Sri Brhad-Bhagavatamrta

.heo Part Two, Chapter Three #

Text 1

çré-gopa-kumära uväca

brahmalokäd imäà påthvém

ägacchan dåñöavän aham
pürvaà yatra yad äsét tad-
gandho 'py asti na kutracit

çré-gopa-kumära uväca-Çré Gopa-kumära said; brahmalokät-from Brahmaloka; imäm-this;

påthvém-to earth; ägacchan-coming; dåñöavän-saw; aham-I; pürvam-before; yatra-where; tat-
that; äsét-was; tat-of that; gandhaù-the fragrance; api-also; asti-is; na-not; kutracit-anywhere.

Çré Gopa-kumära said: Coming from Brahmaloka to earth, I saw that not even the slightest
fragrance of what had been before still remained.

Çréla Sanätana Gosvämé explains the demigods, humans, and their abodes had all been
destroyed by the influence of the time of cosmic annihilation.

Text 2

paraà çré-mathurä tädåg

vanädri-sarid-anvitä
viräjate yathä-pürvaà
tädåçair jaìgamair våtä

param-supreme; çré-mathurä-Çré Mathura; tädåk-like that; vana-forsts; adri-hills; sarit-rivers;

anvitä-with; viräjate-shines; yathä-as; pürvam-before; tädåçaiù-with them; jaìgamaiù-moving
creatures; våtä-filled.

Çré Mathurä, however, with its forests, hills, streams, and moving creatures, was splendidly
manifest as before.

Text 3

äjïäà bhagavataù småtvä

bhraman våndävanäntare
anviçya kuïje 'träpaçyaà
sva-guruà prema-mürchitam

äjïäm-the instruction; bhagavataù-of the Lord; småtvä-remembering; bhraman-wandering;

våndävanäntare-in Våndävana; anviçya-entering; kuïje-a grove; atra-here; apaçyam-I saw; sva-
gurum-my guru; prema-in the ecstasy of love; mürchitam-fainted.

Remembering the Lord's instruction, I wandered in Våndävana. Entering a forest grove, I saw
my guru, who had fainted in the ecstasy of love.

Text 4

prayäsair bahubhiù svästhyaà

néto 'sau vékñya mäà natam
parirebhe 'tha sarvajïo
bubudhe man-manoratham

prayäsaiù-effort; bahubhiù-with great; svästhyam-a normal condition; nétaù-brought; asau-

he; vékñya-seeing; mäm-me; natam-bowing down; parirebhe-embraced; atha-then; sarvaj{.sy
241}aù-all-knowing; bubudhe-enwo; mat-my; manoratham-desire.

Revived after many efforts, and seeing me as I bowed before him, he embraced me.
Omniscient, he understood my desire.

Text 5

snätvä sva-datta-mantrasya
dhyänädi-vidhim uddiçan
kiïcin mukhena kiïcic ca
saìkeöenäbhyavedayat

snätvä-bathing; sva-by him; datta-given; mantrasya-of the mantra; dhyäna-with meditation;

ädi-beginning; vidhim-rules; uddiçan-teaching; kiïcit-something; mukhena-with his face; kiïcit-
something; ca-also; saìkeöena-with a hint; abhyavedayat-communicated.

After bathing, he taught me the rules of meditation and other rules of the mantra he had given
me. Some things he directly said, and others he hinted.

Text 6

jagäda ca nijaà sarvam

idaà preñöhayä te 'dadam
sarvam etat-prabhävena
svayaà jïäsyasi lapsyase

jagäda-said; ca-and; nijam-own; sarvam-everything; idam-this; preñöhäya-dear; te-to you;

adadam-I gave; sarvam-all; etat-prabhävena-by this power; svayam-personally; j{.sy 241}äsyasi-
you will know; lapsyase-you will attain.

He said: To you, who are very dear to me, I gave everything. By the power of what I gave,
you will know everything and attain everything.

Text 7

harñeëa mahatä tasya

pädayoù patite mayi
so 'ntarhita ivägacchad
yatra kuträpy alakñitam

harñeëa mahatä-with great happiness; tasya-of him; pädayoù-at the feet; patite-fallen; mayi-to
me; saù-he; antarhitaù-disappeared; iva-as if; agacchat-went; yatra-where; kuträpi-somewhere;
alakñitam-unseen.

As with great happiness I fell at his feet, he suddenly left. I could not see where he had gone.

Text 8

ahaà ca tad-viyogärtaà
mano viñöabhya yatnataù
yathädeçaà sva-mantraà taà
pravåtto jäptum adarät

aham-I; ca-and; tad-viyoga-in separation from him; artam-unhappy; manaù-mind; viñöabhya-

collecting; yatnataù-with effort; yathä-as; ädeçam-instruction; sva-mantram-own mantra; tam-
that; pravåttaù-engaged; jäptum-to chant; adarät-with respect.

With a great effort calming my mind now tortured by separation from him, I began to chant
my mantra in the way he had taught.

Text 9

païca-bhautikatätétaà
sva-dehaà kalayan raveù
nirbhidya maëòalaà gacchann
ürdhvaà lokän vyalokayam

duñitän bahu-doñeëa
sukhäbhäsena bhüñitän
mayämayän mano-räjya-
svapna-dåñöärtha-sammitän

païca-bhautikatä-the world of five material elements; atétam-beyond; sva-own; deham-body;

kalayan-knowing; raveù-of the sun; nirbhidya-piercing; maëòalam-the circle; gacchan-going;
ürdhvam-up; lokän-the planets; vyalokayam-I saw; duñitän-faulty; bahu-doñeëa-with many
faults; sukha-of happiness; äbhäsena-with a reflection; bhüñitän-decorated; mäyämayän-made of
illusions; manaù-of the heart; räjya-kingdom; svapna-in a dream; dåñöa-seen; artha-valuable
things; sammitän-consisting.

I saw that my body was no longer made of the five gross material elements. Going through
the circle of the sun, and then going higher, I saw that the different planets were filled with
defects, decorated with false shadows of happiness, and filled with illusions, as desires seen in a
dream.

Text 11

pürvaà ye bahu-kälena
sampräptäù kramaço 'dhunä
sarve nimeñataù krantä
yugapan manaseva te

pürvam-before; ye-which; bahu-great; kälena-with time; sampräptäù-attained; kramaçaù-

gradually; adhunä-now; sarve-all; nimeñataù-in a moment; krantäù-passed; yugapat-at once;
manasä-by the mind; iva-as if; te-they.

Planets that before would take a long time to attain, one by one, now were all passed in a
single moment, as if I were traveling at the speed of mind.

Text 12

brahmalokät sukhaiù koöi-

guëitair uttarottaram
vaibhavaiç ca mahiñöhäni
präpto 'smy ävaraëäny atha

brahmalokät-than Brahmaloka; sukhaiù-with happinesses; koöi-millions of time; guëitaiù-

multiplied; uttara-uttaram-higher and higher; vaibhavaiù-with opulences; ca-also; mahiñöhäni-
great; präptaù-attained; asmi-I; ävaraëäni-the coverings; atha-then.

Then I reached the universe's coverings, which had happinesses and opulences millions of
times greater than Brahmaloka.

Texts 13 and 14

käryopädhim ati-krantaiù
präpta-vyakrama-muktikaiù
liìgäkhyaà käraëopädhim
ati-kramitum ätmabhiù

praviçya tat-tad-rüpeëa
bhujyamanäni kämataù
tat-tad-udbhava-niùçeña-
sukha-sära-mayäni hi

kärya-of gross material elenemts;; upädhim-designation; ati-krantaiù-surpassing; präpta-

attained; vyakrama-muktikaiù-with liberations; liìga-linga; äkhyam-named; käraëa-of causes;
upädhim-designation; ati-kramitum-to surpass; ätmabhiù-with the self; praviçya-entering; tat-
tad-rüpeëa-with various forms; bhujyamanäni-enjoyed; kämataù-from desire; tat-tat-various;
udbhava-manifestations; niùçeña-all; sukha-sära-mayäni-filled with happiness; hi-certainly.

I came to the coverings of gross material elements, and the subtle material elements, which
are named Liìga, and which contain many great pleasures enjoyed by living entities free from
the gross elements.

Texts 15 and 16

påthivy-ävaraëaà teñäà
prathamaà gatavän aham
tad-aiçvaryädhikäriëyä
dhäriëyä püjitaà prabhum

brahmäëòa-durlabhair dravyair
mahä-sükara-rüpiëam
apaçyaà pratiromänta-
bhramad-brahmäëdä-vaibhavam

påthivi-of earth; ävaraëam-the covering; teñäm-of them; prathamam-the first; gatavän-went;

aham-I; tad-aiçvarya-adhikäriëyä-with great opulence; dhäriëyä-by the earth-goddess; püjitam-
worshiped; prabhum-the Lord; brahmäëòa-by the universes; durlabhaiù-difficult to attain;
dravyaiù-with things; mahä-sükara-rüpiëam-the form of a great boar; apaçyam-I saw; prati-
roma-anta-from the hairs; bhramat-going; brahmäëdä-universes; vaibhavam-power.

First I entered the covering of earth, where I saw the supremely opulent earth-goddess who,
with offerings of things difficult to get the material universes, was worshiping the Lord, who had
the form of a great boar, the pores of His body the place from which the universes come.
Text 17

tasyäà käraëa-rüpäyäà
kärya-rüpam idaà jagat
tad-upädanakaà sarvaà
sphuritaà ca vyalokayam

tasyäm-where; käraëa-rüpäyäm-in the form of the subtle elements; kärya-rüpam-in the form
of the gross elements; idam-this; jagat-universe; tad-upädanakam-its ingredients; sarvam-all;
sphuritam-manifest; ca-and; vyalokayam-I saw.

I saw that the entire material universe, including its ingredients, were present in her, its subtle
cause.

Text 18

vidhäya bhagavat-püjäà
tayätithyena sat-kåtaù
dinäni katicit tatra
bhogärtham aham arthitaù

vidhäya-placing; bhagavat-of the Lord; püjäm-the worship; taya-of Him; ätithyena-with

being a guest; sat-kåtaù-welcomed; dinäni-days; katicit-some; tatra-there; bhoga-of enjoyment;
artham-for the purpose; aham-I; arthitaù-wa requested.

Putting aside the worship of the Lord, the earth-goddess welcomed me as a guest and asked
me to stay for some days and enjoy the happinesses there.

Çréla Sanätana Gosvämé explains that this place is described in Çrémad-Bhägavatam

10.89.47.

Text 19
täm anujïäpya kenäpy ä-
kåñyamäëa iväsu tat
ätétyävaraëaà präptaù
paräëy ävaraëäni sat

täm-from her; anujïäpya-taking permission; kenäpi-somehow; äkåñyamäëaù-being pulled;

iva-as if; äçu-quickly; tat-that; ätétya-passing through; ävaraëam-covering; präptaù-attained;
paräëi-other; ävaraëäni-coverings; sat-being so.

Taking her permission, I quickly went through that covering, as if being somehow dragged
though it, and I came to the other coverings.

Texts 20 and 21

mahä-rüpa-dharair väri-
tejo-väyv-ambarais tathä
ahaìkära-mahadbhyäà ca
sva-svävaraëato 'rcitam

krameëa matsyaà suryaà ca

pradyumnam aniruddhakam
saìkarñaëaà väsudevaà
bhagavantam alokayam

mahä-great; rüpa-forms; dharaiù-manifesting; väri-water; tejaù-fire; väyu-air; ambaraiù-

ether; tathä-then; ahaìkära-false-ego; mahadbhyäm-and mahat-tattva; ca-and; sva-sva-
ävaraëataù-from the various coverings; arcitam-worshiped; krameëa-one after another; matsyam-
Lord Matsya; suryam-Lord Sürya; ca-also; pradyumnam-Pradyumna; aniruddhakam-Aniruddha;
saìkarñaëam-Saìkarñaëa; väsudevam-and Väsudeva; bhagavantam-the Lord; alokayam-I saw.

In those coverings I saw, one after another, Lord Mastya, Lord Sürya, Lord Pradyumna, Lord
Aniruddha, Lord Saìkarñaëa, and Lord Väsudeva, being worshiped by the great forms of the
deities of water, fire, air, ether, false-ego, and mahat-tattva.

Çréla Sanätana Gosvämé explains that the deity of water worshiped Lord Matsya, and the
deity of fire worshiped Lord Sürya. In this way each element-deity worshiped a sepcific form of
the Lord.

Text 22
sva-käryät pürva-pürvasmät
käraëaà cottarottaram
püjya-püjaka-bhoga-çré-
mahattvenädhikädhikam

sva-käryät-each gross element; pürva-pürvasmät-one after another; käraëam-subtle element;

ca-also; uttarottaram-one after another; püjya-object of worship; püjaka-worshiper; bhoga-
enjoyemnt; çré-mahattvena-with greatness; adhika-adhikam-greater and greater.

Each gross material element, and then each subtle material element manifested greater and
greater objects of worship, worshipers, enjoyment, beauty, and glory.

Çréla Sanätana Gosvämé explains that in each element-covering these things were greater
than in the previous covering. The objects of worship were the Deities beginning with Lord
Matsya, and the worshipers were the element-deities beginning with the element fire.

Text 23

pürvavat täny atikramya

prakåty-ävaraëaà gataù
mahä-tamomayaà sändra-
syämikäkñi-manoharam

pürvavat-as before; täni-them; atikramya-passing through; prakåti-of material energy;

ävaraëam-to the covering; gataù-gone; mahä-great; tamomayam-with darkness; sändra-thick;
syämika-darkness; akñi-the eyes; manoharam-pleasing.

Passing through these coverings as before, I came to the very dark covering of material
energy, its dark color very pleasing to the eyes.

Çréla Sanätana Gosvämé explains that this covering is described in Çrémad-Bhägavatam

10.89.47.

Text 24

tasmän nijeñöa-devasya
varëa-sädåçyam ätate
dåñövähaà nitaräà håñöo
naicchaà gantuà tato 'grataù

tasmät nija-own; iñöa-devasya-worshipable Deity; varëa-color; sädåçyam-likeness; ätate-

manifested; dåñövä-seeing; aham-I; nitaräm-greatly; håñöaù-pleased; na-not; aiccham-I wished;
gantum-to go; tataù-then; agrataù-ahead.

Seeing this dark color, so like the color of my worshipable Lord, I became very pleased, and
did not wish to go any further.

Text 25

çré-mohiné-mürti-dharasya tatra
vibhräjamänsya nijeçvarasya
püjäà samäpya prakåtiù prakåñöa-
mürtiù sapady eva samabhyayan mäm

çré-mohiné-mürti-dharasya-manifesting the form of Mohiné-devé; tatra-there;

vibhräjamänsya-splendidly manifest; nija-own; éçvarasya-of the Lord; püjäm-worship; samäpya-
attaining; prakåtiù-material nature; prakåñöa-exalted; mürtiù-form; sapadi-at once; eva-indeed;
samabhyayat-approached; mäm-me.

The very beautiful material nature, concluding the worship of her Deity, the splendid form of
Mohiné-devé, at once approached me.

Text 26

upänayan mahä-siddhir
animädya mamägrataù
yayäce ca påthivy-ädi-
vat tatra mad-avasthitim

upänayat-brought; mahä-great; siddhéù-mystic powers; anima-ädyaù-beginning with anima;

mama-me; agrataù-before; yayäce-begged; ca-also; påthivy-ädi-vat-as earth and the other deities;
tatra-there; mat-of me; avasthitim-the stay.

