Sri Brhad-Bhagavatamrta

.heo Part Two, Volume One

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Text 101

tayaiväträdya sarvajïaà
dayäluà tvaà svadevavat
präpya håñöaù prapanno 'smi
kåpaëaà mäà samuddhara

tayä-by her; eva-indeed; atra-here; adya-today; sarvaj{.sy 241}am-all-knowing; dayälum-

merciful; tvam-you; svadevavat-like my own Lord; präpya-attaining; håñöaù-happy; prapannaù-
surrendered; asmi-I am; kåpaëam-a miser; mäm-me; samuddhara-please lift up.

Here today I have attained you, who are very kind, who know everything, and who are like
my own Lord. I am surrendered to you. Please rescue me, a wretched man.

Çréla Sanätana Gosvämé explains that the word {.sy 168}svadevavat" means "like Lord
Madana-Gopäla" and the word "samuddhara" means "please rescue me from the ocean of doubt",
or "please rescue me from the ocean of repeated birth and death".

Text 102

çré-parékñid uväca

niçamya sädaraà tasya

vacanaà sa vyacintayat
etasya kåta-kåtyasya
jätä pürëärthatä kila

çré-parékñid uväca-Çré Parékñit said; niçamya-hearing; sa-ädaram-with respect; tasya-his;

vacanam-statement; saù-he; vyacintayat-thought; etasya-of him; kåta-kåtyasya-what should be
done; jätä-manifested; pürëa-full; arthatä-meaning; kila-certainly.

Çré Parékñit said: Respectfully hearing these words, he thought: This person has attained the
goal of life. He has attained all that is good.

Text 103

kevalaà tat-padämbhoja-
 säkñäd-ékñävaçiñyate
taj-jape 'rhati näsaktià
kintu tan-näma-kértane

kevalam-only; tat-padämbhoja-säkñäd-ékñä-the direct sight of the Lord's lotus feet;

avaçiñyate-remains; taj-jape-in mantra-chanting; arhati-is able; na-not; äsaktim-attachment;
kintu-but; tan-näma-kértane-in chanting the holy names.

For him only the direct sight of the Lord's lotus feet remains. He should not attached to
chanting mantras. He should be attached to chanting the Lord's holy nmaes.

Texts 104 and 105

çréman-madana-gopäla-
pädäbjopäsanät param
näma-saìkértana-präyäd
vaïchätéta-phala-pradät

tal-lélä-sthala-pälénäà
çraddhä-sandarçanädaraiù
sampädyamänän nitaräà
kiïcin nästy eva sädhanam

çréman-madana-gopäla-of Lord Madnaa-Gopäla; päda-feet; abja-lotus; upäsanät-by

worshiping; param-then; näma-saìkértana-präyät-by chanting the holy names; va{.sy 241}chä-
desire; atéta-beyond; phala-fruit; pradät-giving; tal-lélä-of His pastimes; sthala-the places;
pälénäm-protecting; çraddhä-with faith; sandarçana-by the sight; adaraiù-with faith;
sampädyamänän-established; nitaräm-greatly; ki{.sy 241}cit-something; na-not; asti-is; eva-
indeed; sädhanam-the means.

There is no way other than the worship of Çré Madana-Gopäla's lotus feet, a worship that
consists mostly of glorification of His holy names, that gives a result beyond what one can
desire, and that should be performed with faithful and respectful seeing of the places where the
Lord enjoyed pastimes.

Text 106

saïjäta-premakäc cäsmäc
catur-varga-vidambakät
tat-pädäbja-vaçé-käräd
anyat sädhyaà na kiïcana
 saïjäta-premakät-than pure love; ca-and; asmät-this; catur-varga-viòambakät-mocking the
four goals of life; tat-pädäbja-vaçé-kärät-being overwhelmed for His lotus feet; anyat-other;
sädhyam-goal; na-not; ki{.sy 241}cana-anything.

There is no goal other than pure love, which mocks the four goals of life and conquers the
Lord's lotus feet.

Çréla Sanätana Gosvämé explains that the four goals of life are material piety, economic
development, sense gratification, and liberation.

Text 107

iti bodhayituà cäsya

sarva-saàçayanodanam
sva-våttam eva nikhilaà
nünaà präk pratipädaye

iti-thus; bodhayitum-to enlighten; ca-and; asya-of him; sarva-all; saàçayanodanam-remove

doubt; sva-våttam-my own story; eva-certainly; nikhilam-everything; nünam-indeed; präk-
before; pratipädaye-I explain.

Therefore to enlighten him and remove his doubts I will tell all of my own story.

Text 108

svayam eva sva-mähätmyaà

kathyate yan na tat satäm
sammataà syät tathäpy asya
nänyäkhyänäd dhitaà bhavet

svayam-personally; eva-indeed; sva-own; mähätmyam-glorification; kathyate-is said; yat-

which; na-not; tat-that; satäm-of the great souls; sammatam-the conclusion; syät-is; tathäpi-
nevertheless; asya-of him; na-not; anya-another; äkhyänät-story; hitam-good; bhavet-will be.

Although the great souls think a person should not speak his own glories, there is not another
story that will be good for him.

Text 109

evaà viniçcitya mahänubhävo

 gopätmajo 'säv avadhäpya vipram
ätmänubhütaà gadituà pravåttaù
pauraëiko yadvad åñi-puräëam

evam-thus; viniçcitya-thinking; mahänubhävaù-very experienced; gopätmajaù-cowherd boy;

asau-he; avadhäpya-giving attention; vipram-to the brahmana; ätma-own; anubhütam-
experience; gaditum-to relate; pravåttaù-began; pauraëikaù-the Puranic sages; yadvat-as; åñi-to
the sages; puräëam-in the Puranas.

Thinking in this way, the very experienced cowherd boy turned to the brähmaëa and, as a
sage speaking the Puräëas to a company of sages, began to tell of his own experience.

Çréla Sanätana Gosvämé quotes Devala Muni's definition of a sage:

ürdhva-retäs tapasy-ugro
niyatäçé ca samyamé
çäpänugrahayoù çaktaù
satya-sandho bhaved åñi

"A sage is one who is celibate, very austere, who eats little, controls his senses, speaks the
truth, and has the power both to curse and to forgive."

Text 110

çré-gopa-kumära uväca

atretihäsä bahavo
vidyante 'thäpi kathyate
sva-våttam evänusmåtya
mohädäv api saìgatam

çré-gopa-kumära uväca-the cowherd boy Gopa-kumära said; atra-here; itihäsäù-histories;

bahavaù-many; vidyante-are; athäpi-still; kathyate-is said; sva-våttam-my own story; eva-indeed;
anusmåtya-remembering; moha-ectsasy; ädau-beginning with; api-also; saìgatam-met.

The cowherd boy Gopa-kumära said: For this there are many histories in the scriptures. Still,
as I remember, I will tell the story of my own life and what I experienced in ecstatic trance.

Çréla Sanätana Gosvämé explains that the word "moha" means "what I experienced in the
trance of love for the Lord" and "ädi" means "and other very confidential topics".
Texts 111 and 112

gopäla-våttair vaiçyasya
govardhana-viläsinaù
putro 'ham idåço bälaù
puraù gäç cärayan nijäù

tasmin govardhane kåñëä-

tére våndävane 'tra ca
mäthure maëòale bälaiù
samaà vipra-vara sthitaù

gopäla-våttaiù-with the activities of a cowherd; vaiçyasya-of a vaiçya; govardhana-viläsinaù-

enjoying pastimes on Govardhana Hill; putraù-the son; aham-I; idåçaù-like; bälaù-a boy; puraù-
before; gäù-the cows; cärayan-herding; nijäù-own; tasmin-there; govardhane-on Govardhana;
kåñëa- tére-on the shore of the Yamunä; våndävane-in Våndävana; atra-here; ca-and; mäthure
maëòale-in the circle of Mathura; bälaiù-boys; samam-with; vipra-of brahmanas; vara-O best;
sthitaù-situated.

O best of brähmaëas, I, the young son of a vaiçya cowherd of Govardhana Hill, accompanied
by young friends, tend my cows on Govardhana, the Yamunä's shore, here in Våndävana forest,
and in the circle of Mathurä.

Çréla Sanätana Gosvämé here quotes the description of the activities of the cowherd boys in
Çrémad-Bhägavatam 10.24.21. He also notes that later in the book it will be revealed that Gopa-
kumära's eternal rasa is as a cowherd boy.

Texts 113-116

vana-madhye ca paçyämo
nityam ekaà dvijottamam
divya-mürtià viraktäòhyaà
paryätantam itas tataù

kértayantaà muhuù kåñëaà

japa-dhyäna-rataà kvacit
nåtyantaà kväpi gäyantaà
kväpi häsa-paraà kvacit
vikroçantaà kvacid bhümau
skhalantaà kväpi mattavat
luëöhantaà bhuvi kuträpi
rudantaà kvacid uccakaiù

visamjïaà patitaà kväpi

çleña-läläçru-dhärayä
paìkayantaà gaväà vartma-
rajäàsi måtavat kvacit

vana-of the forest; madhye-in the midst; ca-also; paçyämaù-we see; nityam-always; ekam-
one; dvijottamam-best of brahmanas; divya-mürtim-splendid form; virakta-with renunciation;
äòhyam-rich; paryätantam-wandering; itas tataù-here and there; kértayantam-glorifying; muhuù-
again and again; kåñëam-Kåñëa; japa-dhyäna-ratam-devoted to chanting and meditayion; kvacit-
sometimes; nåtyantam-dancing; kväpi-sometimes; gäyantam-singing; kväpi-sometimes; häsa-
param-laughing; kvacit-sometimes; vikroçantam-crying; kvacit-sometimes; bhümau-to the
ground; skhalantam-falling; kväpi-sometimes; mattavat-as a madman; luëöhantam-rolling;
bhuvi-on the ground; kuträpi-sometimes; rudantam-calling out; kvacit-sometimes; uccakaiù-
greatly; visamjïam-unconscious; patitam-fallen; kväpi-sometimes; çleña-läläçru-dhärayä-with
streams of tears of love; paìkayantam-muddying; gaväm-of the cows; vartma-on the path;
rajäàsi-the dust; måtavat-like a corpse; kvacit-sometimes.

