiby those who maintain; sat-sdhana
advanced levels of practice; dhynaof meditation; padatvamthe
stage; gatthey attained.
We can hope to achieve the Supreme Personality of Godhead only by
following many rigorous spiritual practices, and we can meditate upon
Him only by strictly training the attention of our hearts. But those gops
cherished such exceptional love for Him that they easily attained the
success of the most advanced stages of meditation.
Other devotees can only hope to follow in the footsteps of the
Vndvana gops, and by the sincerest endeavors might begin to
approach the perfection that for the gops was their natural birthright.
For the most part, devotees can see Ka only in their hearts, but the
gops serve Him directly with all their senses. Indeed, they permanently
hold Kas attention. As Uddhava told the gops:
viyoginnm api paddhati vo
na yogino gantum api kamante
yad dhyeya-rpasya parasya puso
yya gat dhyeya-pada durpam
In your mood of separation, you have traversed a path on which
even great yogs cannot go. You have made the Supreme Person the
object of your meditation, though other seekers can focus their attention
on Him only with great travail.
Ka scolds Satyabhm
FHF'dFd"9
'F"~"FHd''dl
HHF"=H

625
F\'~='Hdll
tsv etasya hi dharma-karma-suta-pautrgra-ktydiu
vyagrbhyo smad athdarai patitay sev-karbhyo dhika
yukto bhva-varo na matsara-pada codvha-bhgbhyo bhavet
salghyo tha ca yat prabho priya-jandhnatva-mhtmya-kt
tsufor them; etasyaHis; hiindeed; dharmareligious duties;
karmasocial obligations; sutachildren; pautragrandchildren;
grain the home; ktyaengagements; diuin such things;
vyagrbhyawho are engrossed; asmatthan us; athathus;
daraiwith expressions of reverence; patitayas being fallen; sev-
karbhyawho are maidservants; adhikagreater; yuktafitting;
bhvalove; varaexceptional; nanot; matsaraof envy; padam
a grounds; caand; udvhamarriage; bhgbhyawho enjoy;
bhavetshould be; salghyaglorious; athathus; caand; yat
which; prabhoof the Lord; priya-janato His dear devotees;
adhnatvaHis subservience; mhtmyathe greatness; ktcreating.
It is betting, therefore, that Ka loves them more than us, for we are
obsessed with our religious duties, social obligations, children,
grandchildren, homes, household affairs, and so on. We are but His
maidservants, worshiping Him with reverence like fallen conditioned
souls. We married wives should not envy His exceptional love for the
gops. Rather, we should always glorify that love, for it proves how very
subservient He becomes to His beloved devotees.
Speaking on behalf of all the queens, rmat Rukmi, contrasting
their own mode of serving Ka with that of the gops, admits that the
service of the queens is inferior. Because the queens consider Ka
their husband, their exchanges with Him are restricted by social rules.
The queens are bound by concerns for various worldly and religious
duties, whereas the gops have no concern for anything but satisfying
Ka. Thus the gops serve Ka in such indescribably exquisite sports
as the rsa dance, whereas the queens can render only the conventional

626
services a faithful wife performs for her respected husband.
From the queens standpoint, only the gops of Vraja possess the
purest type of love. Ka, accordingly, responds to that unique love in
unique ways. Sometimes He hides Himself outside a corner of a gops
house and attracts the gops attention by making curious sounds. She
quickly rises from bed and steals to the door, careful not to awaken
family members such as her mother-in-law. And outside she meets Ka
and pleases Him with embraces and kisses. Even during the day, Ka is
sometimes busy in a grove selected for a secret meeting on the bank of
the Yamun. While arranging a soft bed from leaves and flowers, He
hears the sound of falling leaves, signaling that His beloved has arrived.
He turns His face toward the path outside the grove, by which a gop, on
the pretext of fetching water from the Yamun, is coming to fulfill His
desires. Sometimes at dusk several gops become intoxicated by hearing
Ka calling them with the song of His flute. They run toward Him
hastily, their garments, hair, and ornaments in disarray. But when they
meet Him, He tries to turn them back with proud, deceptive words that
cast them into despair. After they helplessly beg Him to change His
mind, He acquiesces, giving up His pretense. And when they realize that
He was only joking with them, they become filled with joy, grab hold of
the end of His yellow dhot, and pull Him into a nearby secluded grove.
In such ways the gops of Vraja enjoy the freedom of worshiping
Ka as their paramour, whereas the queens of Dvrak admit that they
are limited to worshiping Him according to the principles of religious
household life, subject to Vedic injunctions and social customs.
Therefore, the queens declare, the queens should never envy the gops,
for a subordinate should never envy a superior. Maidservants in a noble
household, for example, should not be jealous of the mistress they serve.
Rather than envy the Vraja gops, Kas wives in Dvrak admire
them as perfect exemplars of devotion. Kas love for the gops
deliberately shows to everyone the greatest feature of His transcendental
personality His voluntary submission to the control of His dearest
devotees. Without daring to state it openly, the queens nourish a hope to
become like the gops. The queens minimize the value of their own
devotion, blaming themselves for being attached to mundane religious

627
and social duties, although in truth the queens are free from any
material attachment. Even if the queens are attached to their religious
and social obligations, that is not a fault but a virtue that enhances their
special love for Ka. When the queens speak as Rukmi does here,
they do so out of natural humility to express their admiration for the
rare fortune of the gops.
'>"H"H"l
F"FHll
tato nybhi ca devbhir
etad evnumoditam
strjit para mna-
geha tad-asahviat
tatathen; anybhiby the other; caand; devbhiqueens; etat
this; evaindeed; anumoditamapproved; strjitStrjit; param
only; mna-gehamher chamber of anger; tatthat; asahunable to
tolerate; viatentered.
[Uddhava said:] The other queens all agreed. Only Satyabhm, Strjit,
unable to tolerate those words, entered her chamber of anger.
"H=
9~F'"l
FFF"ll
r-parkid uvca
rmad-gop-jana-pra-
ntha sa-krodham diat
s samnyatm atra
mrkha-rja-sut drutam
r-parkit uvcar Parkit said; rmatblessed; gop-janaof the
gops; pra-nthathe Lord of the life; sa-krodhamangrily; diat
ordered; sshe; samnyatmshould be brought; atrahere;

628
mrkhafoolish; rjaof the king; sutthe daughter; drutam
quickly.
r Parkit said: The blessed Lord of the life of the gops then ordered
angrily, Bring here at once that daughter of the foolish king!
In reference to Ka, the epithet rmn means endowed with the
wealth of supreme love or else possessing all beautiful splendor. He is
the Lord of the life of the gops, headed by r Rdh; or, alternatively,
they are the rulers of His life. Therefore when Satyabhm, the daughter
of Satrjit, showed displeasure at the glorification of the gops, Ka
demanded she be brought before Him for correction. And Ka angrily
reminded His devotees that this wifes father had been implicated in the
scandal over the Syamantaka jewel.
BH"'FHFH
="Hl
<
H"'"Hll
reh vidagdhsv abhimna-sev-
cturyato nandayitu pravtt
gopla-nr-rati-lampaa ta
bhartram atyanta-vidagdhathyam
rehbest; vidagdhsuamong women expert in the arts of amorous
love; abhimnawith jealous pride; sevin service; cturyataby
her skill; nandayitumto give pleasure; pravttprepared; gopla-
nrwith the cowherd women; ratifor intimate enjoyment;
lampaameager; tamto Him; bhartramher husband; atyanta
completely; vidagdhatwith knowledge of the arts of love; hyam
endowed.
Satyabhm, most expert in the arts of amorous love, was always ready to
skillfully serve her husband in the mood of jealous pride, knowing Him

629
also to be fully conversant with the skills of love and eager to enjoy with
the cowherd women.
"FF"FdH=l
3~]HFll
dsbhyas tdm j
tasykarya vicaka
utthya mrjayanty aga
tvaray tatra sgat
dsbhyafrom her maidservants; tdmsuch; jman order;
tasyafrom Him; karyahearing; vicakaintelligent; utthya
getting up; mrjayantwashing; agamher body; tvarayhastily;
tatrathere; sshe; gatcame.
Upon hearing this order from her maidservants, the intelligent
Satyabhm got up, bathed, and quickly came before Ka.
Satyabhm is r Kas very dear wife and would never act in such
a way as to disturb His mind. She makes a show of petulance because she
knows what gives Ka pleasure. Being at heart a great romantic, He
enjoys affectionate quarrels with His beloved queens. Calming the anger
of His wives is one of His favorite diversions. And moreover He feels
great satisfaction in glorifying the gops of Vraja, including Candrval
and others. He is always eager to relish the sublime taste of their love.
But why does Ka take pleasure in the ignoble sport of struggling to
subdue the pride of quarrelsome women? Because He is the topmost
connoisseur of conjugal reciprocations. So these dealings give Him
unequaled joy.
Ka describes the love of the Vraja-vss
F''"FHF~AHl

630
FFHF<ll
stambhe ntardhpya deha sva
sthit lajj-bhaynvit
salakya prabhu prokt
sarambhveata sphuam
stambhebehind a pillar; antardhpyahiding; dehambody; svam
her; sthitstanding; lajjshame; bhayand fear; anvitfilled
with; salakyabeing noticed; prabhuby her Lord; prokt
addressed; sarambhaof anger; veatain the mood; sphuam
clearly.
She hid herself behind a pillar and stood there, filled with shame and fear.
Ka noticed her and, still angry, spoke to her in a clear voice.
Although Satyabhm hid herself so that Ka could not see her, He
smelled her unique fragrance and noticed other subtle signs of her
presence. Satyabhm often had fits of jealousy, but now she feared that
by showing her temper at an unsuitable moment she might have gone
too far. The Supreme Lords service should never be performed
haphazardly, but always with careful attention to satisfying Him with
just what He wants and at the time He wants it.
HH=
F=~Hl
R"dll
~HHF"l
HdF"Fll
r-bhagavn uvca
are strjiti ka-
citte mno yath tvay

631
kriyate rukmi-prpta-
prijtdi-hetuka

tath vraja-janev asman-
nirbhara-praayd api
avare ki na jnsi
m tad-icchnusriam
r-bhagavn uvcathe Supreme Lord said; areO; strjiti
Satyabhm; ka-citteO you whose mind is weak; mnaanger;
yathas; tvayby you; kriyatewas done; rukmiby Rukmi;
prptaobtained; prijta-dithe prijta flower and so on; hetuka
because of; tathso; vraja-janeufor the people of Vraja; asmat
Our; nirbharagreat; praaytbecause of love; apialso; avareO
insignificant one; kimwhether; na jnsiyou do not know; mm
Me; tattheir; icchto the desires; anusriamobedient.
The Supreme Lord said: O weak-minded Strjit, just as you grew angry
when Rukmi obtained special favors like the prijta flower, now you
are angry at Our intense love for the people of Vraja. Silly woman, dont
you know that I am ruled by their desires?
Displeased with Satyabhm, Ka remembers that her father had
sometimes acted foolishly; thus He addresses her as daughter of
Satrjit and calls her weak-minded and silly. He refers to Himself in the
plural either because He is thinking of r Balarma and Rohi, who
share His feelings for the Vraja-vss, or because He is proud of Himself
for having the great treasure of the Vraja-vss love.
dFH""l
'FF~Hll
kte sarva-parityge
tair bhadra yadi manyate
ape te smin kae satya
tathaiva kriyate may

632
kteby being done; sarvaof everything; paritygerenouncing;
taiby them (the Vraja-vss); bhadramas benecial; yadiif;
manyatewould be thought; apeI promise; teyou; asminat this;
kaemoment; satyamtruly; taththus; evaonly; kriyatewill
be done; mayby Me.
If the people of Vraja thought it good that I renounce everything, I
promise You that in a moment I would do just that.
If we are to take these words seriously, Ka would not hesitate to
abandon His wives, His children, and everyone else in Dvrak if that
would make the Vraja-vss happy. But we should also take into account
that a solemn vow is usually made only before someone in whom one has
firm trust and this means that Satyabhm also is very dear to Ka.
FHNQ"H{H9l
9d''ll
stuvat brahmaokta yad
vddha-vkya na tan m
te pratyupakre ham
aakto to mah-
stuvatwho was offering praise; brahmaby Brahm; uktam
spoken; yatwhat; vddhaof the venerable person; vkyamthe
statement; nanot; tatthat; min vain; temwith them;
pratyupakrein reciprocating; ahamI; aaktaincapable; ata
therefore; mah-very much in debt.
The praise offered by the venerable Brahm was not spoken in vain: I can
never fully repay these devotees, and so I am utterly indebted to them.
Ka is the all-powerful Supreme Lord. At His command are
boundless energies, ready to fulfill His every desire. But He cannot repay
His debt of gratitude to His devotees in r Vndvana. Thus He
constantly looks for small favors He can do for them as tokens of His
affection. As Brahm stated while praising Kas superexcellence:

633
e ghoa-nivsinm uta bhavn ki deva rteti na
ceto viva-phalt phala tvad apara kutrpy ayan muhyati
sad-ved iva ptanpi sa-kul tvm eva devpit
yad-dhmrtha-suht-priytma-tanaya-prays tvat-kte
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 shower upon these residents of the cowherd
community of Vndvana. You have already arranged to give Yourself to
Ptan and her family members in exchange for her disguising herself as
a devotee. So what is left for You to give these devotees of Vndvana,
whose homes, wealth, friends, bodies, children, dear relations, and very
lives and hearts are all dedicated only to You? (Bhgavatam 10.14.35)
"=9HF=l
~dFHF~=ll
yadi ca prtaye te
tatra ymi vasmi ca
tathpi kim api svsthya
bhvya nlocaymy aham
yadiif; caand; prtayefor the satisfaction; temof them; tatra
there; ymiI go; vasmiI live; caand; tath apiyet; kim api
any; svsthyambenefit; bhvyamto be derived; na locaymido
not see; ahamI.
But even if for their pleasure I were to return to live with them, I dont
see how that would help.
""HH"H
"='HdHl
"dd"
H"=dll

634
mad-kad eva vigha-bhvo-
dayena labdh vikal vimoham
na daihika kicana te na deha
vidur na ctmnam aho kim anyat
matMe; katby seeing; evamerely; vighavery deep;
bhvaof ecstasies; udayenaby the rising; labdhobtaining;
vikalbecoming distressed; vimohamconfusion; nanot;
daihikamconnected with their bodies; kicanaanything; tethey;
nanot; dehamtheir bodies; vidurecognize; nanot; caand;
tmnamthemselves; ahooh; kimwhat; anyatelse.
Just by seeing Me they become so dazed and bewildered by ecstasies from
deep within that they fail to recognize their own bodies and everything
that has to do with their bodies, what to speak of the rest of the world.
As soon as the devotees of Vraja see Kas beauty, their prema
transforms into intense ecstasies, manifest in their bodies as trembling,
perspiring, and other sttvika symptoms. These devotees then enter a
trance of bewilderment, losing external consciousness. In this state
called vimoham, the most exceptional trance (viia moham), the
Supreme Person reveals Himself in full, with His attributes and
associates. This state, therefore, lies far beyond the partial realization of
the Truth attained by impersonalists in their ordinary samdhi, with its
artificial background of voidness.
The masculine pronoun te (they) here indicates all the Vraja-vss,
both male and female. Or else Ka is really talking only about His
female devotees, the young gops, but avoids using the feminine pronoun
t because in the present company He does not want to talk about them
openly.
In either case, when the Vraja-vss see Him they forget their own
bodies and everything connected with them family, social position,
responsibilities, and so on. They forget whatever plans they may have
had for success in this life and the next. Therefore, since the Vraja-vss,
upon seeing Ka again, would lose all contact with reality, Ka sees
no hope of restoring them to health by returning. His going back to

635
them would only make their condition worse.
"8'"
H"=dHl
99H'
"FFUdll
de pi myen mayi tan na dukha
viccheda-cintkulittman vai
harya te kriyate vidhir yo
dukha sa sadyo dv-gu-karoti
debeing seen; apiand; myetwill be calmed; mayiMe; tat
that; nanot; dukhammisery; vicchedain separation; cintby
anxiety; kulita-tmanmof those whose minds are agitated; vai
indeed; haryafor the happiness; temtheir; kriyateis made;
vidhiarrangement; yawhich; dukhamunhappiness; sait;
sadyaat once; dv-gutwice as much; karotimakes.
So their pain wont be relieved even if they see Me. Their hearts will be
so disturbed by thoughts of separation from Me that whatever measures I
take for their happiness will only double their grief.
In their trance of separation, the devotees of Vraja are aware of
nothing but Ka. Their ecstasy is so deep that as a natural effect of
remembering Ka they see Him physically before them. Other pure
devotees, whose love for Ka is not on the same level of perfection,
have separate experiences of Him internally and externally. Dhruva, for
example, concentrated His mind on Lord Viu in deep meditation, but
his internal vision of the Lord did not expand into a vision outside like
that of the gops. Only when Lord Viu came to Dhruva to offer him
special mercy did the Lord disappear from Dhruvas heart to show
Himself externally. As described in the Fourth Canto of the Bhgavatam
(4.9.2):
sa vai dhiy yoga-vipka-tvray

636
ht-padma-koe sphurita tait-prabham
tirohita sahasaivopalakya
bahi-sthita tad-avastha dadara
The form of the Lord, which was brilliant like lightning and on
which Dhruva Mahrja, in his mature yogic process, was fully absorbed
in meditation, all of a sudden disappeared. Thus Dhruva was perturbed,
and his meditation broke. But as soon as he opened his eyes he saw the
Supreme Personality of Godhead personally present, just as he had been
seeing the Lord in his heart.
The full vision of Kas beauty relished by the Vraja-vss is the
ultimate fruit of spiritual perfection. One might suggest, therefore, that
if Ka were to present Himself once more before the Vraja-vss their
condition would certainly improve. This might be true, but to recover
from the intense pain of separation would take time. And the Vraja-
vss, thinking Ka might leave them again, might relapse into their
trance of separation. Therefore Ka thinks that returning to them
would only cast them deeper into suffering.
The painful anxiety of separation from Ka puts the tms of the
Vraja-vssmeaning their hearts, their bodies, and the very essence of
their beinginto turmoil. When a person has not eaten for a long time,
the vital elements of his body are depleted, so that even after obtaining
food he takes time to recover. He does not recover simply by having food
placed before him. He has to eat, and in a manner that does not make
him sicker. Then he has to wait for the nourishment to be distributed in
his body. Similarly, Ka thinks, the Vraja-vss will not recover just
by seeing Me. They will have to enjoy pastimes with Me, and not only
for a short time but as long as needed to fulfill their desires. I fear that
this will prove impossible, since I have too many other things to take
care of elsewhere. I am incapable of curing them.
Even if Kas concern were unfounded, if He were to treat their
disease of separation by returning to them they would remain susceptible
to agitation, thinking He might leave them again. Their anxiety, being
an essential part of their very existence, cannot be cured even by His
personal darana. As Ka indicates by the word vai, He knows this

637
from His own experience with the devotees of Vndvana, and so also do
the devotees He is speaking to in Dvrak. As ukadeva Gosvm relates
in the rmad-Bhgavatam, in the last chapter of the Tenth Canto
(10.90.15), after Kas queens enjoyed water sports with Ka the
queens mourned:
kurari vilapasi tva vta-nidr na ee
svapiti jagati rtrym varo gupta-bodha
vayam iva sakhi kaccid gha-nirbhinna-cet
nalina-nayana-hsodra-llekitena
O kurar bird, at night you are lamenting. Somewhere in this world
the Supreme Lord is asleep in a hidden place. But you are wide awake, O
friend, unable to fall asleep. Is it that you, like us, have had your heart
pierced to the core by the municent, playful smiling glances of the lotus-
eyed Lord?
While speaking this verse, Kas queens were not actually separated
from Him. Thus they say rtrym vara, referring to the night as
different from the present moment. In fact they were speaking during
the day, and had just finished playing with Ka in the water.
Introducing these sports, ukadeva had said:
cur mukundaika-dhiyo
gira unmatta-vaj jaam
cintayantyo ravindka
tni me gadata u
The queens then became stunned in ecstatic trance, their minds
absorbed in Ka alone. Thinking of their lotus-eyed Lord, they spoke
as if insane. Please hear their words from me as I relate them.
(Bhgavatam 10.90.14) Thus the queens, whose only object of attention
was Ka, were momentarily speechless in trance. When their thoughts
of Ka impelled them to speak, they spoke slowly, as if recovering from
mental imbalance. From their words it is evident that Kas queens
were foreseeing the pain of separation even while enjoying with Him.
ukadeva Gosvm chose to end his narration of the Tenth Canto on

638
this note of especially intense sweetness (madhurea sampayet).
Ka may be the omniscient Supreme Lord and the most expert
arranger of all things to satisfy His devotees, but these very special
devotees, the devotees in Vraja, He feels unable to help. Tem (their)
may again refer either to the Vraja-vss in general or else only to the
gops. His sentiments expressed in this verse are betting in either case.
Any attempt to make the Vraja-vss happy will quickly make
everything go wrong, just as water thrown on an oil fire makes the fire
explode and go out of control. Thus Ka faces a dilemma. On one
hand, the Vraja-vss do not know how they can survive in separation
from Ka, and on the other hand even if He stays with them a long
time they will inevitably worry that at any moment He might leave them
again. As this most exquisite agony of viraha-bhva rises in their hearts,
it will only worsen their grief. Ka reasons that just as there is no way
to remove the natural quality of heat that He imparted to the element
fire at the time of creation, there is no way that anyone, even He
Himself, could withdraw the ecstatic nature of the Vraja-vss, imparted
to them by His unique mercy.
This state of affairs is the greatest glory of the residents of Vraja. Of
course, the devotees of Ka in Vraja feel special ecstasy when they join
with Him directly in the spontaneous pastimes found nowhere else.
Nonetheless, the special pure love born of separation from Him rises
within them most of the time. The Vraja-vss are the special recipients
of superexcellent viraha-bhva, which is His greatest mercy (parama-
mahattva) because it is filled with the highest special happiness, carried
to its ultimate extreme. Although everyone in this world lives in
separation from Ka, only the Vraja-vss fully experience viraha-
bhva. Their special ecstasy of separation from Ka is obtained only by
His special mercy, and only after very intimate association with Him.
Ka feels very grateful for the transcendental love of His gops and
His other beloved devotees in Vndvana, so He cannot bear to see the
disastrous effects of their viraha-bhva. He therefore cannot return to
live in Vndvana again, or even pay a short visit.