Placing aëimä and the other mystic powers as an offering before me, she begged me to stay,
as had the earth-goddess and the other deities.

Text 27

sa-snehaà ca jagädedaà
yadi tvaà muktim icchasi
tadäpy anugåhäëemäà
mäà tasyäù pratihäriëém
 sa-with; sneham-affection; ca-also; jagäda-said; idam-this; yadi-if; tvam-you; muktim-
liberation; icchasi-desire; tadäpi-then; anugåhäëa-be kind; imam-this; mäm-to me; tasyäù-of her;
pratihäriëém-guarding the door.

She affectionately said: If you wish impersonal liberation, then you must please me, for I
guard the door to it.

Text 28

bhaktim icchasi vä viñëos

tathäpy etasya ceöikäm
bhaginéà çakti-rüpaà mäà
kåpayä bhaja bhaktidam

bhaktim-devotional service; icchasi-you wish; vä-or; viñëoù-to Lord Viñëu; tathäpi-then;

etasya-of Him; ceöikäm-the maidservant; bhaginém-sister; çakti-rüpam-potency; mäm-me;
kåpayä-with kindness; bhaja-worship; bhaktidäm-the giver of devotional service.

If you wish devotional service to Lord Viñëu, then you should worship me, for by His mercy
I am His maidservant, sister, and potency.

Text 29

çré-gopa-kumära uväca

tad açeñam anädåtya

viñëu-çakti-dhiyä param
täà natvävaraëaà ramya-
varëaà tad drañöum abhramam

çré-gopa-kumäraù-Çré Gopa-kumära; uväca-said; tat-that; açeñam-everything; anädåtya-

ignoring; viñëu-çakti-the potency of Lord Viñëu; dhiyä-considering; param-then; täm-to her;
natvä-bowing down; ävaraëam-the covering; ramya-delightful; varëam-color; tat-that; drañöum-
to see; abhramam-wandered.

Çré Gopa-kumära said: Thinking of her as Lord Viñëu's potency, I bowed before her and,
ignoring everything, wandered about to gaze at the covering, which had a very beautiful color, . .
.

Çréla Sanätana Gosvämé explains that Gopa-kumära ignored everything she said and all the
offerings she presented before him.
Text 30

prädhänikair jéva-saìghair
bhujyamänaà manoramam
sarvataù sarva-mähätmyä-
dhikyena vilasat svayam

pradhänikaiù-of pradhana; jéva-of individual spirit souls; saìghaiù-by hosts; bhujyamänam-

enjoyed; manoramam-beautiful; sarvataù-everywhere; sarva-all; mähätmya-glories; ädhikyena-
with superiority; vilasat-glistening; svayam-itself.

. . . which was supremely glorious, which was enjoyed by many individual spirit souls
manifesting forms of subtle material elements, . . .

Text 31

bahu-rüpaà durvibhavyaà
mahä-mohana-vaibhavam
kärya-käraëa-saìghäöaiù
sevyamänaà jagan-mayam

bahu-rüpam-many forms; durvibhavyam-difficult to understand; mahä-great; mohana-of

charm; vaibhavam-opulence; kärya-of gross material elements; käraëa-of subtle material
elements; saìghäöaiù-manifested; sevyamänam-being served; jagan-mayam-consisting of the
material universes.

Š . . . which had many forms, which was difficult to understand, which had opulences that charm
the heart, which was worshiped by the gross and subtle material elements, and which consisted
of the material universes.

Text 32

atheçvarecchayätétya
durantaà tad ghanaà tamaù
tejaù-puïjam apaçyaà taà
dån-nimélana-käraëam

atha-then; éçvara-of the Lord; icchayä-with the desire; atétya-crossing over; durantam-far;
tat-that; ghanam-intense; tamaù-darkness; tejaù-puïjam-great light; apaçyam-I saw; tam-that
dåk-eyes; nimélana-closing; käraëam-cause.
 Then, by the Lord's wish, I traveled a great distance through that great darkness and finally I
saw a light so splendid it made me close my eyes.

Text 33

bhaktyä paramayä yatnäd

agre dåñöéù prasärayan
sürya-koöi-pratékäsam
apaçyaà parameçvaram

bhaktyä-devotion; paramayä-with great; yatnät-with effort; agre-before; dåñöiù-glance;

prasärayan-placing; sürya-of suns; koöi-millions; pratékäsam-splendor; apaçyam-I saw;
parameçvaram-the Supreme controller.

With great devotion and care I looked ahead and saw, splendid as millions of suns, the
Supreme Lord, . . .

Text 34

mano-dåg-änanda-vivardhanaà vibhuà
vicitra-mädhurya-vibhüñaëäcitam
samagra-sat-püruña-lakñaëänvitaà
sphurat-para-brahmamayaà mahädbhutaà

manaù-of the mind; dåk-and eyes; änanda-bliss; vivardhanam-increasing; vibhum-all-

pwerful; vicitra-wonderful; mädhurya-sweetness; vibhüñaëa-äcitam-decorated; samagra-sat-
püruña-lakñaëa-anvitam-with all the characteristics of the Supreme Person; sphurat-para-
brahmamayam-the Supreme Spirit; mahä-very; adbhutam-wonderful.

. . . who delighted my eyes and heart, who was all-powerful, who was decorated with wonderful
sweetnesses, who had all the characteristics of the Supreme Person, who was perfectly spiritual,
who was very wonderful, . . .

Text 35

sadä-guëätétam açeña-sad-guëaà
niräkåtià loka-manoramäkåtim
prakåtyädhiñöhatåtayä viläsinaà
tadéya-sambandha-vihénam acyutam

sadä-eternally; guëa-the modes of material nature; atétam-beyond; açeña-all; sat-

transcendental; guëam-qualities; niräkåtim-without form; loka-of the world; manaù-the hearts;
rama-delighting; äkåtim-whose form; prakåti-matureial energy; ädhiñöhatåtayä-as the
establisher; viläsinam-splendid; tadéya-with that; sambandha-in relationship; vihénam-without;
acyutam-infallible.

. . . who was eternally beyond the modes of material nature, who had all spiritual qualities, who
had no form, whose form charmed the hearts of the world, who was splendidly manifest as the
creator of the material energy, who had no relationship with the material energy, and who was
infallible.

Çréla Sanätana Gosvämé says the statement that the Lord had no form means He had no
material form.

Text 36

mahä-sambhrama-santräsa-
pramoda-bhäva-vihvalaù
tadä kià karavänéti
jïätuà neçe kathaïcana

mahä-great; sambhrama-reverence; santräsa-fear; pramoda-and bliss; bhäva-and love;

vihvalaù-overwhelmed; tadä-then; kim-what?; karaväni-shall I do?; iti-thus; jïätum-to know; na-
not; éçe-I was able; kathaïcana-at all.

What should I do? Overcome with great fear, reverence, bliss, and love, I had no power to
understand at all.

Text 37

yadyapi sva-prakäço 'säv

atétendriya-våttikaù
tat-käruëya-prabhävena
paraà säkñät samékñyate

yadyapi-although; sva-prakäçaù-self-manifested; asau-He; atéta-beyond; indriya-of the

senses; våttikaù-the actions; tat-käruëya-prabhävena-by the power of His mercy; param-then;
säkñät-directly; samékñyate-is seen.

Although He is manifest only by His own wish, and although He is beyond the material
senses, by the power of His mercy He is seen directly.
Text 38

naitan niçcetum éçe 'yaà

dågbhyäà cittena vekñyate
kià vätikramya tat-sarvam
ätma-bhävena kenacit

na-not; etat-this niçcetum-to understand; éçe-I am able; ayam-Him; dågbhyäm-with the eyes;
cittena-with the mind; vä-or; ékñyate-is seen; kim-whether?; vä-or; atikramya-surpassing; tat-
sarvam-everything; ätma-bhävena-by His opwn nature; kenacit-something.

Was I seeing Him with my eyes, or my heart, or something beyond them both? I could not
decide.

Text 39

kñaëän niräkäram ivävalokayan

smarämi nélädri-pater anugraham
kñaëäc ca säkäram udékñya pürvavan
mahä-mahaù-puïjam amuà labhe mudam

kñaëät-in a moment; niräkäram-formless; iva-like; avalokayan-seeing; smarämi-I remember;

nélädri-pateù-of Lord jagannätha; anugraham-the mercy; kñaëät-in a moment; ca-also; säkäram-
with form; udékñya-seeing; pürvavat-as before; mahä-mahaù-puïjam-great splendor; amum-this;
labhe-I attain; mudam-bliss.

One moment seeing Him formless, I remembered the mercy of Lord Jagannätha. In the next
moment seeing, as before, that the great splendor had form, I became happy.

Text 40

kadäpi tasminn eväham

léyamäno 'nukampayä
rakñeya nija-pädäbja-
nakhäàçu-sparçato 'munä

kadäpi-sometimes; tasmin-in that; eva-indeed; aham-I; léyamänaù-merging; anukampayä-by

the mercy; rakñeya-I am protected; nija-own; pada-feet; abja-lotus; nakha-of the nails; aàçu-
light; sparçataù-from the touch; amunä-by that.

One moment I began to merge into that light, but by the Lord's mercy I was saved by the
touch of the splendor of His lotus toenail.
Text 41

bhinnäbhinnair mahä-siddhaiù
sükñmaiù süryam iväàçubhiù
våtaà bhaktair ivälokya
kadäpi préyate manaù

bhinna-different; abhinnaiù-and not different; mahä-siddhaiù-perfect; sükñmaiù-subtle;

süryam-the sun; iva-like; aàçubhiù-with rays of light; våtam-surrounded; bhaktaiù-by devotees;
iva-as if; älokya-seeing; kadäpi-sometimes; préyate-is pleased; manaù-the heart.

My heart became pleased when at one moment I saw the Lord, as the sun is surrounded by
rays of light, surrounded by perfect devotees at once different and not different from Him

Text 42

ittham änanda-sandoham
anuvindan nimagna-dhéù
ätmäräma iväbhuvaà
pürëa-käma iväthavä

ittham-thus; änanda-sandoham-great bliss; anuvindan-experiencing; nimagna-plunged; dhéù-

thoughts; ätmärämaù-self-satisfied; iva-as if; abhuvam-I became; pürëa-fulfilled; kämaù-desires;
iva-as if; athavä-or.

My heart plunged in an ocean of bliss, I became like a self-satisfied sage, or like a person
whose desires are all fulfilled.

Text 43

tarkärcita-vicäraughair
idam eva paraà padam
paräà kañöhäà gataà caitad
amaàsi paramaà phalam

tarka-by logic; arcita-worshiped; vicära-conseptions; aughaiù-with floods; idam-this; eva-

indeed; param-supreme; padam-place; paräm-supreme; kañöhäm-ultimate; gatam-atained; ca-
also; etat-this; amaàsi-I thought; paramam-supreme; phalam-result.

Thinking a flood of thoughts worshiped by logic, I concluded that this was the best place, the
ultimate, the final fruit of all endeavors.
Text 44

pada-svabhävikänanda-
taraìga-kñobha-vihvale
citte tad-anya-sva-präpya-
jïänam antar-dadhäv iva

pada-place; svabhävika-natural; änanda-of bliss; taraìga-waves; kñobha-agitation; vihvale-

overcome; citte-in the heart; tad-anya-another; sva-own; präpya-attainable; j{.sy 241}änam-
knowledge; antar-dadhau-disappeared; iva-as if.

In my heart tossed by waves of bliss, awareness of everything else disappeared.

Text 45

çréman-mahä-bhagavatopadeçataù
san-mantra-sevä-balato na kevalam
lénä kadäcin nija-püjya-devatä-
pädäbja-säkñäd-avaloka-lälasä

çréman-mahä-bhagavata-of the great devotee; upadeçataù-from the instruction; san-mantra-of

the transcendental mantra; sevä-service; balataù-from the power; na-not; kevalam-in impersonal
liberation; lénä-merged; kadäcin-at any time; nija-own; püjya-worshipable; devatä+lord;
pädäbjaÿotus feet; säkñät-directly; avaloka-the sight; lälasä-yearning.

Because of the instruction of the great devotee, because of the power of my service to my
mantra, and because of my yearning to see directly the lotus feet of my worshipable Lord, I
never merged in impersonal liberation.

Çréla Sanätana Gosvämé explains that the great devotee here is Gopa-kumära's guru, and the
Lord here is Lord Madana-Gopäla.

Text 46

utäsya tejo-maya-püruñasya
vicära-lokena vivardhito 'bhüt
nijeñöa-sandarçana-dérgha-lobhaù
småteù såtià néta iva prakarñät

uta-indeed; asya-of Him; tejo-maya-splendid; püruñasya-the Supreme Person; vicära-lokena-

by the sight; vivardhitaù-increased; abhüt-became; nija-own; iñöa-worshipable Lord;
sandarçana-seeing; dérgha-long; lobhaù-yearning; småteù-of memory; såtim-path; nétaù-
brought; iva-like. prakarñät-by pulling.

The sight of that Supreme Person increased my long-nourished yearning to see my

worshipable Lord and carried it on the path of my memory.

Text 47

tena taà prakaöaà paçyann

api préye na pürvavat
sédämy atha layaà svasya
saìkamanaù svayam-bhavam

tena-by that; tam-Him; prakaöam-manifested; paçyan-seeing; api-although; priye-dear; na-

not; pürva-before; vat-as; sédämi-I sit; atha-then; layam-abode; svasya-own; saìkamänaù-
considering; svayam-bhavam-own nature.

Gazing at Him as He was manifest before me, I was not as pleased as before. I feared
merging into Him.

Text 48

vrajabhümäv ihägatya
sädhaye 'haà sva-vaïchitam
vimåçann evam açrauñaà
géta-vädyädbhuta-dhvanim

vrajabhümau-in Vrajabhümi; iha-here; ägatya-arriving; sädhaye-I attain; aham-I; sva-

vaïchitam-my desire; vimåçan-thinking; evam-in this way; açrauñam-I heard; géta-singing;
vädya-instrumental music; adbhuta-wonderful; dhvanim-sound.

I thought, "When I come to Vrajabhümi, I will attain my desire." Then I heard wonderful
sounds of singing and instrumental music.

Text 49

håñöo 'haà paritaù paçyan

våñärüòhaà vyalokayam
kam apy ürdhva-padät taträ-
yäntaà sarva-vilakñaëam
 håñöaù-happy; aham-I; paritaù-there; paçyan-seeing; våña-on a bull; ärüòham-ascended;
vyalokayam-I saw; kam api-someone; ürdhva-padät-from above; tatra-there; äyäntam-coming;
sarva-from all; vilakñaëam-different.

Happy, I looked in that direction and saw, coming from above, a person different from all the
others, riding on a bull, . . .

Text 50

karpüra-gauraà tridåçaà dig-ambaraà

candrärdha-maulià lalitaà tri-çülinam
gaìgä-jala-mläna-jaöävalé-dharaà
bhasmäìga-rägaà rucirästhi-mälinam

karpüra-camphor; gauram-fair; tri-three; dåçam-eyes; dik-the directions; ambaram-clothing;

candra-moon; ardha-half; maulim-crown; lalitam-graceful; tri-çülinam-holding a trident; gaìgä-
of the Ganges; jala-water; mläna-flowing; jaöävalé-on matted hair; dharam-holding; bhasma-
ashes; aìga-rägam-cosmetic; rucira-glorious; ästhi-of bones; mälinam-with a necklace.

. . . his body fair with camphor, having three eyes, his only clothing the four directions,
crowned with a half-moon, graceful, holding a trident, his matted locks holding the Ganges'
water, anointed with ashes, wearing a necklace of glorious bones, . . .