In the middle of the forest we always see a great brähmaëa whose form is splendid, who is
rich in renunciation, and who wanders here and there again and again chanting the holy names of
Lord Kåñëa, sometimes engaged in japa and meditation, sometimes dancing, sometimes singing,
sometimes laughing loudly, sometimes crying, sometimes falling to the ground, sometimes
rolling on the ground as a madman, sometimes louldy calling out, sometimes fainting
unconscious, sometimes muddying the gorund with a stream of tears of love, and sometimes
lying as a corpse on the dust of the cowpath.

Text 117

kautukena vayaà bälä

yämo 'muà vékñituà sadä
sa tu gopa-kumärän no
labdhvä namati bhaktitaù

kautukena-with curiousity; vayam-we; bäläù-boys; yämaù-go; amum-to him; vékñitum-to

see; sadä-always; saù-he; tu-indeed; gopa-kumärän-cowherd boys; naù-us; labdhvä-attaining;
namati-bows; bhaktitaù-with devotion.

Out of curiousity we boys always go to see him. When we come he bows down to us with
devotion.
Text 118

gäòham äçliñyati premëä

sarväìgeñu sa-cumbanam
parityaktuà na çaknoti
mädåçän priya-bandhuvat

gäòham-firmly; äçliñyati-embraces; premëä-with love; sarva-all; aìgeñu-limbs; sa-with;

cumbanam-kissing; parityaktum-to leave; na-not; çaknoti-is able; mädåçän-like us; priya-
bandhuvat-like a dear friend.

Out of love he tightly embraces us and kisses our bodies. As if we were his dearest friends,
he cannot leave us.

Text 119

mayä go-rasa-dänädi-
sevayäsau prasäditaù
ekadä yamunä-tére
präpyäliìgya jagäda mäm

mayä-by me; go-rasa-of milk; däna-gifts; ädi-beginning with; sevayä-with service; asau-he;
prasäditaù-is pleased; ekadä-once; yamunä-of the Yamunä; tére-on the shore; präpya-attaining;
äliìgya-embracing; jagäda-said; mäm-to me.

He was pleased by my gifts of milk and other services. One day, finding me on the Yamunä's
shore, he embraced me and said:

Text 120

vatsa tvaà sakaläbhiñöa-

siddhim icchasi ced imam
prasädaà jagad-éçasya
snatvä keçyäà gåhäëa mat

vatsa-O child; tvam-you; sakala-all; abhiñöa-desired; siddhim-perfections; icchasi-desire; cet-

if; imam-this; prasädam-mercy; jagad-éçasya-of the Lord of the universes; snatvä-bathing;
keçyäm-at Kesi-tirtha; gåhäëa-take; mat-from me.

Child, if you wish the the perfection desired by all, then bathe in Keçé-tértha and you may
take from me the mercy of the Lord of the universes.
Text 121

evam etaà bhavan-mantraà

snätäyopädideça me
pürëa-kämo 'napekñyo 'pi
sa dayälu-çiromaëiù

evam-thus; etam-this; bhavat-of you; mantram-mantra; snätäya-bathed; upädideça-taught;

me-me; pürëa-fulfilled; kämaù-desires; anapekñyaù-indifferent; api-although; saù-he; dayälu-
çiromaëiù-the crest-jewel of the merciful.

Then, when I had bathed, he, the crest jewel of the merciful, who, although he was
indifferent ot all material things had all his desires fulfilled, taught me your mantra.

Çréla Sanätana Gosvämé explains that this was the same ten-syllable mantra the brähmaëa
chanted.

Text 122

püjä-vidhià çikñayituà
dhyeyam uccärayan jape
premäkulo gato mohaà
rudan virahinéva saù

püjä-of worship; vidhim-the method; çikñayitum-to teach; dhyeyam-to be meditated;

uccärayan-speaking; jape-in chanting; prema-äkulaù-overcome by love; gataù-gone; moham-into
a trance; rudan-crying; virahiné-a woman separated from her beloved; iva-as; saù-he.

Then, to teach the method of worship he began to describe the Lord, the object of meditation.
Overcome with love, and crying as a woman separated from her lover, he suddenly fainted in
ecstasy.

Text 123

samjïäà präpto 'tha kiïcin na

prañöuà çakto mayä bhiyä
utthäya vimanasko 'gät
kväpi präptaù punar na saù

samjïäm-consciousness; präptaù-attained; atha-then; kiïcit-something; naù-he; prañöum-to

ask; çaktaù-able; mayä-by me; bhiyä-with fear; utthäya-rising; vimanaskaù-upset; agät-went;
kväpi-somewhere; präptaù-attained; punaù-again; na-not; saù-he.

When he became conscious again I was too frightened to ask him anything. His mind fixed
on something else, he suddenly rose and left. I never met him again.

Text 124

mayä tu kim idaà labdhaà

kim asya phalam eva vä
mantraù kathaà sädhanéya
iti jïätaà na kiïcana

mayä-by me; tu-indeed; kim-what?; idam-this; labdham-attained; kim-what?; asya-of it;

phalam-the result; eva-certainly; vä-or; mantraù-the mantra; katham-how?; sädhanéya-practiced;
iti-thus; jïätam-known; na-not; kiïcana-anything.

What had I obtained? What result would it bring? How should the mantra be chanted? I did
not know anything.

Text 125

tad-väkya-gauraveëaiva
mantraà taà kevalaà mukhe
kenäpy alakñito 'jasraà
japeyaà kautukäd iva

tad-väkya-gauraveëa-out of respect for his words; eva-indeed; mantram-mantra; tam-the;

kevalam-only; mukhe-on my mouth; kenäpi-by anyone; alakñitaù-not seen; ajasram-always;
japeyam-to be chanted; kautukät-with eagerness or wonder; iva-like.

Out of respect for his words this mantra alone was on my mouth. Unnoticed by anyone, I
eagerly chanted it at every moment.

Çréla Sanätana Gosvämé explains that he chanted the mantra silently. The word "kautukät"
may also mean {.sy 168}filled with wonder".

Text 126

tan mahä-puruñasyaiva
prabhävät tadåçena ca
japena citta-çuddhir me
tatra çraddhäpy ajäyata

tat-that; mahä-puruñasya-of the Supreme Person; eva-certainly; prabhävät-by the power;

tadåçena-like that; ca-also; japena-by chanting; citta-of the heart; çuddhiù-purification; me-of
me; tatra-there; çraddhä-faith; api-also; ajäyata-was born.

By the power of that great person my heart became purified as I chanted. Then I developed
faith.

Text 127

tad-väkyaà cänusandhäya
jagad-éçvara-sädhakam
taà mantraà manyamäno 'haà
tuñyan japa-paro 'bhavam

tat-his; väkyam-words; ca-and; anusandhäya-to search; jagad-éçvara-of the Lord of the

universes; sädhakam-qualified; tam-that; mantram-mantra; manyamänaù-remembering; aham-I;
tuñyan-satisfied; japa-paraù-devoted to chanting; abhavam-became.

Thinking of his words I decided that this mantra would lead me to the Lord of the universes.
I became happy and I was dedicated to chanting it.

Text 128

kédåço jagad-éço 'sau

kadä vä dåçyatäà mayä
tad-eka-lälaso hitvä
gåhädén jähnavém agam

kédåçaù-like what?; jagad-éçaù-the Lord of the universes; asau-He; kadä-when?; vä-or;

dåçyatäm-will be seen; mayä-by me; tad-eka-lälasaù-intent only on Him; hitvä-leaving; gåha-
ädén-home and other things; jähnavém-to the Ganges; agam-I went.

I thought: What is the Lord of the universes like? When will I see Him? Intent only on Him, I
left my home and everything and went to the Ganges.

Text 129

düräc chaìkha-dhvanià çrutvä

 tat-padaà pulinaà gataù
vipraà vékñyänamaà tatra
çälagräma-çilärcakam

dürät-from far away; saìkha-of a conchshell; dhvanim-the sound; çrutvä-having heard; tat-
padam-that place; pulinam-to the shore; gataù-gone; vipram-a brahmana; vékñya-seein;
änamam-I bowed down; tatra-there; çälagräma-çilä-of a Çälagräma-çilä; arcakam-a worshiper.

Hearing a chonchshell I went to the riverbank. Seeing a brähmaëa worshiping a Çälagräma-

çilä, I bowed down in respect.

Text 130

kam imaà yajasi sväminn

iti påñöo mayä hasan
so 'vadat kià na jänäsi
bäläyaà jagad-éçvaraù

kam-what?; imam-this; yajasi-you worship; svämin-O Svami; iti-thus; påñöaù-asked; mayä-

by me; hasan-smiling; saù-he; avadat-said; kim-why?; na-not; jänäsi-you know; bäla-O chaild;
ayam-He; jagad-éçvaraù-the Lord of the universes.

Š I asked him: O Svämé, whom are you worshiping? He smiled and said: Child, don't you
know? This is the Lord of the universes.

Text 131

tac chrütvähaà su-sampräpto

nidhià labdhveva nirdhanaù
nañöaà vä bandhavo bandhuà
paramaà mudam äptavan

tat-this; çrütvä-hearing; aham-I; su-sampräptaù-attained; nidhim-a treasure; labdhva-attained;

iva-like; nirdhanaù-a poor man; nañöam-destroyed; vä-or; bandhavaù-friend; bandhum-friend;
paramam-great; mudam-happiness; äptavan-attained.

When I heard this I became happy as a penniless man who finds a treasure or a man who
finds his long-lost dearest friend.

Text 132

jagad-éçaà muhuù paçyan

 daëòavac chraddhayänamam
pädodakaà sa-nirmälyaà
viprasya kåpayäpnuvaà

jagad-éçam-on the Lord of the universes; muhuù paçyan-gazing; daëòavat-as a stick;

sraddhayä-with faith; anamam-I bowed; päda-the feet; udakam-the water; sa-nirmalyam-
prasädam; viprasya-of the brahmana; kåpayä-by the mercy; apnuvam-I attained.

I gazed at the Lord of the universes and with faith I fell down as a stick to offer respects. By
the brähmaëa's mercy I got the water of the Lord's feet and the prasädam offered to Him.