639
Ka tells why He married His queens
"="R
HHHdd"=l
$H"d"="
H=H'll
adyamne ca mayi pradpta-
viyoga-vahner vikal kadcit
mt ivonmda-hat kadcid
vicitra-bhva madhura bhajante
adyamnenot being seen; caand; mayiMe; pradptainflamed;
viyogaof separation; vahnedue to the fire; vikaldistraught;
kadcitsometimes; mtdead; ivaas if; unmdaby insanity;
hatafflicted; kadcitsometimes; vicitrawonderful; bhvam
ecstasies; madhuramsweet; bhajantethey experience.
And when they cannot see Me they become so torn that the fire of
separation leaves them sometimes as though dead and sometimes as
though insane. Thus they partake of the nectar of wonderful ecstasies.
In this verse Ka defends Himself against the accusation that He is
ungrateful to have abandoned the residents of Vraja. What the Vraja-
vss feel because of Kas absence is a concentrated agony similar to
the burning heat of fire. They lose control of their wits and sometimes
seem on the verge of death, showing no external signs of life. At other
times they seem afflicted by madness. But Ka explains that these are
all signs of the highest devotional ecstasy.
M&""Hd
"Hl
F=N"

640
'HHll
tamisra-pujdi yad eva kicin
madya-varopamam kyate tai
sa-cumbana tat parirabhyate mad-
dhiy para tat kva nu varanyam
tamisra-pujaa patch of darkness; dior something similar; yat
what; evaever; kicitsomething; madyaMy; varacolor;
upamamresembling; kyateis seen; taiby them; sa-cumbanam
with kissing; tatthat; parirabhyateis embraced; mat-dhiy
mistaking it for Me; paramfurther; tatthat; kva nuhow;
varanyamcan be described.
If they see a patch of darkness resembling My complexion, they embrace
and kiss it, mistaking it for Me. What more can I describe?
When the devotees of Vndvana, especially the young gops, see a
shadow or a dark place that reminds them of Kas spotless dark-blue
complexion, they think that Ka is standing before them. What else
they do besides trying to kiss and embrace the shadow, Ka would
rather not describe, because some of His hearers might be unqualified to
understand and others might be plunged into distress. Even if He were
to return to His devotees in Vndvana and grace them with His
presence, He would be powerless to soothe and enliven them. And even
in His absence the Vraja-vss sometimes enjoy His presence on their
own by picturing spiritual images of Him within their minds. So Ka
feels He cannot do anything to change their situation and must remain
an insolvent debtor, as He previously described. He should not be called
ungrateful, because the circumstances render Him helpless.
HFHFF~F~Fl
"_H~"ll
ata eva may svasya
sthitim apy asthite samm

641
dv na gamyate tatra
v artha yumad-udvahe
ata evatherefore; mayby Me; svasyaMy own; sthitimpresence;
apieven; asthiteto non-presence; sammequal; dvseeing;
na gamyatereturning is not done; tatrathere; uhear; artham
the reason; yumatwith you; udvahefor the marriage.
Therefore My staying with them would be equal to My absence. Realizing
this, I have not returned there. Now hear the real reason I married you.
Whether Ka shows Himself to His dearmost devotees or remains
unseen to them, they will be torn by the ecstasies of separation, and He
will suffer the frustration of being unable to help them. Such is the
apparent misery of Ka and His devotees. But there is another level of
this transcendental reality, unseen to ordinary eyes. Ka lives
eternally in Vndvana in His invisible (aprakaa) manifestation,
endlessly continuing to bestow the enjoyment of His pastimes. In some
confidential pastimes, He returns to Vndvana from Dvrak in His
aprakaa form. Thus at the same time that the devotees of Vndvana
suffer separation from Kas prakaa manifestation, they continue to
enjoy forever the manifestation in which His pastimes are aprakaa.
Some subtle hints of this have already been spoken by Ka: I can
never fully repay these devotees, and so I am utterly indebted to them
(Text 93). Just by seeing Me they become so dazed and bewildered by
ecstasies from deep within (Text 95). And Whatever measures I take
for their happiness will only double their grief (Text 96).
Elsewhere the evidence for Kas secretly returning to Mathur-
maala is more concrete. In rmad-Bhgavatam (1.11.9) the citizens of
Dvrak mention Kas trips to Hastinpura and Mathur-maala.
And the ladies of Hastinpura, referring to Kas perpetual presence
in Mathur, speak in the present tense:
aho ala lghya-tama yado kulam
aho ala puya-tama madhor vanam
yad ea pusm abha priya riya
sva-janman cakramaena ccati

642
Oh, how supremely glorified is the dynasty of King Yadu, and how
virtuous is the land of Mathur, where the supreme leader of all living
beings, the husband of the goddess of fortune, is marking the land by His
birth and His wanderings. (Bhgavatam 1.10.26) The women of Mathur
City also talk about Kas being present still in Vraja:
puy bata vraja-bhuvo yad aya n-liga-
gha pura-puruo vana-citra-mlya
g playan saha-bala kvaaya ca veu
vikraycati giritra-ramrcitghri
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, His feet worshiped by Lord iva and the
goddess Ram, He vibrates His flute as He tends the cows in the
company of Balarma. (Bhgavatam 10.44.13) In the Uttara-khaa of
r Padma Pura Lord iva relates to his wife an even more explicit
account of Kas returning to Vraja and remaining there permanently.
And in the second part of this Bhad-bhgavatmta, The Glories of
Goloka, the conclusion will demonstrate that Lord Ka always resides
in Gokula.
Nevertheless, Ka has chosen not to divulge to r Satyabhm and
His other queens that He returned to Gokula. Hearing about this would
distress them, and He cannot tolerate seeing His devotees distressed.
FHHHF~l
HHdd="Fll
tsm abhve prva me
vasato mathur-pure
vivha-karae kcid
icchpy sn na mnini
tsmof them; abhvein the absence; prvamat first; meMy;
vasatawhile living; mathur-purein Mathur-pur; vivha-karae

643
for getting married; kcitany; icchdesire; apieven; st nathere
was not; mniniO proud lady.
My dear proud lady, when living in Mathur-pur without the gops I at
first had no desire to marry.
Ka is now less hesitant to mention to His queens the gops of
Vraja, since the queens have already been drawn to thinking about
them. In this verse, therefore, He dares to use the feminine construction
tsm abhve (in the absence of those women). But He still refrains
from mentioning the names of r Rdhik and the other gops.
"H>=l
HFHH""HRdll
mad-anpty tu rukmiy
vchanty pra-mocanam
rutvsy vipra-vadand
rti-vijapti-patrikm
mat-anptybecause of not achieving Me; tuhowever; rukmiy
of Rukmi; vchantywho was desiring; pra-mocanamsuicide;
rutvhearing; asyabout her; vipraof a brhmaa; vadant
from the mouth; rtiher distress; vijaptiwhich expressed;
patrikmher letter.
But from the mouth of a brhmaa I heard Rukmis letter, which told
of her distress and her intention to commit suicide if she could not obtain
Me.
In response to what Ka has just said, some-one might wonder why
He was so eager to kidnap the daughter of Bhmaka and make her His
wife. Here Ka answers that Rukmi was absolutely intent on His
marrying her. As she said in her letter,
yasyghri-pakaja-raja-snapana mahnto
vchanty um-patir ivtma-tamo-pahatyai

644
yarhy ambujka na labheya bhavat-prasda
jahym asn vrata-k ata-janmabhi syt
O lotus-eyed one, great souls like Lord iva hanker to bathe in the
dust of Your lotus feet and thereby destroy their ignorance. If I cannot
obtain Your mercy, I become so weak from the severe penances I shall
perform that I shall simply give up my life. Then, after hundreds of
lifetimes of endeavor, I may obtain Your mercy. (Bhgavatam 10.52.43)
In this letter, she frankly revealed to Ka the distress being caused her
by Cupid:
rutv gun bhuvana-sundara vat te
nirviya kara-vivarair harato ga-tpam
rpa d dimatm akhilrtha-lbha
tvayy acyutviati cittam apatrapa me
O beauty of the worlds, I have heard of Your qualities, which enter
the ears and remove the bodily distress of those who hear. And I have
heard of Your beauty, which fulfills all the visual desires of those who
see. Thus, O Ka, I have fixed my shameless mind upon You.
(Bhgavatam 10.52.37)
Confronted with such a determined plea, Ka could not refuse.
Rukmi is present with the other devotees listening to Kas
explanation, and if need be she can verify the truth of His testimony.
"8"Fl
FHll
mah-dua-npa-rei-
darpa saharat may
pir ghta sagrme
htv rj prapayatm
mah-duamost wicked; npa-reiof a host of kings; darpamthe
pride; saharatwho removed; mayby Me; pithe hand;
ghtawas taken; sagrmein battle; htvtaking away; rjm

645
as the kings; prapayatmwatched.
So I destroyed the pride of a host of wicked kings in battle, took her
hand, and carried her off as all the kings watched.
Jarsandha, iupla, Rukm, and Kas other rivals were fortunate
to have had their pride crushed by Ka at the svayavara of Princess
Rukmi. After easily defeating the armed opposition of Rukm and his
friends, Ka took Rukmi on His chariot from Kuina-pura to
Dvrak, where He married her. Ka here claims that He did what the
moment demanded and was not pursuing the pleasure of His heart.
Ka describes His happiness in Vraja
FF"F'FHl
dddll
asy sandarant tsm
dhikyena smter bhavt
mah-okrti-janakt
paramkulatm agm
asyof her (Rukmi); sandarantby the sight; tsmof them
(the gops); dhikyenaincreased; smteof the remembrance;
bhavtbecause of the generation; mah-okagreat sorrow; rtiand
distress; janaktwhich created; paramasupreme; kulatm
agitation; agmI experienced.
But the sight of Rukmi made Me think back on the gops all the more.
And the sorrow and distress this caused Me made Me very much
disturbed.
Living in Dvrak, Ka had been trying to forget His beloved gops,
but Rukmis beauty resembled theirs, rekindling within Him the fire of
viraha-bhva.

646
9BFMF"Rl
ddH9ll
""HFHdFHF~l
HHHHHll
oan sahasr
sa-atn mad-ptaye
kta-ktyyan-pj-
vratn gopa-yoitm

nidarand iva svya
kicit svasthayitu mana
tvatya eva yya vai
maytrait vivhit
oanmsixteen; sahasrmthousand; saplus; atnmone
hundred; mat-ptayefor obtaining Me; ktawho had executed;
ktyyan-pjof worshiping Ktyyan; vratnmthe vow; gopa-
yoitmof the gops; nidarantfrom the similar sight; ivaas if;
svyamMy own; kicitsomewhat; svasthayitumto bring to a
peaceful state; manathe mind; tvatyathe same number; eva
indeed; yyamyou; vaiindeed; mayby Me; atrahere; et
these; vivhitwere married.
Some 16,100 gops had with vows worshiped Ktyyan to obtain Me. To
bring My mind somewhat to peace by seeing a likeness of them, I married
the same number of you queens here in Dvrak.
Of the young gops in Vraja, sixteen thousand attained Kas
intimate association. The Mathur-mhtmya states, gopyo gyanti
ntyanti/ sahasri ca oaa: Sixteen thousand gops were singing and
dancing. The present verse specifies the number of those most
fortunate gops as 16,100, although the word ca implies that there were

647
actually more. All the gops were extremely attracted to r Ka, but
only some of them earned Kas complete satisfaction by undergoing
the Ktyyan-vrata to obtain Him as their husband. These were the
gops who most zealously wanted Ka as their own. rmad-Bhgavatam
(10.22.4) records their prayer:
ktyyani mah-mye
mah-yoginy adhvari
nanda-gopa-suta devi
pati me kuru te nama
iti mantra japantyas t
pj cakru kumrik
Each of the young unmarried girls performed her worship while
chanting the following mantra: O goddess Ktyyan, great potency of
the Lord, O possessor of great mystic power, mighty controller of all,
please make the son of Nanda Mahrja my husband. I offer my
obeisances unto you.
No one can match the gops attractive sway over Ka, but Ka
accepted His queens as substitutes in His pastimes at Dvrak. The
principal queens of Dvrak are in fact direct expansions of the
principal gops.
Fl
FHF~=F"ll
aho bhmini jnhi
tat tan mama mah-sukham
mahimpi sa m hitv
tasthau tatrocitspade
ahoah; bhminiO willful woman; jnhiplease understand; tat
tatall of this; mamaMy; mah-sukhamhighest pleasure; mahim
greatness; apialso; sait; mmMe; hitvabandoning; tasthau
stands; tatrathere; ucitasuitable; spadein the location.

648
Ah, willful woman, please understand. All that I relished in Vraja gave
Me the highest pleasure. And though the glory of those times has now
abandoned Me, it still resides in that most worthy place.
By saying this, Ka admits that He is not as happy in Dvrak as He
was in Vndvana. He cannot feel fully satisfied when separated from
the gops.
===H
"~']l
F9"
dF]ll
citrti-citrai rucirair vihrair
nanda-pthodhi-taraga-magna
njsia rtri-dinni tni
tat-tan-mah-mohana-loka-sagt
citracharming; ati-citraiand more charming; ruciraiattractive;
vihraiby the pastimes; nandaof ecstasy; ptha-dhiof the
ocean; taragain the waves; magnasubmerged; na ajsiamI
was not aware; rtriof the nights; dinniand days; tnithem; tat-
tatwith each; mah-mohanaall-enchanting; lokaof the residents;
sagtbecause of the association.
When submerged in the waves of that ocean of ecstasy, enjoying the ever-
fresh charming pastimes of Vraja, I was so attracted to each of the all-
enchanting residents that I never noticed the passing of the nights and
days.
Kas Vndvana pastimes are citrti-citra, more charming than any
other attraction. They can attract the mind of everyone in the universe.
Thus the time and place of those pastimes are uniquely sacred. And the
spiritual potency of the devotees who take part in Kas sports in r
Nanda-vraja is impossible to measure, for those devotees enchant Lord
Ka Himself.

649
NBddH
"Bd'l
"8"F'F
F''H'Fll
blya-kr-kautukenaiva te te
daitya-reh mrit kliyo pi
duo nirdamyu nisrito sau
pau savye dhri govardhana sa
blya-krof childhood sports; kautukenaas the enjoyment; eva
merely; te teeach of them; daitya-rehmost eminent demons;
mritkilled; kliyaKliya; apialso; duaevil; nirdamya
being subdued; uquickly; nisritasent into exile; asauhe;
pauin My hand; savyeleft; adhriwas held; govardhana
Govardhana; sahe.
As the simple delight of My childhood sports, I killed various eminent
demons. I quickly subdued the evil Kliya and sent him into exile. And in
My left hand I held Govardhana Hill.
Someone may suggest that Kas childhood must still have been
difficult, since He had to struggle with many demons and exert Himself
to kill each of them. Not at all, Ka replies. Killing those demons
was childs play for Me, like a babys playing with dolls. The friends of
Kasa were not mere human demons like lva and the others whom
Ka would meet later, but were powerful mystics who could change
their forms as they liked. Ptan, for example, turned herself into a
beautiful woman although in fact she had a stone-hard body that
stretched for twelve miles. Ka in Vndvana, however, was not an
ordinary child. He easily killed demons like Ptan, and He playfully
brought the fearsome Kliya under control. Ka trampled each of
Kliyas many hoods, deprived him of his sovereignty in the lake of the
Yamun, and sent him into exile. This was mere childs play for Ka,
and so too was lifting the massive Govardhana with His left hand. For

650
young Ka nothing was ever fearful or laborious. He took delight in
everything He did.
"F9H'
FdHH"=l
NQ"9"=
H'F"Hdll
tdk-santorave ha nimagno
yena stotra kurvat vandana ca
brahmdn bhae darane ca
manvno gha vyasmara deva-ktyam
tdklike this; santoaof satisfaction; aravein the ocean; aham
I; nimagnaabsorbed; yenaby whom; stotramprayers; kurvatm
who were offering; vandanamhomage; caand; brahma-dnmof
Brahm and other demigods; bhaein talking; daranein
watching; caand; manvnaconsidering; aghama disturbance;
vyasmaramI forgot; deva-ktyamMy responsibilities on behalf of the
demigods.
I was so absorbed in that ocean of contentment that having to talk to such
demigods as Brahm and watch them offer Me prayers and homage
seemed a painful disturbance. I forgot the work I had to do for the
demigods.
Now and again, demigods and sages like Indra and Nrada had
matters to discuss with Ka, but Ka considered their visits
unwanted distractions from His pastimes with His friends. He didnt
even want to think about the promise He had made to the demigods,
before descending, that He would dispose of evil kings like Kasa who
were a troublesome burden for the earth.
^H9H
H>H"Hl

651
Fdm
B"H HFFll
rpea veea ravmtena
vay ca prvnuditena vivam
sammohita prema-bharea ktsna
tihantu dre vraja-vsinas te
rpeaby the form; veeaby the dress; ravaby the sound;
amtenanectarean; vayof the flute; caand; prvabefore;
anuditenanever manifest before; vivamthe universe;
sammohitamenchanted; prema-bhareawith overwhelming love of
God; ktsnamentire; tihantulet them stand; dreat a distance;
vraja-vsinathe residents of Vraja; tethey.
My beautiful form, My dress, and the nectarean sound of My flute, never
heard before, enchanted the whole universe with overwhelming love of
God. So what to speak of how these affected the residents of Vraja.
Kas beauty never diminishes, even when He leaves Vndvana to
reside elsewhere for more than a hundred years. Only in nostalgic
retrospect does Ka think He was more beautiful during His youth.
But because of Vndvanas special sweet mood, created by the
spontaneous attraction between Ka and His devotees, thereand
nowhere elseKa feels free to add certain items to His appearance,
like the peacock feather in His hair. And only in Vndvana does Ka
play His flute. Thus enhanced, Kas natural charm allures the entire
world, creating a transcendental taste that defeats all kinds of material
enjoyment and is millions of times more relishable than the impersonal
happiness called brahmnanda. Everyone in the universe can taste this
highest bliss of Vndvana by hearing about it from scriptures like
rmad-Bhgavatam, as presented by pure Vaiavas. Thus the supreme
bliss of Ka consciousness is available anywhere. Still, those who can
live directly with Ka in Vndvana and relish His association not
only with their ears but with all their senses are certainly most
fortunate. Learned scholars of the Vedas therefore conclude that the

652
greatest perfection of life is to follow successfully in the footsteps of the
Vraja-vss and in course of time be invited to take up residence in the
Vraja-vss eternal abode.
dH'"
F{"HF~l
HH9HF>
HFll
U'~F=F~>
F==dl
H~Hd{
FHFHFHHHll
ka-yn vidhi-rudra-akr
siddh a deva-gas tathnye
gvo v vatsa-ga mg ca
vk khag gulma-lats tni

nadyo tha megh sa-car sthir ca
sacetancetanak prapac
prema-pravhottha-vikra-ruddh
sva-sva-svabhvt parivttim pu
kain the sky; ynmoving; vidhiBrahm; rudraRudra;
akrand Indra; siddhthe Siddhas; athe moon-god; deva-
gaall the demigods; tathand; anyeothers; gvathe cows;
vbulls; vatsa-gacalves; mgwild animals; caand;
vktrees; khagbirds; gulmabushes; latand creepers;
tnithe grass; nadyarivers; athaand; meghclouds; sa-
carmoving; sthirstationary; caand; sa-cetanaalive;
acetanakand inert; prapaccreations; premaof ecstatic love;

653
pravhafrom the flowing current; utthaarisen; vikraby the
transformations; ruddhheld in check; sva-svaeach their own;
svabhvtfrom their natures; parivttimchange; puthey
obtained.
Brahm, Rudra, Indra, Candra, the Siddhas, and other demigods moving
in the sky were overcome by changes aroused in them by the current of
ecstatic love. So too were the cows, bulls, calves, and wild beasts, the
trees, birds, bushes, creepers, and grass. The rivers were overcome, and
the clouds, and all other beings, both moving and nonmoving, alive and
inert. Each of them underwent a transformation by which their own
nature changed into a nature just the opposite.
From the demigods to the blades of grass, every living being present
in Vndvana to see Kas pastimes became ecstatically transformed.
Even nonliving objects gained consciousness and underwent these
effects of prema-bhakti. In the sky above Vndvana, celestial persons
often gathered to watch what was going on, including not only the chief
demigods but also sages, Gandharvas, and Vidydharas. They and the
residents of Vraja-dhma were so powerfully affected by the constant
flood of prema that their natures changed. Those who were accustomed
to staying in heaven were attracted to come down to the earth. Brahm
and the other prominent demigods, the wisest and most respected
authorities in all elds of knowledge, lost their power of discrimination
and became like simple fools. And the cows and other animals who
normally roamed the fields seemed to achieve samdhi, the culmination
of mystic knowledge. Those animals stood still like immobile plants,
whereas the actual plantsthe trees, bushes, and creepersbecame like
animals, trembling and moving about. The lifeless rivers and lakes
became as if alive, overflowing with ecstasy; they sometimes stopped
their currents completely and sometimes flowed wildly. And in the sky
the wind-blown clouds became fixed in one place, assuming the roles of
umbrellas shading Ka and His devotees from the sun.
These wonders are described in rmad-Bhgavatam, Tenth Canto:
vividha-gopa-caraeu vidagdho