Çréla Sanätana Gosvämé explains that the bones were glorious because they were the bones
of great Vaiñëavas.

Text 51

gauryä nijäìkäçritayänuraïjitaà
divyäti-divyaiù kalitaà paricchadaiù
ätmänurüpaiù parivära-saïcayaiù
saàsevyamänaà ruciräkåtéhitaiù

gauryä-with Gauré; nija-own; aìka-lap; äçritayä-taking shelter; anuraïjitam-decorated; divya-

ati-divyaiù-supremely splendid; kalitam-seen; paricchadaiù-by paraphernalia; ätma-anurüpaiù-
like Himself; parivära-sa{.sy 241}cayaiù-with associates; saàsevyamänam-being served; rucira-
handsome; äkåti-forms; éhitaiù-actions.

. . . pleased by goddess Gauré sitting on his lap, and served with very splendid paraphernalia by
associates whose handsome forms and graceful actions were like his.
Text 52

paramaà vismayaà präpto

harñaà caitad acintayam
ko 'nv ayaà pariväräòhyo
bhäti mukti-padopari

paramam-supreme; vismayam-wonder; präptaù-attained; harñam-joy; ca-and; etat-this;

acintayam-I thought; kaù-who?; anu-indeed; ayam-this; parivära-with associates; äòhyaù-rich;
bhäti-shines; mukti-of liberation; pada-the state; upari-above.

I became filled with joy and wonder. I thought: "Who is this that, surrounded by his
associates, stands above impersonal liberation?

Text 53

jagad-vilakñaëaiçvaryo
mukta-vargädhiko 'pi san
lakñyate 'ti-sad-äcäro
mahä-viñayavän iva

jagat-from the world; vilakñaëa-different; aiçvaryaù-opulences; mukta-of the liberated;

varga-than the community; adhikaù-better; api-also; san-being so; lakñyate-is seen; ati-sad-
äcäraù-ignoring good conduct; mahä-viñayavän-a great materialist; iva-like.

"His opulences seem unworldly and he seems better than all the liberated souls, but yet he
looks like a great hedonist who does not care to act rightly."

Text 54

paränanda-bharäkränta-
cetas tad-darçanäd aham
naman sa-pariväraà taà
kåpayälokito 'munä

para-änanda-bhara-by great bliss; äkränta-overcome; cetaù-heart; tat-him; darçanät-from

seeing; aham-I; naman-offering respectful obeisances; sa-pariväram-with his associates; tam-to
him; kåpayä-with mercy; älokitaù-seen; amunä-by him.

When, my heart overcome with bliss by seeing him, I bowed before him and his associates,
he mercifully glanced at me.
Text 55

harña-vegäd upavrajya
çréman-nandéçvarähvayam
apåcchaà tad-gaëädhyakñaà
tad-våttäntaà viçeñataù

harña-of joy; vegät-because of the power; upavrajya-approaching; çréman-nandéçvara-

Çrémän Nandéçvara; ähvayam-named; apåccham-I asked; tad-gaëa-ofr his associates;
adhyakñam-the leader; tad-våttäntam-his story; viçeñataù-specifically.

Joyfully approaching the leader of the associates, who was named Çrémän Nandéçvara, I
asked about him.

Text 56

sa sa-häsam avocan mäà

gopälopäsanä-parä
gopa-bäla na jänéñe
çré-çivaà jagad-éçvaram

saù-he; sa-with; häsam-a laugh; avocat-said; mäm-to me; gopäla-of Lord Gopäla; upäsanä-
para-O devoted worshiper; gopa-bäla-O cowherd boy; na-not; jänéñe-you know; çré-çivam-Lord
Çiva; jagat-of the universes; éçvaram-the Lord.

He laughed and said: "O cowherd boy, O devoted worshiper of Lord Gopäla, you don't know
Lord Çiva, who is the Lord of the universes, . . .

Text 57

bhukter mukteç ca dätäyaà

bhagavad-bhakti-vardhanaù
muktänäm api sampüjyo
vaiñëavänäà ca vallabhaù

bhukteù-of sense pleasure; mukteù-of liberation; ca-and; dätä-the giver; ayam-he; bhagavat-
to the Lord; bhakti-devotion; vardhanaù-increasing; muktänäm-of the liberated souls; api-even;
sampüjyaù-to be worshiped; vaiñëavänäm-to the Vaiñëavas; ca-also; vallabhaù-dear.

. . . who gives both material pleasures and liberation, who increases devotion to the Supreme
Personality of Godhead, who is worshiped by the liberated souls, and who is dear to the
Vaiñëavas?

Texts 58 and 59

çiva-kåñëäpåthag-dåñöi-
bhakti-labhyät sva-lokataù
svänurüpät kuverasya
sakhyur bhakti-vaçé-kåtäù

kailäsädrim alaìkartuà
pärvatyä priyayänayä
samaà parimitair yäti
priyaiù parivåtair våtaù

çiva-Lord Çiva; kåñëa-and Lord Kåñëa; apåthak-not different; dåñöi-vision; bhakti-

devotional service; labhyät-because of being attained; sva-lokataù-from his own realm;
svänurüpät-like his own form; kuverasya-of Kuvera; sakhyuù-friend; bhakti-by devotion; vaçé-
kåtäù-controlled; kailäsa-Kailsa; ädrim-mountain; alaìkartum-to ornament; pärvatyä-with
Pärvaté; priyayä-his beloved; anayä-her; samam-with; parimitaiù-measured; yäti-goes; priyaiù-
dear; parivåtaiù-with associaes; våtaù-surrounded.

"Conquered by the devotion of his friend Kuvera, from his own abode, which is like himself,
and which is attained by the devotion of they who see that Lord Çiva and Lord Kåñëa are not
different, he is now going, along with his beloved Pärvaté and his many associaes, to decorate
Mount Kailäsa."

Text 60

çré-gopa-kumära uväca

tad äkarëyä prahåñöo 'ham

aicchaà tasmän maheçvarät
prasädaà kam api präptum
ätmano hådayaìgamam

çré-gopa-kumära uväca-Çré Gopa-kumära said; tat-that; äkarëyä-hearing; prahåñöaù-joyful;

aham-I; aiccham-desired; tasmät-from him; maheçvarät-Lord Çiva; prasädam-mercy; kam api-
something; präptum-to attain; ätmanaù-of the slef; hådayaìgamam-pleasing to the heart.

Çré Gopa-kumära said: Hearing this, I became happy, and I desired to get the blissful mercy
of Lord Çiva.
Text 61

jïätvä bhagavatä tena

dåñöädiñöasya nandinaù
upadeçena çuddhena
svayaà me sphurad aïjasä

Š jïätvä-knowing; bhagavatä tena-by the Lord; dåñöa-seen; ädiñöasya-instructed; nandinaù-of

Nandé; upadeçena-by the instruction; çuddhena-pure; svayam-personally; me-to me; sphurat-
manifested; aïjasä-at once.

Understanding my heart, Lord Çiva gave a meaningful glance to Nandé. Nandé then
explained to me the pure truth, which was at once manifested before me.

Çréla Sanätana Gosvämé explains that the fact the Lord Kåñëa and Lord Çiva are not
different was the truth manifested to Gopa-kumära.

Text 62

çréman-madana-gopälän
nija-präëeñöa-daivatät
abhinnaù çré-maheço 'yam
uta tad-bhäva-vardhanaù

çréman-madana-gopälät-from Lord Madana-gopäla; nija-präëeñöa-daivatät-the Lord more

dear than life; abhinnaù-not different; çré-maheçaù-Lord Çiva; ayam-he; uta-indeed; tad-bhäva-
love; vardhanaù-increasing.

The truth was that Lord Çiva, who increases one's love for Lord Kåñëa, is not different from
Lord Madana-gopäla, my Lord, who is more dear to me than life.

Text 63

sukhaà tad-gaëa-madhye 'haà

praviñöaù préëato 'khilaiù
çaivaiù çré-nandino 'çrauñaà
våttam etad vilakñaëam

sukham-happiness; tad-gaëa-madhye-in the midts of his associates; aham-I; praviñöaù-

entered; préëataù-pleased; akhilaiù-by all; çaivaiù-Lord Çiva's associates; çré-nandinaù-of Çré
Nandé; açrauñam-I heard; våttam-nature; etat-this; vilakñaëam-extraordinary.
 I happily joined their company and all of Lord Çiva's associates treated me well. From Çré
Nandé heard of Lord Çiva's extraordinary glories.

Text 64

sadaika-rüpo bhagavän çivo 'yaà

vasan sva-loke prakaöaù sadaiva
vilokyate tatra niväsa-tuñöais
tad-eka-niñöhaiù satataà nijeñöaiù

sadä-eternally; eka-one; rüpaù-form; bhagavän çivo ayam-Lord Çiva; vasan-residing; sva-

loke-in his own realm; prakaöaù-manifested; sadä-eternally; eva-indeed; vilokyate-is seen; tatra-
there; niväsa-residence; tuñöaiù-pleased; tad-eka-niñöhaiù-faith in him alone; satatam-always;
nija-own; iñöaiù-worshiped.

Always in the same form, Lord Çiva stays in his own abode eternally. There he is always
seen by his devotees, who have faith in him alone, and who are pleased to stay in his abode.

Text 65

sväbhinna-bhagavad-bhakti-
lämpaöyaà grähayann iva
sadä ramayati svéyän
nåtya-gétädi-kautukaiù

sva-abhinna-not different; bhagavat-to the Lord; bhakti-devotion; lämpaöyam-greediness;

grähayan-taking; iva-as if; sadä-always; ramayati-delights; svéyän-own; nåtya-géta-ädi-
kautukaiù-happywith singing and dancing.

He is always filled with devotion for Lord Kåñëa, who is not different from him. With
singing, dancing, and other pastimes he delights his associates.

Text 66

bhagavantaà sahasräsyaà
çeña-mürtià nija-priyam
nityam arcayati premëä
däsa-vaj jagadéçvaraù

bhagavantam-the Lord; sahasra-a thousand; äsyam-faces; çeña-Çeña; mürtim-form; nija-

priyam-dear; nityam-eternally; arcayati-worships; premëä-with love; däsa-vat-as a sewrvant;
jagadéçvaraù-Lord Çiva, Lord of the universes.

Although he is the Lord of the universes, Lord Çiva always worships thousand-headed Lord
Çeña with great love, as if he were His servant.

Çréla Sanätana Gosvämé explains that this is described in Çrémad-Bhägavatam 5.17.16.

Text 67

jïätvemaà çivalokasya
viçeñäà sarvato 'dhikam
pramodaà paramaà präpto
'py apürëaà håd alakñayam

jïätvä-knowing; imam-this; çivalokasya-of Çivaloka; viçeñäm-specific; sarvataù-than all;

adhikam-better; pramodam-happiness; paramam-supreme; präptaù-attained; api-also; apürëam-
not full; håt-the heart; alakñayam-I noticed.

Even though I became very happy to hear of the supreme glories of Çivaloka, still I noticed
that my heart felt empty.

Çréla Sanätana Gosvämé explains that Gopa-kumära still yearned to see the lotus feet of Lord
Madana-gopäla.

Text 68

tan-nidänam anäsädya
sadyo 'jïäsiñam ämåçan
çrémad-guru-prasädäpta-
vastu-sevä-prabhävataù

tan-nidanam-the reason for that; anäsädya-not attaining; sadyaù-at once; ajïäçiñam-I

understood; amåçan-thinking; çrémad-guru-prasäda-by the mercy of my guru; äpta-vastu-
attained; sevä-service; prabhävataù-by the power.

Thinking about the reason for this, by the power of my service to the mantra my guru gave, I
suddenly understood.

Text 69
çréman-madana-gopäla-
deva-päda-sarojayoù
lélädy-anubhaväbhävo
mäm ayaà bädhate kila

çréman-madana-gopäla-deva-päda-sarojayoù-of the lotus feet of Lord Madana-gopäla; léla-

ädi-beginning with pastimes; anubhava-experience; abhävaù-absence; mäm-me; ayam-this;
bädhate-pains; kila-indeed.

The absence of the pastimes and glories of Lord Madnaa-gopäla's lotus feet gave me pain.

Text 70

abodhayaà mano 'nena

maheçenaiva sa khalu
lélä-viçeña-vaicitré
kåtä mürti-viçeñataù

abodhayam-I instructed; manaù-mind; anena-by this; maheçena-by Lord Çiva; eva-indeed;

saù-he; khalu-indeed; lélä-viçeña-vaicitré-the wonder of pastimes; kåtä-done; mürti-viçeñataù-by
the specific form.

Then I told my mind that because he is the same as Lord Madana-gopäla, Lord Çiva himself
has performed these wonderful pastimes, although in a different form.

Texts 71 and 72

tathäpy avasthäm älakñya

sva-cittam idam abruvam
yady asminn anubhüyeta
sa tad-rüpädi-mädhuré

tathäpi dérgha-vaïchä te
'nugrahäd asya setsyati
aciräd iti manyasva
sva-prasäda-viçeñataù

tathäpi-still; avasthäm-condition; älakñya-seeing; sva-cittam-own mind; idam-this; abruvam-I

said; yadi-if; asmin-in this; anubhüyeta-is experienced; saù-he; tad-rüpädi-mädhuré-the
sweetness of these forms; tathäpi-still; dérgha-long; va{.sy 241}chä-desires; te-of you;
anugrahät-by the compassion; asya-of him; setsyati-will be; acirät-soon; iti-thus; manyasva-
consider; sva-prasäda-own mercy; viçeñataù-specific.

Seeing it was still unhappy, I said to my mind: Although you have not yet seen in Lord Çiva
the sweetness of Lord Madana-gopäla's form and other glories, still, your long-cherished desire
to see them will certainly be fulfilled by Lord Çiva's mercy.

Text 73

evaà tuñöa-manas tasya

tatra kenäpi hetunä
viçräntasya maheçasya
pärçve 'tiñöhaà kñaëaà sukham

evam-thus; tuñöa-satisfied; manaù-mind; tasya-of him; tatra-there; kenäpi-by some; hetunä-

cause; viçräntasya-exhausted; maheçasya-of Lord Çiva; pärçve-on the side; atiñöham-I stood;
kñaëam-for a moment; sukham-happily.

My mind somehow became satisfied. Then Lord Çiva became tired and stopped, and for a
moment I stayed happily by his side.

Text 74

tarhy eva bhagavän düre

keñäm api mahätmanäm
saìgéta-dhvanir atyanta-
madhuraù kaçcid udgataù

tarhi-then; eva-indeed; bhagavän-the Lord; düre-far away; keñäm api mahätmanäm-of some
great souls; saìgéta-dhvaniù-the sound of singing; atyanta-very; madhuraù-sweet; kaçcit-
something; udgataù-arose.

Then, O lord, from far away came the very sweet sound of some great souls singing.

Çréla Sanätana Gosvämé explains that the word "lord" here refers to the Mathurä brähmaëa,
who is very fortunate because he is a devotee of Lord Madana-gopäla.

Text 75

taà çrütvä paramänanda-

sindhau magno maheçvaraù
mahä-prema-vikärättaù
pravåtto nartituà svayam

tam-that; çrütvä-hearing; paramänanda-of great bliss; sindhau-in an ocean; magnaù-plunged;

maheçvaraù-Lord Çiva; mahä-great; prema-love; vikära-ättaù-in the ecstasy; pravåttaù-begun;
nartitum-to dance; svayam-personally.