Text 133

udyatena gåhaà gantuà

karaëòe tena çäyitam
jagad-éçaà vilokyärto
vyalapaà säsram édåçam

udyatena-risen; gåham-home; gantum-to go; karaëòe-in a box; tena-by him; çäyitam-rested;

jagad-éçam-the Lord of the universes; vilokya-seeing; ärtaù-unhappy; vyalapam-I lamented; sa-
asram-with tears; édåçam-like this.

When he was about to go home he put the Lord of the universes to rest in a box. When I saw
this I became very unhappy and, shedding tears, I lamented:

Text 134

hä hä dhåtaù karaëòäntar
asthäne parameçvaraù
kim apy asau na cäbhuìkte
nidrä tu kñudayä katham

hä-alas; hä-alas; dhåtaù-held; karandäntaù-in a box; asthäne-not the right place;

parameçvaraù-the Supreme Lord; kim api-something; asau-He; na-not; ca-also; abhuìkte-ate;
nidrä-sleep; tu-indeed; kñudayä-with hunger; katham-why?

Alas! Alas! The Supreme Lord is put in a very unsuitable box. He has not eaten anything.
How can He sleep if He is hungry?

Text 135
prakåtyaiva na jänämi
mathurä-brähmaëottama
asmäd vilakñaëaù kaçcit
kväpy asti jagad-éçvaraù

prakåtya-by nature; eva-indeed; na-not; jänämi-I understand; mathurä-of Mathura;

brähmaëottama-O great brahmana; asmät-of him; vilakñaëaù-unique; kaçcit-one; kväpi-
anywhere; asti-is; jagad-éçvaraù-the Lord of the universes.

O best of brähmaëas, that there might be another Lord of the universes in another place, I did
not understand.

Text 136

ity akåtrima-santäpaà
viläpäturam abravét
brähmaëaù säntayitvä mäà
hréëavad vinayänvitaù

iti-thus; akåtrima-sincere; santäpam-distress; viläpa-by lamentation; äturam-overwhelmed;

abravét-said; brähmaëaù-the brahmana; säntayitvä-comforting; mäm-me; hréëavat-as if
embarrassed; vinayänvitaù-humble.

Me, who was sincerely aggreived, the humble brähmaëa, as if embarrassed, comforted and
said:

Text 137

nava-vaiñëava kià kartuà

daridraù çaknuyaà param
arpayämi sva-bhogyaà hi
jagad-éçäya kevalam

nava-vaiñëava-O new Vaiñëava; kim-what?; kartum-to do; daridraù-a poor man; çaknuyam-I
can do; param-more; arpayämi-I offer; sva-bhogyam-what I eat; hi-indeed; jagad-éçäya-to the
Lord of the universes; kevalam-only.

O new Vaiñëava, what more can I, a poor man, do? I offer to the Lord of the universes only
what I myself can eat.

Texts 138-140
yadi püjotsavaà tasya
vaibhavaà ca didåkñase
tadaitad deça-räjasya
viñëu-püjänuräginaù

mahä-sädhoù puréà yähi

vartamänam adürataù
tatra säkñät samékñasva
durdarçaà jagad-éçvaram

håt-pürakaà mahänandaà
sarvathänubhaviñyasi
idäném etya mad-gehe
bhuìkñva viñëu-vinoditam

yadi-if; püja-of worship; utsavam-a great festival; tasya-of Him; vaibhavam-the opulence; ca-
and; didåkñase-you wish to see; tada-then; etat-this; deça-of the country; räjasya-of the king;
viñëu-of Lord Viñëu; püjä-worship; anuräginaù-loving; mahä-sädhoù-great saint; purém-to the
city; yähi-go; vartamänam-now; adürataù-not far away; tatra-there; säkñät-directly; samékñasva-
see; durdarçam-rare to see; jagad-éçvaram-the Lord of the universes; håt-the heart; pürakam-
filling; mahä-great; änandam-bliss; sarvathä-in all respects; anubhaviñyasi-you will experience;
idäném-now; etya-going; mat-my; gehe-in the home; bhuìkñva-eat; viñëu-vinoditam-what was
enjoyed by Lord Viñëu.

If you wish to see His opulence and a great festival of His worship, then to the nearby palace
of this country's saintly king, who loves to worship Lord Viñëu. There you will directly see the
Lord of the universes, who is so difficult to see. There you will see your heart filled with bliss.
For now come to my home and eat the food that Lord Viñëu has enjoyed.

Text 141

tad-väcänandito 'gatvä
kñudito 'pi tad-alayam
taà praëamya tad-uddiñöa-
vartmanä täà purém agäm

tat-his; väcä-by teh words; änanditaù-delighted; agatvä-not going; kñuditaù-hungry; api-even;

tad-alayam-to his home; tam-to him; praëamya-bowing down; tad-uddiñöa-showed by him;
vartmanä-by the path; taà purém-to that palace; agam-I went.

I was delighted to hear his words. Even though I was hungry I did not go to his home, but I
bowed down before him and, following the path he showed, at once went to the palace.
Text 142

antaù-pure deva-kule
jagad-éçärcana-dhvanim
apürvaà tumulaà düräc
chrütväpåccham amuà janän

antaù-pure-in the palace; deva-kule-in the temple; jagad-éçä-of the Lord of the universes;
arcana-dhvanim-the sound of worship; apürvam-unprecedented; tumulam-tumult; dürät-from
afar; srütvä-hearing; apåccham-I asked; amum-this; janän-some people.

From far away I heard unprecedented tumultuous sounds of the worship of the Lord of the
universes. I asked questions of the people there.

Çréla Sanätana Gosvämé explains that the sounds were wonderful singing and instrumental
music. The questions asked may have been "Where is the Lord of the universes?" or {.sy
168}What are these sounds?"

Text 143

vijïäya tatra jagad-éçvaram ékñituà taà

kenäpy avarita-gatiù sa-javaà praviçya
saìkhäri-paìkaja-gadä-vilasat-karäbjaà
çrémac-caturbhujam apaçyam ahaà samakñam

vijïäya-knowing; tatra-there; jagad-éçvaram-the Lord of the universes; ékñitum-to see; tam-

Him; kenäpi-somehow; avarita-gatiù-without being stopped; sa-javam-quickly; praviçya-
entering; saìkha-conchshell; ari-cakra; paìkaja-lotus; gadä-and club; vilasat-glistening; kara-
hands; abjam-lotus flower; çrémat-handsome; catuù-four; bhujam-arms; apaçyam-saw; aham-I;
samakñam-before my eyes.

Understanding that the Lord of the universes was there, I, not stopped ny anyone, quickly
entered to see Him. There before my eyes I saw Him, a conchshell, disc, lotus and club in the
splendid hands of His four handsome arms, . . .

Çréla Sanätana Gosvämé explains that he understood either: 1. where the sounds were
coming from, or 2. where the Lord of the universes was. Without being stopped by anyone, he
quickly entered the temple.
Text 144

sarväìga-sundarataraà nava-megha-käntià
kauñeya-péta-vasanaà vana-mälayäòhyam
sauvarëa-bhüñaëam avarëya-kiçora-mürtià
pürëendu-vaktram amåta-smitam abja-netram

sarva-all; aìga-limbs; sundarataram-very handsome; nava-new; megha-cloud; käntim-

splendor; kauñeya-silk; péta-yellow; vasanam-garments; vana-mälayäòhyam-rich with a garland
of forest flowers; sauvarëa-bhüñaëam-with golden ornaments; avarëya-indescribable; kiçora-
youthful; mürtim-form; pürëa-full; indu-moon; vaktram-face; amåta-of nectar; smitam-a smile;
abja-lotus; netram-eyes.

. . .all His limbs very handsome, splendid as a new cloud, dressed in yellow silk, rich with a
garland of forest flowers, decorated with golden ornaments, His youthful form beyond
description, His face a full moon, His smile nectar, His eyes lotus flowers, . . .

Text 145

sampüjita-vividha-durlabha-vastu-vargaiù
sevänusakta-paricäraka-våndä-juñöam
nåtyädikaà ca purato 'nubhavantam ärät
tiñöhantam äsana-vare su-paricchadaugham

sampüjita-worshiped; vividha-various; durlabha-rare; vastu-vargaiù-with substances; sevä-

service; anusakta-devoted; paricäraka-servants; vånda-multitude; juñöam-served; nåtya-dancing;
ädikam-beginning with; ca-also; purataù-in the presence; anubhavantam-experiencing; ärät-near;
tiñöhantam-standing; äsana-vare-on a beautiful throne; su-paricchada-of paraphernalia; augham-
with a flood.

. . . worshiped by His devoted servants with a host of rare and glorious things, seeing the
dancing and other entertainments played before Him, sitting on a wonderful throne, and served
with a flood of paraphernalia.

Text 146

paramänanda-pürëo 'haà
praëaman daëòavan muhuù
vyacintayam idaà sväsyä-
paçyam adya didåkñitam

paramänanda-of great bliss; pürëaù-filled; aham-I; praëaman-bowing; daëòavat-like a stick;

muhuù-again and again; vyacintayam-I thought; idam-this; svasya-own; apaçyam-I saw; adya-
today; didåkñitam-what I wished to see.

Filled with bliss, again and again I fell down as a stick to offer obeisances. I thought: Today I
saw what I wished to see.

Text 147

sampräpto janma-säphalyaà
na gamiñyämy ataù kvacit
vaiñëavänäà ca kåpayä
tatraiva nyavasaà sukham

sampräptaù-attained; janma-of my birth; säphalyam-the fruit; na-not; gamiñyämi-I will go;

ataù-from here; kvacit-ever; vaiñëavänäm-of the devotees; ca-also; kåpayä-by the mercy; tatra-
there; eva-indeed; nyavasam-I live; sukham-happily.

Now my birth is a success. I will never leave this place. By the Vaiñëavas' mercy I happily
lived there.

Texts 148 and 149

bhuïjäno viñëu-naivedyaà
paçyan püjä-mahotsavam
çåëvan püjädi-mähätmyaà
yatnän mantraà raho japan

asyäs tu vraja-bhümeù çrér

gopa-kréòä-sukhaà ca tat
kadäcid api me brahman
hådayän näpasåpati

bhuïjänaù-eating; viñëu-of Lord Viñëu; naivedyam-the prasädam; paçyan-seeing; püjä-of the

worship; mahä-the great; utsavam-festival; çåëvan-hearing; püjä-worship; ädi-beginning with;
mähätmyam-the glorification; yatnät-with effort; mantram-the mantra; rahaù-in secret; japan-
chanting; asyäù-of that; tu-indeed; vraja-bhümeù-land of Vraja; çréù-the beauty; gopa-of the
gopas; kréòä-of the pastimes; sukham-the happiness; ca-also; tat-that; kadäcit-ever; api-also; me-
of me; brahman-O brahmana; hådayät-from the heart; na-not; apasåpati-goes.