654
veu-vdya urudh nija-ik
tava suta sati yaddhara-bimbe
datta-veur anayat svara-jt
savanaas tad upadhrya sure
akra-arva-paramehi-purog
kavaya nata-kandhara-citt
kamala yayur anicita-tattv
O pious Mother Yaod, 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, Brahm, iva, 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.
(Bhgavatam 10.35.1415)
FFHd"Hl
HFHH"Fll
etat satyam asatya v
klind pcchyatm iyam
y tu vraja-jana-svaira-
vihrnanda-ski
etatthis; satyamtrue; asatyamnot true; vor; klindKlind;
pcchyatmshould be asked; iyamthis; ywho; tubut; vraja-
janaof the people of Vraja; svairafree; vihraof the pastimes;
nandaof the bliss; skia witness.
You can ask Klind whether or not this is true. She witnessed the
blissful pastimes freely enjoyed by the people of Vraja.
No one should think that Ka, out of enthusiastic love for His
devotees, is speaking exaggerated praise of them. Queen Klind can

655
vouch for the accuracy of what Ka has said about life in Vndvana,
because she was there in the form of the river Yamun. r Yamun,
being the sister of Yamarja, the king of religion, always speaks the
truth.
'FHFH"Hl
HBdll
adhun tu sa evha
sva-jtn ydavn api
netu nrhmi ta bhva
narma-kr-kuthalai
adhunnowadays; tuhowever; sathat; evaindeed; aham
Myself; sva-jtnin My relatives; ydavnthe Ydavas; apialso;
netumto arouse; nanot; arhmiam able; tamthat; bhvam
ecstatic mood; narmaof joking; krand pastimes; kuthalaiby
the fun.
But I cannot arouse the same emotions now in My relatives the Ydavas,
either with joking or with entertaining pastimes.
What Ka feels missing outside Vraja is not just the pleasure He
enjoyed there. Rather, outside Vraja He feels less capable of satisfying
His devotees. In Dvrak He talks intimately and jokes with His wives,
friends, and advisers and entertains them with water sports and other
pastimes, but outside Vraja the feelings are never the same. Outside
Vraja He evokes reverence from His devotees, so in His dealings with
them He can never feel the same freedom of expression.
"dNHH"&l
'AHll
dukara me babhvtra
tvd mna-bhajanam
ato tra mural tyakt

656
lajjayaiva may priy
dukaramdifficult to do; mefor Me; babhvahas become; atra
here; tvdmof those like you; mnaof the jealous pride;
bhajanambreaking; atatherefore; atrahere; muralMy flute;
tyakthas been put aside; lajjayout of embarrassment; evasimply;
mayby Me; priydear.
Here in Dvrak I have found it difficult to break the jealous pride of
queens like you. Embarrassed, I have therefore put aside My dear flute.
Kas queens behave jealously, but they never become inimical to
Him in any way or oppose the fullfilment of any of His desires.
Therefore it is not actually difficult for Ka to control their pride,
which is meant only to please Him. Nonetheless, Ka cannot take the
same liberties in Dvrak as in Vndvana. He says that in Dvrak He
feels ashamed to play His flute, as if concerned that people will laugh at
Him. Perhaps closer to the truth, in Dvrak He no longer feels the
inspiration to create the exquisite music He produced in Vndvana.
How much the Lords glories are manifest varies according to the
environment He is in.
Uddhava changes Kas mood
Nd"dF~~l
"Fd"'H=ll
aho bata may tatra
kta ydk sthita yath
tad astu kila dre tra
nirvaktu ca na akyate
ahooh; bataalas; mayby Me; tatrathere; ktamdone;
ydkas; sthitamlived; yathas; tatthat; astulet it remain;
kilaindeed; drefar away; atrahere; nirvaktumto mention; ca

657
and; nanot; akyateis possible.
Alas, what I did and how I lived in Vraja seem here so far away that with
you I cannot even speak of those things.
Since Ka is all-powerful and His omnipotence is never diminished
by any circumstance, He should be able to take on any appearance and
act as He likes, in Dvrak or anywhere else. He should be able to make
His life in Dvrak just as it was in Vndvana. But Kas desires
change according to the atmosphere in which He lives. Outside Vraja,
He simply feels less inspired to express His sentiments freely. In this
verse, therefore, Ka utters the words aho bata, indicating great
disappointment. In Dvrak He cannot perform the same delightful
pastimes of His childhood or surround Himself with His beloved gops
and other Vraja-vss. The Dvrak environment is so foreign to the
intimate mood of Vraja that He cannot even discuss with His Dvrak
associates His earlier days in any but the most vague terms. If He were to
speak of these matters with the Dvrak-vss too explicitly, the
Dvrak-vss would become lost in trance and unable to continue their
own service.
dF"HdHF
"SHl
H"dN"
AHHFHFll
eka sa me tad-vraja-loka-vat priyas
td-mah-prema-bhara-prabhvata
vakyaty ada kicana bdaryair
maj-jvite iya-vare sva-sannibhe
ekaonly; sahe; meto Me; tatthat; vraja-loka-vatlike the
devotees of Vraja; priyadear; tdksuch; mah-premaof great
love; bharaof the excess; prabhvataby the power; vakyatiwill
speak; adahe; kicanasomething; bdaryaithe son of
Badaryaa Vysa; matby Me; jvitebrought to life; iya-vareto

658
the excellent disciple; sva-sannibhesimilar to himself.
Just one person, almost as dear to Me as the devotees of Vraja, will be
able to describe those topicsukadeva, the son of Badaryaa Vysa.
By the power of his great love in the mood of the Vraja-vss, he will
speak something of those matters to his excellent disciple who resembles
him in spiritual qualities and whom I once brought back to life.
If no one ever hears Kas Vndvana pastimes described, how will
Ka fulfill the main purpose of His descent, to spread throughout the
world the transcendental taste of prema-rasa? Anticipating this
question, Ka answers it here. The glory of the prema-rasa of r
Vraja-dhma will be revealed when ukadeva Gosvm recites rmad-
Bhgavatam to Mahrja Parkit. Because ukadevas own devotional
realizations closely follow the elevated mood of the Vraja-vss, he has
the power to convey the glories of Vraja in the ecstatic Bhgavatam
poetry emanating from his lips. Even the brief glimpse of the infinite
ocean of ka-bhakti-rasa that ukadeva will reveal in the Bhgavatam
will be enough to impart to any human being who hears with honest
intent the highest taste of pure devotion.
ukadeva will speak rmad-Bhgavatam to the most suitable hearer,
the great Vaiava Parkit, whom Ka returned to life when Parkit
was in the womb of his mother. According to the narration of the
Mahbhrata, the brahmstra weapon of Avatthm actually killed
Uttars fetus, but Ka entered Uttars womb and gave Parkit a new
body. And Parkit became ka-jvita not only in the sense that Ka
restored him to life but also because every moment of his life was
dedicated to remembering Ka. He was a perfect Vaiava, like his
guru ukadeva, and therefore ukadeva could speak to him the most
confidential secrets. By the combined efforts of the most qualified
speaker and the most qualified hearer, rmad-Bhgavatam can
distribute its sublime light even in this blind Age of Kali.
"H=
""HHH

659
Fdl
F~HH
HFll
r-parkid uvca
etda tad-vraja-bhgya-vaibhava
sarambhata krtayato mah-prabho
punas tath-bhva-nivea-akay
t prerit mantri-varea sajay
r-parkit uvcar Parkit said; etdamlike this; tatHis;
vrajaof Vraja; bhgyaof the good fortune; vaibhavamthe splendor;
sarambhataardently; krtayatapraising; mah-prabhoof the
Supreme Lord; punaagain; tathsuch; bhvain ecstasy; nivea
of entrance; akayout of fear; tthey; preritprompted;
mantri-vareaby the best of counselors; sajaywith a gesture.
r Parkit said: As the Supreme Lord continued ardently praising the
splendor of the good fortune of Vraja, the expert counselor Uddhava grew
anxious, for the special ecstasies of Vraja might again draw the Lord into
a trance. With a gesture, therefore, he prompted the ladies to do
something.
FHFF
""F'l
"H""dd
FFll
sarv mahiya saha satyabhmay
bhaimy-dayo drg abhistya mrdhabhi
pdau ghtv ruditrdra-kkubhi
sastutya bhartram aama chanai
sarvall; mahiyathe queens; saha satyabhmayincluding

660
Satyabhm; bhaimRukmi; dayaand the others; drk
suddenly; abhistyasurrounding; mrdhabhiwith their heads;
pdauthe feet; ghtvtouching; ruditafrom sobbing; rdrawet;
kkubhiwith plaintive voices; sastutyaoffering prayers;
bhartramtheir husband; aamanthey calmed down; anai
gradually.
Satyabhm, Rukmi, and the other queens at once surrounded their
husband, touching His feet with their heads. By offering prayers with
plaintive voices wet with sobs, they gradually calmed Him down.
The word sarambhata, used in Text 118, can mean either
ardently, furiously, or with passionate absorption. Uddhava saw
that Ka was on the verge of again becoming too agitated by memories
of Vndvana. So, lest Ka begin crying and lose control of Himself
again, Uddhava made a sign to Satyabhm and the other queens
present, to which they responded without hesitation. Because the
queens were always reverent toward Ka, they couldnt pacify Him the
same way as the gops of Vraja, but in their own ways they did the best
they could.
Ka greets Nrada and thanks him
~=H"Hd~l
"FHll
bhojanrtha ca tenaiva
devak rohi tath
anna-pndi-sahite
tatra ghra praveite
bhojana-arthamfor the meal; caand; tenaby him (Uddhava);
evaindeed; devakDevak; rohiRohi; tathand; annafood;
pnadrink; diand so on; sahitetogether; tatrathere; ghram

661
quickly; praveitemade to enter.
Uddhava also urged Devak and Rohi to come in quickly with the food
and drink for Kas meal.
The most intimate devotees of Ka know His desires before He
expresses them. By having lunch brought in, Uddhava wisely changed
the whole mood. Earlier, Devak had anticipated this need and left for
the kitchen. And we can understand that Balarma also removed
Himself from the emotion-charged scene on the pretext of going out for
His bath.
N"HdmHd"l
"FB"HHll
baladeva kta-snna
praveya ktin tad
dvrnte nradas tihed
iti vijpito vibhu
baladevamBaladeva; ktahaving done; snnamHis bathing;
praveyabeing brought in; ktinby him, who was expert; tad
then; dvra-antein the doorway; nradaNrada; tihetis
standing; itithus; vijpitawas informed; vibhuLord Ka.
The expert Uddhava had Baladeva come in after finishing His bath.
Uddhava then informed Lord Ka that Nrada was standing in the
doorway.
FH"dFF""l
Ud{'FHHll
sarvntar-tma-dk prha
sa-smita nanda-nandana
adya kena niruddho sau
yan nyty atra prva-vat

662
sarvaof everyone; anta-tmaof the inner heart; dkthe seer;
prhasaid; sa-smitamwith a smile; nanda-nandanaLord Ka,
the son of Nanda; adyatoday; kenawhy; niruddhachecked;
asauhe; yatsince; na ytihe is not coming; atrahere; prva-
vatas previously.
Ka is the all-knowing seer of everyones heart, but He asked with a
smile, Why is he being kept standing there? Why doesnt he come in as
usual?
Because Ka already knew the answer to His question, He smiled
while asking it. Although Nrada had precipitated this entire
disturbance by reminding Ka of Vraja, Ka did not become angry.
Because Ka is the darling son of Nanda Mahrja, Ka cannot be
dissatisfied with Nrada for glorifying the cowherds of Nandas pastures.
Ka asked why Nrada was waiting at the door, since no one until now
had ever impeded Nradas free access to Kas palaces.
H={HFHAl
NQ"HFHHFll
pratyuvcoddhava smitv
prabho bhtypi lajjay
tato brahmaya-devena
svayam ukta praveya sa
pratyuvcaanswered; uddhavaUddhava; smitvsmiling; prabho
O Lord; bhtyout of fear; apieven; lajjayand embarrassment;
tatathen; brahmaya-devenaby the Lord who favors the
brhmaas; svayamHimself; uktaaddressed; praveyabrought
inside; sahe (Nrada).
Uddhava smiled and answered, My Lord, because he is afraid and
embarrassed. Then the Lord, who always favors the brhmaas, Himself
brought Nrada inside and spoke to him.
Uddhava could not help smiling when he thought about Nradas

663
curious behaviorhis enthusiastic arrival, his uncontrolled symptoms of
ecstasy, and his hiding in the sky to watch Ka visit Nava-vndvana.
Uddhava told Ka that Nrada was afraid because of the offense he
had committed by disturbing Kas mind, and when Ka answered
that Nrada should never fear Him for any reason, Uddhava added that
Nrada was also embarrassed. Pure devotees are usually shy to reveal
their private ecstasies when this might disturb others. To pacify Nrada,
Ka Himself therefore went to invite Nrada in. Ka approached the
sage with due respect, bowed down to him, took him by the hand, and
escorted him into the palace.
HH=
""Fl
HdHFdll
r-bhagavn uvca
mat-prty-utpdana-vyagra
r-nrada suht-tama
hitam evkttyanta
bhavn me rasikottama
r-bhagavn uvcathe Supreme Lord said; mat-prtiMy pleasure;
utpdanain generating; vyagraO you who are eager; r-nrada
dear Nrada; suht-tamaO best of friends; hitambenefit; eva
indeed; aktahave done; atyantamextreme; bhavnyour good self;
meto Me; rasikaof those who relish transcendental emotions;
uttamaO greatest.
The Supreme Lord said: Nrada, My dearest friend, you are always eager
to please Me, and you are the best of those who relish transcendental
emotions. You have now done Me a great favor.
What you have done here is not offensive, Ka implies. Those
who know the transcendental tastes of My devotional service behave
like this naturally. You have no reason to feel ashamed.

664
Ud
H""HH'l
F"d
H"HH"ll
prg yady api prema-ktt priy
viccheda-dvnala-vegato nta
santpa-jtena duranta-ok-
veena gha bhavatva dukham
prkin the beginning; yadi apialthough; premaby pure love;
kttwhich is caused; priymfrom those one loves; vicchedaof
separation; dva-analaof the forest fire; vegataby the force;
antainner; santpaby the burning; jtenaborn; duranta
irrepressible; okaof sorrow; veenaby the mood; ghamdeep;
bhavaticomes about; ivaas if; dukhamunhappiness.
It is true that, when one is parted from those one loves, pure love makes
one suffer within, as if from a blazing fire. The burning pain creates a
remorse that further deepens into irrepressible sorrow. Thus one at first
seems wretched.
Nrada may agree that he need not be embarrassed for unavoidably
losing control amidst the ecstasies of bhagavad-bhakti. Yet he had caused
Ka great distress by sending the Lord into a bewildered trance of
remembering His devotees in Vndvana. In this verse and the next,
Ka therefore tries to convince Nrada that he need not blame
himself. The misery of transcendental separation is only apparent; even
while outwardly showing many symptoms of mental pain, a person
feeling viraha-bhva is absorbed in incomparable bliss. Thus the
apparently wretched devotee is actually most fortunate. Whatever
momentary distress he may feel will soon give way to complete
happiness.
~FF"F

665
Fd'Hl
"'H
F"FddHUll
tathpi sambhoga-sukhd api stuta
sa ko py anirvcya-tamo mano-rama
pramoda-ri parimato dhruva
tatra sphuret tad-rasikaika-vedya
tath apinevertheless; sambhogaof union; sukhtthan the
happiness; apieven more; stutapraised; sait; ka api
something; anirvcya-tamamost impossible to describe in words;
mana-ramacharming; pramodaof pleasure; rian abundance;
parimataas a result; dhruvamcertain; tatrathere; sphuret
becomes manifest; tatthese; rasikato those who are expert in tasting
the moods; ekaonly; vedyaunderstandable.
But this anguish of separation is praised as greater than the happiness of
enjoying with those one loves. Separation is so pleasing to the mind that
it cannot be described. It always transforms at last into an abundance of
pleasure. Only experts in tasting these moods can understand how this
happens.
The so-called bliss of merging into the impersonal aspect of the
Absolute Truth is often said to be indescribable, but the bliss of pure
prema is even harder to describe. And most hard to describe is the
inconceivable ecstasy of transcendental love in separation, which is
born in pain but grows into the greatest possible pleasure. The ecstasy of
separation is not the miserable experience it seems to outsiders; it is
mano-rama, the cause of full satisfaction for the heart. If someone still
asks how one can feel happy within misery, he should know that only
the rasikas, those who have spontaneous eagerness to taste this prema,
can understand it.
d"F>=

666
=Fl
FRFF
FHBFH"Hll
tac-choka-dukhoparamasya pacc
citta yata pratay prasannam
samprpta-sambhoga-mah-sukhena
sampanna-vat tihati sarvadaiva
tatthat; okadue to sorrow; dukhaof the pain; upa-ramasyathe
cessation; pactafter; cittamthe heart; yataby which;
pratayfully; prasannamis satisfied; samprptaachieving;
sambhogaof meeting; mah-sukhenaby the great pleasure;
sampanna-vatas if experiencing; tihatione remains; sarvad
always; evaindeed.
After the pain of despair is relieved, ones heart feels fully satisfied,
delighting constantly as one enjoys the great pleasure of meeting with
ones beloved.
Those who have not yet realized their natural attraction toward
Ka cannot understand the ecstasy of separation. They should not
vainly pretend to be expert in things to which they have no real access,
but should instead take guidance from the authentic rasikas in the line
of Vaiava parampar on how to gradually become fit for
understanding the subtleties of devotion. Faithful hearing and service
are required.
Still, the material mind is demanding, so neophytes may ask, Doesnt
excessive misery normally result in either delusion or death? Why should
unlimited joy arise from misery? Granted, the laws of nature dictate that
pleasure is generally followed by pain, and pain by pleasure. But this
doesnt mean that pain literally becomes pleasure and vice versa; it
means that circumstances in this world are always changing, so that
neither pleasure nor pain can long continue without being replaced by
the other. To say that some kind of suffering matures into the highest

667
ecstasy is unreasonable.
In answer to such demands to justify viraha-bhva by logic, what pure
devotees personally experience may be offered as definite evidence. Pure
devotees do indeed enjoy ecstasy in separation. And since no other
cause for this ecstasy can be ascertained, the cause must be their intense
experience of what appears from the outside to be suffering.
To help newcomers to the devotional process understand viraha-
bhva, Ka speaks the current verse, comparing the ecstasy of viraha-
bhva to the pleasurable sensation of relief from pain, a relief with which
everyone is familiar. A person may struggle to achieve some object of
satisfaction, and though his struggle may be painful, when he achieves
his object the pain turns into joy. The ecstatic distress of viraha-bhva
may appear similar to the pleasure that follows pain, but as expressed
here by the phrase sampanna-vat (as if experiencing), this is only the
external appearance. In reality the ecstasy of separation comes not from
the eventual meeting and enjoying with ones beloved but from the
pain of separation itself. That ecstasy is complete satisfaction, in
which one never feels any insufficiency. That ecstasy may be compared
to the pleasure of gratification after deprivation, but actually it is much
more sublime. The mind of an ordinary person is relieved when he can
rejoin those he loves and again gratify his senses, but a pure devotees
greatest ecstasy arises from serving and remembering Ka in
separation.
Nrada accepts boons from Ka
$F"HH
_8d~"HFl
9'9
"dF"ll
icchet punas tdam eva bhva

668
klia kathacit tad-abhvata syt
ye na bhtti mate pi te
ghopakr smti-da priym
icchetone may want; punaagain; tdamsimilar; evaindeed;
bhvama mood; kliamdistressed; kathacitsomehow; tat-
abhvatadue to the absence of that; sytmay be; yemof whom;
na bhtiis not manifest; itithus; matein the opinion; apistill;
temtheir; ghamost thorough; upakrhelper; smti-da
reviver of lost memory; priymof beloveds.
One may want to feel that separation again, and may indeed feel
distressed if one cannot. Thus a person who can remind one of a beloved
not present is considered the most sincere and helpful friend.
The neophyte mind may still be confused. That mind may think,
According to the axiom that pleasure leads to pain, and pain to
pleasure, the abundant joy felt by an elevated devotee in prema-bhakti is
bound to give way to disappointment when circumstances change, as in
this world they always do. The more one is elated now, the more one will
suffer depression later. Premnanda is greater than the ecstasy of
worshiping God in mere reverence, and certainly much greater than the
ecstasy of impersonal identification with the Supreme. Therefore when
the bliss of prema is interrupted by the pain of separation, one is plunged
into the worst distress. To dispel this confusion, Ka now
conclusively proves that the apparent pain of viraha-bhva is in fact
pleasure.
The hearts of devotees absorbed in viraha-bhva are unavoidably
compelled to seek more of it. They cannot tolerate losing this ecstasy.
Kas proof, therefore, is simple: How can anyones heart feel the urge
to suffer more and more pain unless that pain is really pleasure?
Outsiders may perceive a devotees ecstasy as suffering, and the devotee
may speak and act as if it were, but the truth must be just the opposite.
Judging from the strength of the devotees urge to continue suffering
viraha-bhva, that bhva must in fact be the ultimate happiness.
A material example may help clarify this point: Although the