Hearing this, Lord Çiva became plunged in an ocean of bliss and, overcome with ecstatic
love, began to dance.

Çréla Sanätana Gosvämé explains that he manifested the symptoms of ecstasy, such as
perspiring, speaking with a choked voice, trembling, his bodily hairs standing up, and his eyes
shedding tears.

Text 76

pati-vratottamä sä tu
devé nandy-ädibhiù saha
prabhum utsähayäm äsa
vädya-saìkértanädibhiù

pati-vratä-chaste; uttamä-exalted; sä-she; tu-also; devé-the goddess; nandi-ädibhiù saha-with

nandé and the others; prabhum-the Lord; utsähayäm äsa-encouraged; vädya-with instrumental
music; saìkértana-singing; ädibhiù-beginning.

The goddess, best of chaste ladies, along with Nandé and the others, encouraged the Lord by
singing and playing musical instruments.

Text 77

sadya evägatäàs taträ-

drakñaà cäru-caturbhujän
çrémat-kaiçora-saundarya-
mädhurya-vibhaväcitän

sadyaù-at once; eva-indeed; ägatän-arrived; tatra-there; adrakñam-I saw; cäru-beautiful;

caturbhujän-with four arms; çrémat-kaiçora-of youth; saundarya-handsomeness; mädhurya-
sweetness; vibhava-glory; äcitän-with.

Then I saw suddenly come many handsome four-armed men, who were filled with the glories
of youth, handsomeness, and sweetness, . . .
Text 78

bhüñä-bhüñana-gäträà-
çu-cchaöäcchädita-çaivakän
nijeçvara-mahä-kérti-
gaëänanda-rasäplutän

bhüñä-ornaments; bhüñana-decoration; gätra-limbs; aàçu-cchaöä-splendor; äcchädita-shaded;

çaivakän-the followers of Lord Çiva; nija-own; éçvara-Lord; mahä-great; kérti-gaëa-glories;
änanda-bliss; rasa-in the nectar; äplutän-plunged.

. . . the splendor of whose limbs decorated their ornaments and put Lord Çiva's followers in the
shade, who were plunged in the nectar of the bliss of the great glories of their Lord, . . .

Text 79

anirvacya-tamäàç ceto-
hari-sarva-paricchadän
saìgatän pürva-dåñöais tais
caturbhiù sanakädibhiù

anirvacya-tamän-indescribable; cetaù-the heart; hari-charming; sarva-all; paricchadän-

ornaments; saìgatän-met; pürva-before; dåñöaiù-seen; taiù-by them; caturbhiù-the four; sanaka-
ädibhiù-headed by Sanaka.

. . . who were beyond description, whose clothing and ornaments charmed the heart, and who
were accompanied by the four sages headed by Sanaka that we had seen before.

Text 80

tad-darçana-svabhävottha-
praharñäkåñöa-mänasaù
näjïäçiñaà kim apy
antar bahiç cänyaà nija-priyam

tad-darçana-the sight; svabhäva-own love; uttha-risen; praharña-happiness; äkåñöa-attracted;

mänasaù-heart; na-not; äjïäsiñam-I understood; kim api-anything; antaù-within; bahiù-without;
ca-and; anyam-anything; nija-own; priyam-beloved.

The sight of them created a bliss that tugged at my heart. I did not know anything within or
without more dear than the sight of them.

Text 81

kñaëät svastho 'py aho teñäà

däsatvam api cetasä
näçakaà yäcituà bhétyä
lajjayä ca su-durghaöam

kñaëät-in a moment; svasthaù-in my normal condition; api-although; ahaù-Oh; teñäm-of

them; däsatvam-the state of ebing a servant; api-even; cetasä-by the heart; na-not; açakam-I was
able; yäcitum-to ask; bhétyä-with feat; lajjayä-with shyness; ca-also; su-durghaöam-unattainable.

After a moment I composed myself. My heart filled with awe and shyness, I could not beg to
serve them.

Text 82

eñä hi lälasä nünaà

kåpanaà mäm abädhata
sambhäñerann ime kià mäà
çivasya kåpayä sakåt

eñä-this; hi-indeed; lälasä-yearning; nünam-indeed; kåpanam-wretched; mäm-me; abädhata-

checked; sambhäñeran-spoke; ime-they; kim-whether?; mäm-me; çivasya-of Lord Çiva; kåpayä-
with the mercy; sakåt-at once.

The desire to serve them overwhelmed weak me. By Lord Çiva's mercy would they speak
even once to me?

Text 83

kutratyäù katame vaite

kåpäpaìgena päntu mäm
yän äliìgya bhåçäà rudraù
prema-mürcchäm ayaà vrajet

kutratyäù-from whence?; katame-who?; vä-or; ete-they; kåpä-of mercy; apaìgena-by a

glance; päntu-may protect; mäm-me; yän-whom; äliìgya-embracing; bhåçäm-greatly; rudraù-
Lord Çiva; prema-in love; mürcchäm-fainting; ayam-this; vrajet-attains.

From whence had they come? Who were they? I prayed they would mercifully glance at me.
Tightly embracing them, Lord Çiva fainted in the ecstasy of love.

Text 84

ity-ädi-man-mano-våttaà
jïätvä devyomayeritaù
çiva-cittänuvartinyä
gaëeço 'kathayac chanaiù

iti-thus; ädi-beginning; mat-my; mano-våttam-thoughts; j{.sy 241}ätvä-understanding;

devyä-by the goddess; umayä-Umä; éritaù-encouraged; çiva-of Lord Çiva; citta-the mind;
anuvartinyä-following; gaëeçaù-Gaëeça; akathayat-said; çanaiù-softly.

Encouraged by Goddess Umä, who faithfully followed Lord Çiva's heart, and who could
understand my thoughts, Gaëeça softly spoke.

Çréla Sanätana Gosvämé explains that Gaëeça spoke softly because he was to say something
very confidential, and it was not right for Lord Çiva's followers hear it.

Text 85

çré-gaëeça uväca

ete vaikuëöha-näthasya
çré-kåñëasya mahä-prabhoù
pärñadäù präpta-särüpyä
vaikuëöhäd ägatäù kila

çré-gaëeçaù uväca-Çré Gaëeça said; ete-they; vaikuëöha-näthasya-of the Lord of Vaikuëöha;

çré-kåñëasya-of Çré Kåñëa; mahä-prabhoù-the Supreme Lord; pärñadäù-the associates; präpta-
attained; särüpyäù-forms like His; vaikuëöhät-from Vaikuëöha; ägatäù-come; kila-certainly.

Çré Gaëeça said: They are the personal associates of the Supreme Personalitry of Godhead,
Çré Kåñëa, the master of Vaikuëöha. They have forms like His. They have come from
Vaikuëöha.

Texts 86 and 87

paçyeme 'py apare yänti

brahmaëo 'dhikåte 'lpake
brahmäëòe caturäsyasya
tathämi dürataù pare

amé cäñöänukhasyaitad
dvi-guëe yänti vegataù
amé tu ñoòaçasyäsya
brahmäëòe dvi-guëe tathä

paçya-look; ime-they; api-and; apare-others; yänti-go; brahmaëaù-of Brahmä; adhikåte-made;

alpake-small; brahmäëòe-in the universe; catuù-äsyasya-of four heads; tathä-still; amé-they;
dürataù-far away; pare-others; amé-they; ca-also; añöänukhasya-with eight heads; etat-that; dvi-
guëe-double; yänti-go; vegataù-quickly; amé-they; tu-indeed; ñoòaça-äsyäsya-of sixteen heads;
brahmäëòe-in the universe; dvi-guëe-double; tathä-so.

Look, some of them are going to a four-headed Brahmä's small universe. Others, far away,
are quickly going to an eight-headed Brahmä's universe, which is twice the size. Still others are
going to a sixteen-headed Brahmä's universe, which is twice the size again.

Texts 88 and 89

ity evaà koöi-koöénäà

brahmaëäà mahatäà kramät
koöi-koöi-mukhäbjänäà
tädåg-brahmäëòa-koöiñu

gacchato léläyä tat-tad-

anurüpa-paricchadän
gaëeço 'darçayat tän mäà
bahuço dåì-mano-harän

iti evam-thus; koöi-koöénäm-millions of millions; brahmaëäm-of Brahmä's mahatäm-great;

kramät-in succession; koöi-koöi-millions of millions; mukha-face; abjänäm-lotus; tädåk-like
that; brahmäëòa-of universes; koöiñu-in millions; gacchataù-going; léläyä-by pastimes; tat-tad-
anurüpa-like them; paricchadän-paraphernalia; gaëeçaù-Gaëeça; adarçayat-showed; tän-them;
mäm-to me; bahuçaù-many; dåk-eyes; manaù-and minds; harän-charming.

Gaëeça then showed me these many associates, who were decorated with appropriate
ornaments, who charmed the eyes and heart, and who in their pastimes were entering the
millions and millions of universes of millions and millions of great, lotus-faced Brahmäs.

Çréla Sanätana Gosvämé explains that these associates of the Lord are described in Çrémad-
Bhägavatam 10.14.11, 10.87.41, and 6.16.37.

Texts 90 and 91

ete hi måtyu-käle 'pi

jihvägre çrotra-vartma vä
kathaïcit sakåd-äptena
nämäbhäsena ca prabhoù

bhaktän kåtsna-bhayät päntas

tänvanto bhaktim ujjvaläm
sarvatra vicaranty ätme-
cchayä bhakty-eka-vallabhäù

ete-they; hi-certainly; måtyu-käle-at the tiem of death; api-also; jihvä-agre-on the tip of the
tongue; çrotra-of the ears; vartma-the path; vä-or; katha{.sy 241}cit-somehow; sakåt-once;
äptena-obtained; näma-of the holy name; äbhäsena-by the reflection; ca-also; prabhoù-of the
Lord; bhaktän-the devotees; kåtsna-all; bhayät-from fear; päntaù-protecting; tänvantaù-in this
way; bhaktim-devotional service; ujjvaläm-glorious; sarvatra-everywhere; vicaranti-they
consider; ätma-of the heart; icchayä-by the desire; bhakti-devotional service; eka-alone;
vallabhäù-dear.

(Gaëeça said:) From all fears they protect devotees who, somehow even once get the slight
reflection of the Lord's holy name on their tongue or the pathway to their ear. Fond only of
devotional service, by their own wish they wander everywhere preaching of glorious devotional
service.

Çréla Sanätana Gosvämé says these two verses explain why the liberated devotees of
Vaikuëöha come to the material universes.

Texts 92 and 93

bhaktävatäräs tasyaite
catväro naiñöikottamäù
paribhramanti lokänäà
Š hitärthaà pärñadä iva

vasanti ca tapoloke
prabhuà näräyaëaà vinä
anäthänäm iva kñemaà
 vahantas tan-niväsinäm

bhakta-devotee; avatäräù-incarnations; tasya-of Him; ete-they; catväraù-four; naiñöika-of

unbroken brahmacärés; uttamäù-the best; paribhramanti-wander; lokänäm-of the worlds; hita-
artham-for the benefit; pärñadäù-associates; iva-as if; vasanti-reside; ca-and; tapoloke-in
Tapoloka; prabhum-Lord; näräyaëam-Näräyaëa; vinä-without; anäthänäm-of they who have no
master; iva-like; kñemam-auspiciousness; vahantaù-carrying; tan-niväsinäm-of they who reside
there.

These four, who are incarnations of the Lord in the forms of devotees, who are the best of
celibate sages, and who appear to be the Lord's associates, wander about for the welfare of the
worlds. They reside in Tapoloka, bringing auspiciousness to the sages who stay there bereft of
Lord Näräyaëa's company, feeling lost and without a master.

Çréla Sanätana Gosvämé explains that the four sages here are the four Kumära's, headed by
Sanaka, who are devotee-incarnations of the Lord of Vaikuëöha. They bring auspiciousness to
the residents of Tapoloka by glorifying the Supreme Lord's pastimes.

Texts 94 and 95

gatvä samprati vaikuëöhe

sarväkarñaka-sad-guëam
bhagavantaà tam älokya
mokñänanda-viòambinä

nirbharänanda-püreëa
samyojyätmänam ägatäù
pibanto bhakta-saìgatyä
harer bhakti-mahä-rasam

gatvä-having gone; samprati-now; vaikuëöhe-in Vaikuëöha; sarva-all; äkarñaka-attractive;

sat-transcendental; guëam-virtues; bhagavantam-the Supreme Lord; tam-Him; älokya-seeing;
mokña-of impersonal liberation; änanda-the bliss; viòambinä-mocking; nirbhara-änanda-püreëa-
with a flood of great bliss; samyojya-engaging; ätmänam-self; ägatäù-arrived; pibantaù-drinking;
bhakta-saìgatyä-with the association of the devotees; hareù-of Lord Hari; bhakti-of devotional
service; mahä-great; rasam-nectar.

Having recently gone to Vaikuëöha and seen the Supreme Personality of Godhead, who is
full of all attractive transcendental qualities, having drowned there in a flood of limitless bliss
that mocks the happiness of impersonal liberation, and in the company of devotees having drunk
there the sweet nectar of devotional service to Lord Hari, they (the four Kumäras) have now
come here.

Texts 96 and 97

nityäparichinna-mahä-sukhäntya-
kañöhävatas tädåça-vaibhavasya
säkñäd ramä-nätha-padäravinda-
kréòä-bharäjasra-vibhüñitasya

tat-prema-bhaktaiù sulabhasya vaktuà

vaikuëöhalokasya paraà kim éçe
advaita-durväsanayä mumukñä-
viddhätmanäà hådy api durlabhasya

nitya-eternal; aparichinna-limitless; mahä-great; sukha-happiness; äntya-kañöhävataù-

ultimate; tädåça-like that; vaibhavasya-opulence; säkñät-directly; ramä-of the goddess of
fortune; nätha-of the Lord; padäravinda-of the lotus feet; kréòä-bhara-pastimes; ajasra-
vibhüñitasya-decorated; tat-prema-bhaktaiù-by the loving devotees; sulabhasya-easily attained;
vaktum-to say; vaikuëöhalokasya-of Vaikuëöhaloka; param-great; kim-what?; éçe-I am able;
advaita-non-dualism; durväsanayä-by the sinful desire; mumukñä-of the desire for impersonal
liberation; viddha-wounded; ätmanäm-personally; hådi-in the heart; api-also; durlabhasya-
difficult to attain.

How will I be able to describe Vaikuëöhaloka, which is filled with the limitless ultimate of
all happiness and opulence, which is decorated with the pastimes of the lotus feet of Lord
Näräyaëa, the husband of the goddess of fortune, which the devotees full of love find easy to
attain, and which they whose hearts are wounded by the desire for impersonal liberation and
filled with the sinful desire to become one with the Lord, find very difficult to attain?

Çréla Sanätana Gosvämé quotes the following warnings from Vedic literature:

ajïasyärdha-prabuddhasya
sarvaà brahmeti yo vadet
mahä-näraka-jäteñu
tenaiva viniyojitaù

"The half-awake fool that proclaims, `Everything is Brahman,' takes birth again in a terrible
hell."
-Väçiñöa-çästra
viñaya-sneha-saàyukto
brahmäham iti yo vadet
kalpa-koöi-sahasräëi
närake sa tu pacyate

"A person who claims, `I am the Supreme Brahman, who now enjoys pastimes of sense
gratification,' burns in hell for billions of halpas."
-Brahma-vaivarta Puräëa

saàsära-sukha-saàyuktaà
brahmäham iti vädinam
karma-brahma-paribhrañöaà
taà tyajet antyajaà yathä

"A person who claims, `I am the Supreme Brahman, who now enjoys pastimes of sense
gratification in the worlds of repeated birth and death,' loses the merit of his spiritual deeds and
becomes like an outcaste."
-the Puräëas

Text 98

yady asya mat-pituù samyäk

karuëä syät tadä tvayä
çroñyate mahimä tasya
gatvä cänubhaviñyate

yadi-if; asya-of him; mat-my; pituù-father; samyäk-directly; karuëä-mercy; syät-is; tadä-then;

tvayä-by you; çroñyate-is heard; mahimä-thye glory; tasya-of him; gatvä-having gone; ca-also;
anubhaviñyate-is perceived.