O brähmaëa, I ate the prasädam of Lord Viñëu, saw the great festival of His worship, heard
the glories of worshiping Him, and secretly chanted my mantra with great care. Still, from my
heart the beauty of Vrajabhümi and the happiness of playing as a cowherd boy never left my
heart.

Çréla Sanätana Gosvämé quotes the following verse glorifying the prasädam of Lord Viñëu:

ñaòbhir mäsopaväsais tu
yat phalaà parikértitam
viñëor naivedya-sikthännaà
bhuïjatäà tat kalau yuge

"In Kali-yuga they who eat Lord Viñëu's prasädam attain the same result said to be gained by
fasting for six months."

The word "kadäcit" here means "awake or even asleep".

Text 150

evaà dinäni katicit

sänandaà tatra tiñöhataù
tädåk-püjä-vidhäne me
paramä lalasäjani

evam-thus; dinäni-days; katicit-some; sänandam-blissfully; tatra-there; tiñöhataù-staying;

tädåk-like that; püjä-vidhäne-in the offering of worship; me-of me; paramä-great; lalasä-
yearning; ajani-became.

Happily staying there for some days, I developed a great yearning to worship the Lord in that
way.

Text 151

athäputraù sa räjä mäà

vaideçikam api priyät
su-çélaà vékñya putratve
parikalpyäcirän måtaù

atha-then; aputraù-sonless; saù-that; räjä-king; mäm-to me; vaideçikam-a foreigner; api-

although; priyät-out of love; su-çélam-good character; vékñya-seeing; putratve-as a son;
parikalpya-considering; acirät-soon; måtaù-died.

The king, who was sonless, and who, seeing my good character, affectionately considered me
his adopted son even though I was a foreigner, soon died.

Text 152

mayä ca labdhvä tad-räjyaà

viñëu-püjä-mudädhikä
pravartitä tad-annaiç ca
bhojyante sädhavo 'nv-aham

mayä-by me; ca-and; labdhvä-obtained; tad-räjyam-his kingdom; viñëu-püjä-of the worship

of Lord Viñëu; mudä-happiness; adhikä-increased; pravartitä-begun; tad-annaiù-by his food; ca-
also; bhojyante-eaten; sädhavaù-saintly devotees; anu-aham-every day.

Inheriting his kingdom, I increased the bliss of the worship of Lord Viñëu. Every day many
saintly devotees enjoyed His prasädam.

Text 153

svayaà ca kvacid äsaktim

akåtvä pürvavad vasan
japaà nirvahayan bhuïje
prasädännaà prabhoù param

svayam-personally; ca-and; kvacit-somewhere; äsaktim-attachment; akåtvä-not doing;

pürvavat-as before; vasan-residing; japam-chanting; nirvahayan-doing; bhu{.sy 241}je-I ate;
prasädännam-prasädam food; prabhoù-of the Lord; param-then.

Not attached to any of this, I remained as before. I chanted my mantra and I ate the Lord's
prasädam.

Çréla Sanätana Gosvämé explains that by the mantra's power he remained unattached to the
royal opulences there. He continued to live as an unattached, peniless person, as he had before he
inherited the kingdom. He accepted only the Lord's prasädam, and that only to maintain his
body.

Text 154

räjïo 'sya parivärebhyaù

pradaà räjyaà vibhajya tat
tathäpi räjya-sambandhäd
duùkhaà me bahudhodbhavat
 räjïaù-of the king; asya-of him; parivärebhyaù-to teh associates; pradam-given; räjyam-
kingdom; vibhajya-dividing; tat-that; tathäpi-nevertheless; räjya-of the kingdom; sambandhät-in
relationship; duùkham-unhappiness; me-of me; bahudha-great; udbhavat-arose.

Although I divided the kingdom among the king's associates, still it made me very unhappy.

Çréla Sanätana Gosvämé explains that a kingdom does not please an intelligent Vaiñëava.

Text 155

kadäpi para-räñöräd bhéù

kadäcic cakra-vartinaù
vividhädeça-sandoha-
pälanenäsvatantratä

kadäpi-sometimes; para-räñörät-of other kingdoms; bhéù-fear; kadäcit-sometimes; cakra-

vartinaù-of the emperor; vividha-various; ädeça-sandoha-pälanena-by following the orders;
asvatantratä-not independent.

Sometimes I was afraid of other kingdoms. Sometimes the emperor's orders curtailed my
independence.

Text 156

jagad-éçvara-naivedyaà
spåñöam anyena kenacit
nétaà bahir vä sandigdho
na bhuìkte ko 'pi saj-janaù

jagad-éçvara-naivedyam-the prasädam of the Lord of the universes; spåñöam-touched;

anyena kenacit-by someone else; nétam-brought; bahiù-outside; vä-or; sandigdhaù-defiled; na-
not; bhuìkte-eats; ko 'pi-someone; saj-janaù-pious person.

Sometimes a pious person would not eat the prasädam of the Lord of the universes because it
had been touched by someone else, or carried outside.

Çréla Sanätana Gosvämé explains that these bewildered brähmaëas were concerned that the
prasädam may have been touched by a non-brähmaëa. The prasädam of the Lord never becomes
contaminated. This is confirmed by the following words of the Viñëu Puräëa:
naivedyam jagadéçasya
anna-pänädikaà ca yat
bhakñyäbhakñya-vicäras tu
nästi tad-bhakñaëe dvija

brahmavan nirvikäraà hi
yathä viñëus tathaiva tat
vicäraà ye prakurvanti
bhakñaëe tad dvijätayaù

kuñöa-vyädhi-samäyuktäù
putra-dara-vivarjitäù
nirayaà yänti te vipra
yasmän nävartate punaù

"O brähmaëa, one should not consider whether it is proper to eat or not to eat the food, drink,
or other things offered to the Lord of the universes. These offerings are spiritual as Lord Viñëu
Himself is spiritual. Brähmaëas who make such distinctions in eating the Lord's prasädam
become afflicted with disease and bereft of wife and children. They go to a hell from which they
do not easily return."

Text 157

marma-çälyena caitena
nirvedo me mahänubhüt
neçe didåkñitaà säkñät-
präptaà tyaktuà ca tat-prabhum

marma-in the heart; çälyena-by an arrow; ca-and; etena-by this; nirvedaù-despondent; me-of
me; mahänubhüt-became; na-not; içe-I am able; didåkñitam-to see; säkñät-directly; präptam-
attained; tyaktum-to leave; ca-and; tat-prabhum-the Lord.

At this my heart was wounded by a arrow and I became despondent. Still, I could not leave
the Lord I so yearned to see.

Text 158

etasmin eva samaye

tatra dakñiëa-deçataù
samägataiù sädhu-varaiù
kathitaà tairthikair idam
 etasmin-at this; eva-certainly; samaye-time; tatra-there; dakñiëa-deçataù-from the south;
samägataiù-come; sädhu-varaiù-by great saintly persons; kathitam-said; tairthikaiù-by pilgrims;
idam-this.

Š At this time some saintly pilgrims come from the southern countries said:

Text 159

däru-brahma jagannätho
bhagavän puruñottame
kñetre néläcale kñarar-
nava-tére viräjate

däru-wooden; brahma-Brahman; jagannäthaù-Jagannätha; bhagavän-Lord; puruñottame

kñetre-at Puruñottama-kñetra; néläcale-in Néläcala; kñararëava-tére-on the shore of the salt-
water ocean; viräjate-is splendidly manifest.

In Puruñottama-kñetra Néläcala, by the shore of the salt-water ocean, the Lord of the
universes (Jagannätha) is splendidly manifest in a spiritual form of wood.

Çréla Sanätana Gosvämé quotes the Padma Puräëa's description of Lord Jagannätha:

samudrasyottare tére
äste çré-puruñottame
pürëänanda-mayaà brahma
däru-vyäja-çaréra-bhåt

"On the northern shore of the ocean, in Puruñottama-kñetra, the supremely blissful
Personality of Godhead pretends to be made of wood."

The Viñëu Puräëa explains:

nélädrau cotkale deçe

kñetre çré-puruñottame
däruëy äste cid-änando
jagannäthäkhya-mürtinä

In the country of Orissa, in Néläcala in Puruñottama-kñetra, the spiritual and blissful

Personality of Godhead appears as the wooden Deity named Lord Jagannätha."

Text 160

mahä-vibhütimän räjyaà
autkalaà pälayan svayam
vyaïjayan nija-mähätmyaà
sadä sevaka-vatsalaù

mahä-vibhütimän-possessing great opulences and powers; räjyaà-the kingdom; autkalaà-of

Orissa; pälayan-protecting; svayam-personally; vyaïjayan-manifesting; nija-His own;
mähätmyam-glories; sadä-always; sevaka-to His servants; vatsalaù-affectionate.

Opulent and powerful, He personally protects the kingdom of Orissa. He is glorious. He loves
His servants.

Çréla Sanätana Gosvämé quotes the Tattva-yämala:

bhärate cotkale deçe

bhü-svarge puruñottame
däru-rüpé jagannätho
bhaktänäm abhaya-pradaù
nara-ceñöäm upädäya
äste mokñaka-kärakaù

"In Bhärata-varña, in the country of Orissa, in Bhü-svarga, in Puruñottama-kñetra, the Lord

of the universes (Jagannätha), who makes the devotees fearless, whose pastimes are like those of
a human being, and who grants liberation, appears in a form of wood."

Text 161

tasyännaà päcitaà lakñmyä

svayaà bhuktvä dayälunä
dattaà tena sva-bhaktebhyo
labhyate deva-durlabham

tasya-of Him; annam-the food; pacitam-cooked; lakñmyä-by the goddess of fortune; svayam-
personally; bhuktvä-eating; dayälunä-merciful; dattam-given; tena-by Him; sva-bhaktebhyo-to
His devotees; labhyate-is obtained; veda-durlabham-difficult for the demigods to obtain.
 The goddess of fortune personally cooks for Him. When He has eaten, the merciful Lord
gives His remnants, which even the demigods cannot obtain, to His devotees."