669
coldness of ice is the opposite of the heat of fire, ice placed on ones body
may feel as hot as burning coal. In this example, the burning sensation
from the ice is illusory, the numbing coldness real. Similarly, the pain of
viraha-bhva is a false appearance, disguising the reality of indescribable
joy. The difference between the ecstasy of separation from Ka and
the common sensation of being touched by ice is that the deep feeling of
viraha-bhva is known only to a fewto Ka and some of His most
intimate devotees.
Ka in this verse is referring specically to His own ecstasy in
separation from the residents of Vraja, but His description equally
applies to their ecstatic remembrance of Him. Or, to be more correct, it
applies to the Vraja-vss with the exception of the young gops. These
gops are never relieved for a moment from the tension of viraha-bhva,
since even when together with Ka they are in anxiety about losing
Him. They never lose touch with this ecstasy, and so have no reason to
think about regaining it. Yet they do not consider their pain of
separation a goal for anyone to strive for, because it burns them more
sharply than a million forest fires. In the gops own words,
saric-chaila-vanodde
gvo veu-rav ime
sakaraa-sahyena
kencarit prabho
puna puna smrayanti
nanda-gopa-suta bata
r-niketais tat-padakair
vismartu naiva aknuma
Dear Uddhava Prabhu, when Ka was here in the company of
Sakaraa, He enjoyed all these rivers, hills, forests, cows, and flute
sounds. All these remind us constantly of Nandas son. Indeed, because
we see Kas footprints, which are marked with divine symbols, we can
never forget Him. (Bhgavatam 10.47.4950) As this statement implies,
the gops do not worry about the pain of forgetting Ka, because

670
forgetting Ka is something they cannot do even if they want to. They
sometimes would like to forget Ka to avoid the ever-increasing agony
of remembering Him, and certainly they do not need to ask to be put
into a fire of separation. The gops feel the pain of separation from Ka
constantly and in a unique way. Therefore the happiness they enjoy is
actually greater than that of anyone else. They are superior to all other
servants of God and to all His other intimate devotees.
d~FH9
HAH"Hl
9HFd"=
'dUll
kathacana smraam eva tem
avehi taj-jvana-dnam eva
te yato vismaraa kadcit
prdhikn marac ca nindyam
kathacanasomehow or other; smraamreminding; evathus;
temof them; avehiyou should understand; tatthat; jvanaof
life; dnamthe gift; evaonly; temof them; yatabecause;
vismaraamforgetting; kadcitever; prathan the air of life;
adhiknmof those who are more important; maratthan dying;
caand; nindyamcontemptible.
Please understand: When somehow made mindful of those one loves, one
is given back ones life. Forgetting those more dear than ones own breath
is more painful than dying.
FH"Fd"
FHH"l
~dH9
F9~FHll

671
na sambhaved asmaraa kadpi
sva-jvann yad api priym
tathpi kenpi vieaena
smti praharya yath su-jvitam
na sambhavetis not possible; asmaraamforgetting; kad apiever;
sva-jvannmwho are ones very life; yatinasmuch as; apieven;
priymof those who are dear; tath apistill; kena apiby some;
vieaenaspecial feature; smtiremembrance; praharyafor
making happy; yathlike; su-jvitama fortunate life.
Those dear as life one can never forget, but when reminded of them in a
special way one feels happy, like one who has lived a life of good fortune.
Just as one always remembers the most important events in ones own
life, Kas devotee always remembers Ka, and Ka always
remembers the devotee. Sometimes, however, that remembrance
becomes especially sweet, as when stimulated by the words of an
eloquent Vaiava. This enhanced remembrance is like the satisfaction
of a person whose life has been filled with fortunate events, one success
after another. In contrast, a humdrum, mediocre existence with no
outstanding events is as sad as a life encumbered by poverty. Or,
applying this analogy to the matter at hand: without transcendental
love, remembrance of dear ones becomes tasteless.
$Hd'UHdl
'F8HHll
ity evam upakro dya
bhavatkri me mahn
tat te smi parama-prto
nijbhn varn vu
itiso; evamin this way; upakrabenefit; adyatoday; bhavat
by you; akrihas been done; mefor Me; mahngreat; tat
therefore; tewith you; asmiI am; parama-prtaextremely pleased;
nijaby you; abhndesired; varnbenedictions; vuplease

672
choose.
So today you have favored Me greatly, and therefore I am delighted with
you. Please choose whatever benedictions you would like.
Nrada reminded Lord Ka of the gops absolute attachment to
Him, and for this Lord Ka is thankful.
"H=
@9FHBl
HB~"Hd>H"ll
r-parkid uvca
munir jaya-jayodghoai
sa-v-gtam aiata
vraja-krottha-nmhyai
krtanai ca vara-pradam
r-parkit uvcar Parkit said; munithe sage; jaya-jaya-
udghoaiwith shouts of jaya jaya; saalong with; vof his v;
gtamplaying; aiataworshiped; vrajain Vraja; krin the
pastimes; utthaarising; nmawith names; hyaifilled;
krtanaiby songs of praise; caand; vara-pradamthe giver of
benedictions.
r Parkit said: The sage began singing Kas glories. Playing on His
v and shouting Jaya! Jaya! he praised Lord Ka, the giver of
benedictions, with songs filled with names arising from His pastimes in
Vraja.
Nrada wanted to ask for a few choice and rarely obtainable
benedictions, so he first sang for Kas pleasure so that Ka would be
inclined to grant Nradas desires. Most pleasing to Ka was Nradas
ecstatic recitation of names Ka had acquired in Vraja, like Gokula-
mahotsava, Yaod-nandana, Nanda-kumra, Gopa-gopjana-priya,
Gopgaa-manohara, and Ptan-mocana.

673
FHF"'
~"dHl
F9H9H
~"ll
H"d"
9dF"HFl
H~FU
F"FHdll
svaya praygasya davamedha-
trthdike dvravat-parnte
sambhitn viaye bhramitv
prrthat rmad-anugrahea

viprdn rotu-kmo munndro
hart kasynand eva skt
eva mta prrthaym sa hdya
tasmin ramyodra-sihe vara prk
svayamin person; praygasyaof Prayga; davamedha-trthaat
Davamedha-trtha; dikebeginning; dvravatat Dvrak;
parnteending; sambhitnmof those with whom he had spoken;
viayeon the topic; bhramitvwhile wandering; pra-arthatm
the success; rmatof the blessed Lord; anugraheaby the favor;
vipra-dnmof the brhmaa and the others; rotu-kmawanting
to hear; muni-indrathe king of sages; hartwith great pleasure;
kasyaof Ka; nantfrom the mouth; evaonly; skt
directly; evamthus; mtaO mother; prrthaym sahe begged;
hdyamwhat was in his heart; tasminfrom Him; ramyaamong
persons who are attractive; udraand generous; sihethe lion;
varamthe benediction; prkfirst.

674
From Davamedha-trtha in Prayga to Dvrak, Nrada had wandered.
And he had spoken with devoteesthe brhmaa at Prayga and all the
otherswho by the Lords divine grace had each achieved perfection.
Feeling great pleasure, Nrada, the king of sages, now wanted to hear of
this perfection directly from Lord Kas own mouth. Dear mother, Lord
Ka is the all-attractive lion among generous benefactors. Now,
therefore, Nrada begged from Him the first blessing he wished to
receive.
Nrada already knew about Kas mercy, but he wanted to hear
Ka describe it in His own words. Pure Vaiavas never lose interest
in hearing such topics. Nrada had spoken with many devotees,
beginning with the brhmaa leader of the devotees at Prayga and
ending with Uddhava in Dvrak. And from each he had heard the
same storythat someone else, not the devotee speaking, was favored by
Ka. For a reader with no taste for ravaa krtana vio, this
simple repetitious plot might be boring. Vaiavas, however, are
perpetually fascinated by the endless varieties of Kas reciprocations
with His devotees.
Nrada was particularly curious about how the devotees he had met,
even though they varied greatly in material status, had perfected their
life in all respects. All of them from the Prayga brhmaa and the
southern king up to Indra, Brahm, iva, and Prahlda, Hanumn, and
Uddhava had achieved remarkable success in performing religious
duties, in acquiring exalted means for enjoyment, in disentangling
themselves from illusion, and in perfecting the transcendental art of
serving the Supreme Person. All of them had achieved their manifold
success by only one cause Kas grace. Nrada had long been
curious to better understand how Ka distributes His mercy, and now
he was eager to inquire from Ka directly.
d="dFRFd"l
H'="ll
r-ka-candra kasypi

675
tptir astu kadpi na
bhavato nugrahe bhaktau
premi cnanda-bhjane
r-ka-candraO r Kacandra; kasya apiof anyone; tpti
satiation; astulet there be; kad apiever; nanot; bhavataYour;
anugrahein the mercy; bhaktauin devotional service; premiin
pure love; caand; nandaof ecstasy; bhjanefor the reservoir.
[Nrada said:] r Kacandra, please grant that no one will ever feel he
has enough of Your mercy, Your devotional service, or pure love for You,
the reservoir of ecstasy.
Nrada wants to be assured by Ka that no matter how much of
Kas favor a devotee may receive, the devotee will never become self-
satisfied or complacent. Rather, he will always think himself unworthy
of the mercy and in need of more and more. Nrada mentions Kas
mercy, bhakti-yoga, and premaall three togethereven though they
become manifest in a causal sequence, not all at once: Kas mercy
leads to bhakti, which develops into prema. What Nrada implies is that
Vaiavas on various levels of devotional progress have different needs.
A neophyte needs special mercy from Ka and His devotees to begin
the process of bhakti-yoga; an intermediate sdhaka needs ample
opportunities for practicing his personal bhajana; and a mature devotee,
driven by his strong urge, needs to taste ka-prema. Let the
impersonalists be satisfied with their theoretical self-realization. Nrada
and his followers never have enough of the ever-increasing ecstasy of
discovering their relationships with Ka.
HH=
H"'d=dHl
FHHd'Hll
r-bhagavn uvca
vidagdha-nikarcrya

676
ko nmya varo mata
svabhvo mat-kp-bhakti-
prem vyakto yam eva yat
r-bhagavn uvcathe Supreme Lord said; vidagdhaof clever
scholars; nikaraof the multitude; cryaO preceptor; kawhat;
nmaindeed; ayamthis; varabenediction; matais considered;
svabhvathe nature; matMy; kpof the mercy; bhaktiof the
devotional service; premmand of the ecstatic love; vyakta
obvious; ayamthis; evasimply; yatwhich.
The Supreme Lord said: O preceptor of all clever scholars, what kind of
benediction is this? My mercy, My devotional service, and ecstatic love
for Me all have this nature. That should be simply obvious.
To Ka it sounded ironic that Nrada was asking for something
that is already an established fact. Since Nrada knows everything, he
must have had some hidden motive, and indeed this was so; he wanted to
hear Ka Himself extol the glories of prema-bhakti.
~Fl
="8 >Hll
FHFRFH~Fd>l
dH9dll
prayga-trtham rabhya
bhrma bhrmam itas tata
atrgatya ca ye d
rut ca bhavat mune

sarve sampta-sarvrth
jagan-nistrak ca te
mat-kp-viay kicit
tratamya rit param

677
prayga-trthamfrom Prayga-trtha; rabhyabeginning; bhrmam
bhrmamwhile wandering; ita tatahere and there; atrahere;
gatyacoming; caand; yewho; dwere seen; rutheard
of; caand; bhavatby you; muneO sage; sarveall; sampta
having completely achieved; sarvaall; arthaims of life; jagatof
the whole world; nistrakdeliverers; caand; tethey; matMy;
kpof the mercy; viayrecipients; kicitsome; tratamyam
gradation; ritadhering to; paramonly.
O sage, each of the devotees you saw and heard about in your wanderings
here and there, from Prayga-trtha to Dvrak, is perfect in all respects.
Each of them can deliver the entire world, and each has truly received
My mercy. There exist between them only degrees of perfection.
In each of the places Nrada had visited, from Prayga to Dvrak, he
had met with pure devotees who personified the transcendental virtues
of bhakti, and he had heard about others, like the residents of r
Vaikuha and r Nanda-vraja. By the strength of Kas mercy, each
of these devotees was situated in perfection, and able to elevate others to
perfection. This does not mean, however, that their love for Ka
lacked individual distinctions. Pure devotional service is by nature full
of variety, so no two devotees are exactly alike. A formal ranking among
Kas devotees does not exist, but still they show some differences in
excellence. Ultimately, rmat Rdhr and Her companion gops are
the most excellent devotees. The other pure Vaiavas acknowledge the
supremacy of rmat Rdhr without envy, being satisfied with the
unlimited happiness of serving Ka in their own individual ways. The
second part of Bhad-bhgavatmta, The Glories of Goloka, will
conclusively demonstrate that every pure devotee of Ka enjoys full
satisfaction in his own loving exchanges with Ka.
~9d'd~l
9H'8Hll
tathpi tem eko pi

678
na tpyati kathacana
tad gha varn anyn
matto bha-tarn varn
tath apinonetheless; temof them; ekaone; apieven; na
not; tpyatiis satiated; kathacanain any way; tattherefore;
ghaplease choose; varnbenedictions; anynother; matta
from Me; abha-tarnmore desirable; varnbenedictions.
Yet none of these devotees is ever satiated. Please, therefore, ask from Me
some other, more satisfying benedictions.
Other than the Vraja-vss, no one is closer to Ka than the
Pavas and Yadus; they are so fortunate that Ka lives with them in
close intimacy, and they are able to share this fortune with their entire
families. Nonetheless, they also are dissatisfied, thinking themselves
unworthy, lacking in pure devotion and surrender. As Ka here
indicates, this is simply the peculiar nature of prema-bhakti.
"H=
H"9HFl
=""H"ll
r-parkid uvca
nartitv nrado hard
bhaikya-vat sad-vara-dvayam
ycamno jagdeda
ta vadnya-iromaim
r-parkit uvcar Parkit said; nartitvdancing; nrada
Nrada; hartout of joy; bhaikya-vatas if begging for alms; sat
excellent; varaof boons; dvayama pair; ycamnabegging;
jagdahe said; idamthe following; tamto Him; vadnyaof
charitable persons; ira-maimthe crest jewel.
r Parkit said: Nrada danced in sheer joy. And like a mendicant
asking alms, he begged from Ka two excellent boons. Speaking to the

679
Lord, the crest jewel of charitable persons, this is what Nrada said.
Nrada was delighted to hear Ka confirm that all the Vaiavas he
had visited had fully received Kas mercy, and that despite such good
fortune these humble devotees were never satisfied with themselves. He
danced for a short time and then approached Ka for two specific
blessings. Like a beggar folding his hands in supplication and holding out
his cloth to ask charity from a rich man, Nrada praised Ka so that
Ka would be inclined to grant his request.
"3H=
FH"RH'"Fl
HdHRHll
r-nrada uvca
sva-dntpta vtto ham
idn sa-phala-rama
tvan-mah-karu-ptra-
jana-vijnam ptavn
r-nrada uvcar Nrada said; sva-dnawith Your own charity;
atptaO You who are not satisfied; vttasuccessful; ahamI;
idnmnow; sa-phalafruitful; ramawhose labor; tvatYour;
mah-karuof the greatest mercy; ptra-janaabout the recipients;
vijnampractical understanding; ptavnI have obtained.
r Nrada said: O Lord never satisfied with Your own charity, I have
now achieved my goal. My labors have borne fruit, for I now understand
in a practical way who the objects of Your greatest mercy are.
Nrada had taken the trouble to journey from the earth to
Brahmaloka and back, and earlier in his life he had exerted himself in
scriptural studies and austere meditation. Now he feels assured that all
these efforts were worthwhile, for with his own eyes he has seen the
truth of what is told in the Vedic scriptures. Most valuably, he has heard
from Ka and His devotees in Dvrak about the superexcellence of
the Vraja gops.

680
HHR'>l
=~"""dll
ayam eva vara prpto
nugraha cottamo mata
yce tathpy udrendra
hrda kicic cirantanam
ayamthis; evaalone; varabenediction; prptaobtained;
anugrahamercy; caand; uttamathe greatest; mata
considered; yceI beg; tath apinonetheless; udra-indraO king of
charitable givers; hrdamdesire in my heart; kicita certain;
cirantanamold.
This is the only benediction I need obtain, and for me it is the greatest
mercy. But still, O king among those who give charity, I have one long-
cherished desire.
Since Ka insists on being generous, Nrada wants to request a few
wonderful benedictions. Although the desire Nrada is about to express
has been sitting in his heart for some time, Ka should not worry that
it might be impossible to fulfill. Nrada reminds Ka that Ka is,
after all, the most competent of all who give charity and therefore no
benediction is beyond His ability to grant.
HH
Hd='~l
=dA88
FHd=8ll
pya pya vraja-jana-gaa-prema-vp-marla
rman-nmmtam avirata gokulbdhy-utthita te
tat-tad-vecarita-nikarojjmbhita mia-mia
sarvl lokn jagati ramayan matta-ceo bhrami
pyam pyamconstantly drinking; vraja-jana-gaaof all the

681
residents of Vraja; premaof the love; vpin the pond; marlaO
swan; rmat-nmaof the blessed names; amtamthe nectar;
aviratamwithout interruption; gokula-abdhifrom the ocean of
Gokula; utthitamarisen; teYour; tat-tatby the various; veaof
modes of dress; caritaand activities; nikaranumerous;
ujjmbhitamenhanced; mia-miamsweeter than the sweetest;
sarvnall; loknthe worlds; jagatiin the universes; ramayan
delighting; mattalike a madman; ceawhose behavior; bhrami
may I wander.
O swan gliding in the lakes of the Vraja-vss love, I wish that I may
wander everywhere always chanting, drinking the nectar of Your names.
Those most sweet names arise from the ocean of Gokula and spread the
glories of Your infinitely varied dress and ways of acting. As I wander,
behaving like a madman, may I distribute joy to everyone in all the
worlds.
An emperor swan likes to visit various lakes, where he swims about
and enjoys at liberty, unimpeded by lesser birds. And Ka finds His
delight in the hearts of His surrendered devotees, each heart a unique
treasure house of manifold ecstasies and loving dedication. Nrada
wants to serve Ka as an exemplary parivrjakcrya, preaching the
glories of hari-nmmta throughout the universe. By chanting Kas
names, Nrada will enjoy the highest pleasure and also share that
pleasure with everyone else. The bliss of hari-nma will inspire such joy
in Nrada and his followers in disciplic succession that they will become
like intoxicated madmen, laughing, crying, dancing, singing, and
sometimes showing all ecstatic symptoms at once. Thus these devotees
will forget their bodily needs and worldly duties.
The names Ka acquires in Gokula are sweeter than the names He
acquires anywhere else, including even such names as Viu, Nryaa,
Narasiha, Rmacandra, Mathurntha, and Ydavendra. The names of
Ka in Gokula Vndvana describe qualities of His that cannot be
found in any other abode. Only in Vraja-bhmi does Ka place a
peacock feather in His hair, guja ornaments on His ears, and garlands

682
of kadamba flowers around His neck. Only in Vraja does He perform
such pastimes as drinking the life air of Ptan and breaking the cart in
which the demon akaa was hiding. Only there is He called by such
sweet names as Nanda-nandana, Yaod-vatsala, Gopik-manohara, and
Vraja-jannanda.
Nrada joins Ka for lunch
H"FBFd"HHH=F
"]HFd'd>"l
Fd=dFdHF
H"]dll
tvadys t kr sakd api bhuvo vpi vacas
hd rutygair v spati kta-dh kacid api ya
sa nitya r-gop-kuca-kalasa-kmra-vilasat-
tvadyghri-dvandve kalayatu-tar prema-bhajanam
tvadyYour; tthese; krpastimes; saktonce; apieven;
bhuvain this world; vor; apieven; vacasby speaking; hd
by thinking; rutyby hearing the glories; agaiby bodily contact;
vor; spatitouches; kta-dhwhose mind is fixed in
determination; kacitanyone; apiat all; yawho; sahe;
nityameternally; r-gopof the blessed gops; kuca-kalasafrom the
pitcherlike breasts; kmrawith the saffron powder; vilasatadorned;
tvadyaYour; aghriof the feet; dvandveat the pair; kalayatu
may he become endowed; tarmmost fully; premain pure love;
bhajanamwith devotional meditation.
Whether by speaking, thinking, hearing, or physical contact, if any
person in this world comes in touch even once with these pastimes of
Yours and is convinced of their importance, may he be endowed eternally

683
with the power to worship Your feet in pure love, feet resplendent with
the saffron dust from the pitcher-like breasts of the blessed gops.
Nrada now submits his second request. He wants to be assured by
the Lords personal promise that anyone in the future who directly or
indirectly experiences the transcendental nectar of Kas Vndvana
pastimes will be blessed to relish the taste of pure love of God. When he
says kacid api (anyone at all), Nrada means that prerequisites as to
caste or any other qualifications, material or spiritual, should be put
aside; because Kas glories and Kas devotees are all-merciful,
simply coming in contact with them should automatically make even the
most uncivilized, wretched person pious and fortunate.
Remembrance of Ka naturally arises in the heart of one who meets
a pure devotee of Ka and hears from him about Kas pastimes. The
only qualification the hearer of ka-kath needs is that he be kta-
dheager to hear and ready to trust the authority of Kas
representatives who speak His message. Equipped with this one quality
of confident determination to hear with faith, a Vaiava can remember
Ka vividly by listening to accounts of His pastimes and visiting the
places where He performed them. As mentioned earlier, the gops told
Uddhava when they met him in Vndvana:
saric-chaila-vanodde
gvo veu-rav ime
sakaraa-sahyena
kencarit prabho
puna puna smrayanti
nanda-gopa-suta bata
r-niketais tat-padakair
vismartu naiva aknuma
Dear Uddhava Prabhu, when Ka was here in the company of
Sakaraa, He enjoyed all these rivers, hills, forests, cows, and flute
sounds. All these remind us constantly of Nandas son. Indeed, because
we see Kas footprints, which are marked with divine symbols, we can