If my father is kind, then you may hear of the glories of that place and you may also go there
and see them directly.

Text 99

çré-gopa-kumära uväca

brahmaàs tat-präptaye jäta-

mahä-lälasayä bhåçäm
ahaà cintärëava-pära-
bhaìga-raìge pranartitaù
 çré-gopa-kumära uväca-Çré Gopa-kumära said; brahman-O brahmana; tat-präptaye-to attain
that place; jäta-born; mahä-great; lälasayä-yearning; bhåçäm-greatly; aham-I; cintä-of anxiety;
arëava-ocean; pära-shoreless; bhaìga-raìge-on the waves; pranartitaù-dancing.

Çré Gopa-kumära said: O brähmaëa, filled with a great yearning to attain that place, I danced
on the waves of a shoreless ocean of anxiety.

Text 100

vicära-jätataù svasya
sambhavya tad-ayogyatäm
prarudan çoka-vegena
mohaà präpyäpataà kñaëät

vicära-from thoughts; jätataù-born; svasya-own; sambhavya-considering; tad-ayogyatäm-

being unsuitable; prarudan-crying; çoka-of lamentation; vegena-by the power; moham-fainting;
präpya-attaining; apatam-I fell; kñaëät-from moment to moment.

Thinking I would not be able to go there, I cried, and by the power of my grief, I fainted
from moment to moment.

Text 101

mahä-dayälunänena
para-duùkhäsahiñëunä
vaiñëavaika-priyeëäham
utthäpyäçväsya bhäñitaù

mahä-dayälunä-very merciful; anena-by him; para-of others; duùkha-the sufferings;

asahiñëunä-not able to tolerate; vaiñëava-of the devotees; eka-only; priyeëa-dear; aham-I;
utthäpya-picking up; äçväsya-comforting; bhäñitaù-spoken.

Then Lord Çiva, who is very merciful and very dear to the Vaiñëavas, and who cannot bear
to see others suffer, picked me up, comforted me, and spoke to me.

Text 102

çré-mahädeva uväca

he çré-vaiñëava pärvatyä
 sahäham api kämaye
tasmin vaikuëöhaloke tu
sadä väsaà bhavän iva

çré-mahädeva uväca-Lord Çiva said; he-O; çré-vaiñëava-Vaiñëava; pärvatyä-Pärvaté; saha-

with; aham-I; api-also; kämaye-desire; tasmin-there; vaikuëöhaloke-in Vaikuëöhaloka; tu-
certainly; sadä-eternal; väsam-residence; bhavän-you; iva-as.

Lord Çiva said: O Vaiñëava, Pärvaté and I yearn to stay always in Vaikuëöhaloka, just as you
do.

Text 103

so 'tiva-durlabho lokaù
prärthyo muktair api dhruvam
sädhyo brahma-sutänäà hi
brahmaëaç ca mamäpi saù

saù-it; atéva-durlabhaù-very difficult to attain; lokaù-realm; prärthyaù-begged for; muktaiù-

by the liberated souls; api-even; dhruvam-indeed; sädhyaù-aspired; brahma-sutänäm-by the sons
of Brahmä; hi-indeed; brahmaëaù-by Brahmä; ca-also; mama-by me; api-also; saù-it.

That realm is very dificult to attain. The liberated souls pray for it. Lord Brahmä, his sons,
and I myself strive for it.

Texts 104-106

niñkämeñu viçuddheñu
sva-dharmeñu hi yaù pumän
paräà niñöhäà gatas tasmin
ya kåpä çré-harer bhavet

tasyäù çata-guëa cet syäd

brahmatvaà labhate tadä
tasyäù çata-guëäyäà ca
syän mad-bhävaà rcchati

çrémad-bhagavatas tasya
mayi yävan anugrahaù
tasmäc chata-guëottane
jäte vaikuëöham eti tam
 niñkämeñu-desireless; viçuddheñu-pure; sva-dharmeñu-in one's own duties; hi-indeed; yaù-
who; pumän-a person; paräm-great; niñöhäm-faith; gataù-gone; tasmin-to him; yä-which; kåpä-
mercy; çré-hareù-of Lord Hari; bhavet-is; tasyäù-of that; çata-guëaù-multiplied a hundred times;
cet-if; syät-may be; brahmatvam-the post of Brahmä; labhate-attains; tadä-then; tasyäù-of that;
çata-guëäyäm-multiplied a hundred times; ca-and; syat-may be; mad-bhävam-my nature;
åcchati-attains; çrémad-bhagavataù-of the Lord; tasya-of Him; mayi-in me; yävat-as; anugrahaù-
mercy; tasmät-from that; sata-guëa-uttane-multiplied a hundred times; jäte-manifested;
vaikuëöham-to Vaikuëöha; eti-goes; tam-to that.

A person who has great faith in the pure and desireless performance of one's own varëäçrama
duties attains the mercy of Lord Hari. If that mercy is multiplied a hundred times, one attains the
post of Brahmä. If that mercy is again multiplied a hundred times, one attains my post. If the
mercy I receive from the Lord is multiplied a hundred times, one attains Vaikuëöha.

Çréla Sanätana Gosvämi explains that this is described in Çrémad-Bhägavatam 4.24.29. It is

also described in Itihäsa-samuccaya in these words:

brahmaëaù sadanäd ürdhvaà

tad viñëoù paramaà padam
çuddhaà sanätanaà jyotiù
para-brahmeti yad viduù

nirmamä nirahaìkärä
nirdvandvä ye jitendriyäù
dhyäna-yoga-paräç caiva
tatra gacchanti sädhavaù

"Saintly persons free of false-ego, material possessiveness, and material duality, who
devotedly engage in the yoga of meditation, and who know that the pure, eternal, splendid
Supreme Brahman effulgence is beyond the realm of the demigod Brahmä, go to that effulgence.

ye 'rcayanti harià viñëuà

kåñëaà jiñëuà sanätanam
näräyaëam ajaà kåñëaà
viñvaksenaà catur-bhujam

dhyänanti puruñaà divyam

acyutaà ca smaranti ye
labhante te 'cyutaà sthänaà
çrutir eñä sanätané
 "They who worship Lord Hari, who is known as Viñëu, Kåñëa, Jiñëu, Sanätana, Näräyaëa,
Aja, Viñvaksena, and Caturbhuja, and who meditate on Him, the transcendental divine Person,
and who remember Him, the infallible Lord, attain His eternal abode. That is the conclusion of
the eternal Çruti-çästra."

Text 107

athäpi govardhana-gopa-putras
tam arhasi tvaà mathureça-bhaktaù
tad-eka-bhakti-priya-vipra-çiñyas
tadéya-tan-mantra-paro 'nuraktaù

athäpi-nevertheless; govardhana-of Govardhana Hill; gopa-of a gopa; putraù-the son; tam-for

that; arhasi-are worthy; tvam-you; mathureça-bhaktaù-a devotee of the king of Mathurä; tad-eka-
bhakti-exclusive devotion; priya-dear; vipra-brahmana; çiñyaù-disciple; tadéya-his; tan-mantra-
mantra; paraù-devoted; anuraktaù-affectionate.

You are a Govardhana-gopa's son, a devotee of Lord Mathureça, and a disciple of a brähmaëa
attached to the Lord's service. You devotedly chant a mantra glorifying the Lord and You love
the Lord. You should go to Vaikuëöha.

Texts 108-111

catur-vidheñu mokñeñu
säyüjyasya padaà tv idaà
präpyaà yaténäm advaita-
bhävanä-bhävitätmanäm

mahä-saàsära-duùkhägni-
jväla-saàsüñka-cetasäm
asära-grahiëäm antaù-
säräsärävivekinäà

mayaiva kåñëasyädeçät
patitänäà bhramärëave
nija-pädämbuja-prema-
bhakti-saìgopakasya hi

bhagavad-bhajanänanda-
rasaikäpekñakair janaiù
upekñitam idaà viddhi
 padaà vighna-samaà tyaja

catur-vidheñu-four kinds; mokñeñu-of liberation; säyüjyasya-of becoming one with the Lord;
padam-the state; tu-indeed; idam-this; präpyam-to be attained; yaténäm-of sannyasis; advaita-
bhävanä-bhavitätmanäm-who in their hearts meditate on non-duality; mahä-great; saàsära-of the
world of birth and death; duùkha-of sufferings; agni-of the fire; jvala-flames; saàsüñka-
withered; cetasäm-hearts; asära-something worthless; grahiëäm-taking; antaù-within; sära-
valuable; asära-amd worthless; vivekinäm-unable to distinguish; mayä-by me; eva-indeed;
kåñëasya-of Lord Kåñëa; ädeçät-from the teaching; patitänäm-of tyhe fallen; bhrama-of
illusions; arëave-in the ocean; nija-own; päda-feet; ambuja-lotus; prema-love; bhakti-devotion;
saìgopakasya-confidential; hi-certainly; bhagavat-of the Lord; bhajana-worship; änanda-bliss;
rasaika-they who relish nectar; apekñakaiù-in relation; janaiù-by persons; upekñitam-shunned;
idam-this; viddhi-know; padam-the state; vighna-samam-with obstacles; tyaja-reject.

Know that impersonal liberation, säyujya-mukti, which is which is one of the four kinds of
liberation, and which is attained by sannyäsé who imagine that they are not different from the
Supreme, whose hearts are withered by the great flames of sufferings in the world of repeated
birth and death, who cherish what is worthless and cannot distinguish the worthless and the
valuable, and whom I, by the order of Lord Kåñëa, who wished to conceal the path of loving
devotion to His lotus feet, cast into an ocean of illusions, is rejected by they who taste the bliss
of devotional service to the Lord. You should also reject that liberation, which is a great
obstacle.

Çréla Sanätana Gosvämé explains that the impersonal Brahman effulgence is described in the
Hari-vaàça, where Lord Kåñëa says to Arjuna:

brahma-tejomayaà divyaà
mahad yad dåñöavän asi
ahaà sa bharata-çreñöha
mat-tejas tat sanätanam

"O best of the Bharatas, I am the divine Brahman efulgence that you see. It is My eternal
splendor.

prakrtiù sä mama parä

vyaktävyaktä sanätané
täà praviçya bhavantéha
muktä yoga-vid-uttamäù

"It is My superior potency. Although it is sometimes manifest and sometimes not manifest, it
is eternal. The greatest of the knowers of yoga enter it and become liberated.

sä säìkhyänäà gatiù pärtha

yoginäà ca tapasvinäm
tat-paraà paramaà brahma
sarvaà vibhajate jagat

"O son of Påthä, it is the goal of the saìkhya philosophers, the yogés, and the ascetics. It is
My supreme Brahman effulgence, which pervades the entire world.

mamaiva tad ghanaà tejo

jïätum arhasi bhärata

"O scion of Bharata, you should know that this great effulgence is Mine."

That impersonal liberation is worthless is explained in the prayers of Lord Brahmä (Çrémad-
Bhägavatam 10.14.4), where it is compared to the empty husks left remaining after rice is
threshed.
That Lord Kåñëa ordered Lord Çiva to preach the theory of mäyävada impersonalism is
described in Padma Puräëa, Uttara-khaëò:

mäyävädam asac-chästraà
pracchannaà baudham ucyate
mayaiva kalpitaà devi
kalau brähmaëa-rüpiëä

brahmaëaç cäparaà rüpaà

nirguëaà vak\çyate mayä
sarvasvaà jagato 'py asya
mohanärthaà kalau yuge

"The mäyäväda philosophy," Lord Çiva informed his wife Pärvaté, "is impious (asac-
chästra). It is covered Buddhism. My dear Pärvaté, in the form of a brähmaëa in Kali-yuga I
teach this imagined mäyäväda philosophy. In order to cheat the atheists, I describe the Supreme
Personality of Godhead to be without form and without qualities. Similarly, in explaining
Vedänta I describe the same mäyäväda philosophy in order to mislead the entire population
toward atheism by denying the personal form of the Lord."*

This is also described in the Båhat-sahasra-näma, where Lord Kåñëa orders Lord Çiva:
svägamaiù kalpitais tvaà ca
janän mad-vikukhaë kuru

"In Kali-yuga, mislead the people in general by propounding imaginary meanings of the
Vedas to bewilder them."*

Text 112

dvärakä-väsi-vipreëa
kåñëa-bhakti-rasärthinä
ito nétaù sutäs tatra
sa-cäturya-viçeñataù

dvärakä-väsi-living in Dvärakä; vipreëa-by a brähmana; kåñëa-to Lord Kåñëa; bhakti-

devotional service; rasa-the nectar; arthinä-praying; itaù-there; nétaù-brought; sutäù-his sons;
tatra-there; sa-cäturya-viçeñataù-by special power.

A brähmaëa who lived in Dvärakä and prayed only for the enctar of devotional service, by
his own mystic powers brought his sons from impersonal liberation to Dvärakä.

Çréla Sanätana Gosvämé explains that the wonderful loving devotion the residents of
Dvärakä, who had forms of eternity, knowledge and bliss, felt for Lord Kåñëa's lotus feet
completely eclipsed the happiness of impersonal liberayion. The glories of devotional service are
described in Çrémad-Bhägavatam 10.47.37, 7.1.46, and 4.29.47.

Text 113

aträpi bhagavantaà yad

dåñöavän asi tädåçam
sad-guroù kåpayä kåñëa-
didåkñä-bhara-käritam

atra-here; api-even; bhagavantaà-the Lord; yat-which; dåñöavän-seen; asi-you have; tädåçam-

like that; sad-guroù-spiritual guru; kåpayä-by mercy; kåñëa-Lord Kåñëa; didåkñä-the desire to
see; bhara-great; käritam-done.

By the mercy of your spiritual guru, even here you see the Supreme Lord. That sight makes
you yearn to see Lord Kåñëa.
 Çréla Sanätana Gosvämé explains that the words "even here" mean "even in this realm, where
impersonal liberation is manifest".

Text 114

çré-gopa-kumära uväca

tac chaìkara-prasädena
paränanda-bharaà gataù
kiïcid icchann api brahman
näçakaà vadituà hriyä

çré-gopa-kumära uväca-Çré Gopa-kumära said; tat-that; çaìkara-of Lord Çiva; prasädena-by

the compassion; para-änanda-bharam-the abundance of transcendental bliss; gataù-attained;
kiïcit-something; icchan-desiring; api-also; brahman-O brahmana; na-not; açakam-I was able;
vaditum-to speak; hriyä-with shyness.

Çré Gopa-kumära said: O brähmaëa, by Lord Çiva's mercy I was filled with bliss. Although
wishing to say something, because of shyness I could not speak.
Š

Text 115

bhagavat-pärñadäù çrütvä
taà taà väcam umä-pateù
praëamya sädaraà prétyä
tam ücur vinayänvitäù

bhagavat-of the Lord; parsadäù-the associates; çrütvä-having heard; taà taà väcam-these
words; umä-pateù-of Lord Çiva; praëamya-bowing down; sädaram-with reverence; prétyä-with
love; tam-to him; ücuù-said; vinayänvitäù-humble.