Çréla Sanätana Gosvämé explains that the question may be asked: If the Lord eats the food,
how is anything left? The answer is found in the word "dayälunä" (merciful). Although the Lord
eats all that is offered to Him, and leaves no remnants, He mercifully makes it as full as before
and then gives it to His devotees.

Text 162

mahä-prasäda-samjïaà ca
tat spåñöaà yena kenacit
yatra kuträpi vä nétam
avicäreëa bhujyate

mahä-prasäda-samjïam-named mahäprasädam; ca-and; tat-that; spåñöam-touched; yena

kenacit-by someone; yatra-where; kuträpi-somewhere; vä-or; nétam-brought; avicäreëa-without
consideration; bhujyate-is eaten.

These remnants, called mahäprasädam, should be eaten without considering who has touched
them or from where they were brought.

Çréla Sanätana Gosvämé quotes the Vedic literatures:

yad annam pacayel lakñmér

bhoktaù ca puruñottamaù
spåñöäspåñöaà na mantavyaà
yathä viñëus tathaiva tat

"The food, cooked by the goddess of fortune, that the Supreme Personality of Godhead eats,
is like Lord Viñëu Himself. One should not consider whether some unworthy person has touched
it or not."
-Vedic literature

cirastham api samçuñkaà

nétaà vä düra-deçataù
yathä-yathopabhuktaà sat
sarva-päpäpanodanam
 "Whether old, dried-up, or already tasted by someone else, the prasädam of the Lord removes
all sins."
-Skanda Puräëa

antya-varëair héna-varëaiù
saìkara-prabhavair api
spåñöaà jagat-pater annaà
bhuktaà sarvägha-näçanam

"Whether touched by people of the lowest caste, people who have no caste, or people born of
mixed caste, food once eaten by the Lord of the universes destroys all sins."
-Bhaviñya Puräëa

nästi tatraiva räjendra

spåñöäspåñöa-vivecanam
yasya saàspåñöa-mätreëa
yänty amedhyäù pavitratäm

"O king, there is no consideration whether or not some unworthy person has touched the
Lord's prasädam, for by once touching it even the most unworthy person is at once purified."
-Tattva-yämala

na käla-niyamo viprä
vrate candräyaëe yathä
präpta-mätreëa bhuïjéta
yadécchen mokñam ätmanaù

"O brähmaëas, if one desires liberation he should eat the Lord's prasädam at once, without
considering whether it is the proper time, as one does in the candräyaëa-vrata."
-Garuòa Puräëa

Text 163

aho tat kñetra-mähätmyaà

gardabho 'pi catur-bhujaù
yatra praveça-mätreëa
na kasyäpi punar bhavaù

aho-Oh; tat-that; kñetra-of the place; mähätmyaà-the glories; gardabho-an ass; api-even;
catur-bhujaù-four-armed; yatra-where; praveça-mätreëa-simply by entering; na-not; kasyäpi-of
anyone; punar-again; bhavaù-birth.

Oh, the glory of that place! Even an ass there becomes a four-armed resident of Vaikuëöha.
Anyone who goes there once is never born again.

Çréla Sanätana Gosvämé quotes Lord Brahmä in the Brahma Puränaa:

aho kñetrasya mähätmyaà

samastäd daça-yojanam
niviñöä yatra paçyanti
sarvän eva catur-bhujän

"Oh, the glory of that place of 80 miles! When one goes there he sees that everyone is a four-
armed resident of Vaikuëöha."

Veda-vyäsa explains in the Garuòa Puräëa:

yatra sthitä janäù sarve

çaìkha-cakräbja-päëayaù
dåçyante divi deväàç ca
mohayanti muhur muhuù

"When the demigods in heaven see that the people there are four-armed residents of Vaikuëta
holding a conchshell, cakra, and lotus in their hands, again and again they faint."

Närada Muni says in the Bahv-åca-pariçiñöa:

catur-bhujä janäù sarve

dåçyante yan-niväsinaù

"The people who live there are all seen to be four-armed residents of Vaikuëöha."

Veda-vyäsa also says in the same scripture:

sparçanäd eva tat kñetraà

nåëäà mukti-pradäyakam
yatra säkñät param brahma
bhäti därava-lélayä

api janma-çataiù sägrair

duritäcära-tat-paraù
kñetre 'smin saìga-mätreëa
jäyate viñëu-samam

"Touching that places gives liberation to human beings. The Supreme Personality of Godhead
enjoys pastimes there, playing as a wooden Deity. By performing difficult austerities for a
hundred births one is able to touch that place and become equal to Lord Viñëu."

Text 164

praphulla-puëòarékäkñe
tasmin evekñite janeù
phalaà syäd evam äçrauñam
äçcaryaà pürvam açrutam

praphulla-blossoming; puëòaréka-lotus; akñe-eyes; tasmin-there; eva-indeed; ékñite-seen;

janeù-of the birth; phalaà-the fruit; syad-is; evam-thus; açrauñam-I heard; açcaryaà-wonderful;
pürvam-before; açrutam-unheard.

I heard that when blossoming-lotus-eyed Lord Jagannätha is seen, the seer's birth in this
world brings a wonderful result never heard of before.

Çréla Sanätana Gosvämé quotes the following words spoken by Närada Muni to Prahläda
Mahäräja in the Padma Puräëa:

çravaëädyair upäyair yaù

kathaïcid dåçyate mahaù
nélädri-çikhare bhäti
sarva-cäkñuña-gocaraù

tam eva paramätmänaà

ye prapaçyanti mänaväù
te yänti bhavanaà viñëoù
kià punar ye bhavädåçäù

"They who see the Supreme Persaonality of Godhead who, gloriously manifest on the summit
of Niläcala Hill, stands before all eyes and is seen by hearing of Him and in other ways also,
attain Lord Viñëu's abode, what to speak of they who are like you."

Text 165

tad-didåkñäbhibhüto 'haà
sarvaà santyajya tat-kñaëe
saìkértayan jagannätham
auòhra-deça-diçaà çritaù

tad-Him; didåkñä-by the desire to see; abhibhüto-conquered; aham-I; sarvaà-everything;

santyajya-abandoning; tat-kñaëe-at that moment; saìkértayan-glorifying; jagannätham-Lord
Jagannätha; auòhra-deça-diçaà-towards Orissa; çritaù-went.

Conquered by the desire to see Him, I at once gave up everything and, glorifying Lord
Jagannätha, set out for the country of Orissa.

Text 166

tat-kñetram acirät präptas

tatratyän daëòavan naman
antaù-puraà praviñöo 'haà
teñäà karuëayä satäm

tat-kñetram-that place; acirät-quickly; präptas-attained; tatratyän-to the people there;

daëòavat-like a stick; naman-bowing; antaù-puraà-inside the temple; praviñöo-entered; aham-I;
teñäm-of them; karuëayä-by the mercy; satäm-of the devotees.

Quickly reaching that place, and falling down as a stick to offer respects to the people there, I
entered the temple by the devotees' mercy.

Text 167

düräd adarçi puruñottama-vaktra-candro

bhräjad-viçäla-nayano maëi-puëòra-bhälaù
snigdhäbhra-käntir aruëädhara-dépti-ramyo
'çeña-prasäda-vikasat-smita-candrikäòhyaù

düräd-from far away; adarçi-I saw; puruñottama-of the Supreme Personality of Godhead;
vaktra-face; candro-moon; bhräjad-shining; viçäla-large; nayano-eyes; maëi-jewel; puëòra-
tilaka; bhälaù-on His forehead; snigdha-glittering; abhra-cloud; käntir-splendor; aruëa-red;
adhara-lips; dépti-splendor; ramyo-handsome; açeña-all; prasäda-mercy; vikasat-blossoming;
smita-smiling; candrika-moonlight; äòhyaù-enriched.
 From far away I saw the moon of the Supreme Person's face, a moon with large glistening
eyes, a forehead decorated with jewel tilaka, a splendor like a glittering cloud, and a delightful
glory of red lips, and shining with moonlight of a smile blossoming with all kindness.

Text 168

aträgrato gantu-manäç ca neçe

premëä tato vepathubhir niruddhaù
romaïca-bhinno 'çru-vilupta-dåñöiù
stambhaà suparëasya kathaïcid äptaù

atra-here; agrato-in the presence; gantu-to go; manäs-withj a mind; ca-also; na-not; içe-I am
able; premëä-out of love; tato-then; vepathubhir-withe trembling; niruddhaù-stopped; romaïca-
bhinno-hairs standing up;' açru-with tears; vilupta-removed; dåñöiù-sight; stambham-column;
suparëasya-of Garuòa; kathaïcid-something; äptaù-attained.

Although I had a mind to go before Him, I was not able. I trembled with love, the hairs of my
body stood erect, tears removed my power to see. Somehow I came to the Garuòa-stambha.

Texts 169-170

divyämbarälaìkaraëa-srag-ävalé-
vyaptaà mano-locana-harña-vardhanam
siàhäsanasyopari lélayä sthitaà
bhuktvä mahä-bhoga-gaëän manoharän

praëäma-nåtya-stuti-vädya-géta-
paräàs tu sa-prema vilokayantam
mahä-mahimnäà padam ékñamäëo
'pataà jagannätham ahaà vimuhya

divya-splendid; ambara-garments; alaìkaraëa-ornaments; srak-garlands; ävalé-multitude;

vyaptaà-manifested; mano-of the mond; locana-eyes; harña-happiness; vardhanam-increasing;
siàhäsanasya upari-on a throne; lélayä-playfully; sthitaà-situated; bhuktvä-enjoying; mahä-
bhoga-gaëän manoharän-many very delicious foods; praëäma-obeisances; nåtya-dancing; stuti-
prayers; vädya-instrumental music; géta-singing; parän-devoted; tu-indeed; sa-with; prema-love;
vilokayantam-seeing; mahä-mahimnäà padam-the abode of great glories; ékñamäëo-seeing;
apatam-I fell; jagannätham-Lord Jagannätha; ahaà-I; vimuhya-fainting.
 As I gazed on Lord Jagannätha, who was was adorned with splendid garments, ornaments,
and garlands, whose eyes and heart were filled with happiness, who gracefully sat on His throne,
who enjoyed many offerings of delicious foods, who lovingly glanced at they who were bowing
before Him, dancing, reciting prayers, playing musical instruemnts, and singing, and who was
the abode of great glories, I suddenly fainted and fell to the ground.