684
never forget Him. (Bhgavatam 10.47.4950)
Remembrance of Ka is awakened not only by hearing His glories
and the glories of His land Vndvana but also by direct physical
contact. Vaiavas can physically touch Kas glories in the form of
the book rmad-Bhgavatam, they can hear about r Vndvana-
dhma from the Bhgavatam, and then, if fortunate enough, they can
come to Vndvana to bathe in the dust on which Ka and His
dearmost devotees have walked.
"H=
FdF"l
HFHF"~9ll
r-parkid uvca
tata r-hasta-kamala
prasrya paramdart
evam astv iti snanda
gop-nthena bhitam
r-parkit uvcar Parkit said; tatathen; r-hasta-kamalam
His divine lotus hand; prasryaextending; parama-dartwith great
respect; evamso; astulet it be; itiin these words; sa-nandam
blissfully; gop-nthenaby Gopntha; bhitamsaid.
r Parkit said: Lord Gopntha then extended His divine lotus hand
and with great respect for Nrada blissfully said, So be it.
Ka extended His right hand, the hand normally used to offer
benedictions. Nrada wanted explicit verication from Ka; therefore
Ka showed His consent in such a way that no one could fail to
understand. When Ka enjoys His pastimes as Gopntha, the lover of
the gops, He reveals the most confidential desires of His heart, and in
this same mood as Gopntha He happily accepted Nradas two
requests.
"Hl

685
NH'd=FHll
tato mah-parnand-
rave magno munir bham
gyan ntyan bahu-vidha
ka cakre su-nirvtam
tatathen; mah-paratopmost; nandaof bliss; aravein an
ocean; magnasubmerged; munithe sage; bhamsuddenly;
gyansinging; ntyandancing; bahu-vidhamin various ways;
kamKa; cakrehe made; su-nirvtamvery satisfied.
The sage was suddenly plunged into a vast ocean of supreme bliss. He
sang and danced in various ways, thus delighting Lord Ka.
Only an ecstatic devotee, by the unique power of prema-bhakti, can
give pleasure to Lord Ka. Ka is full in His own ecstasy, so an
ordinary person, anxious and miserable as he is, can never presume to do
anything that can please the Lord.
NHHFFdl
"Hd"8H9ll
bubhuje bhagavadbhy sa
paramnna sa-pnakam
devak-rohi-da
rukmiy pariveitam
bubhujepartook; bhagavadbhymwith the two Lords; sahe;
paramafirst-class; annamof food; sa-pnakamand drink; devak-
rohiby Devak and Rohi; damsu-pervised; rukmiyby
Rukmi; pariveitamdistributed.
Nrada then partook of excellent food and drink with the two Lords, as
Devak and Rohi supervised and Rukmi served.
Invited by Balarma and Ka to take lunch with Them, Nrada was
served excellent sweet rice and other delicious dishes and various

686
refreshing drinks. Since Rukmi was the first of Kas queens, she
claimed the right to serve the meal. She went around to each of the
three people eating and repeatedly offered a small portion of whatever
they wanted.
Nrada returns to Prayga
3{HFHFl
9>&"ll
uddhavena smryama
vjita satyabhmay
anybhir mahibhi ca
rajita tat-tad-hay
uddhavenaby Uddhava; smryamambeing offered suggestions;
vjitamfanned; satyabhmayby Satyabhm; anybhiby the
other; mahibhiqueens; caand; rajitampleased; tat-tat
various; hayby services.
Uddhava suggested to Nrada what was best to eat, Satyabhm fanned
him, and the other queens pleased him with various kinds of service.
Uddhava went around commenting, You havent tried this. This
other preparation is your favorite. Take some of this, and some of that.
Since the weather was quite hot, Kas beloved Satyabhm personally
fanned the two Lords and the exalted sage. The other queens, headed by
Jmbavat, busied themselves doing everything they could to make the
meal a pleasure. They poured cool water from brimming pitchers,
eloquently praised the food, fanned the bodies of Ka, Balarma, and
Nrada from all sides, and kept the room fragrant by burning aguru and
other incense.
='Bl

687
NH'=>ll
cnto lepito gandhair
mlbhir maito muni
alakrair bahu-vidhair
arcita ca murri
cntahaving washed his mouth; lepitaanointed; gandhaiwith
fragrant oils; mlbhiwith flower garlands; maitadecorated;
munithe sage; alakraiby ornaments; bahu-vidhaiof various
kinds; arcitaworshiped; caand; mura-ariby Ka, the enemy
of the demon Mura.
After the sage finished eating and washed his mouth, Lord Ka
worshiped him, anointing him with fragrant oils and adorning him with
flower garlands and varied ornaments.
Parkit advises Uttar to worship Madana-gopla
~H"HNl
d~F'Hll
atha prayge gatv tn
mad-apek-vilambitn
munn ktrthaynti
samanujpya mdhavam
athathen; praygeto Prayga; gatvgoing; tnthem; matfor
me; apekwith expectation; vilambitnleft waiting; munnon the
sages; kta-arthaynilet me bestow perfection; itithus (thinking);
samanujpyataking permission to leave; mdhavamfrom Lord
Mdhava.
Nrada then took leave of Mdhava, Lord Ka, and went to Prayga,

688
thinking, Let me bestow perfection on the sages who have waited so long
for me to return.
Ka is called Mdhava because He is the moon that arose from the
ocean of the dynasty of King Madhu. Mdhava is also the name of the
Deity of Ka at Davamedha-gha, where Nrada had seen the sages
worshiping the Lord and bathing daily at the confluence of the Yamun,
Gag, and Sarasvat during the month of Mgha. Nrada wanted to
return to Prayga to share his realizations with those sages, who by
taking shelter of Davamedha-gha had obtained the shelter of Ka.
FHFl
F"HF<ll
svaya yad-bhakti-mhtmyam
anubhtam itas tata
snanda vay gyan
sa yayau bhakti-lampaa
svayampersonally; yatwhose; bhaktiof the devotional service;
mhtmyamthe glories; anubhtamexperienced; ita tatahere
and there; sa-nandamblissfully; vaywith his v; gyan
singing; sahe; yayauwent; bhaktito enjoy pure devotional
service; lampaagreedy.
Thus Nrada started on his journey to Prayga, intoxicated with
eagerness for pure devotion. Wherever he passed he vibrated his v and
blissfully sang the glories of the ka-bhakti he had seen with his own
eyes.
'FHHl
FF'9FU""ll
te pi tan-mukhata sarva
rutv tat tan mahdbhutam
sra-sagrhio eam

689
anyat sadyo jahur dham
tethey; apialso; tathis; mukhatafrom the mouth; sarvamall;
rutvhearing; tat tatvarious things; mah-adbhutammost
amazing; sraessential values; sagrhiapersons who can grasp;
aeamaltogether; anyatother things; sadyaat once; jahuthey
gave up; dhamrmly.
When the sages at Prayga heard the whole wonderful account from the
mouth of Nrada, they once and for all gave up all interest in everything
other than Kas service, for they were able to grasp the essence of
what is of value.
Whatever traces of attachment to material work and knowledge still
lingered in the hearts of the sages were at once cleansed away when they
heard Nradas account of his travels. They were wise devotees, able to
recognize the essential truth in what Nrada told them.
dH"H=Fl
"==Fll
kevala parama dainyam
avalambysya ikay
rman-madana-gopla-
carabjam upsata
kevalamexclusive; paramamcomplete; dainyamhumility;
avalambyadeveloping; asyahis; ikayaccording to instructions;
rmat-madana-goplaof rmn Madana-gopla; caraa-abjamthe
lotus feet; upsatathey worshiped.
Entering a mood of great and single-minded humility, they began
worshiping the lotus feet of rmn Madana-gopla according to Nradas
instructions.
It is an axiomatic principle of devotional science that until one
rejects everything insubstantial one cannot grasp the essence of reality.
The sages at Prayga, graced by Nrada with ultimate enlightenment,

690
now obtained the total humility (dainya) required for entrance into the
mysteries of prema-bhakti. By honestly thinking themselves unworthy of
worshiping the Personality of Godheads lotus feet, they earned the
priceless treasure of His favor.
dH=FFN'l
Hll
9"F"]l
FHFll
mtar gopa-kiora ta
tva ca rsa-rasmbudhim
tat-prema-mohitbhi r-
gopbhir abhito vtam

am dsyam icchant
tda-prema-bhagibhi
nitya bhajasva tan-nma-
sakrtana-parya
mtaO mother; gopa-kioramthe young cowherd boy; tamHim;
tvamyou; caand; rsaof the rsa dance; rasaof nectar;
ambudhimthe ocean; tatthat; premaby pure love; mohitbhi
who are enchanted; r-gopbhiby the divine gops; abhitaon all
sides; vtamsurrounded; ammof them; dsyambecoming the
servant; icchantdesiring; tdawith such; premaof pure love;
bhagibhimethods; nityamconstantly; bhajasvayou should
worship; tatHis; nma-sakrtanato the sakrtana of the names;
paryabeing dedicated.
Dear mother, you as well should always worship this young cowherd boy.
He is the ocean that yields the nectar of the rsa dance, in which divine
gops fully surround Him, entranced by pure love. You should cherish the

691
desire to be a servant of these gops, you should constantly worship Him
in pure love as they did, and you should dedicate yourself to the
sakrtana of His names.
Having finished his story, Parkit Mahrja is summing up the lesson
his mother should learn from it. She ought to absorb herself fully in
Ka consciousness, which in all of its countless varieties derives from
and reflects the most perfect love of the gops who join Ka in His rsa
dance. God in His original form is a young, playful cowherd, and in this
form He enjoys His original pleasure. When the Supreme Lord appears
in any other form, that appearance is secondary, manifested to satisfy
particular devotees. After hearing rmad-Bhgavatam from ukadeva
Gosvm, Parkit understood this transcendental fact, and to make his
mother also understand it he has recounted this first part of r Bhad-
bhgavatmta.
Perhaps Mother Uttar, the widow of Kas nephew, might feel
uncomfortable assuming the mood of the gops, at least in public.
Therefore Parkit advises her more aptly to strive to become a servant
of the gops. As Parkit here points out, the principal method for
becoming a servant of the gops of Vndvana is ka-nma-
sakrtana immersing oneself in hearing and chanting the names of
the divine cowherd boy of Vraja, especially the name Ka. This is the
best means to practice worshiping Him in pure love, and it is the
symptom of one who has achieved the treasure of prema.
d>Fd'l
FHdd~ll
gopn mahim kacit
tsm eko pi akyate
na may sva-mukhe kartu
merur makikay yath
gopnmof the gops; mahimfeature of the glories; kacitsome;
tsmof them; ekaone; apiindeed; akyateis able; nanot;
mayby me; sva-mukhein my mouth; kartumto be done; meru

692
Mount Meru; makikayby a mosquito; yathas.
I cannot describe with my own words even one of the glories of the gops,
any more than a mosquito can swallow Mount Meru.
dFH8F"dl
dF="ll
aho ka-rasvia
sad nmni krtayet
kasya tat-priy ca
bhaimy-dn gurur mama
ahooh; ka-rasain the tastes of Ka consciousness; via
fully absorbed; sadconstantly; nmnithe names; krtayetcan
glorify; kasyaof Ka; tatHis; priymof the beloved
devotees; caand; bhaim-dnmof Rukmi and the others;
guruthe spiritual master; mamamy.
Oh, but my spiritual master is fully absorbed in the loving moods of
serving Ka. He can constantly glorify Kas names and those of
Rukmi and Kas other beloved devotees.
HF<=<
"'dddFH9Fl
HddFFU
HdFd"dll
gopn vitatdbhuta-sphuatara-premnalrci-cha-
dagdhn kila nma-krtana-ktt ts viet smte
tat-tka-jvalanocchikhgra-kaik-sparena sadyo mah-
vaikalya sa bhajan kadpi na mukhe nmni kartu prabhu
gopnmof the gops; vitatawidely spread; adbhutawondrous;
sphua-tarafully manifest; premaof pure love; analaof the fire;
arci-chaby the expansive flames; dagdhnmwho are burned;

693
kilaindeed; nma-krtanathe chanting of the names; kttby
doing; tsmof them; vietof the individual qualities; smtedue
to remembrance; tatof that; tkaintense; jvalanaof the fire;
ucchikhahigh-peaked; agraat the tips; kaikwith the sparks;
sparenaby coming in contact; sadyaat once; mah-vaikalyam
great agitation; sahe; bhajanexperiencing; kad apiever; na
not; mukhein the mouth; nmnitheir names; kartumto produce;
prabhuable.
The gops were consumed by the expansive flames of the wondrous
blazing fire of love for Ka. If my guru chants the names of these gops
and recalls a gops distinguishing qualities, he too is touched by sparks
shooting forth from the flames of this intense fire, and he at once
becomes greatly agitated. Therefore he has to avoid pronouncing the
gops names.
The gops love for Ka is unique. It reaches the ultimate extremes
of ecstatic intensity, and so it can be compared to a blazing fire.
Everything the gops experience in their lives shines with the light of
their ka-prema, and the flamelike ecstasies from their prema burns
their hearts, as flames burn a person who comes too close. ukadeva
Gosvm is intimately attuned to the mood of the gops, and therefore he
is vulnerable to the danger of becoming too ecstatic. In the helpless state
of viraha-bhva, he might sometimes become incoherent in chanting the
glories of the Lord, the devotional practice that is his own specialty and
the only support of his vital force. If ukadeva utters any of the gops
names, his heart is at once filled with remembrance of the gops, and the
scorching flames of viraha-bhva make him unable to concentrate on his
service. There-fore while reciting rmad-Bhgavatam to Mahrja
Parkit he avoided mentioning the gops by name.
Many times in the Tenth Canto of the Bhgavatam, ukadeva speaks
of the activities and ecstasies but not the names of individual
gops:
duhantyo bhiyayu kcid

694
doha hitv samutsuk
payo dhiritya sayvam
anudvsypar yayu
Some of the gops were milking cows when they heard Kas flute.
They stopped milking and went off to meet Him. Some left milk
curdling on the stove, and others left cakes burning in the oven.
(Bhgavatam 10.29.5)
kasycit ptanyanty
kyanty apibat stanam
tokayitv rudanty any
padhan akayatm
One gop imitated Ptan, while another acted like infant Ka and
pretended to suck her breast. Another gop, crying in imitation of infant
Ka, kicked a gop who was taking the role of the cart demon,
akasura. (Bhgavatam 10.30.15)
tais tai padais tat-padavm
anvicchanto grato bal
vadhv padai su-pktni
vilokyrt samabruvan
The gops began following Kas 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. (Bhgavatam 10.30.26)
ity eva darayantyas t
cerur gopyo vicetasa
y gopm anayat ko
vihyny striyo vane
s ca mene tadtmna
variha sarva-yoitm

695
hitv gop kma-yn
mm asau bhajate priya
As the gops wandered about, their minds completely bewildered,
they pointed out various signs of Kas pastimes. The particular gop
whom Ka 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 gops, She thought, even though they
are driven by Cupid himself. Ka has chosen to reciprocate with Me
alone. (Bhgavatam 10.30.3536)
tato gatv vanoddea
dpt keavam abravt
na praye ha calitu
naya m yatra te mana
evam ukta priym ha
skandha ruhyatm iti
tata cntardadhe ka
s vadhr anvatapyata
As the two lovers passed through one part of the Vndvana forest,
the special gop began feeling proud of Herself. She told Lord Keava, I
cannot walk any further. Please carry Me wherever You want to go.
Thus addressed, Lord Ka replied, Just climb on My shoulder. But as
soon as He said this, He disappeared. His beloved consort then at once
felt great remorse. (Bhgavatam 10.30.3738)
kcit karmbuja aurer
jaghe jalin mud
kcid dadhra tad-bhum
ase candana-bhitam
One gop joyfully took Kas hand between her folded palms, and
another placed His arm, anointed with sandalwood paste, on her
shoulder. (Bhgavatam 10.32.4)

696
kcit sama mukundena
svara-jtr amirit
unninye pjit tena
pryat sdhu sdhv iti
tad eva dhruvam unninye
tasyai mna ca bahv adt
One gop, joining Lord Mukunda in His singing, sang pure melodious
tones that rose harmoniously above His. Ka was pleased and showed
great appreciation for her performance, saying Excellent! Excellent!
Then another gop repeated the same melody, but in a special metrical
pattern, and Ka praised her also. (Bhgavatam 10.33.9)
kcit tat-kta-ht-tpa-
vsa-mlna-mukha-riya
srasad-dukla-valaya-
kea-granthya ca kcana
Some gops felt so pained at heart that their faces turned pale from
their heavy breathing. Others were so anguished that their dresses,
bracelets, and braids became loose. (Bhgavatam 10.39.14)
kcin madhukara vkya
dhyyant ka-sagamam
priya-prasthpita dta
kalpayitvedam abravt
One of the gops, while meditating on Her previous association with
Ka, saw a honeybee before Her and imagined that it was a messenger
sent by Her beloved. Thus She spoke to the bee. (Bhgavatam 10.47.11)
Someone might conjecture that reverential respect for the gops was
ukadevas reason for not speaking their names, but Parkit here denies
this by specifying that ukadeva was ka-rasvia, always intoxicated
by the spontaneous bliss of Ka consciousness. It was not out of
shyness that ukadeva was reluctant to mention the gops by name; it
was out of fear of losing control of himself.

697
F~N[HF
F~l
FF"H
FFH=dll
ts ntha ballavn sameta
tbhi prem sarayant yathoktam
mta satya tat-prasdn mahattva
ts jtu akyasi tva ca kicit
tsmof them; nthammaster; ballavnmof the gops; sametam
together; tbhiwith them; premby pure love; sarayant
taking shelter; yath-uktamas I have described; mtaO mother;
satyamtruly; tatHis; prasdtby the mercy; mahattvamof
greatness; tsmtheir; jtumto understand; akyasiwill be able;
tvamyou; caand; kicitsomething.
If you follow my advice and with pure love take shelter of the gops and
their master, Lord r Ka, then, O mother, I promise that by Kas
mercy you will be able to understand something of the gops greatness.
Without first scientically understanding the special qualities of the
gops that distinguish them from everyone else, one cannot develop the
true desire to become a servant of the gops, nor, beyond that, can one
realize the supreme truth of their ecstatic worship of Ka. With this
idea in mind, Parkit offers this promise to his mother. In what he had
spoken, he could not have explained to her everything about the gops
glories, nor could she have been expected to understand completely
what he had told her. To gradually realize this deep subject matter, she
would have to follow the standard process of devotional meditation.
First she would have to begin practicing worship of Ka while
following in the footsteps of the gops, as her son had outlined in his
narration. By this practice she would acquire some partial
understanding. That understanding would help her worship become
mature, which in turn would allow her to know the transcendental

698
reality in more detail, so that finally she would achieve the perfection of
prema-bhajana. In this way, by worshiping the Supreme Lord one comes
to know the greatness of the gops, and by knowing the greatness of the
gops one advances in worship of the Lord. This stra, Bhad-
bhgavatmta, declares throughout that pure devotional service to
Ka can be realized only by one who has specific knowledge of both
the Personality of Godhead and the process of bhakti. Nonetheless, when
one has learned the glories of the gops, the greatest of all the Lords
devotees, one will automatically understand the Lord and His devotional
service without any other effort.
H
dF>~dl
{Fd~
~HF'll
etan mahkhyna-vara mah-hare
kruya-srlaya-nicayrthakam
ya raddhay sarayate kathacana
prpnoti tat-prema tathaiva so py aram
etatthis; mahgreat; khynanarration; varamexcellent; mah-
hareabout the Supreme Lord Hari; kruyaof compassion; sra
of the essence; layathe abode; nicayadefinite realization;
arthakamwhich provides; yawhoever; raddhaywith faith;
sarayatetakes shelter; kathacanasomehow or other; prpnoti
he obtains; tatfor Him; premapure love; tathalso; evaindeed;
sahe; apieven; aramquickly.
With the help of this most excellent narration about the Supreme Lord,
which shows who has received the essence of the Lords mercy, one can
understand Him for certain. Anyone who for any reason takes shelter,
with faith, of this narration will quickly attain love for Lord r Ka.
To Parkits promise rla Santana Gosvm now adds his own. By

699
taking shelter of the Supreme Lords devotees one can understand their
special glories, which further leads one to enter particular methods of
devotional worship and finally attain pure love for the Lord. This
sequence of perfection is wonderful enough in itself, but even more
wonderful is that one can achieve the same perfection simply by hearing
this Bhad-bhgavatmta with faith. The purpose of this book is to make
known how r Ka-candra, the original Personality of Godhead, acts
as the unlimited source of superexcellent compassion. Sincere readers
will quickly rise to the goal of ka-prema, especially when they
conscientiously follow the authorized principles of sdhana-bhakti.
Thus ends the seventh chapter of Part One of rla Santana Gosvms
Bhad-bhgavatmta, entitled Pra: The Complete Perfection.
THUS ENDS PART ONE.
How the Commentary Derives from the DIG-
DARIN-K
THIS APPENDIX CONSISTS of two sample passages, Text 121 of
Chapter Six and texts 79 of Chapter Seven. For each passage the
transliterated Sanskrit text and its translation are followed by rla
Santana Gosvms k, split into individual sentences in transliterated
Sanskrit with translation, each sentence numbered for reference. My
commentary follows, with bold numbers in brackets indicating the
sentences from which the commentary derives.
tatratya yamun svalpa-
jal ukeva sjani
govardhano bhn nco sau
sva-prpto yo dhtas tvay
In Vraja the river Yamun has turned so dry she has hardly any
water. And Govardhana, who when You held him up touched heaven,