Hearing Lord Çiva's words, the Lord's humble associates respectfully bowed before him and
with love said to him:

Text 116

çré-bhagavat-pärñadä ücuù

tena vaikuëöha-näthena
samaà ko 'pi na vidyate
bhagavan bhavato bhedo
gauryäç ca ramayä saha
 çré-bhagavat-pärñadä ücuù-the Lord's associates said; tena-by Him; vaikuëöha-näthena-the
Lord of Vaikuntha; samam-with; kaù api-someone; na-not; vidyate-is; bhagavan-O Lord;
bhavataù-of you; bhedaù-difference; gauryäù-of Gauré; ca-and; ramayä-the goddess of fortune;
saha-with.

The Lord's associates said: O Lord, you are not different from the Lord of Vaikuëöha, and
Gauré is not different from Goddess Lakñmé.

Text 117

tal-loke bhavato väso

devyäç ca kila yujyate
khyätäù priyatamäs tasyä-
vatäräç ca bhavän mahän

tal-loke-in that realm; bhavataù-of you; väsaù-the residence; devyäù-of the goddess; ca-also;
kila-indeed; yujyate-is engaged; khyätäù-celebrated; priyatamäù-most dear; tasya-of Him;
avatäräù-incarnation; ca-and; bhavän-you; mahän-great.

It is right that you and Your goddess stay in His realm (Vaikuëöha). You are famous for
being very dear to Him and for being His great incarnation.

Text 118

tathäpi yad idaà kiïcid

bhäñitaà bhavatädhunä
svabhävo bhagavat-preñöha-
tamätaupayiko hy ayam

tathäpi-still; yad idaà kiïcit-something; bhäñitam-said; bhavatä-by you; adhunä-now;

svabhävaù-own nature; bhagavat-preñöhatamätä-the state of being very dear to the Lord;
aupayikaù-proper; hi-indeed; ayam-this.

What you have just said about yourself is proper for one very dear to the Lord.

Çréla Sanätana Gosvämé explains that the reference here is to

Text 103, where Lord Çiva says about Vaikuëöha: "That realm is very dificult to attain. The
liberatd souls pray for it. Lord Brahmä, his sons, and I myself strive for it." Such a humble
statement (that he prays to attain Vaikuëöha) is proper for a person who is very dear to the Lord.

Text 119
tad-bhakti-rasa-kallola-
grähako vaiñëaveòitaù
ataù sarvävatärebhyo
bhavato mahimädhikaù

tad-bhakti-rasa-of the nectar of devotional service; kallola-waves; grähakaù-taking; vaiñëava-

by the devotees; iòitaù-praised; ataù-thus; sarva-all; avatärebhyaù-than incarnations; bhavataù-of
you; mahima-glories; adhikaù-more.

You enjoy pastimes in the nectar waves of devotional service. The Vaiñëavas glorify you.
You are the most glorious of all incarnations.

Text 120

çré-gopa-kumära uväca

nija-stutyä tayä tasmin

hriyä tüñëéà sthite prabhau
bhagavat-pärñadäs te mäm
äçliñyocuù suhåd-varäù

çré-gopa-kumära uväca-Çré Gopa-kumära said; nija-own; stutyä tayä-by these prayers;

tasmin-in him; hriyä-shyness; tüñëéà sthite-silent; prabhau-the Lord; bhagavat-pärñadäù-the
associates of the Lord; te-they; mäm-me; äçliñya-embracing; ücuù-said; suhåd-varäù-great
friends.

Çré Gopa-kumära said: Ashamed to hear himself praised, Lord Çiva remained silent. The
very friendly associates of the Lord then embraced me and said:

Text 121

çré-bhagavat-pärñadä ücuù

asmäd-éçvara-san-mantro-
päsakomä-pati-priya
gopa-nandana bhakteñu
bhavantaà gaëayema hi

çré-bhagavat-pärñadä ücuù-the Lord's associates said; asmät-our; éçvara-Lord; san-mantra-

transcendental mantra; upäsaka-worshiping; umä-pati-priyaù-dear to Lord Çiva; gopa-nandana-
O cowherd boy; bhakteñu-on the devotees; bhavantam-you; gaëayema-we consider; hi-certainly.
 The Lord's associates said: O you who worship our Lord's transcendental mantra, O you who
are dear to Lord Çiva, O cowherd boy, we count you among the devotees.

Text 122

gauòe gaìgä-tate jäto

mathurä-brähmaëottamaù
jayanta-näma kåñëasyä-
vatäras te mahän guruù

gauòe-in Bengal: gaìgä-tate-on the shore of the Ganges; jätaù-born; mathurä-

brähmaëottamaù-a great Mathurä brahmana; jayanta-näma-named Jayanta; kåñëasya-of Lord
Kåñëa; avatäraù-an incarnation; te-of you; mahän-the great; guruù-guru.

An exalted Mathurä-brähmaëa named Jayanta was born on the Ganges' shore. He is an

incarnation of Lord Kåñëa. He is your great guru.

Text 123

satyaà pratéhi vayam atra bhavän nimittam

evägataù çåëu hitaà nija-kåtyam etat
vaikuëöham icchasi yadi parihäya sarvaà
sa-prema-bhaktim anutiñöha nava-prakäram

satyam-the truth; pratéhi-please understand; vayam-we; atra-here; bhavän-you; nimittam-the

cause; eva-indeed; ägataù-come; çåëu-hear; hitam-welfare; nija-kåtyam-own duty; etat-this;
vaikuëöham-Vaikuëöha; icchasi-you desire; yadi-if; parihäya-renouncing; sarvam-everything;
sa-prema-bhaktim-in loving devotion; anutiñöha-stay; nava-nine; prakäram-kinds.

Know the truth. We have come here for your sake. Hear what you should do for your own
welfare: If you desire Vaikuëöha, then renounce everything and perform the nine kinds of loving
devotional service.

Çréla Sanätana Gosvämé explains that the word "here" means "in this realm of impersonal
liberation". Renouncing everything here means renouncing even his mantra chanting. The nine
kinds of devotional service begin with chanting and hearing the Lord's glories.

Text 124

taj-jïäpakaà ca bhaja bhagavatädi-çästraà

 lélä-kathä bhagavataù çåëu tatra nityam
ta eva karëa-vivaraà praëayät praviñöäù
sadyaù padaà bhagavataù prabhavanti dätum

tat-jïäpakam-this instruction; ca-and; bhaja-worship; bhägavatädi-çästram-the scriptures

beginning with Çrémad-Bhägavatam; lélä-kathä-the accounts of the pastimes; bhagavataù-of the
Lord; çåëu-hear; tatra-there; nityam-regularly; te-of you; eva-indeed; karëa-vivaram-the ear;
praëayät-with love; praviñöäù-entered; sadyaù-at once; padam-the feet; bhagavataù-of the Lord;
prabhavanti-have the power; dätum-to give.

Worship Çrémad-Bhägavatam and the other scriptures that teach devotional service.
Regularly hear of the Lord's pastimes. When they lovingly enter the ear, the narrations of His
pastimes have the power to give the Lord's feet at once.

Text 125

teñäà nava-prakäräëäm
ekenaiva su-sidhyati
sarva-sädhana-varyeëa
vaikuëöhaù sädhya-sattamaù

teñäm-of them; nava-nine; prakäräëäm-kinds; ekena-by one; eva-indeed; su-sidhyati-becomes

perfect; sarva-sädhana-varyeëa-the best of all methods; vaikuëöhaù-Vaikuëöha; sädhya-
sattamaù-the highest goal.

Any one of these nine kinds of devotional service is the best of all ways to attain Vaikuëöha,
the highest goal.

Çréla Sanätana Gosvämé explains that any one of the nine kinds of devotional service is
better than pious work (karma), philosophical speculation (jïäna) and other spiritual methods.
Vaikuëöha is better than sense gratification, impersonal liberation, or any other goal. This is
explained in the following verses of the Brahma Puräëa:

dikñä-mätreëa kåñëasya
narä mokñaà labhanti vai
kià punar te sadä bhaktyä
püjayanty acyutaà naräù

"Simply by being initiated, the devotees of Kåñëa attain liberation, what to speak of they who
always worship Lord Acyuta with devotion."
çätyenapi narä nityaà
ye smaranti janärdanam
te 'pi yänti tanuà tyaktvä
viñëulokam anämayam

They who with a vow always remember Lord Janärdana, attain the blissful realm of
Vaikuëöha when they leave this body."

Text 126

mahattamatayä çrüya-
mänä api pare 'khiläù
phala-vrata-vicäreëa
tucchä mahad-anädåtäù

mahattamatayä-with the greatness; çrüyamänäù-hearing; api-also; pare-others; akhiläù-all;

phala-fruit; vrata-vow; vicäreëa-by considering; tucchäù-insignificant; mahat-by the great souls;
anädåtäù-ignored;

The glories (of Vaikuëöha) make the great souls reject all material results as insignificant.

Çrila Sanätana Gosvämé explains that the great souls here are the devotees, who relish
devotional service and have the power to distinguish what is valuable and what is worthless.

Text 127

tathäpi tad-rasajïaiù sä
bhaktir nava-vidhäïjasä
sampadyate vicitraitad-
rasa-mädhurya-labdhaye

tathäpi-nevertheless; tad-rasajïaiù-they who taste the nectar; sä-that; bhaktiù-devotional

service; nava-vidhä-nine kinds; aïjasä-at once; sampadyate-is manifested; viciträ-wonderful; rtat-
that; rasa-mädhurya-labdhaye-to attin that great sweetness.

To taste its sweetness, the devotees who know how to taste nectar engage in devotional
service, which has nine ways..

Text 128
teñäà kasmiàç cid ekasmin
çraddhayänuñöhite sati
svayam ävirbhavet premä
çrémat-kåñëa-padäbjayoù

teñäm-of them; kasmin cit-somewhere; ekasmin-in a place; çraddhayä-with faith; anuñöhite

sati-being situated; svayam-personally; ävirbhavet-is manifested; premä-pure love; çrémat-
kåñëa-padäbjayoù-for the lotus feet of Lord Kåñëa.

When these kinds of devotional service are performed with faith, at a certain time pure love
for Lord Kåñëa's lotus feet appears of its own accord.

Text 129

tathäpi käryä premëaiva

parihäräya håd-rujaù
phaläntareñu kämasya
vaikuëöhäpti-virodinaù

tathäpi-still; käryä-to be done; premëä-with love; eva-indeed; parihäräya-for removing; håt-of

the heart; rujaù-the disease; phala-fruit; antareñu-in others; kämasya-of desire; vaikuëöha-of
Vaikuntha; äpti-attainment; virodinaù-stopping.

Devotional service performed with love cures the heart-disease that is the desire for other
attainemnts, a disease that prevents the attainment of Vaikuëöha.

Text 130

yadyapy etädåçé bhaktir

yatra yatropapadyate
tat-tat-sthänaà hi vaikuëöhas
tatra tatraiva sa prabhuù

yadyapi-although; etädåçé-like this; bhaktiù-devotional service; yatra yatra-wherever;

upapadyate-is manifested; tat-tat-sthänam-that place; hi-indeed; vaikuëöhaù-is Vaikuntha; tatra
tatra-there; eva-indeed; saù-He; prabhuù-the Lord.

Wherever devotional service is performed, that place becomes Vaikuëöha. There the Lord
stays.
 Çréla Sanätana Gosvämi explains that this is confirmed by the Lord Himself in these words:

nähaà vasämi vaikuëöhe

yoginäà hådaye na ca
mad-bhaktä yatra gäyanti
tatra tiñöhämi närada

"I live neither in Vaikuëöha, nor in the yogés' hearts. O Närada, I stay where My devotees
chant My glories."

Text 131

tathäpi sarvadä säkñäd

anyatra bhagaväàs tathä
na dåçyeteti vaikuëöho
'vaçyaà bhaktair apekñyate

tathäpi-still; sarvadä-always; säkñät-directly; anyatra-in another place; bhagavän-the Lord;

tathä-so; na-not; dåçyeta-is seen; iti-thus; vaikuëöhaù-Vaikuntha; avaçyam-inevitably; bhaktaiù-
by the devotees; apekñyate-is in relationship.

Although the Lord is always present in other places, He is not always seen there. The
devotees yearn for Vaikuëöha because He is always seen there.

Çréla Sanätana Gosvämé explains that the Lord's wonderful handsomeness, virtues, pastimes,
sweetness, and other features are not eternally visible in places other than Vaikuëöha.

Text 132

sarva-prakärikä bhaktis
tädåçé ca sadänyataù
na sampadyeta nirvighnä
tan-niñöhair bahubhiù saha

sarva-prakärikä-all ways; bhaktiù-devotional service; tädåçé-like this; ca-also; sadä-always;

anyataù-other; na-not; sampadyeta-is attained; nirvighnä-without obstacles; tan-niñöhaiù-by the
faithful; bahubhiù-may; saha-with.

The faithful devotees cannot attain this kind of pure devotional service, eternal and without
any obstacles, in any other place.
 Çréla Sanätana Gosvämé explains that the words "like this" mean "performed with pure
love". Because in Vaikuëöha there are no obstacles presented by material time or other material
limitations, the pure devotees there, filled with pure love and manifesting forms of eternity,
knowledge, and bliss, engage in pure devotional service eternally. For this reason the devotees
aspire to attain Vaikuëöha.

Text 133

nijendriya-manaù-käya-
ceñöa-rüpaà na vidhi tam
nitya-satya-ghanänanda-
rüpa sa hi guëätigä

nija-own; indriya-senses; manaù-mind; käya-body; ceñöa-activities; rüpam-form; na-not;

vidhi-know; tam-that; nitya-eternal; satya-reality; ghana-intense; änanda-of bliss; rüpa-form; sa-
that; hi-indeed; guëa-the modes of nature; atigä-beyond.

Do not think devotional service is an activity of the material senses, mind, or body. It is
beyond the modes of material nature. It is eternal, spiritual, and full of bliss.

Çréla Sanätana Gosvämé explains that in the activities of devotional servce it is not the
material kars and voice that hear and chant the Lord's glories, not the material mind that
remembers the Lord, and not the material body that bows down before the Lord or serves Him in
other ways.

Text 134

nirguëe sac-cid-änandät-
mani kåñëa-prasädataù
sphuranti vilasaty ätma-
bhaktänäà bahudhä mude

nirguëe-beyond the modes of nature; sat-cid-änanda-eternal and full of knowledge and bliss;
atmani-in the self; kåñëa-prasädataù-from the mercy of lord krsna; sphuranti-manifested;
vilasati-shines; ätmabhaktänäm-of the devotees; bahudhä-in many ways; mude-happily.

To bring happiness to the devotees, devotional service is splendidly manifest by Lord Kåñëa's
mercy in many ways to the souls beyond the modes of material nature, who have forms of
eternity, knowledge, and bliss.
Text 135

viçuddhe tu vivekena
satyätmani hareù padam
gate 'py aprakåtià bhakti-
vidhayo vilasanti hi

viçuddhe-pure; tu-but; vivekena-by discrimination; satya-eternal; ätmani-soul; hareù-of Lord

Hari; padam-to the abode; gate-gone; api-although; aprakåtim-not material; bhakti-of devotional
service; vidhayaù-methods; vilasanti-shine.

When, by using proper discrimination, a pure soul goes to Lord Hari's spiritual abode, the
many kinds of pure devotional service are splendidly manifest in him.