Text 171

samjïäà labdhvä samunmélya

locane lokayan punaù
unmatta iva taà dhartuà
sa-vego 'dharam agrataù

samjïäà-consciousness; labdhvä-attaining; samunmilya-opening; locane-eyes; lokayan-seeing;

punaù-again; unmattas-a madman; iva-like; taà-Him; dhartuà-to hold; sa-vego-quickly; adharam-
I held; agrataù-before.

Regaining consciousness, opening my eyes, and gazing into the Lord's eyes, I became like a
madman. I suddenly ran to embrace the Lord.

Text 172

ciräd didrkñito dåñöo

jévitaà jévitaà mayä
präpto 'dya jagad-iço 'yaà
nija-prabhur iti bruvan

ciräd-for a long time; didrkñito-desired to be seen; dåñöo-seen; jévitaà-life; jévitaà-life;

mayä-by me; präpto-attained; adya-now; jagad-iço-the Lord of the universes; ayaà-He; nija-own;
prabhur-Lord; iti-thus; bruvan-saying.

I called out: "I can see the Lord I so long yearned to see! My life is a success! My life is a
success! I have my Lord, the Lord of the universes!"

Text 173

sa-vetra-ghäöaà pratihäribhis tadä

nivärito jäta-vicära-lajjitaù
prabhoù kåpäà täm anumänya nirgato
mahä-prasädännam athäpnavaà bahiù

sa-with; vetra-sticks; ghäöam-hit; pratihäribhis-by the guards; tadä-then; nivärito-stopped;

jäta-manigfest; vicära-thought; lajjitaù-ashamed; prabhoù-of the Lord; kåpäà-the mercy; täm-
that; anumänya-considering; nirgato-left; mahä-prasäda-mahäprasädam; annam-food; atha-then;
äpnavam-I attained; bahiù-outside.

Striking me with sticks, the guards stopped me. Thoughtful and ashamed, I went outside and
there I received mahäprasädam.

Texts 174 and 175

tad bhuktvä sa-tvaraà brahman

bhagavan-mandiraà punaù
praviçyäçcarya-jätaà yan
mayä dåñöaà mudaà padam

hådi kartuà na çakyate

tat kathaà kriyate mukhe
evaà tatra divä pürëaà
sthitvänando 'nubhüyate

tad-that; bhuktvä-having eaten; sa-with; tvaraà-haste; brahman-O brahmana; bhagavan-

mandiram-to the Lord's temple; punaù-again; praviçya-entering; äçcarya-wonder; jätam-
manifest; yat-which; mayä-by me; dåñöam-seen; mudam-happiness; padam-state; hådi-in the
heart; kartum-to do; na-not; çakyate-is able; tat-that; kathaà-how?; kriyate-is done; mukhe-in the
mouth; evam-thus; tatra-there; divä-by day; pürëam-full; sthitvä-situated; änando-bliss;
anubhuyate-is perceived.

O brähmaëa, after eating the prasädam I again entered the Lord's temple. There I saw many
blissful wonders. My mind cannot measure it. How can my mouth speak of it? There I spent the
entire day filled with bliss.

Text 176

rätrau mahotsave våtte

båhac-chåìgära-sambhave
nirgamyate tu nirvåtte
puspäïjali-mahotsave

rätrau-at night; mahotsave-in a great festival; våtte-engaged; båhat-great; såìgära-sambhave-

decorations; nirgamyate-gone; tu-indeed; nirvåtte-gone; puspa-of flowers; aïjali-handfuls; maha-
great; utsave-ina festival.
 At night there was a great festival of decorations and a great festival of flowers offered in
folded hands. Then I left the temple.

Text 177

netthaà jïätaù satäà saìge

kälo nava-navotsavaiù
tadaiväsya vraja-bhuvaù
çoko me niragäd iva

na-not; ittham-thus; jïätaù-known; satäà-of the devotees; saìge-in the company; kälo-the time;
nava-nava-newer and newer; utsavaiù-with festivals; tada-then; eva-indeed; asya-of this; vraja-
bhuvaù-of the land of Vraja; çoko-grief; me-my; niragät-gone; iva-as if.

Enjoying newer and newer festivals in the devotees' company, I was not aware how the time
was passing. It was as if the grief of separation from Vrajabhümi had gone away.

Text 178

çré-jagannäthadevasya
sevakeñu kåpottamä
vividhäjïä ca sarvatra
çrüyate 'py anubhüyate

çré-jagannäthadevasya-of Lord Jagannätha; sevakeñu-in the servants; kåpä-mercy; uttama-

supreme; vividha-various; äj{.sy 241}ä-orders; ca-also; sarvatra-everywhere; çruyate-heard; api-
also; anubhuyate-experienced.

I heard of in many accounts, and I also saw directly Lord Jagannätha's great mercy to His
servants.

Text 179

nänyat kim api roceta

jagannäthasya darçanät
puräëato 'sya mähätmya-
çuçruñäpi nivartate

na-not; anyat-another; kim api-some; roceta-may please; jagannäthasya-of Lord Jagannätha;

darçanät-than the sight; puräëato-from the Puräëas; asya-od Him; mähätmya-the glories;
çuçruñä-the desire to hear; api-also; nivartate-went away.
Š Nothing other than gazing at Lord Jagannätha pleased me. Even my desire to hear the
Puräna's description of the Lord's glories left me.

Text 180

çaréraà mänasaà vä syät

kiïcid duùkhaà kadäcana
tac ca çré-puëòarékäkñe
dåñöe sadyo vinaçyati

çaréraà-body; mänasam-mind; vä-or; syät-may be; ki{.sy 241}cid-something; duùkhaà-

suffering; kadäcana-sometime; tat-that; ca-and; çré-puëòarékäkñe-the lotus-eyed Lord; dåñöe-
seen; sadyo-at once; vinaçyati-is destroyed.

Sometimes I would suffer in body or mind, but when I saw the lotus-eyed Lord my sufferings
were at once destroyed.

Text 181

phalaà labdhaà japasyeti

matvodase sma tatra ca
evaà cira-dinaà tatra
nyavasaà paramaiù sukhaiù

phalam-the fruit; labdhaà-obtained; japasya-of chanting; iti-thus; matva-considering; udase

sma-I was; tatra-there; ca-also; evam-thus; cira-dinaà-for many days; tatra-there; nyavasaà-I
resided; paramaiù sukhaiù-with great happiness.

I thought: "I have attained the goal of my chanting". For many days I lived there very
happily.

Text 182

atha tasyäntaréëäyäà
seväyäà karhicit prabhoù
jätä rucir me tato 'pi
tasyä aghaöanän mahän

atha-then; tasya-of Him; antaréëäyäm-internal; seväyäà-in service; karhicit-something;

prabhoù-of the Lord; jätä-manifested; rucir-desire; me-of me; tato-then; api-also; tasyäs-of that;
aghaöanän-sufferings; mahän-great.
 Then I began to yearn to do some confidential service for the Lord. That desire brought me
great anxiety.

Texts 183 and 184

yaç cakravärté tatratyaù

saù prabhor mukhya-sevakaù
çré-mukhaà vékñituà kñetre
yadä yäto mahotsave

saj-janopadravavodyäna-
bhaìgädau varito 'py atha
mädåço 'kiïcanaù svairaà
prabhuà drañöuà na çaknuyuù

yas-who; cakravärté-the emperor; tatratyaù-there; saù-he; prabhor-of the Lord; mukhya-best;

sevakaù-servant; çré-mukhaà-His face; vékñituà-to see; kñetre-at that place; yadä-when; yäto-
gone; mahotsave-in a great festival; saj-jana-foe the dveotees; upadrava-impediemnts; udyäna-
gardens; bhaìga-breaking; ädau-beginning with; varito-stopped; api-also; atha-then; mädåço-like
me; akiïcan/aù-people who have nothing; svairam-personally; prabhum-the Lord; drañöuà-to
see; na-not; çaknuyuù-are able.

When, during great festivals, that country's king, who was a great servant of the Lord, came
to see the Lord's glorious face, he brought many saintly visitors and filled the gardens. Then
poor people like myself were no longer able to see the Lord whenever we wished.

Çréla Sanätana Gosvämé explains that the most important of these festivals was Rathayäträ.
Somene may protest that this action is not proper for a saintly king. The answer is given that the
king brought with him many saintly persons eager to see Lord Jagannätha. The gardens were
filled with the horses and other animals of the king's entourage.

Text 185

evam udbhüta-håd-rogo
'drakñaà sva-gurum ekadä
çré-jagannätha-devägre
parama-prema-vihvalam

evam-thus; udbhüta-manifested; håt-of the heart; rogo-sickness; adrakñam-I saw; sva-gurum-

my guru; ekadä-one time; çré-jagannätha-deva-Lord Jagannätha; agre-before; parama-prema-
vihvalam-overcome with great love.
 One day when for this reason I felt sick at heart I saw my guru, who was overcome with love
as he stood before Lord Jagannätha.

Çréla Sanätana Gosvämé explains that this was the guru who first gave him his mantra in
Våndävana.

Text 186

na sa sambhäñituà çakto
mayä tarhi gataù kvacit
alakñito jagannätha-
çré-mukhäkåñöa-cetasä

na-not; sas-he; sambhäñituà-to speak; çakto-able; mayä-by me; tarhi-then; gataù-gone;

kvacit-somewhere; alakñito-unseen; jagannätha-of Lord Jagannätha; çré-mukha-of the glorious
face; äkåñöa-attracted; cetasä-heart.

He was not able to speak. My heart attracted by Lord Jagannätha's face, I did not see when he
went somewhere else.

Çréla Sanätana Gosvämé explains the guru could not speak because he was overcome with
love.

Text 187

itas tato 'mågyatäsau

dine 'nyasmiàs tate 'mbudheù
näma-saìkértanänandair
nåtyal labdho mayaikalaù

itas tato-here and there; amågyata-I searched; asau-he; dine-in the day; anyasmin-another;
tate-on the shore; ambudheù-of the ocean; näma-saìkértana-änandair-with the bliss of chanting
the Lord's holy names; nåtyan-dancing; labdho-obtained; maya-by me; ekalaù-alone.