700
has now become short.
[1] prvokta katva vivvan oka-kraatm evha, tatreti.
Elaborating on the previously mentioned debilitation, how it is a
reason for lamentation is described in the verse beginning tatra.
[2] vraja-bhmi-sambandhin, s vipula-taragval parama-
gmbhrydi-yukt bhavadya-tat-tat-kr-bhmir yamun svalpa-jal sat
uka-prybht, bhavad-viyogt tpt.
That Yamun, who is connected with Vraja-bhmi, who has ranges of
broad waves, who is endowed with great depth and so on, and who is the
playground of Your various sports, now has very little water and has
become practically dried up, due to
theintensesufferingcausedbyseparationfromYou.
[3] atas tasy praveena maraa na ghaata iti bhva.
Therefore, the idea is, it is not possible to die by entering her.
[4] bhgu-ptenpi maraa na syd ity abhipryeha, govardhana iti.
With the idea in mind that death by Bhgus jump [a suicidal leap]
is also not possible, the words beginning govardhana are spoken.
[5] tvay kare dhta san yo govardhana svarga prpta iti
paramoccat darit.
That Govardhana who reached heaven when held by You in Your
hand; this shows how supremely elevated [Govardhana was].
[6] tath ca hari-vae, ikharair ghramnai ca sdamnai ca
pdapai/ vidhta coddhatai gair agama kha-gamo bhavat iti.
Thus in the Hari-vaa: When Ka lifted Govardhana, its peaks
waved back and forth, the trees upon it trembled, and its inaccessibly
high peaks reached outer space.
[7] tath ca tatraiva, pluto ya giri pakair iti vidydharorag/
gandharvpasarasa caiva vco mucanti sarvaa ity-di.
And similarly there itself [in the same Hari-vaa]: Vidydharas,
Uragas, Gandharvas, and Apsars complained on all sides that this hill
was bumping into their wings, and so on.
[8] asau nco bht, bhavad-viraha-dukhena bhmnta-pravet,

701
gval-il-caya-skhalanc ca.
He became low because of entering within the earth in the pain of
separation from You, and also because many rocks from his rows of peaks
fell down.
COMMENTARY
[2] r Yamun, the site of many of Kas pastimes, was once a
great, broad river with mighty waves and swift, deep-flowing currents.
Now, in pain over Kas absence, she had become just a trickle,
diminished to almost nothing.
[3] To drown oneself now in the meager water of the Yamun would no
longer be feasible. [4] Nor could one still commit suicide by jumping
from the top of Govardhana. [5] Not long before, Govardhanas height
had been formidable, [6] as testified in r Hari-vaa (2.18.33, 37):
ikharair ghramnai ca
sdamnai ca pdapai
vidhta coddhatai gair
agama kha-gamo bhavat
When Ka lifted Govardhana, its peaks waved back and forth, the
trees upon it trembled, and its inaccessibly high peaks reached outer
space.
[7]
pluto ya giri pakair
iti vidydharorag
gandharvpsarasa caiva
vco mucanti sarvaa
Vidydharas, Uragas, Gandharvas, and Apsars complained on all
sides that this hill was bumping into their wings.
[8] But when Ka left for Mathur, Govardhana began sinking into
the earth out of disappointment, and hunks of its peaks fell off and
tumbled down its sides.

702

CHAPTER 7, TEXTS 79
r-brahmovca
yac chr-vndvana madhye
raivatdri-samudrayo
rman-nanda-yaoddi-
pratimlaktntaram
go-ythais tdair yukta
racita vivakarma
rjate mthura skd
vndvanam ivgatam
tatrema sgraja yatnd
yathvastha anair naya
kevala ytu tatrai
rohiy anyo na kacana
r Brahm said: There is another r Vndvana here, between
Raivata Hill and the sea. And Nanda, Yaod, and others are present
within it in replica images, with similar herds of cows. That Vndvana,
constructed by Vivakarm, appears just like the Vndvana of Mathur
come here to Dvrak. So carefully take Ka and His brother in Their
present state and gently carry Them there. But only Rohi should go
with Them no one else.
[1] raivata-parvata-lavaa-samudrayor madhye r-vndvana yad
rjate, tatra ima r-bhagavanta sgraja balarma-sahita
yathvastha mohvastham anatikramya ata eva yatnt chalair nayeti
srdha-dvayennvaya.
To the r Vndvana which shines forth between Raivata Mountain
and the salt ocean, please bring this Personality of Godhead [Ka] with
His elder brother (that is, with Balarma). So as to maintain Kas
present condition (meaning not undo His unconsciousness), please

703
contrive to do this carefully. Such is the logical connection of the words
in the two and a half [versesText 7, Text 8, and the first half of Text
9].
[2] kda tat? rmat rmatbhir v nanddn pratimbhi
pratiktibhir alaktam antara madhya yasya.
What is that [Nava-vndvana] like? [It is the place] whose inside
(that is, whose middle) is adorned with either splendid images (that is,
models) of Nanda and others or else images of the splendid Nanda and
others.
[3] di-abdena r-rdhikdayo gopya, rdmdayo gop ca.
By the word di [and others, in Nanda and others], the gops
headed by r Rdhik and the cowherd boys headed by rdm [are
indicated].
[4] tdai pratim-rpai. atha v, bhagavat-plita-mthura-vraja-
varti-sadai.
[And adorned with cows] like those [means] similarly appearing as
models or else resembling the ones maintained by the Supreme Lord in
the Vraja of Mathur.
[5] katham eva sambhavatty atrha, vivakarma racitam iti.
How is this possible? In response it is said, [The place was]
manufactured by Vivakarm.
[6] anena pratimsv api skc-chr-nanddi-buddhi syd iti
dhvanitam.
By this it is subtly implied that [Ka] will think that these mere
models are r Nanda and the others in person.
[7] ata eva mthura mathur-maala-sambandhi vndvana skd
gatam iva.
Thus [this Nava-vndvana will seem] like Mthura-vndvana (that
is, the Vndvana belonging to Mathur-maala) directly come to this
place.
[8] eva tat-tan-mga-paki-vkdayo pi tatra racit vartanta iti
jeyam.

704
And so it is to be understood that even the various animals, birds,
trees, and so on [of the original Vndvana] have been manufactured
and are present there [in Nava-vndvana].
[9] tatra racita-vndvane e parama-subuddhi-mat kevalam ekkin
rohi ytu, tasy prva vraje pi vst.
Only the supremely intelligent Rohi (that is, by herself alone)
should go there (to that manufactured Vndvana), since she previously
resided in Vraja.
[10] anya ca kacana ko pi jano na ytu.
And anyone else (that is, anyone else at all) should not go there.
COMMENTARY
[1] Brahm wants Garua to carry Ka and Balarma carefully to
Nava-vndvana. The two brothers should not find out that They are
still in Dvrak-dhma, [10] and Their devotees should not be allowed to
spoil the illusion by following Them. [9] Rohi can come along, because
she knows how to conduct herself intelligently, and especially because
she used to live in Vraja-bhmi and will therefore seem in place. [5] The
replica Vndvana was constructed by Vivakarm, the architect of the
demigods. [2] But to duplicate the Vraja-vss was beyond his skill. He
couldnt make copies of unique devotees like Nanda, Yaod, and the
other senior cowherd people, [3] r Rdhik and the other young gops,
or rdm and Kas other gopa friends. [2] But he was able to fashion
static images of the Vraja-vss [6] lifelike enough to fool even Ka. [7]
In the overall impression created, Nava-vndvana was practically
indistinguishable from the original, [8] down to the small details of plant
and animal life.
Variant Readings of
R BHAD-BHGAVATMTA

705
IN PREPARING THIS EDITION of r Bhad-bhgavatmta, I
consulted three printed editions, published by the Caitanya Maha, by
Purdsa Mahaya, and by the Saur Prapannrama (see the
Bibliography for details). All three editions were published in Bengali
script. Listed below are the variants found among those editions.
Purdsa additionally cites variant readings from two manuscripts he
identifies only as being located in Gopvallabha-pura and Vndvana,
and he occasionally cites variants without identifying their source.
Apart from a few variants and several corrected typographical errors,
the readings of the Purdsa edition notably match those of the Saur
edition, first published nineteen years earlier.
The editions and manuscripts are identified in this appendix by the
following symbols:
c Caitanya Maha edition
p Purdsa edition
s Saur-prapannrama edition
g Gopvallabha-pura manuscript
v Vndvana manuscript
u unidentified manuscript
* corroborated by the Dig-darin commentary

The first column of the listing gives the number for the chapter and
verse of the variant, followed by a letter (a, b, c) to indicate the pda
(usually, the quarter verse). (Uvca lines are not counted.) The next
column gives the reading chosen for this edition, preceded by a * sign
when the choice is shown correct by the authors Dig-darin
commentary. The last column gives the variant, preceded by one or
more letters indicating its source or sources. When the variant is
obviously wrong grammatically or syntactically, it is given in brackets.
Before considering variants, I have first transliterated the Sanskrit
into Roman characters according to the following standards used by the
Bhaktivedanta Book Trust: Pinis options for doubling consonants are
never applied, the optional conversion of anusvra to nasal stops is

706
applied always inside words and never at the end of words, avagrahas are
indicated only at the beginning of words and only when they stand for a
deleted short a, and hyphens are added to indicate compounded words.
After transliteration, any texts that dont match count as variants.

LISTING OF VARIANTS
1.4d * mahit s [mahat]
1.4d * vidrata c [vidrata]
1.5d * -veur s [-veu]
1.8a * yad-aghri ps yad-aghri-
1.10a r-ka-candrya g r-guru-kya
1.12c * su-gopya s [su-gopa]
1.12c prem c [premn] / s [presn]
1.18 r-uttarovca c rmad-uttarovca
1.18a yac chukenopadiam c yat ukenopadiam
1.22a tat-kruya- s [tat-kraya-]
1.26b vipra-varya s vipra-vara (The commentary
of edition p says vipra-varya
samgata, but the commentary of edition s
says vipra- vary samgat.)
1.26d -tatpara s -tatpara
1.28b vastni s vastuni
1.28d mahat s mahat
1.35d va-gla- c va-gln
1.35d -khaga-krimn s -[kha]-krimn
1.38b udyatam s [udyatan]
1.38c chr-nrado s chr-[nnrado]
1.38d dvotthito s [dvothito]
1.40b -kpy s -kpay
1.40c loke c [loke]
1.43b nanv c na tv
1.55d ramayaty ps [ramayasy]
1.57d toayet ps [toaya]
1.64a lpyua s [lpya]
2.4b -psarobhir s [-psaror]

707
2.4b vividhai c [vividhai]
2.6d mah-mud s [maha]-mud
2.9a ktnukampitas c ktnukalpitas
2.14a svarga-rjyasya c svarga-rjasya
2.15c sryendv-dy- ps sryendrdy-
2.17a t chatrn ps tn atrn
2.17d rjya s [rjya]
2.21a trai-lokya-grsa- c trai-lokya-trsa-
2.26b rudra-viu- c viu-rudra-
2.29a pury c [pry]
2.31cd yasy ca catur- c yasyha catur- / p [yasy catur-]
2.32c ay-uttar s [ahy]-uttar
2.32d * rutam c smtam
2.43c -carcrtha c -caryrtha
2.44c * mahima-ravakhyna- c mahimravakhyna-
2.46c prajpati-patir yo s praj-patir yo
2.49a nichidra- ps nichidra
2.51a skn c skd
2.55c * a- s [ra-]
2.59b mohits s [mohityas]
2.63b kraymi s [krannmi]
2.63d tasya v na kva s v na kva
2.65a budhyasva c [buddhyasva]
2.65b * bhakty-eka- ps bhaktyaika-
2.66a dre s [dye]
2.68b sahto s [sat-hto]
2.75d du kliya- c [du kaliya-]
2.80a smin s smis
2.80b td s tdg
2.82a viayio c [viayino]
2.83c -gopanakta c -gopansakta
2.87b mayt c bhayt
2.88a iva samuddhto c puts this couplet in the
previous verse
2.88e * csya p vsya / s [vhasya]
2.97cd samna-mahima- s puts this couplet in the
next verse
2.98ef nijea- p puts this couplet in the next verse

708
2.99a bhav chakta ps bhavn akta
2.100d * prayta s [prayta]
3.5d vaiavaika-priyo c vaikuhasya priya
3.10b sa-krodham ps sakrodham
3.11 r-rudra uvca c has this line missing
3.14b tvad-anugraha c tad-anugraha
3.18d * nopeketa p npeketa / s [npekata]
3.23a sadyo c [sadya]
3.23d durp c [durpa]
3.28a -duprpye c duprpe
3.29c nya s [nya]
3.36d * tdevara c tvdevara
3.38d tmasa-sva-prayojant c tmasa sva-prayojant /
s tmasa-
[mva]-prayojant
3.40a m kim c ki mm
3.41b ha-vat v ka-vat
3.44b -varjitam psv -varjit
3.45d hari-sri s harer sri
3.50a * mah-mudrntam c mah-madrntam
3.51c nrhed c [nrhet]
3.57b * veda-margtig u veda-dharmtig
3.60b sthiti ps [sthiti]
3.60c vaikuho c vaikuha-
3.64 r-prvaty uvca s r-[prvat] uvca
3.69b jayateti s [jarateti]
3.77a tyantik vpi c ctyantik cpi
3.81a varn c vrn
3.82b * gurv-dekto ps gurv-[dea-kto]
3.82d satyatntasya yad p satyatntasya ca yad
3.83a avasthna c [avasthan]
3.84 p gives, after this verse, an additional verse, in parentheses:
garbha-stho yady api tvat ke-/ nopadeena bhaktimn
sa jtas tad api tva ca/ tasmt sukham avpsyasi
(See the commentary to 3.84 for the translation.)
3.86c sys c syt
4.1b sandarana-jta- s [sandara-kautuka na-jta]
kautuka

709
4.1d puram p [param]
4.3d harsram s harrum
4.4c -blyato p [-blyto]
4.9b * utsjyamna c [utsjyamn]
4.11a -dyai ps dair
4.15a -sahanakto s [-sahanakte]
4.16 r-prahlda uvca g gives, after this line, an
additional line:
o namo bhagavate vsudevya
4.17d mahimpdakni na c mahimpdakni ca
4.18d mokasynanag- c [moknanag-]
4.26d * kpu c kplu
4.28d dhig dhi c dhig dhig
4.32a * baddhv s [baddh]
4.32a sarakitasytra c sarakya tasytra
4.32b rodhanysty asau s [rodhanystsau]
4.45b * veta-cchatrika- ps veta-cchatrita-
4.51a dsye c dsya
4.52d hanmate c hanumate
4.59c hanmn c hanumn
4.62b r-hanmat c r-hanumat
4.65ab dhvaja-cchatra c [dhvaja] chatra
4.67c ima c im
4.69c pradpitdo- c pradpitdau
4.69d rudan ucrto c ruda chucrto
4.70b * -padmbujai c -pdmbujai
4.71b * tyajyeya c tyajeya
4.72a -saubhgya-heto ca c -saubhgyato ya ca
4.75b -vidy-pad- c viepad-
4.79d sa-hktam c sa-huktam
4.84a mta c [nta]
4.86b prthn s [prthna]
4.88d dsn c dnn
4.105a asya vasmy atra c atra vasmy asya
4.107a mad-viaya- s mad-viayaka-
4.111a nisph cs nisph
5.1a tatra c tata
5.2c nyya s nayya

710
5.5c -chvaurn p [-chaurn]
5.5d rcayat s [arcayat]
5.6a hanmad-gadita c hanumad-gadita
5.10d * upasthna-par s upasthna-[par]
5.15c dyamno bhn c dyamnbhn
5.15d moka sthitir c moka-sthitir
5.18a jmbuvn c jmbavn
5.19d premo c [premno]
5.23a te kuruketra- cs ta kuruketra-
5.23c * bhakti ta c bhaktita
5.25b * varyo s [varo]
5.31c * uccrayaivai c uccrayer e
5.32 r-nrada uvca c has this line missing
5.32a bhavat tu s bhavatstu
5.34b yac-chravaena p [yac-chavaena]
5.35d rakyate ps [rakate]
5.42c * -bandhu sva-jan c -bandhu-sva-jan / ps -
bandhu sa-jan
5.43a kaurava-sasada c kaurava-sampada
5.45b nivasan c nivasan
5.46a * vvadka- p vcaspati-
5.48c vinnna p vinnya
5.49a ato c tato
5.50a * lokayanto yato lok ps loko ya tu yato [lok]
5.51b * tvat-padmbujamp tat-padmbujam
5.52b vinya c vinaya
5.52d oko bht s [oka bhta]
5.54b -sagate c -sagati
5.56b asau s [amau]
5.57b kyate c [kate]
5.57c bhri-bhra- c bhmi-bhra-
5.60 r-parkid uvca c has this line
missing
5.60d nivasan c nivasan / s [nivan]
5.68b na tat sukham v ca yat sukham
5.68d bodhant cv bodhayet
5.69a sarvath ps sarvad
5.70d para-brahmaa s [para-brahmaa]

711
5.72b puydy c puyd
5.76 r-kovca s [r-k uvca]
5.78c kintv aiccha c ki caiccha
5.78c prptum p [prpnum] / s [prpnm]
5.78c tmea s [tmesa]
5,86c vihysmn s [vihysmna]
5.86d avasthitam s [avasthitama]
5.87c ghra- cs ghra
5.88b cvalambyate p cvalambate
5.89c * tvam eva ps tam eva
5.95b * cakata p [caksata]
5.95c pratkamn c [pratkyamn]
5.98d * sata c [sata]
5.99c sjalir c sjalim
5.100 r-nrada uvca c has this line missing
5.102b * vasati cps vasati
5.106d ka-prem c [ka-premn]
5.109a bhavanta sa c bhavanta yan
5.113a pati-naipuya s pati-[nnaipuya]
5.114d nirupdhi- s [nirpdhi-]
5.115b -mtro khilrtha-da c -mtrkhilrtha-da
5.117d * tv asminn s tasminn
5.124b * prapatti- ps pravtti- (give both readings)
5.125b -pauka- c [-payuka-]
5.127c * jtvokto s [jytvokt]
5.129b -sthiti c [stiti]
5.130 c has this first line: r-parkid uvca
5.130d * -yantram p -mantram
5.131b * uddhava ca ps uddhavasya
5.131c * tat-prva- s tat-[pra]-
6.2a -dvravat-vs- c -dvravatvs-
6.13a -bharaika- s -bhavaika-
6.13b * sagamayadhvam c [sagamayadhvay] / p
[saga-madhvam]
6.13c bhavet c bharet
6.14b anugraha s [anugrahat]
6.16d mahimn vyajakny c mahima-vyajakny
6.16d alam s [alama]

712
6.18b mamkramya cv samkramya
6.19c * nidhyke p vidhyke
6.25c tat-premo c [tat-premno]
6.27d virmam s [virmama]
6.28c -gokula-vsena s -gokula-blena
6.37e ko v nopadravas c puts this couplet in the
next verse
6.43 padmvaty uvca c r-padmvaty uvca
6.46d saoti cg savoti
6.48d bhavad-vara v bhavatvara
6.50ef yya uta ps place this couplet in parentheses /
c gives this couplet separately
6.51a nmabhir c [nmabhi]
6.51d tri-bhagi- c tri-bhaga-
6.57d baladevo c balarmo
6.59a sthitv c sthit
6.61a ktaryd gadita v ktrykulita
6.65d * vidryati c vidryate
6.67d * mdultmanm s [mdultmam]
6.72c yadu-vayaika- c yadu-[vay]-eka-
6.73 padmvaty uvca c r-padmvaty uvca
6.74a yuvbhy c has this word missing
6.75b kaua c [kanua]
6.78d jagda c [jagada]
6.79d amutra c [amtra]
6.81a nandasya c [sandasya]
6.81d ug-ambudhau cv ucmbudhau
6.83ab dhig dhik tihet c [dhik] dhik tihet
6.86d amn s [amun]
6.92b * viayray s [viyayray]
6.94d ycata c ycata
6.99b hum hum c hm hum
6.107b -ktly-val- c -ktly-vali-
6.111b nste c nsti
6.112 vddhovca c r-vddhovca
6.112a ble ti-vcle c bleti vcle
6.115b * buddhv s [buddh]
6.119b nnukampate c no nukampate