Çréla Sanätana Gosvämé explains that proper discrimination is described in Bhagavad-gétä

5.9.

Text 136

anyathetara-karmäëé-
vaite 'pi syür na saìgatäù
käyendriyätma-ceñöäto
jïänenätmani çodhite

anyathä-otherwise; itara-karmäëi-other activities; iva-like; ete-they; api-also; syüù-are; na-

not; saìgataù-from the touch; käya-of the body; indriya-and senses; ätma-ceñöätaù-from the
activities; jïänena-by knowledge; ätmani-in the self; çodhite-purified.

In a soul by knowledge purified of material actions performed by body or senses, there is no

contact with any actions other (than devotional service).

Text 137

anyebhya iva karmebhyo

bhagavad-bhakti-karmataù
viviktaù san kathaà yätu
vaikuëöhaà muktim arhati

anyebhyaù-from others; iva-like; karmebhyaù-actions; bhagavad-bhakti-karmataù-from the

actions of devotional service to the Lord; viviktaù-alone; san-being; katham-how?; yätu-goes;
vaikuëöham-to Vaikuntha; muktim-for liberation; arhati-is worthy.
 How can a person who remains aloof from the activities of devotional service to the Lord, as
if they were like other activities, go to Vaikuëöha? He attains impersonal liberation.

Text 138

na hy anya-karma-vad bhaktir
api karmeti manyatäm
bahir-dåñöyaiva jalpyeta
bhakta-dehädi-vat kvacit

na-not; hi-indeed; anya-other; karma-actions; vat-like; bhaktiù-devotional service; api-also;

karma-action; iti-thus; manyatäm-may be considered; bahiù-external; dåñöyä-by vision; eva-
indeed; jalpyeta-is said; bhakta-of a devotee; deha-the body; ädi-beginning; vat-like; kvacit-
somewhere.

It should not be thought that the activities of devotional service are like other activities. It
should not be said, with external vision, that a devotee's body or possessions are like anything
else.

Çréla Sanätana Gosvämé explains that this is described in Çrémad-Bhägavatam 10.2.35.

Text 139

bhaktänäà sac-cid-änanda-
rüpeñv aìgendriyätmasu
ghaöate svänurüpeñu
vaikuëöhe 'nyatra ca svataù

bhaktänäm-of the devotees; sat-cid-änanda-etewrnal and full of knowledge and bliss; rüpeñu-
in forms; aìga-limbs; indriya-senses; ätmasu-self; ghaöate-is; svänurüpeñu-in own forms;
vaikuëöhe-in Vaikuntha; anyatra-in another place; ca-and; svataù-personally.

Whether in Vaikuëöha or in another place, the devotees have forms, limbs, and senses that
are eternal and full of knowledge and bliss.

Çréla Sanätana Gosvämé explains that by the potency of the Lord's mercy a devotee's
material body becomes spiritualized.

Text 140
vayam atra pramäëaà smo
'niçaà vaikuëöha-pärñadäù
tänvanto bahudhä bhaktim
aspåñöäù prakåtair guëaiù
Š
vayam-we; atra-here; pramäëam-evidence; smaù-are; aniçam-day and night; vaikuëöha-
pärñadäù-the Lord's associates in Vaikuntha; tänvantaù-manifesting; bahudhä-in many ways;
bhaktim-devotional service; aspåñöäù-untouched; prakåtaiù-by the material; guëaiù-modes of
nature.

We ourselves, the Lord's associates in Vaikuëöha, who day and night serve Him in many
ways and remain untouched by the modes of material natures, are the proof of this.

Çréla Sanätana Gosvämé explains that this is described in Çrémad-Bhägavatam 7.1.34.

Text 141

navéna-sevakänäà tu
prétyä samyäk-pravåttaye
nijendriyädi-vyäpära-
tayaiva pratibhäti sä

navéna-new; sevakänäm-servants; tu-but; prétyä-with love; samyäk-pravåttaye-for direct

service; nija-own indnriya-senses; ädi-beginning with; vyäpäratayä-by the manifestation; eva-
indeed; pratibhäti-shines; sä-it.

Devotional service lovingly appears before the new devotees because of the actions they
perform with their senses.

Çréla Sanätana Gosvamé explains that these are the actions of devotional service, which
begin with glorifying the Lord. Devotional service appears before the new devotees to increase
their faith.

Text 142

mahadbhir bhakti-niñöhaiç ca
na svädhéneti manyate
mahä-prasäda-rüpeyaà
prabhor ity anubhüyate
 mahadbhiù-by the great souls; bhakti-niñöhaiù-who have faith in devotional service; ca-also;
na-not; svädhénä-indpenedent; iti-thus; manyate-is thought; mahä-great; prasäda-mercy; rüpä-
form; iyam-this; prabhoù-of the Lord; iti-thus; anubhüyate-is experienced.

The great souls do not think devotional service is independent of the Lord. They see
devotional service is the Lord's great mercy.

Text 143

tvarä ced vidyate çrémad-

vaikuëöhälokane tava
sarväbhéñöa-prada-çreñöhaà
taà çré-vraja-bhuvaà vraja

tvarä-quickly; cet-if; vidyate-is; çrémad-vaikuëöha-of beautiful Vaikuntha; älokane-in the

sight; tava-your; sarva-all; abhéñöa-desires; prada-giving; çreñöham-best; tam-that; çré-vraja-
bhuvam-to Vrajabhumi; vraja-go.

If you wish to see beautiful Vaikuëöha a t once, then go to beautiful Vrajabhümi, the best of
holy places that fulfill all desires.

Text 144

paraà çrémat-padämbhoja-
sadä-saìgaty-apekñayä
näma-saìkértana-präyaà
viçuddhäà bhaktim äcara

param-best; çrémat-padämbhoja-of the Lord's lotus feet; sadä-eternal; saìgati-association;

apekñayä-in relation to; näma-of the holy name; saìkértana-glorification; präyam-primarily;
viçuddhäm-pure; bhaktim-devotion; äcara-do.

To the Lord's beautiful lotus feet always render pure devotional service, which consists
mainly of glorifying the holy name.

Çréla Sanätana Gosvämé explains that glorifying the Lord's holy name quickly brings one to
Vaikuëöha. Pure devotional service is not mixed with fruitive work (karma), philosophical
speculation (jïäna), or anything else.

Text 145
tayäçu tädåçé prema-
sampad utpädayiñyate
yayä sukhaà te bhavitä
vaikuëöhe kåñëa-darçanam

tayä-by that; äçu-quickly; tädåçé-like that; prema-of love; sampat-the opulence;

utpädayiñyate-will be established; yayä-by which; sukham-happiness; te-of you; bhavitä-will;
be; vaikuëöhe-in Vaikuntha; kåñëa-darçanam-the sight of Kåñëa.

By this you will attain a great wealth of spiritual love and you will easily see Lord Kåñëa in
Vaikuëöha.

Çréla Sanätana Gosvämé explains that this is described in Çrémad-Bhägavatam 3.15.25.

Text 146

premëo 'ntaraìgaà kila sädhanottamaà

manyeta kaiçcit smaraëaà na kértanam
ekendriye väci vicetane sukhaà
bhaktiù sphuraty äçu hi kértanätmikä

premëaù-of love; antaraìgam-secret; kila-indeed; sädhana-method; uttamam-best; manyeta-is

thought; kaiçcit-by some; smaraëam-remembering; na-not; kértanam-glorifying; eka-on one;
indriye-sense; vaci-the voice; vicetane-without thought; sukham-easily; bhaktiù-devotional
service; sphurati-is manifested; äçu-quickly; hi-indeed; kértana-glorification; ätmikä-the self.

Some think that remembering the Lord, not glorifying Him, is the best, most confidential
way to attain spiritual love because the devotional service of glorifying the Lord is easily
manifested, is done without knowledge, and only appears on one sense: the voice.

Çréla Sanätana Gosvämé explains that this is the opinion of Pippaläyana Muni and the other
sages in Tapoloka. According to them, because glorifying the Lord is done with one of the
working senses (the voice) and not one of the knowledge-acquiring senses, it is done without
knowledge. They also say that because glorifying the Lord quickly brings a result, that result,
because it is quickly attained, must be inferior.

Text 147

bhaktiù prakåñöä smaraëätmikäsmin

sarvendriyänäm adhipe vilole
ghore baliñöhe manasi prayäsair
 néte vaçaà bhäti viçodhite yä

bhaktiù-devotional service; prakåñöä-the best; smaraëa-ätmikä-in relation to rmembering the

Lord; asmin-in this; sarvendriyänäm-of all the senses; adhipe-in the king; vilole-fickle; ghore-
horrible; baliñöhe-childish; manasi-in the mind; prayäsaiù-with effort; néte-brought; vaçam-
under control; bhäti-is splendidly manifest; viçodhite-purified; yä-which.

The devotional service of remembering the Lord, which appears when the fickle, horrible,
childish mind, which is the king of all the senses, is brought under control and purified, is the
best.

Çréla Sanätana Gosvämé explains that this is described in Çrémad-Bhägavatam 11.23.45 and
11.23.47.

Text 148

manyämahe kértanam eva sattamaà

lolätmakaika-sva-hådi smarat småteù
väci sva-yukte manasi çrutau tathä
divyät parän apy apakurvad ätmya-vat

manyämahe-we think; kértanam-glorification; eva-indeed; sattamam-the best; lola-ätmaka-

fickle; eka-sva-hådi-in the heart; smarat-remembering; småteù-from the memeory; vaci-in the
voice; sva-yukte-engaged; manasi-in the mind; çrutau-remembered; tathä-so; divyät-shining;
parän-others; api-also; apakurvat-drags; ätmya-the self; vat-like.

We think that because it engages the voice, ears, and mind, and because it attracts others as it
does oneself, glorifying the Lord is better than remembering the Lord with the fickle mind.

Texts 149 and 150

bahyäntaräçeña-håñéka-cälakaà
väg-indriyaà syäd yadi samyataà sadä
cittaà sthiraà sad-bhagavat-småtau tadä
samyäk pravarteta tataù småtiù phalam

evaà prabhor dhyäna-ratair mataà ced

buddhyedåçaà tatra vivecanéyam
dhyänaà parisphurti-viçeña-niñöhä
sambandha-mätraà manasä småtir hi
 bahya-without; antara-within; açeña-all; håñéka-senses; cälakam-going; väk-voice; indriyam-
senses; syät-may be; yadi-if; samyatam-controlled; sadä-always; cittam-mind; sthiram-steady;
sad-bhagavat-the Lord; småtau-in remembering; tadä-then; samyäk-completely; pravarteta-is
engaged; tataù-then; småtiù-memory; phalam-result; evam-thus; prabhoù-of the Lord; dhyäna-
meditation; rataiù-by they who are devoted; matam-considered; cet-if; buddhyä-by intelligence;
édåçam-like that; tatra-there; vivecanéyam-considered; dhyänam-meditation; parisphurti-
manifestation; viçeña-specific; niñöhä-faith; sambandha-mätram-with only a relationship;
manasä-by the mind; småtiù-remembrance; hi-indeed.

When the voice and the other restless internal and extral senses are controlled, then the mind
becomes steady in remembrance of the Lord. Remembrance of the Lord is the result of this
endeavor. This is the opinion of they who are attached to meditating on the Lord. They who
have faith in meditation employ only the mind in remembering the Lord.

Çréla Sanätana Gosvämé explains that these and the following verses present the opinion of
they who are attached to meditation. They think that remembering the Lord is the result obtained
by glorifying the Lord. The external senses begin with the ears and the internal senses begin with
the mind. The mind may be controlled either my observing a vow of silence or by actively
glorifying the Lord.

Text 151

ced dhyäna-vegät khalu citta-våttyäv

antar-bhavanténdriya-våttayas täù
saìkértana-sparçana-darçanädyä
dhyänaà tadä kértanato 'stu varyam

cet-if; dhyäna-of meditation; vegät-by the power; khalu-indeed; citta-of the mind; våttyau-in
the activities; antaù-within; bhavanti-become; indriya-of the senses; våttayaù-the activities; täù-
they; saìkértana-glorification; sparçana-touching; darçana-seeing; ädyäù-beginning with;
dhyänam-meditation; tadä-then; kértanataù-from kirtana; astu-is; varyam-better.

By the power of meditation the activities of the senses, beginning with glorifying, touching,
and seeing, rest within the mind. For this reason meditation is better than glorifying the Lord.

Text 152

prétir yato yasya sukhaà ca yena

samyäg bhavet tad-rasikasya tasya
tat-sädhanaà çreñöhatamaà su-sevyaà
sadbhir mataà praty uta sädhya-rüpam
 prétiù-love; yataù-because; yasya-of whom; sukham-happiness; ca-and; yena-by which;
samyäk-completely; bhavet-is; tad-rasikasya-of one who finds nectar there; tasya-of him; tat-
sädhanam-the method; çreñöhatamam-best; su-sevyam-worshipable; sadbhiù-by the saintly
devotees; matam-considered; prati uta-to the contrary; sädhya-rüpam-in the form of the goal.

The kind of devotional service one loves and enjoys and finds sweet as nectar is the best kind
for him. The saintly devotees say it is not the same for the result one obtains.

Çréla Sanätana Gosvämé explains that the result has not the same nature as the means for it is
not many, but is only one: spiritual love for the Lord.

Text 153

saìkértanäd dhyäna-sukhaà vivardhate

dhyänäc ca saìkértana-mädhuré-sukham
anyonya-samvardhakatänubhüyate
'smäbhis tayos tad dvayam ekam eva tat

saìkértanät-from glorification; dhyäna-of meditation; sukham-the happiness; vivardhate-

increases; dhyänät-from meditation; ca-also; saìkértana-of glorification; mädhuré-of the
sweetness; sukham-the happiness; anyonya-mutually; samvardhakatä-increasing; anubhüyate-is
experienced; asmäbhiù-by us; tayoù-of them both; tat-that; dvayam-both; ekam-one; eva-
certainly; tat-that.

With glorification of the Lord the happiness of meditating on the Lord increases. By
meditating on the Lord the happiness of the sweetness of glorifying Him increases. We see that
they increase each other. They are one.

Text 154

dhyänaà ca saìkértana-vat sukha-pradaà

yad vastuno 'bhiñöatarasya kasyacit
citte 'nubhütyäpi yatheccham udbhavec
chäntis tad ekäpti-visakta-cetasäm

dhyänam-meditation; ca-also; saìkértana-vat-like glorification; sukha-happiness; pradam-

giving; yat-which; vastunaù-in truth; abhiñöatarasya-desired; kasyacit-something; citte-in the
mind; anubhütyä-by experiencing; api-and; yathä-according; iccham-to desire; udbhavet-is
manifested; çäntiù-peacefulness; tat-that; eka-one; äpti-attainment; visakta-attached; cetasäm-
minds.
 As glorifying the Lord gives happiness, so does meditating on Him. They whose hearts are
attached to one thing become peaceful when in their hearts they see the object of their desire.

Text 155

yathä jvära-ruj-artänäà
çétalämåta-päöhasaù
manaù-pänäd api truöyet
tåd-vailakñyaà sukhaà bhavet

yathä-as; jvära-ruj-artänäm-of they who are troubled with fever; çétala-cooling; ämåta-nectar;
päöhasaù-water; manaù-the mind; pänät-by drinking; api-also; truöyet-may break; tåt-of thirst;
vailakñyam-extraordinary; sukham-happiness; bhavet-is.

As men stricken by fever break their thirst and becomes happy by drinking water cool as
nectar (so by glorifying or meditating on the Lord one becomes happy).