Searching here and there, one day I found him alone on the ocean's shore, dancing and
chanting the holy names in ecstasy.

Text 188
daëòavat praëamantaà mäà
dåñöväçérväda-pürvakam
äçliñyäjïäpayäm äsa
sarvajïo 'nugrahäd idam

daëòavat-as a stick; praëamantam-bowing down; mäà-me; dåñövä-seeing; äçérväda-blessings;

pürvakam-before; äçliñya-embracing; äjïäpayäm äsa-instructed; sarvaj{.sy 241}o-all-knowing;
anugrahäd-mercifully; idam-this.

Seeing me falling down as a stick to offer obeisances, he blessed me, embraced me, and,
knowing all, mercifully gave me the following instruction:

Text 189

yad yat saìkalpya bho vatse

nijaà mantraà japiñyasi
tat-prabhävena tat sarvaà
vaïchätétaà ca setsyati

yad yat-whatever; saìkalpya-desiring; bho-O; vatse-child; nijam-own; mantram-mantra;

japiñyasi-you will chant; tat-prabhävena-by it's power; tat-that; sarvam-everything; va{.sy
241}chä-desire; atétaà-beyond; ca-also; setsyati-will be fulfilled.

O child, whatever you desire, you should chant your mantra. By it's power all will be fulfilled
beyond what you can desire.

Text 190

çré-jagannätha-devasya
sevä-rüpaà ca viddhi tam
evaà matvä ca viçvsya
na kadäcij japaà tyajeù

çré-jagannätha-devasya-of Lord Jagannätha; sevä-of service; rüpaà-in the form; ca-also;

viddhi-know; tam-that; evam-thus; matvä-considering; ca-also; viçvasya-having faith; na-not;
kadäcit-ever; japaà-chanting; tyajeù-abandon.

Know that chanting your mantra is also service to Lord Jagannätha. Have faith and never
give up chanting.

Text 191
tvam etasya prabhävena
cira-jévi bhavänv-aham
édåg gopärbha-rüpaç ca
tat-phaläpty-arha-mänasaù

tvam-you; etasya-of it; prabhävena-by the power; cira-jévi-eternally living; bhava-will

become; anv-aham-every day; édåk-like this; gopa-cowherd; arbha-boy; rüpas-in the form; ca-
also; tat-that; phala-result; äpti-attainment; arha-suitable; mänasaù-heart.

By the mantra's power you will become an eternally youthful cowherd boy. Now your heart
is worthy to attain that.

Çréla Sanätana Gosvämé explains that here the guru is giving his disciple a benediction.

Text 192

mäà drakñyasi kadäpy atra

våndäraëye kadäcana
evaà sa mäm anujïäpya
kuträpi sahasägamat

mäm-me; drakñyasi-you will see; kadäpi-sometimes; atra-here; våndäraëye-in Våndävana;

kadäcana-sometimes; evaà-thus; sas-he; mäm-me; anujïäpya-teaching; kuträpi-somewhere;
sahasä-suddenly; agamat-went.

Sometimes you will see me here and sometimes in Våndävana.

After speaking these words of instruction, he suddenly left.

Text 193

tad-viyogena dénaù san

çré-jagannätham ékñitum
gataù çaktim ahaà präpto
yatnaà cäkaravaà jape

tad-viyogena-by separation from him; dénaù-distraught; san-being; çré-jagannätham-Lord

Jagannätha; ékñitum-to see; gataù-gone; çaktim-power; ahaà-I; präpto-attained; yatnaà-effort;
ca-and; akaravam-did; jape-in chanting.

Distraught in separation from him, I went to see Lord Jagannätha. I became strong and again
I chanted.

Texts 194 and 195

yadäsya darçanotkaëöhä
vraja-bhümer abhüt taram
tadä tu çré-jagannätha-
mahimnä sphurati sma me

tat-kñetropavana-çreni-
våndäraëyatayärëavaù
yamunätvena nélädri-
bhogo govardhanätmanä

yadä-when; asya-of him; darçana-sight; utkaëöhä-longing; vraja-bhümer-of Vraja; abhüt

taram-was; tadä-then; tu-indeed; çré-jagannätha-of Lord Jagannätha; mahimnä-with the glory;
sphurati sma-manifested; meto me; tat-kñetra-that place; upavana-çreni-gardens;
våndäraëyatayä-as the forest of Våndävana; arëavaù-the ocean; yamunätvena-as the Yamuna;
nélädri-bhogo-Nilacala Hill; govardhanätmanä-as Govardhana.

When I yearned to see Vrajabhümi, by Lord Jagannätha's glory the gardens there became like
Våndävana forest, the ocean like the Yamunä, and Néläcala Hill like Govardhana.

Çréla Sanätana Gosvämé explains that this happened by Lord Jagannätha's mercy.

Text 196

evaà vasan sukhaà tatra

bhagavad-darçanäd anu
guru-pädäjïayä nityaà
japämi sveñöa-siddhaye

evam-thus; vasan-residing; sukham-happily; tatra-there; bhagavad-of the Lord; darçanäd-

from the sight; anu-following; guru-päda-of my guru; äjïayä-by the order; nityaà-regularly;
japämi-I chant; sva-iñöa-siddhaye-to attain perfection.

Thus I lived happily there. Every day, after seeing Lord Jagannätha, I would follow my
guru's order and chant to attain my desired perfection.

Text 197
atha tasmin mahäräje
kälaà präpte 'sya sünunä
jyeñöhenätiviraktena
räjyam aìgé-kåtaà na tat

atha-then; tasmin-when; mahä-raje-the king; kälaà-his time; präpte-attained; asya-of him;

sünunä-by the son; jyeñöhena-eldest; ati-viraktena-very renounced; räjyam-the kigndom; aìgé-
kåtaà-accepted; na-not; tat-that.

When the king's time was over, his eldest son, a very renounced soul, refused to accept the
kigndom.

Çréla Sanätana Gosvämé explains that the king died. His son became very renounced by
serving Lord Jagannätha.

Text 198

taträbhiñiktaù påñöasyä-
nujïayä jagad-éçituù
samparékñya mahä-räja-
cihnäni sacivair aham

tatra-there; abhisiktaù-crowned; påñöasya-asked; anuj{.sy 241}ayä-by the order; jagad-

éçituù-of Lord Jagannätha; samparékñya-examining; mahä-räja-for a great king; cihnäni-the
signs; sacivair-by the ministers; aham-I.

After asking Him, by Lord Jagannätha's order looking for the signs of a great king, the
ministers crowned me.

Çréla Sanätana Gosvämé explains that the king's eldest son refused the kingdom, and the
younger sons and other relatives were not qualified to accept it. The king's ministers asked Lord
Jagannätha what should be done. Lord Jagannätha might have said to them: "My devotee Gopa-
kumära, who was born on Govardhana Hill, should be crowned king." Or then He might have
said: {.sy 168}He on whom the signs of a great king are seen should be crowned king". Seeing
the signs of a great king on Gopa-kumära, they crowned him king. The signs of a king are
described in Çrémad-Bhägavatam (9.20.24) in these words:

cakram dakñiëa-haste 'sya

padma-koço 'sya pädayoù
 "Mahäräja Bharata, the son of Duñmanta, had the mark of Lord Kåñëa's disc on the palm of
his right hand, and he had the mark of a lotus whorl on the soles of his feet."*

Text 199

vividhä vardhitäs tasya

mayä püjä-mahotsaväù
viçeñato mahä-yäträ
dvädaçäträpi guëòicä

vividhäs-various; vardhitäs-increased; tasya-of Him; mayä-by me; püjä-of worship;

mahotsaväù-the great festivals; viçeñato-specifically mahä-yäträ-the Rathayäträ; dvädaça-twelve;
atra-here; api-also; guëòicä-Guëòicä.

I expanded the great festivals of worshiping the Lord, and I specifically expanded the twelve
great yäträs, including the yäträ to Guëòicä.

Çréla Sanätana Gosvämé explains that the twelve great yäträs, beginning with Dolayäträ,
Damanakayäträ, Candanayäträ, Jalasnänayäträ, and Rathayäaträ, are performed in the twelve
months. The yäträ to Guëòicä is Rathayäträ.

Text 200

påthivyäù sädhavaù sarve

militä yatra vargaçaù
premëonmattä ivekñyante
nåtya-gétädi-tat-paräù

påthivyäù-of the earth; sädhavaù-saintly persons; sarve-all; militäs-assembled; yatra-there;

vargaçaù-in groups; premëä-by love; unmattas-maddened; iva-as if; ikñyante-are seen; nåtya-to
dancing; géta-and singing; ädi-beginning with; tat-paräù-devoted.

Coming in groups and meeting here, all the saintly persons on earth sang and danced with
such ecstatic love they looked like madmen.

Çréla Sanätana Gosvämé explains that this statment may mean that they came for the twelve
great yäträs, or that they came for the Rathayäträ. They came from the different sampradäyas.

Text 201
räjyaà räjopabhogyaà ca
jagannätha-padäbjayoù
samärpyäkiïcanatvena
seväà kurve nijecchayä

räjyaà-kingdom; räja-royal; upabhogyam-enjoyment; ca-and; jagannätha-of Lord Jagannätha;

pada-feet; abjayoù-of the lotus; samärpya-placing; akiïcanatvena-by being poverty-stricken;
seväà-service; kurve-I do; nija-own; icchayä-by the desire.

Personally living as a penniless man, and placing my kingdom and all royal enjoyments at
Lord Jagannätha's lotus feet, I served Him according to my wish.

Text 202

nijaiù priyatamair nitya-

sevakaiù saha saù prabhuù
narma-goñöhéà vitanute
prema-kréòäà ca karhicit

nijaiù-own; priyatamair-dear; nitya-sevakaiù-eternal servants; saha-with; saù-He; prabhuù-the

Lord; narma-joking; goñöhéà-words; vitanute-does; prema-of love; kréòäm-pastimes; ca-and;
karhicit-some.

Sometimes the Lord jokes with His dear eternal servants and sometimes He enjoys loving
pastimes with them.

Text 203

yadä vä lélayä sthänu-

bhävaà bhajati kautuké
préëanty athäpi säçcaryas
te tal-lélänusäriëaù

yadä-when; vä-or; lélayä-playfully; sthänu-bhävaà-stationary; bhajati-becomes; kautuké-

eager; préëanti-pleases; athäpi-then; sa-açcaryas-wonderful; te-they; tal-lélä-His pastimes;
anusäriëaù-following.