713
6.120b kliyo hrada c kliya-hrada
6.121d * sva-prpto s [svapnpto]
6.122d bhavit s bhvit
6.124b * cprva-vttt c cprva-vtt
6.124c * -madanas- p -madanabh- / s [-madanasu-]
6.124d -dusthatnubhavata s -dusthatnubhava
6.125a pur-kalitam kranda c py apur kalitkranda
7.16a antarhito c antar hto
7.16b baddhvaika s baddhaika
7.19d hastayo cv kakayo
7.24a payantyas ps [payantas]
7.30b du c d
7.35b tan-nidrdhikya- c tvan-nidrdhikya-
7.40c labdhv c [labdhav]
7.40d sanarma-smitam c sanarma-[smitar]
7.41b ekkina c ekntina
7.43d udyatn c [udyatn]
7.47c mah-prem c [mah-premn]
7.48c adhvad c [adhvat]
7.48d * dhartu hari bhu- s dhartu bhu-
7.50d * sakhn p [sakhn] / s [sakhna]
7.60 r-parkid uvca c [r-baladeva uvca]
7.66d tat sa-hetukam s ta sa-hetukam
7.68c trkya c [tkyam]
7.74d jmbavaty-dayo c [jambavaty-dayo]
7.78c asmin c tasmin
7.82b anapekam p anapekyam
7.83a y no p y nau
7.84d * yat prabho c mat-prabho
7.86c samnyatm c samdyatm
7.91a vraja-janev c [vrajanev]
7.95b * labdh c labdhv
7.97d -viyoga-vahner s -viyoga-[vahne]
7.98c * sa-cumbana c [sa-cumbana]
7.102b darpa saharat c darpa-saharat
7.103d agm c [agt]
7.113c y tu c y tad-
7.115d priy c [priya]

714
7.117b td- ps tdg-
7.119b bhaimy-dayo c [bhaimdayo]
7.119b mrdhabhi c [mdhabhi]
7.119d * aama ps aamac
7.121a baladeva c balarma
7.131d vu p u
7.134c eva c etat
7.135d premi c [premni]
7.136d prem c [premn]
7.138a sampta-sarvrth p samasta-sarvrth
7.143c -vecarita- c -vecarita-
7.144c hd c d
7.146ab parnandrave s [parnandarave]
7.146b munir c [muni]
7.152d * sadyo jahur p sarva jahur
7.153a parama dainyam c parama-dainyam
7.159b prem c [premn]
7.158d prabhu s [prabhu]

FOR SOME VERSES of rmad-Bhgavatam, rla Santana
Gosvms commentary gives a text that varies from the one given in the
Bhgavatam edition published by the BBT. For each variant reading,
column 1 lists the number of the Bhgavatam verse, and (in parentheses)
the Bhad-bhgavatmta text (or texts) in whose commentary the verse
is cited. (A citation given in the text itself is underlined.) Column 2
gives the first words of the cited verse, column 3 the variant words
according to Bhad-bhgavatmta, and column 4 the corresponding
words in the BBT edition of rmad-Bhgavatam. When the first two
columns are blank they indicate additional variants in the same verse.
verse starting brhad-bhag. bbt edition
1.10.26 (5.41, 7.99) aho ala priya riya riya pati
1.12.4 (4.112) appalad nispha nispha
2.4.18 (7.7475) kirta-hndhra- -pukka -pulka
-kak -umbh
khadaya khasdaya

715
2.7.34 (5.21) ye ca pralamba- -dardra- -dardura-
kuja-paurakdy kapi-paurakdy
lva-kapi- lva-kuja-
-sambara- -ambara-
3.10.8 (2.34) padma-koam bhagavac-chakti- bhagavat-karma-
3.15.19 (3.48) mandra-kunda- gandhair yute gandhe rcite
7.9.52 (4.9) prahlda bhadra prahlda prahrda
7.10.48 (4.78) yya n-loke lokn loka
8.19.28 (3.8283) ity ukta hasan prha hasann ha
8.23.6 (4.13) nema virico utpare ye utpare nye
8.23.9 (3.85) vatsa prahlda prahlda prahrda
9.4.64 (3.77, nham tmnam riyam tyantik riya
ctyantikm
3.84) vpi brahman 9.4.66 (3.77) mayi nirbaddha-
sama-darina sama-dara
9.11.18 (4.40) ata rdhva ata tata
9.11.36 (4.40) bubhuje ca kmam anyn kmn dharmam
verse starting brhad-bhag. bbt edition
10.1.23 (5.11) vasudeva-ghe sambhavantv amara-
samabhavantu sura-
10.2.24 (5.29) sna savias piban mahm
10.8.49 (7.7678) jtayor nau loko loke
10.30.15 (7.158) kasycit kasycit kasycit
rudanty rudaty
10.30.26 (7.158) tais tai padai anvicchanto anvicchantyo
10.44.16 (7.40) prtar vrajd nirgatya nirgamya
10.47.11 (7.158) kcin madhukara vkya dv
10.47.29 (6.90) bhavatn viyogo tath cha tathha ca
buddhndriya- bhtendriya-

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10.48.32 (5.33) sa bhavn gajashvayam tva gajhvayam
10.52.43 (7.101) yasyghri- vrata-k vrata-kn
10.62.6 (3.8283) do-sahasram lebhe labhe
10.84.26 (5.2223) tasydya te -ko cpur -ko pur
10.90.15 (7.96) kurari vilapasi nirbhinna- nirviddha-
10.90.40 (5.96) yadu-vaa- vara-atair varyutair
10.90.46 (5.106) ayysananlpa- snnandiu
snndi-karmasu
11.2.1 (4.79) govinda-bhuja- dvraky dvravaty
11.5.48 (5.29) vairea ya kti-dhiya kta-dhiya
PART ONE
r-bhagavat-kp-sra-nidhra
Finding the Essence of the Supreme Lords Mercy

THE VERSES QUOTED in the commentary for this volume are
listed here, in English alphabetical order. An entry appears for each set
of two pdas (that is, usually for each half verse). In each entry, first
comes the first few words. Then comes the source from which the verse
has been cited. (The verse number is included except in the few
instances where we have been unable to locate it. When we have been
unable to find the source of a verse, we have left the space for it blank.
A list of abbreviations for source scriptures is given below.) Finally
comes the chapter-verse reference for the Bhad-bhgavatmta text or
texts in whose commentary the verse is quoted.

i
SB 10.24.1 - ukadeva Gosvm said: While staying in that very place
with His brother Baladeva, Lord Ka happened to see the cowherd men
busily arranging for a sacrifice to Indra.

SB 10.24.2 - Being the omniscient Supersoul, the Supreme Lord Ka
already understood the situation, yet He still humbly inquired from the

717

elders, headed by His father, Nanda Mahrja.

SB 10.24.3 - [Lord Ka said:] My dear father, kindly explain to Me
what this great endeavor of yours is all about. What is it meant to
accomplish? If this is a ritual sacrifice, then for whose satisfaction is it
intended and by what means is it going to be executed?

SB 10.24.4 - Please tell Me about it, O father. I have a great desire to
know and am ready to hear in good faith. Certainly, no secrets are to be
kept by saintly personalities, who see all others as equal to themselves,
who have no conception of "mine" or "another's" and who do not
consider who is a friend, who is an enemy and who is neutral.

SB 10.24.5 - One who is neutral may be avoided like an enemy, but a
friend should be considered like one's own self.

SB 10.24.6 - When people in this world perform activities, sometimes
they understand what they are doing and sometimes they don't. Those
who know what they are doing achieve success in their work, whereas
ignorant people do not.

SB 10.24.7 - Such being the case, this ritualistic endeavor of yours should
be clearly explained to Me. Is it a ceremony based on scriptural
injunction, or simply a custom of ordinary society?

SB 10.24.8 - Nanda Mahrja replied: The great Lord Indra is the
controller of the rain. The clouds are his personal representatives, and
they directly provide rainwater, which gives happiness and sustenance to
all creatures.

SB 10.24.9 - Not only we, my dear son, but also many other men worship
him, the lord and master of the rain-giving clouds. We offer him grain

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and other paraphernalia of worship produced through his own discharge
in the form of rain.

SB 10.24.10 - By accepting the remnants of sacrifices performed to Indra,
people sustain their lives and accomplish the threefold aims of religiosity,
economic development and sense gratification. Thus Lord Indra is the
agent responsible for the fruitive success of industrious people.

SB 10.24.11 - This religious principle is based on sound tradition. Anyone
who rejects it out of lust, enmity, fear or greed will certainly fail to
achieve good fortune.

SB 10.24.12 - ukadeva Gosvm said: When Lord Keava [Ka] heard
the statements of His father, Nanda, and other senior residents of Vraja,
He addressed His father as follows, to arouse anger in Lord Indra.

SB 10.24.13 - Lord Ka said: It is by the force of karma that a living
entity takes birth, and it is by karma alone that he meets his destruction.
His happiness, distress, fear and sense of security all arise as the effects of
karma.

SB 10.24.14 - Even if there is some supreme controller who awards all
others the results of their activities, He must also depend upon a
performer's engaging in activity. After all, there is no question of being
the bestower of fruitive results unless fruitive activities have actually
been performed.

SB 10.24.15 - 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?


719

SB 10.24.16 - Every individual is under the control of his own
conditioned nature, and thus he must follow that nature. This entire
universe, with all its demigods, demons and human beings, is based on the
conditioned nature of the living entities.

SB 10.24.17 - Because it is karma that causes the conditioned living
entity to accept and then give up different high-and low-grade material
bodies, this karma is his enemy, friend and neutral witness, his spiritual
master and controlling lord.

SB 10.24.18 - Therefore one should seriously worship work itself. A
person should remain in the position corresponding to his nature and
should perform his own duty. Indeed, that by which we may live nicely is
really our worshipable deity.

SB 10.24.19 - If one thing is actually sustaining our life but we take
shelter of something else, how can we achieve any real benefit? We would
be like an unfaithful woman, who can never achieve any actual benefit by
consorting with her paramour.

SB 10.24.20 - The brhmaa maintains his life by studying and teaching
the Vedas, the member of the royal order by protecting the earth, the
vaiya by trade, and the dra by serving the higher, twice-born classes.

SB 10.24.21 - The occupational duties of the vaiya are conceived in four
divisions: farming, commerce, cow protection and moneylending. Out of
these, we as a community are always engaged in cow protection.

SB 10.24.22 - The causes of creation, maintenance and destruction are
the three modes of nature-namely goodness, passion and ignorance. In
particular, the mode of passion creates this universe and through sexual
combination causes it to become full of variety.

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SB 10.24.23 - Impelled by the material mode of passion, the clouds pour
down their rain everywhere, and by this rain all creatures gain their
sustenance. What has the great Indra to do with this arrangement?

SB 10.24.24 - My dear father, our home is not in the cities or towns or
villages. Being forest dwellers, we always live in the forest and on the
hills.

SB 10.24.25 - Therefore may a sacrifice for the pleasure of the cows, the
brhmaas and Govardhana Hill begin! With all the paraphernalia
collected for worshiping Indra, let this sacrifice be performed instead.

SB 10.24.26 - Let many different kinds of food be cooked, from sweet
rice to vegetable soups! Many kinds of fancy cakes, both baked and fried,
should be prepared. And all the available milk products should be taken
for this sacrifice.

SB 10.24.27 - The brhmaas who are learned in the Vedic mantras must
properly invoke the sacrificial fires. Then you should feed the priests
with nicely prepared food and reward them with cows and other gifts.

SB 10.24.28 - 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.

SB 10.24.29 - 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 brhmaas, the
sacrificial fires and Govardhana Hill.


721

SB 10.24.30 - 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
brhmaas and Govardhana Hill, and also to Me.

SB 10.24.31 - ukadeva Gosvm said: Lord Ka, who is Himself
powerful time, desired to destroy the false pride of Lord Indra. When
Nanda and the other senior men of Vndvana heard r Ka's
statement, they accepted His words as proper.

SB 10.24.32-33 - The cowherd community then did all that
Madhusdana had suggested. They arranged for the brhmaas to recite
the auspicious Vedic mantras, and using the paraphernalia that had been
intended for Indra's sacrifice, they presented offerings to Govardhana
Hill and the brhmaas with reverential respect. They also gave grass to
the cows. Then, placing the cows, bulls and calves in front of them, they
circumambulated Govardhana.

SB 10.24.34 - As the beautifully ornamented cowherd ladies followed
along, riding on wagons drawn by oxen, they sang the glories of Lord
Ka, and their songs mingled with the brhmaas' chanting of
benedictions.

SB 10.24.35 - Ka then assumed an unprecedented, huge form to instill
faith in the cowherd men. Declaring "I am Govardhana Mountain!" He
ate the abundant offerings.

SB 10.24.36 - Together with the people of Vraja, the Lord bowed down
to this form of Govardhana Hill, thus in effect offering obeisances to
Himself. Then He said, "Just see how this hill has appeared in person and
bestowed mercy upon us!

SB 10.24.37 - "This Govardhana Hill, assuming any form he wishes, will

722

kill any residents of the forest who neglect him. Therefore let us pay our
obeisances to him for the safety of ourselves and our cows."

SB 10.24.38 - The members of the cowherd community, having thus
been inspired by Lord Vsudeva to properly execute the sacrifice to
Govardhana Hill, the cows and the brhmaas, returned with Lord Ka
to their village, Vraja.

SB 10.25.1 - ukadeva Gosvm said: My dear King Parkit, when Indra
understood that his sacrifice had been put aside, he became furious with
Nanda Mahrja and the other cowherd men, who were accepting Ka
as their Lord.

SB 10.25.2 - Angry Indra sent forth the clouds of universal destruction,
known as Svartaka. Imagining himself the supreme controller, he
spoke as follows.

SB 10.25.3 - [Indra said:] Just see how these cowherd men living in the
forest have become so greatly intoxicated by their prosperity! They have
surrendered to an ordinary human being, Ka, and thus they have
offended the gods.

SB 10.25.4 - Their taking shelter of Ka is just like the foolish attempt
of men who abandon transcendental knowledge of the self and instead try
to cross over the great ocean of material existence in the false boats of
fruitive, ritual sacrifices.

SB 10.25.5 - These cowherd men have acted inimically toward me by
taking shelter of this ordinary human being, Ka, who thinks Himself
very wise but who is simply a foolish, arrogant, overtalkative child.

SB 10.25.6 - [To the clouds of destruction King Indra said:] The

723

prosperity of these people has made them mad with pride, and their
arrogance is backed up by Ka. Now go and remove their pride and
bring their animals to destruction.

SB 10.25.7 - I will follow you to Vraja, riding on my elephant Airvata
and taking with me the swift and powerful wind-gods to decimate the
cowherd village of Nanda Mahrja.

SB 10.25.8 - ukadeva Gosvm said: On Indra's order the clouds of
universal destruction, released untimely from their bonds, went to the
cowherd pastures of Nanda Mahrja. There they began to torment the
inhabitants by powerfully pouring down torrents of rain upon them.

SB 10.25.9 - Propelled by the fearsome wind-gods, the clouds blazed with
lightning bolts and roared with thunder as they hurled down hailstones.

SB 10.25.10 - As the clouds released torrents of rain as thick as massive
columns, the earth was submerged in the flood, and high ground could no
longer be distinguished from low.

SB 10.25.11 - The cows and other animals, shivering from the excessive
rain and wind, and the cowherd men and ladies, pained by the cold, all
approached Lord Govinda for shelter.

SB 10.25.12 - Trembling from the distress brought about by the severe
rainfall, and trying to cover their heads and calves with their own bodies,
the cows approached the lotus feet of the Supreme Personality of
Godhead.

SB 10.25.13 - [The cowherd men and women addressed the Lord:] Ka,
Ka, O most fortunate one, please deliver the cows from the wrath of
Indra! O Lord, You are so affectionate to Your devotees. Please save us

724

also.

SB 10.25.14 - Seeing the inhabitants of His Gokula rendered practically
unconscious by the onslaught of hail and blasting wind, the Supreme Lord
Hari understood that this was the work of angry Indra.

SB 10.25.15 - [r Ka said to Himself:] Because We have stopped his
sacrifice, Indra has caused this unusually fierce, unseasonable rain,
together with terrible winds and hail.

SB 10.25.16 - By My mystic power I will completely counteract this
disturbance caused by Indra. Demigods like Indra are proud of their
opulence, and out of foolishness they falsely consider themselves the Lord
of the universe. I will now destroy such ignorance.

SB 10.25.17 - 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.

SB 10.25.18 - I must therefore protect the cowherd community by My
transcendental potency, for I am their shelter, I am their master, and
indeed they are My own family. After all, I have taken a vow to protect
My devotees.

SB 10.25.19 - Having said this, Lord Ka, who is Viu Himself,
picked up Govardhana Hill with one hand and held it aloft just as easily
as a child holds up a mushroom.

SB 10.25.20 - The Lord then addressed the cowherd community: O
Mother, O Father, O residents of Vraja, if you wish you may now come
under this hill with your cows.

725


SB 10.25.21 - You should have no fear that this mountain will fall from
My hand. And don't be afraid of the wind and rain, for your deliverance
from these afflictions has already been arranged.

SB 10.25.22 - Their minds thus pacified by Lord Ka, they all entered
beneath the hill, where they found ample room for themselves and all
their cows, wagons, servants and priests, and for all other members of the
community as well.

SB 10.25.23 - Lord Ka, 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.

SB 10.25.24 - When Indra observed this exhibition of Lord Ka'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.

SB 10.25.25 - Seeing that the fierce wind and rain had now ceased, the
sky had become clear of rainclouds, and the sun had risen, Lord Ka,
the lifter of Govardhana Hill, spoke to the cowherd community as
follows.

SB 10.25.26 - [Lord Ka said:] My dear cowherd men, please go out
with your wives, children and possessions. Give up your fear. The wind
and rain have stopped, and the rivers' high waters have subsided.

SB 10.25.27 - After collecting their respective cows and loading their
paraphernalia into their wagons, the cowherd men went out. The women,
children and elderly persons gradually followed them.

SB 10.25.28 - While all living creatures looked on, the Supreme

726

Personality of Godhead put down the hill in its original place, just as it
had stood before.

SB 10.25.29 - All the residents of Vndvana were overwhelmed with
ecstatic love, and they came forward and greeted r Ka according to
their individual relationships with Him-some embracing Him, others
bowing down to Him, and so forth. The cowherd women presented water
mixed with yogurt and unbroken barleycorns as a token of honor, and
they showered auspicious benedictions upon Him.

SB 10.25.30 - Mother Yaod, mother Rohi, Nanda Mahrja and
Balarma, the greatest of the strong, all embraced Ka. Overwhelmed
with affection, they offered Him their blessings.

SB 10.25.31 - In the heavens, O King, all the demigods, including the
Siddhas, Sdhyas, Gandharvas and Craas, sang the praises of Lord
Ka and showered down flowers in great satisfaction.

SB 10.25.32 - My dear Parkit, the demigods in heaven resoundingly
played their conchshells and kettledrums, and the best of the Gandharvas,
led by Tumburu, began to sing.

SB 10.25.33 - Surrounded by His loving cowherd boyfriends and Lord
Balarma, Ka then went off to the place where He had been tending
His cows. The cowherd girls returned to their homes, singing joyfully
about the lifting of Govardhana Hill and other glorious deeds performed
by Lord Ka, who had so deeply touched their hearts.

SB 10.26.1 - ukadeva Gosvm said: The cowherd men were astonished
when they saw Ka's activities, such as lifting Govardhana Hill. Unable
to understand His transcendental potency, they approached Nanda
Mahrja and spoke as follows.

727


SB 10.26.2 - [The cowherd men said:] Since this boy performs such
extraordinary activities, how could He warrant a birth among worldly
men like us-a birth that for Him would seem contemptible?

SB 10.26.3 - How could this seven-year-old boy playfully hold up the
great hill Govardhana with one hand, just as a mighty elephant holds up a
lotus flower?

SB 10.26.4 - As a mere infant who had hardly yet opened His eyes, He
drank the breast milk of the powerful demoness Ptan and then sucked
out her very life air as well, just as the force of time sucks out the youth
of one's body.

SB 10.26.5 - Once, when only three months old, little Ka was crying
and kicking up His feet as He lay beneath a huge cart. Then the cart fell
and turned upside-down simply because it was struck by the tip of His
toe.

SB 10.26.6 - At the age of one, while sitting peacefully He was taken up
into the sky by the demon Tvarta. But baby Ka grabbed the
demon's neck, causing him great pain, and thus killed him.

SB 10.26.7 - Once, His mother tied Him with ropes to a mortar because
she had caught Him stealing butter. Then, crawling on His hands, He
dragged the mortar between a pair of arjuna trees and pulled them down.

SB 10.26.8 - Another time, when Ka was tending the calves in the
forest together with Balarma and the cowherd boys, the demon Baksura
came with the intention of killing Ka. But Ka seized this inimical
demon by the mouth and tore him apart.


728

SB 10.26.9 - Desiring to kill Ka, the demon Vatsa disguised himself as
a calf and entered among Ka's calves. But Ka killed the demon and,
using his body, enjoyed the sport of knocking kapittha fruits down from
the trees.

SB 10.26.10 - Together with Lord Balarma, Ka killed the jackass
demon and all his friends, thereby securing the safety of the Tlavana
forest, which abounded with fully ripened palm fruits.

SB 10.26.11 - After arranging for the mighty Lord Balarma to kill the
terrible demon Pralamba, Ka saved Vraja's cowherd boys and their
animals from a forest fire.

SB 10.26.12 - Ka chastised the most poisonous serpent, Kliya, and
after humbling him He drove him forcibly from the lake of the Yamun.
In this way the Lord made the water of that river free of the snake's
powerful poison.

SB 10.26.13 - Dear Nanda, how is it that we and all the other residents of
Vraja cannot give up our constant affection for your son? And how is it
that He is so spontaneously attracted to us?

SB 10.26.14 - On the one hand this boy is only seven years old, and on
the other we see that He has lifted the great hill Govardhana. Therefore,
O King of Vraja, a doubt about your son arises within us.

SB 10.26.15 - Nanda Mahrja replied: O cowherd men, just hear my
words and let all your doubts concerning my son be gone. Some time ago
Garga Muni spoke to me as follows about this boy.

SB 10.26.16 - [Garga Muni had said:] Your son Ka appears as an
incarnation in every millennium. In the past He assumed three different

729

colors-white, red and yellow-and now He has appeared in a blackish
color.