When the blissful Lord playfully becomes motionless. the devotees following His pastimes
become filled with wonder and bliss.
Text 204

mamäpi tatra taträçä

syäd athägantuko 'smy aham
tad-eka-niñöho näpi syäà
kathaà tat-tat-prasäda-bhäk

mama-of me; api-also; tatra tatra-there; äçä-desire; syäd-is; atha-then; ägantuko-a newcomer;
asmi-I am; aham-I; tad-eka-niñöho-devoted to Him alone; na-not; api-also; syäm-I am; katham-
why?; tat-tat-prasäda-His mercy; bhäk-enjoy.

I yearned to become like those devotees. I was a newcomer. My faith was not fixed on Lord
Jagannätha alone. How could I enjoy His mercy?

Çréla Sanätana Gosvämé explains that Gopa-kumära was atached to Våndävana.

Text 205

tathäpy utkala-bhaktänäà
tat-tat-saubhagya-bhävanaiù
saïjanyamänayä tat-tad-
äçayädhéù kilodbhavet

tathäpi-nevertheless; utkala-of Orissa; bhaktänäà-of the devotees; tat-tat-saubhagya-of the

good fortune; bhävanaiù-by consideration; saïjanyamänayä-manifested; tat-tad-various; äçayä-
with desires; ädhéù-sickness; kila-indeed; udbhavet-is manifested.

When I thought of the good fortune of the Orissan devotees I yearned to be like them and I
became sick at heart.

Text 206

näma-saìkértana-stotra-
gétäni bhagavat-puraù
çrüyamänäni dunvanti
mathurä-smarakäëi mäm

näma-saìkértana-chanting of the holy names; stotra-prayers; gétäni-songs; bhagavat-puraù-

before the Lord; çrüyamänäni-heard; dunvanti-distress; mathurä-of Mathurä; smarakäëi-the
memory; mäm-me.
 The chanting of prayers, songs, and the holy names before the Lord reminded me of Mathurä
and filled me with pain.

Text 207

sädhu-saìga-baläd gatvä
dåñöe räjéva-locane
sarvaù çoko viléyeta
na syäj jigamiñä kvacit

sädhu-of the devotees; saìga-of the association; baläd-on the strength; gatvä-going; dåñöe-
seen; räjéva-lotus; locane-eyes; sarvaù-all; çoko-grief; viléyeta-merges; na-not; syät-is; jigamiñä-
the desire to go; kvacit-anywhere.

By associating with the devotees I saw the lotus-eyed Lord. Then all my unhappiness
disappeared and I did not wish to go anywhere.

Text 208

tathäpi mama samräjya-

samparkeëa hådi svataù
bhagavad-darçanänandaù
sämyän nodeti pürvavat

tathäpi-still; mama-my; samräjya-of the kingdom; samparkeëa-in relation; hådi-in the heart;
svataù-personally; bhagavad-darçana-of the sight of the Lord; änandaù-bliss; sämyän-equal; na-
not; udeti-rises; pürva-before; vat-as.

Still, because I was a king my heart could not feel the same bliss it once felt to see the Lord.

Text 209

yäträ-mahotsaväàç cäham
Š ävåto räja-maëòalaiù
sukhaà kalayituà neçe
svecchayä bahudhä bhajan

yäträ-mahotsavän-the greaty yatra festivals; ca-also; aham-I; ävåto-surrounded; räja-

maëòalaiù-by kings; sukhaà-happiness; kalayituà-to experience; na-not; içe-I am able;
svecchayä-by my own desire; bahudhä-in many ways; bhajan-experiencing.

Surrounded by kings, I could not enjoy the great yäträ festivals to my heart's content.
Text 210

räjïo 'patyeñv amätyeñu

bandhuñv api samarpya tam
räjäbhäraà svayaà prägvad
udäsénatayä sthitaù

räjïo-of the king; apatyeñu-among the sons; amätyeñu-in the ministers; bandhuñu-in the
relatives; api-also; samarpya-placing; tam-that; räja-of king; äbhäraà-burden; svayaà-personally;
prägvad-as before; udäsénatayä-in indifference; sthitaù-situated.

Placing the burden of the kingdom on the king's sons, ministers, and relatives, I became aloof
as before.

Text 211

sukhaà raho japaà kurvan

jagannätha-padäbjayoù
samépe svecchayä seväm
äcarann avasaà tataù

sukham-happily; raho-in a secluded place; japaà-chanting; kurvan-doing; jagannätha-

padäbjayoù-Lord Jagannätha's lotus feet; samépe-near; svecchayä-by my own desire; seväm-
service; äcaran-performing; avasam-I resided; tataù-then.

Chanting my mantra in a secluded place, and serving Lord Jagannätha's lotus feet to my
heart's content, I lived happily.

Text 212

tathäpi loka-sammänäd
aratas tädåçaà sukham
na labhaye vinirviëëa-
manäs taträbhavaà sthitau

tathäpi-still; loka-of the people; sammänäd-from the worship; aratas-not pleased; tädåçaà-like
that; sukham-happiness; na-not; labhaye-I attain; vinirviëëa-unhappy; manäs-at heart; tatra-there;
abhavaà-I was; sthitau-in the situation.

Because the people continued to treat me with great respect I became very unhappy at heart.
Text 213

gantuà våndävanaà prätar

äjïärthaà purataù prabhoù
gataù çréman-mukhaà paçyan
sarvaà tad vismarämy aho

gantuà-to go; våndävanaà-to Vrndavana; prätar-early in the morning; äjïä-order; arthaà-

purpose; purataù-before; prabhoù-the Lord; gataù-gone; çréman-mukhaà-His handsome face;
paçyan-seeing; sarvaà-all; tad-that; vismarämi-I forget; aho-ah!

One morning I went before the Lord to ask permission to go to Våndävana, but when I gazed
at His glorious face I forget everything.

Text 214

evaà samvatsare jäte

mayä tatraikadä çrutam
mathuräyäù prayätebhyo
'tratya-våttaà viçeñataù

evam-thus; samvatsare-one year; jäte-manifested; mayä-by me; tatra-there; ekadä-once;

çrutam-heard; mathuräyäù-from Mathurä; prayätebhyo-come; atratya-there; våttaà-activities;
viçeñataù-specifically.

A year passed. One day I heard Mathurä described by some people come from there.

Text 215

çoka-duùkhäturaà rätrau
çayänaà mäà mahä-prabhuù
idam äjïäpayäm äsa
para-duùkhena kätaraù

çoka-of grief; duùkha-by the sufferings; äturam-afflicted; rätrau-at night; çayänaà-sleeping;

mäà-to me; mahä-prabhuù-the Lord; idam-this; äjïäpayäm äsa-instructed; para-of others;
duùkhena-by the troubles; kätaraù-tormented.

That night, as I slept overcome with grief, the Lord, who suffers when others suffer,
instructed me, saying:
 Çréla Sanätana Gosvämé explains that the Lord here is Lord Jagannätha. The Lord could not
tolerate His devotee's sufferings.

Text 216

bho gopa-nandana kñetram

idaà mama yathä priyam
tathä çré-mathuräthäsau
janma-bhümir viçeñataù

bho gopa-nandana-O Gopa-kumära; kñetram-place; idaà-this; mama-My; yathä-as; priyam-

dear; tathä-so; çré-mathurä-Mathurä; atha-then; asau-this; janma-of birth; bhümir-the land;
viçeñataù-specifically.

O cowherd boy, as this place is dear to Me, so is Mathurä dear. Mathurä is even more dear,
for it is the land of My birth.

Text 217

bälya-lélä-sthalébhiç ca
täbhis täbhir alaìkåtä
nivasämi yathäträhaà
tathä taträpi vibhraman

bälya-childhood; lélä-pastimes; sthalébhis-with places; ca-also; täbhis täbhir-with them;

alaìkåtä-decorated; nivasämi-I reside; yathä-as; atra-here; aham-I; tathä-so; taträpi-still;
vibhraman-enjoying pastimes.

It is decorated with the places of My childhood pastimes. I still live there, enjoying pastimes.

Çréla Sanätana Gosvämé explains that the word {.sy 168}childhood" here also includes the
Lord's adolescence. The word "vibhraman" may also be interpreted to mean {.sy 168}wandering
here and there".

Text 218

yadä doläyamänätmä
kathaà tad anutapyase
tatraiva gaccha käle mäà
tad-rüpaà drakñyasi dhruvam
 yadä-as; doläyamäna-wavering; ätmä-heart; katham-why?; tad-that; anutapyase-you suffer;
tatra-there; eva-indeed; gaccha-go; käle-in time; mäm-Me; tad-rüpam-that form; drakñyasi-you
will see; dhruvam-indeed.

Why, your heart wavering so, do you suffer? Go there. In time you will see me there in this
form.

Çréla Sanätana Gosvämé explains that Gopa-kumära's heart wavered between two decisions:
"I will stay here", and "I will go there." In this way he was filled with doubt and torn in two. The
form the Lord predicts he will see is the form of Madana-Gopäla, the Deity of Gopa-kumära's
mantra

Text 219

äjïä-mäläà prätar ädäya püjä-

viprair väse me samägatya dattam
kaëöhe baddhvä prasthito vékñya cakraà
natväthäpto mäthuraà deçam etam

äjïä-of orders; mälam-a garland; prätar-in the morning; ädäya-taking; püjä-viprair-by the
pujaris; väse-in the residence; me-me; samägatya-approaching; dattam-placed; kaëöhe-on the
neck; baddhvä-tying; prasthito-set out; vékñya-seeing; cakraà-the cakra; natvä-offering
obeisances; atha-then; äpto-attained; mäthuraà deçam etam-the country of Mathurä.

That morning some priests from the temple came to my home and gave me the Lord's order
in the form of Lord Jagannätha's garland. Tying the garland around my neck, and bowing down
to offer respects to the cakra, I went to the country of Mathurä.

Çréla Sanätana Gosvämé explains that Gopa-kumära might think: "This is just a false dream.
Why, simply by words in a dream, should I leave this place and go to another?" The sudden
appearance of the priests with the garland confirmed the Lord's order: "Go to Mathurä".