SB 10.26.17 - For many reasons, this beautiful son of yours sometimes
appeared previously as the son of Vasudeva. Therefore, those who are
learned sometimes call this child Vsudeva.

SB 10.26.18 - 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.

SB 10.26.19 - To increase the transcendental bliss of the cowherd men of
Gokula, this child will always act auspiciously for you. And by His grace
only, you will surpass all difficulties.

SB 10.26.20 - O Nanda Mahrja, as recorded in history, when there was
an irregular, incapable government, Indra having been dethroned, and
when honest people were being harassed and disturbed by thieves, this
child appeared in order to curb the rogues and to protect the people and
enable them to flourish.

SB 10.26.21 - Demons cannot harm the demigods, who always have Lord
Viu on their side. Similarly, any person or group attached to all-
auspicious Ka cannot be defeated by enemies

SB 10.26.22 - Therefore, O Nanda Mahrja, this child of yours is as
good as Nryaa. In His transcendental qualities, opulence, name, fame
and influence, He is exactly like Nryaa. Thus you should not be
astonished hy His activities.

SB 10.26.23 - [Nanda Mahrja continued:] After Garga i spoke these
words to me and returned home, I began to consider that Ka, who

730

keeps us free from trouble, is actually an expansion of Lord Nryaa.

SB 10.26.24 - [ukadeva Gosvm continued:] Having heard Nanda
Mahrja relate the statements of Garga Muni, the residents of
Vndvana became enlivened. Their perplexity was gone, and they
worshiped Nanda and Lord Ka with great respect.

SB 10.26.25 - 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 Ka, 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.

SB 10.27.1 - ukadeva Gosvm said: After Ka had lifted Govardhana
Hill and thus protected the inhabitants of Vraja from the terrible rainfall,
Surabhi, the mother of the cows, came from her planet to see Ka. She
was accompanied by Indra.

SB 10.27.2 - Indra was very ashamed of having offended the Lord.
Approaching Him in a solitary place, Indra fell down and lay his helmet,
whose effulgence was as brilliant as the sun, upon the Lord's lotus feet.

SB 10.27.3 - Indra had now heard of and seen the transcendental power
of omnipotent Ka, and his false pride in being the lord of the three
worlds was thus defeated. Holding his hands together in supplication, he
addressed the Lord as follows.

SB 10.27.4 - King Indra said: Your transcendental form, a manifestation

731

of pure goodness, is undisturbed by change, shining with knowledge and
devoid of passion and ignorance. In You does not exist the mighty flow of
the modes of material nature, which is based on illusion and ignorance.

SB 10.27.5 - How, then, could there exist in You the symptoms of an
ignorant person-such as greed, lust, anger and envy-which are produced
by one's previous involvement in material existence and which cause one
to become further entangled in material existence? And yet as the
Supreme Lord You impose punishment to protect religious principles and
curb down the wicked.

SB 10.27.6 - You are the father and spiritual master of this entire
universe, and also its supreme controller. You are insurmountable time,
imposing punishment upon the sinful for their own benefit. Indeed, in
Your various incarnations, selected by Your own free will, You act
decisively to remove the false pride of those who presume themselves
masters of this world.

SB 10.27.7 - Even fools like me, who proudly think themselves universal
lords, quickly give up their conceit and directly take to the path of the
spiritually progressive when they see You are fearless even in the face of
time. Thus You punish the mischievous only to instruct them.

SB 10.27.8 - Engrossed in pride over my ruling power, ignorant of Your
majesty, I offended You. O Lord, may You forgive me. My intelligence
was bewildered, but let my consciousness never again be so impure.

SB 10.27.9 - You descend into this world, O transcendent Lord, to
destroy the warlords who burden the earth and create many terrible
disturbances. O Lord, you simultaneously act for the welfare of those who
faithfully serve Your lotus feet.


732

SB 10.27.10 - Obeisances unto You, the Supreme Personality of
Godhead, the great Soul, who are all-pervading and who reside in the
hearts of all. My obeisances unto You, Ka, the chief of the Yadu
dynasty.

SB 10.27.11 - Unto Him who assumes transcendental bodies according to
the desires of His devotees, unto Him whose form is itself pure
consciousness, unto Him who is everything, who is the seed of everything
and who is the Soul of all creatures, I offer my obeisances.

SB 10.27.12 - My dear Lord, when my sacrifice was disrupted I became
fiercely angry because of false pride. Thus I tried to destroy Your
cowherd community with severe rain and wind.

SB 10.27.13 - O Lord, You have shown mercy to me by shattering my
false pride and defeating my attempt [to punish Vndvana]. To You, the
Supreme Lord, spiritual master and Supreme Soul, I have now come for
shelter.

SB 10.27.14 - ukadeva Gosvm said: Thus glorified by Indra, Lord
Ka, the Supreme Personality of Godhead, smiled and then spoke to
him as follows in a voice resonant like the clouds.

SB 10.27.15 - The Supreme Personality of Godhead said: My dear Indra,
it was out of mercy that I stopped the sacrifice meant for you. You were
greatly intoxicated by your opulence as King of heaven, and I wanted you
to always remember Me.

SB 10.27.16 - A man blinded by intoxication with his power and opulence
cannot see Me nearby with the rod of punishment in My hand. If I desire
his real welfare, I drag him down from his materially fortunate position.


733

SB 10.27.17 - Indra, you may now go. Execute My order and remain in
your appointed position as King of heaven. But be sober, without false
pride.

SB 10.27.18 - Mother Surabhi, along with her progeny, the cows, then
offered her obeisances to Lord Ka. Respectfully requesting His
attention, the gentle lady addressed the Supreme Personality of Godhead,
who was present before her as a cowherd boy.

SB 10.27.19 - Mother Surabhi said: O Ka, Ka, greatest of mystics!
O Soul and origin of the universe! You are the master of the world, and
by Your grace, O infallible Lord, we have You as our master.

SB 10.27.20 - You are our worshipable Deity. Therefore, O Lord of the
universe, for the benefit of the cows, the brhmaas, the demigods and all
other saintly persons, please become our Indra.

SB 10.27.21 - As ordered by Lord Brahm, we shall perform Your bathing
ceremony to coronate You as Indra. O Soul of the universe, You descend
to this world to relieve the burden of the earth.

SB 10.27.22-23 - ukadeva Gosvm said: Having thus appealed to Lord
Ka, mother Surabhi performed His bathing ceremony with her own
milk, and Indra, ordered by Aditi and other mothers of the demigods,
anointed the Lord with heavenly Gag water from the trunk of Indra's
elephant carrier, Airvata. Thus, in the company of the demigods and
great sages, Indra coronated Lord Ka, the descendant of Darha, and
gave Him the name Govinda.

SB 10.27.24 - Tumburu, Nrada and other Gandharvas, along with the
Vidydharas, Siddhas and Craas, came there to sing the glories of Lord
Hari, which purify the entire world. And the wives of the demigods,

734

filled with joy, danced together in the Lord's honor.

SB 10.27.25 - The most eminent demigods chanted the praises of the
Lord and scattered wonderful showers of flowers all around Him. All
three worlds felt supreme satisfaction, and the cows drenched the surface
of the earth with their milk.

SB 10.27.26 - Rivers flowed with various kinds of tasty liquids, trees
exuded honey, edible plants came to maturity without cultivation, and
hills gave forth jewels formerly hidden in their interiors.

SB 10.27.27 - O Parkit, beloved of the Kuru dynasty, upon the
ceremonial bathing of Lord Ka, all living creatures, even those cruel
by nature, became entirely free of enmity.

SB 10.27.28 - 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.


td api su-ncena
taror iva sahiun
amnin mna-dena
krtanya sad hari
SYNONYMS
tt apithan downtrodden grass; su-ncenabeing lower; taro
than a tree; ivalike; sahiunwith tolerance; amninwithout
being puffed up by false pride; mna-denagiving respect to all;
krtanyato be chanted; sadalways; harithe holy name of the
Lord.

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TRANSLATION
"One who thinks himself lower than the grass, who is more tolerant than
a tree, and who does not expect personal honor yet is always prepared to
give all respect to others can very easily always chant the holy name of
the Lord."
PURPORT
The grass is specifically mentioned in this verse because everyone
tramples upon it yet the grass never protests. This example indicates
that a spiritual master or leader should not be proud of his position;
being always humbler than an ordinary common man, he should go on
preaching the cult of Caitanya Mahprabhu by chanting the Hare Ka
mantra. (di 17.31)

iii
r Nrada said: It is you who have truly received the mercy of Lord
Hari! After all, you are the master of all masters of the living beings of
the universe, the grandfather of all the worlds.
You alone create, maintain, and devour the fourteen worlds. You forever
rule the universe, and you are known as the self-born.
Present in person in your assembly are the Vedas, Puras, and other
scriptures, the revealers of truth, who were born from your four mouths.
Your world can be attained only by saintly persons who faultlessly
perform their prescribed social duties, free from pride and other vices, for
one hundred lifetimes.
Within the universe there is no higher world than yours. Even Lord
Nryaas Vaikuha planet is found inside your world.
On Brahmaloka Lord Nryaa resides always in His manifest form as
the lotus-naveled Mahpurua. He eats His shares of sacrice and grants
the sacricial results.

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Although in the distant past you made many attempts and were unable to
find Him, after performing austerities you finally saw Him just for a
moment in your heart.

iv
With benedictions obtained from me, the wicked Hirayakaipu became
the tormentor of all the worlds, dedicated to violence against Vaiavas.
After the Lord in His form as Nsihadeva destroyed Hirayakaipu, I
and my entourage stood fearful at a distance, trying to praise the Lord
with skillful prayers, but He would not even honor us with a sidelong
glance. Yet when Prahlda was inaugurated king, the Lord at once
became pacified.
Then I slowly approached Him, and He angrily ordered me, You should
not give such benedictions to demons, O lotus-born!
Nonetheless, I kept on giving benedictions to wicked demons like
Rvaa. Whose tongue can even mention the sins Rvaa has done?
Remember the offenses committed against the Lord by Indra and other
demigods I appointed. The excessive pride of those demigods constantly
perverts their discrimination.
Indra sent rain to retaliate for the Govardhana sacrice, sometimes fought
against the Lord, and committed other offenses. The lord of the waters,
Varua, offended the Lord by kidnapping Nanda Mahrja, by failing to
return the cows belonging to Ba, and so on.
Yamarja made mistakes like allowing the wrongful death of the son of
the Lords teacher. And Kuvera was responsible for the wicked misdeeds
of akhaca and others.
In the lower planetary systems live the Daityas, who always attack Lord
Vius devotees, and also living there are the serpent friends of Kliya,
who by nature are contaminated by anger.
And recently by my magic I stole the calves and young friends the Lord

737

was watching after in Vndvana. I took them all away while the boys
were having lunch.
I then saw some most amazing wonders and became frightened. Offering
prayers and bowing down to the Lord, I thought, I am so arrogant! But
now, in His pastime as a cowherd boy, He has tricked me.
Simply by the spontaneous glance of favor upon me from His lotus face, I
became joyful. I realized how fortunate I was to have visited the land of
Vraja, which is so dear to Him.

v
They have given up everything as worthless straw. Worshiping their dear
Lord Hari in pure devotion, they have no respect for the desirable
achievements of this world; they will not even glance at those perfections.
Those devotees have abandoned every kind of false pride. And they have
attained the world beyond the material modes and devoid of all fear:
Vaikuha, which is sac-cid-nandafull of eternity, knowledge, and
bliss.
In Vaikuha the residents have sac-cid-nanda bodies and may avail
themselves of the supreme opulence of Lord Hari. They have sac-cid-
nanda powers, equal to His. But the residents of Vaikuha do not like
to accept such equality with the Lord.
They are satised simply to worship Lord Hari with devotion. They travel
freely wherever they want, protecting and promoting the cause of the
Lords devotees and the Lords devotional service.
Always worshiping the Lord in Vaikuha, they seem amused by those
who are merely liberated. The Vaikuha-vss are always busy in various
services, for which they even take on forms like those of birds and trees.
They can always see Him in person, Lord Hari, who inspires everyones
pleasure and whose lotus feet are cared for by the goddess of fortune.
Their life in His company is pure joy.

738


vi
r Nrada said: You are indeed the most fortunate persons on earth!
The Lord of all lords of the universe is your dearest friend. He is your
God, your spiritual master, your blood relation, your maternal cousin. He
is your messenger, well-wisher, order carrier, and charioteer.
For Brahm, Rudra, and other demigods He is difcult to realize even in
advanced meditation. He can be known through the words of the Vedas
only when one understands their special purport. rmn Nsiha, r
Vmana, and r Rghavendra are His plenary expansions.
All other incarnations of Godhead expand from mere portions of His
plenary portions. Great gods like Brahm are considered His material
opulences. And material nature is His maidservant. Standing always in
view ready to serve Him, she enacts the creation, protection, and
destruction of the universe.
When Brahm and other demigods responded to the lamenting Mother
Earth, together they all stood on the shore of the Milk Ocean, observing
strict vows. They recited prayers and worshiped the Supreme Lord,
meditating with full concentration. Nonetheless, they were unable to
obtain His favor.
Brahm then perceived in his heart the Lords command, which he heard
as an unembodied voice in the sky. He repeated that command to the
demigods, and they all became satised.
Only in some condential meetings did wise sages like Garga divulge who
Ka really is: He whom the Personality of Godhead Nryaa only
partly equals, no one else even coming close.
Thus we hear of r Kas presence in Mathur City as the Deity called
Drgha Viu, Mah-hari, Mah-viu, and Mah-nryaa.
We can only pray to satisfy Him through our disciplines of silence, peace,
and devotion. But being naturally sat-ised with you, He has even

739

submitted Himself to your control.
Please just hear what I have to say: Before, Ka gave the gift of
liberation only to a qualied few. And this has always been the rule.
Klanemi, Hirayka, Hirayakaipu, Rvaa, Kumbhakara, and
others were killed by the Supreme Lord, but none of them received
liberation. And pure devotional service was given to no one but Prahlda,
who received it from the incarnation r Nsiha.
Later, the incarnation Lord Raghuntha bestowed pure devotion upon a
fewGuha, Hanumn, Jmbavn, Vibhaa, Daaratha, and the blessed
Sugrva. But in relation to those devotees we never hear of prema, the
utmost stage of pure devotion.
But now so many persons have been granted liberation, made devotees,
and filled with pure prema, all by your maternal cousin!
And by the power of His glory, demons fit for hell have become immortal
after being slain by Him or by such companions as Arjuna.
Thoughtful sages like Vivmitra, Gautama, and Vasiha were intent on
austerities, mantra meditation, and spiritual knowledge. They had various
goals in life. But while they were on pilgrimage at Kuruketra, r Ka
mercifully inspired them to pray to Him for pure devotion. Thus they
obtained it and became fully dedicated to His devotional service.
Even immobile creatures in species covered by the mode of ignorance
trees, creepers, and so onhave been raised to the consciousness of pure
goodness. Now those trees and creepers are raining down a nectar-sap of
ka-prema.
O Kas brothers, how can the innite wonders of His bodily beauty, His
effulgence, and His charm be properly described? Features so attractive
have never been seen in anyone else.
Those unprecedented attractive features of Ka leave one struck with
amazement. So also do His pastimes, His qualities, His pure love, His

740

glorious virtues, and the places where He sports.
I think that had He not descended in His own original form, the world
would never have known His true identity as the Personality of Godhead.
Now His identity as God has been shown, for He has appeared in all His
splendor, adorned with His unique glories and the varied wonders of His
charming sweetness.
We speak of Kas kindness, but even the punishments He metes out
are worthy of praise. To this there have been many witnessesincluding
Kasa, Kliya, and Ptan and, in the more distant past, Bali and others.
r Parkit said: While singing enthusiastically in this way, the sage
instructed his own tongue, which was greedy to chant the glories of Lord
Mdhava, Oh, you are too busy talking about the greatness of our
master! To stop that tongue, he then seized it with his teeth.
Dear tongue, he then acknowledged, this effort of yours attests to
your great fortune. As far as you are able, just go on speaking something
about these beloved devotees of Ka.
r Nrada continued: O great saintly Pavas, is anyone bold enough to
let his tongue describe the unique love for Ka that each of you has or
the special mercy He bestows upon you?
Your mother, Pth, once heard from the mouth of Akrra a single
statement by Ka, sweet with affection and meant to console her. As
soon as she heard it, she plunged into a swiftly flowing current of prema.
She often lamented with poignant words that could shatter the heart of
anyone who heard them. And she bore the burden of love for all of you,
staying tied to you only because you are very dear to Lord Ka.
Ka, the life of the Yadus, tried for a long time to leave for Dvrak,
but by enveloping Him with plaintive prayers she kept Him in her home.
Ka bestowed upon Yudhihira the highest prestige, greater than that
of anyone else in the upper and lower worlds. And by favors like allowing

741

Bhma to kill Jarsandha, Ka granted Bhma unequaled fame.
Saintly Arjuna became renowned throughout the world for his intimate
friendship with Ka. I can never sing all the glories of Arjuna even if I
recite hundreds of Puras.
And as for Nakula and Sahadeva, everyone has seen many times how
fixed they are in love for Ka, as shown, for example, by how those
twins behaved in the deliberations on whom to worship first in the
Rjasya.
Lord Hari personally sanctied r Draupads hair during the Rjasya
sacrice and other special festivals. He would call Draupad dear friend.
He relieved her of fear of Atris son Durvs and fear of others, including
Dusana. He removed all her sorrow.
Ka relished r Viduras porridge and organized the celebration of r
Bhmas passing away. Please, therefore, judge your own standing from
how in many controversies both Vidura and Bhma took your side.
Truly, the words spoken by the ordinary women of your city amaze me.
Those words, focused on Ka and imbued with transcendental
knowledge and devotion, are praised in songs by accomplished poets.
When Prahlda, the son of Kaydhu, obtained the Supreme Lords grace,
he did so along with a grandson. The best of monkeys was favored alone.
But you rare souls have received the complete love and mercy of the great
Lord Hari with all your family members and subordinates.
Once, in the court of the Kauravas, with me and other sages present,
Ka said of you, A friend of the Pavas is My friend, and their
enemy My enemy. The Pavas are My very life airs.
Just see my arrogance! Only Ka can adequately know and describe
your good qualities. But at least I am convinced that the Supreme Lord
has descended to this world only for the sake of you.


742

vii
If ordinary materialists see the many calamities that have come upon us,
their faith and their inclination to serve Ka are likely to wither.
This would surely cause us great distress, for we have dedicated our life
and breath only to Him. We would suffer like embodied creatures
without food or like sh deprived of water.
Therefore, on the pretext of arranging a sacrice, I begged Him, Dear
master, please show how the fortunes of the devotees and the
nondevotees differ.
By this sacrice, all people will see the wonderful assets that belong to
Your devotees in this life and the next, opulences all-pure and utterly
distinct from material assets. Then, gaining absolute trust in You, people
will worship Your lotus feet, become ever free of misery and fear, and
achieve happiness in all respects.
Now our nondevotee enemies have been destroyed, our kingdom returned
to usand our grief made greater than ever before.
It is our fault that many saintly persons met their demise, including
venerable teachers like Droa and Bhma, and sons like Abhimanyu.
The company of those devotees of r Viu is more desira-ble to us than
life itself. Deprived of that association, we can no longer find any
happiness.
We enjoy the pleasure of seeing r Kas lotus face only once in a
while, when after long times absent He visits us on some business.
The Ydavas alone are His true friends. Living always with them in
Dvrak, He is always busy satisfying those dear and supremely fortunate
friends.

viii
Swayed by dry speculation, concerned only with their own dharma,
Bhma and others on the field of war fiercely attacked Lord r Ka,
piercing His armor and flesh. Lord Ka, the wielder of the Sudarana

743

cakra, tolerated for my sake those repeated attacks on His divine body,
although I tried to stop Him.
Even today, O brhmaa, as I remember those incidents, I cannot remove
the arrow of grief from my heart. How then can I feel any happiness?
Acts that bring pain to a dear one are not a sign of compassion or love.
When I refused to kill Bhma, Droa, and others, Ka, the best of wise
scholars, taught me something to induce me to go ahead and kill them.
Hearing only the literal meaning of what Ka taught may please dry
scholars, but to us whose life and soul lies in glorifying pure devotional
service, those instructions by the Lord give great pain.
Even carefully studying the purport of those instructions has not made
me any happier. Rather, His words only make me remember how He
deceived me.
No one is dearer to me than the Supreme Brahman, Ka, with His all-
enchanting beautiful form. He has given Himself to me, who have
complete faith in Him. He is the reservoir of pure unconditional mercy,
the upholder of His word, the best of well-wishing friends, the
omnipotent Lord of all.

ix
He beheld them sitting at ease in the blessed assembly hall Sudharm.
Ranked in order of importance, they sat resplendent with the ornaments
of their own bodily beauty, and were further adorned with garlands of
prijta.
They were being regaled by festive song and dance in the most celestial
style, and praised by bards in splendidly tasteful words.
The Ydavas laughed among one another and exchanged clever jokes and
quips, the effulgence of their bodies surpassing that of the sun, their
personalities full of charm.
Many kinds of precious ornaments decorated the Ydavas. And even

744

some of the most elderly members of the assembly had obtained new
youth by constantly enjoying the nectar of r Kas lotus face.
Surrounding Mahrja Ugrasena, the Ydavas glowed brilliantly, as with
reverent eagerness they awaited the arrival of r Ka.
Countless millions of Ydavas waited, absorbed in talk about Ka, their
minds and eyes anxiously focused on the path from Kas inner palace.