Text 156

tat-tat-saìkértanenäpi
tathä syäd yadi çakyate
satäm atha vivikte 'pi
lajjä syät svair akértane

tat-tat-saìkértanena-by glorifying the Lord in many ways; api-also; tathä-as; syät-is; yadi-is;
çakyate-is able; satäm-of the devotees; atha-as; vivikte-in solitude; api-also; lajjä-ashamed; syät-
is; svaiù-own; akértane-in not glorifying.

If they have the power to glorify the Lord, the devotees are ashamed to remain silent in a
secluded place.

Text 157

ekäkétvena tu dhyänaà
vivikte khalu sidhyati
saìkértanaà vivikte 'pi
bahünäà saìgato 'pi ca

ekäkétvena-by solitude; tu-indeed; dhyänam-meditation; vivikte-in a secluded place; khalu-

indeed; sidhyati-becomes perfected; saìkértanam-glorification of the Lord; vivikte-in a secluded
place; api-also; bahünäm-of the many; saìgataù-from the association; api ca-also.
 In solitude meditating on the Lord becomes perfected. Glorifying the Lord may be done
either in solitude or surrounded by many people.

Çréla Sanätana Gosvämé explains that if obstacles prevent one from glorifying the Lord in
the presence of others, one may glorify Him in a secluded place.

Text 158

kåñëasya nänä-vidha-kértaneñu
tan-näma-saìkértanam eva mukhyam
tat-prema-sampaj-janane svayaà dräk
çaktaà tataù çreñöhatamaà mataà tat

kåñëasya-of Lord Kåñëa; nänä-many; vidha-kinds; kértaneñu-in glorification; tan-näma-

saìkértanam-glorifying His holy name; eva-certainly; mukhyam-first; tat-prema-sampaj-janane-
creating the opulence of love; svayam-personally; dräk çaktam-able; tataù-then; çreñöhatamam-
best; matam-considered; tat-that.

Of the many ways to glorify Lord Kåñëa, chanting His holy name is the first. Because it has
the power to give the great wealth of pure love for Him, it is considered the best.

Text 159

çré-kåñëa-nämämåtam ätma-hådyaà
premëä samäsvädana-bhaìgi-pürvam
yat sevyate jihvikayävirämaà
tasyätulaà jalpatu ko mahattvam

çré-kåñëa-of Lord Kåñëa; näma-of the holy anme; amåtam-the nectar; ätma-hådyam-pleasing
to the heart; premëä-with love; samäsvädana-taste; bhaìgi-waves; pürvam-before; yat-what;
sevyate-is served; jéhvikayä-by the tongue; avirämam-without stop; tasya-o fit; atulam-without
equal; jalpatu-may say; kaù-who?; mahattvam-the greatness.

Who can describe the peerless glory of Lord Kåñëa's holy name, which delights the heart and
is waves of nectar always lovingly tasted by the tongue?

Text 160

sarveñäà bhagavan-nämnäà
samäno mahimäpi cet
tathäpi sva-priyeëäçu
svärtha-siddhiù sukhaà bhavet

sarveñäm-of all; bhagavat-of the Lord; nämnäm-of the names; samänaù-equal; mahimä-
glory; api-also; cet-if; tathäpi-still; sva-priyeëa-dear; äçu-quickly; sva-own; artha-purpose;
siddhiù-fulfillment; sukham-easily; bhavet-is.

Although all the Lord's names are equally glorious, by chanting the names that are dear to the
devotees one quickly and easily attains his desire.

Çréla Sanätana Gosvämé explains that there are no gradations of higher and lower in the
Lord's names. All are unlimitedly glorious. Some names, however, are especially dear to the
devotees. This is described in these words:

sahasra-nämabhis tulyaà
räma-näma varänane

"O beautiful-faced Pärvaté, the holy name of Lord Räma is equal to a thousand other names
of the Lord."

Text 161

vicitra-ruci-lokänäà
kramät sarveñu nämasu
priyatä-sambhavät täni
sarväëi syuù priyäëi hi

vicitra-various; ruci-attraction; lokänäm-of people; kramät-gradually; sarveñu-in all; nämasu-

names; priyatä-dearness; sambhavät-from the creation; täni-they; sarväëi-all; syuù-become;
priyäëi-dear; hi-indeed.

The devotees attracted to various names of the Lord gradually become attracted to all His
names. They all become dear to him.

Çréla Sanätana Gosvämé explains that first one, then two, then three, and gradually all the
Lord's names become dear to the devotee.

Text 162
ekasminn indriye prädur-
bhütaà nämämåtaà rasaiù
äplävayati sarväëén-
driyäëi madhurair nijaiù

ekasmin-in one; indriye-sense; prädurbhütam-manifested; näma-of the name; amåtam-nectar;

rasaiù-with nectar; äplävayati-floods; sarväëi-all; indriyäni-the senses; madhuraiù-with
sweetness; nijaiù-own.

Appearing in one sense, the nectar of the holy name floods all the senses with sweetness.

Text 163

mukhyo väg-indriye tasyo-

dayaù sva-para-harñadaù
tat prabhor dhyänato 'pi syän
näma-saìkértanaà varam

mukhyaù-first; väk-of the voice; indriye-in the sense; tasya-of it; udayaù-rising; sva-to
oneself; para-and others; harñadaù-giving transcendental bliss; tat-that; prabhoù-of the Lord;
dhyänataù-than meditation; api-even; syät-is; näma-saìkértanam-glorification of the holy name;
varam-best.

The holy name's appearance on the voice-sense delights both oneself and others. For this
reason glorifying the Lord's holy name is better than meditationg on Him.

Çréla Sanätana Gosvämé explains the holy name delights both the chanter and they who hear
him.

Text 164

näma-saìkértanaà proktaà
kåñëasya prema-sampadi
baliñöhaà sädhanaà çreñöham
paramäkarña-mantra-vat

näma-saìkértanam-glorification of the holy name; proktam-said; kåñëasya-of Lord Kåñëa;

prema-of love; sampadi-the treasure; baliñöham-most powerful; sädhanam-method; çreñöham-
best; parama-äkarña-ultimate; mantra-a mantra; vat-like.

It is said that chanting the holy name is a great treasure of love for Lord Kåñëa. It is the best
and most powerful spiritual practice. It is like the best mantra.

Çréla Sanätana Gosvämé explains that the glories of chanting the holy name are described in
Çrémad-Bhägavatam 11.2.39-40.

Text 165

tad eva manyate bhakteù

phalaà tad rasikair janaiù
bhagavat-prema-sampattau
sadaivävyabhicärataù

tat-that; eva-indeed; manyate-is considered; bhakteù-of devotional service; phalam-the fruit;

tat-that; rasikaiù-expert at tasting nectar; janaiù-by persons; bhagavat-of the Lord; prema-of
love; sampattau-in the treasure; sadä-always; eva-indeed; avyabhicärataù-from not wavering.

They who know how to taste spiritual nectar know that spiritual love is the fruit of devotional
service. In spiritual Šlove one chants the holy name without stop.

Text 166

sal-lakñaëaà prema-bharasya kåñëe

kaiçcid rasajïair uta kathyate tat
premëo bhareëaiva nijeñöa-näma-
saìkértanaà hi sphurati sphuöärtyä

sat-spiritual; lakñaëam-quality; prema-of love; bharasya-abundance; kåñëe-for Lord Kåñëa;

kaiçcit-by some; rasajïaiù-who know how to taste nectar; uta-indeed; kathyate-is said; tat-for
Him; premëaù-of love; bhareëa-by thw abundance; eva-indeed; nija-own; iñöa-worshiped; näma-
name; saìkértanam-glorifying; hi-indeed; sphurati-is manifest; sphuöä ärtyä-manifest.

They who know how to taste nectar describe the spiritual qualities of intense love for Lord
Kåñëa. When the chanter is in distress, the Lord's holy name is chanted with great love.
Text 167

nämnäà tu saìkértanam arti-bhärän

meghaà vinä prävåñi cätakän m
rätrau viyogät sva-pate rathäìgi-
vargasya cäkroñaëa-vat pratéhi

nämnäm-of the holy names; tu-indeed; saìkértanam-glorification; arti-bhärät-from distress;

megham-a cloud; vinä-without; prävåñi-rains; cätakän m-of cataka birds; rätrau-at night;
viyogät-from separation; sva-pateù-from their own lord; rathäìgi-vargasya-of ackraqvaka birds;
ca-and; äkroñaëa-crying; vat-like; pratéhi-know.

Know that, as the cätaka birds lament when there is no raincloud, and as the cakraväki birds
lament when separated at night from their husbands, so the (devotees), distressed (by separation
from the Lord, make a lament of) chanting the holy names.

Text 168

vicitra-lélä-rasa-sägarasya
prabhor viciträt sphurität prasädät
vicitra-saìkértana-mädhuré sä
na tu sva-yatnäd iti sädhu sidhyet

vicitra-wonderful; lélä-of pastimes; rasa-of nectar; sägarasya-of an ocean; prabhoù-of the

Lord; viciträt-wonderful; sphurität-manifested; prasädät-from the mercy; vicitra-wonderful;
saìkértana-of glorifying; mädhuré-sweetness; sä-that; na-not; tu-indeed; sva-yatnät-from
endeavor; iti-thus; sädhu sidhyet-is perfect.

Only by the wonderful mercy of the Lord, who is a nectar ocean of wonderful pastimes, is the
wonderful sweetness of chanting the holy name manifest. It is not manifest by one's own efforts.

Text 169

icchä-vaçät päpam upäsakänäà

kñéyeta bhogonmukham apy amusmät
prärabdha-mätraà bhavatétareñäà
karmävaçiñöaà tad-avaçya-bhogyam

icchä-of desire; vaçät-by the power; päpam-sin; upäsakänäm-of the worshipers; kñéyeta-is
destroyed; bhoga-enjoyemnt; unmukham-eager; api-although; amusmät-from that; prärabdha-
begun; mätram-only; bhavati-is; itareñäm-of others; karma-work; avasiñöam-remaining; tad-
avaçya-inevitable; bhogyam-to be enjoyed.

The karmic reactions of they who worship (the holy name) are destroyed as much as they
could wish. Others, however, must still experience their karma.

Çréla Sanätana Gosvämé explains that this is described in the Hari-bhakti-sudhodaya, where
the Lord says:
karma-cakraà tu yat proktaà
avilaìghyaà suräsuraiù
mad-bhakti-prabalair matyair
viddhi laìghitam eva tat

"Know that My devotees transcend the wheel of karma, which the demigods and demons
cannot escape."

Text 170

mahäçayä ye hari-näma-sevakäù
su-gopya-tad-bhakti-mahä-nidheù svayam
prakäça-bhétyä vyavahära-bhaìgibhiù
sva-doña-duùkhäny anudarçayanti te

mahäçayäù-great souls; ye-who; hari-näma-sevakäù-the servants of Lord Hari's holy name;

su-gopya-very confidential; tad-bhakti-of His devotional service; mahä-nidheù-of the great
treasure; svayam-personally; prakäça-of manifestation; bhétyä-with fear; vyavahära-of activities;
bhaìgibhiù-with deception; sva-doña-own faults; duùkhäni-sufferings; anudarçayanti-see; te-
they.

Afraid to reveal the secret treasure of devotional service, the holy name's exalted servants
pretend that they themselves are also suffering because of their own fault.

Text 171

tan-näma-saìkértana-mätrato 'khilä
bhaktä hareù syür hata-duùkha-duñanäù
kecit tathäpi prabhuvat kåpäkulä
lokän sad-äcäram imaà praçäsati

tan-näma-saìkértana-mätrataù-only by chanting the holy names; akhiläù-all; bhaktäù-

devotees; hareù-of Lord Hari; syüù-are; hata-duùkha-duñanäù-free from sufferings; kecit-some;
tathäpi-nevertheless; prabhuvat-like the Lord; kåpa-äkuläù-merciful; lokän-to the people; sad-
äcäram-good conduct; imam-this; praçäsati-teach.

Simply by chanting the holy name, all Lord Hari's devotees are free of sins and sufferings.
However, some devotees who are merciful as the Lord is, teach the people of the world to act
rightly.

Text 172
duùsaìga-doñaà bharatädayo yathä
durdüta-doñaà ca yudhiñöhirädayäù
brahma-sva-bhétià ca någädayo 'maläù
pradarçayan sva-vyavahärato janän

duùsaìga-of bad association; doñam-the fault; bharata-adayaù-beginning with King Bharata;

yathä-as; durdüta-doñam-ther fault of gambling; ca-and; yudhiñöhira-ädayäù-beginning with
Yudhisthira; brahma-sva-bhétim-fear of taking a brahmana's property; ca-and; någa-ädayaù-
beginning with King Någa; amaläù-pure; pradarçayan-showing; sva-vyavahärataù-by their own
actions; janän-the people.

As King Bharata and others showed the fault of bad association, as King Yudhiñöhira and
others showed it is a mistake to gamble, and as King Någa and others showed the fearful danger
of stealing from a brähmaëa, by their own actions, these pure souls teach the people.

Çréla Sanätana Gosvämé explains that King Bharata became degraded by becoming attached
to a fawn.

Text 173

bhakti-prabhävena vicära-jätaiù
saïjäyamänena sadedåçais tvam
vighnäti-vighnän kila jeñyaséha
sarvatra te hanta vayaà sahäyäù

bhakti-of devotional service; prabhävena-by the power; vicära-from consideration; jätaiù-

born; sa{.sy 241}jäyamänena-born; sadä-always; édåçaiù-like this; tvam-you; vighna-äti-
vighnän-great obstacles; kila-indeed; jeñyasi-will conquer; iha-here; sarvatra-everywhere; te-
they; hanta-indeed; vayam-we; sahäyäù-helpers.

By the power of devotional service, and by thoughtful understanding, you will surmount the
greatest obstacles in this world. We will also help you in all circumstances.

Text 174

çré-kåñëacandrasya mahänukampä-
smäbhiù sthirä tvayy avadhäritästi
lénä na säkñäd-bhagavad-didåkñä
tvattas tapoloka-niväsi-väkyaiù

çré-kåñëacandrasya-of Lord Kåñëacandra; mahänukampä-great mercy; asmäbhiù-by us;

sthiraù-steady; tvayi-in you; avadhäritä asti-understood; lélä-pastimes; na-not; säkñäd-bhagavad-
didåkñä-the desire to see the Lord directly; tvattaù-of you; tapoloka-niväsi-väkyaiù-by the words
of the residents of Tapoloka.

Lord Kåñëacandra has placed His great and unwavering mercy on you. We know this because
even the words of the sage in Tapoloka could not make you abandon your wish to see the Lord
directly.

Text 175

rüpaà satyaà khalu bhagavataù sac-cid-änanda-sändraà

yogyair grähyaà bhavati karaëaiù sac-cid-änanda-rüpam
mäàsäkñibhyäà tad api ghaöate tasya käruëya-çaktyä
sadyo labdhyä tad-ucita-gater darçanaà svehayä vä

rüpam-form; satyam-truth; khalu-indeed; bhagavataù-of the Lord; sat-eternal; cit-full of

knowledge; änanda-and bliss; sändram-full; yogyaiù-suitable; grähyam-to be taken; bhavati-is;
karaëaiù-by the senses; sat-eternal; cit-knowledge; änanda-and bliss; rüpam-form; mäàsa-of
flesh; akñibhyäm-with eyes; tat-that; api-also; ghaöate-is; tasya-of Him; käruëya-of mercy;
çaktyä-by the power; sadyaù-at once; labdhyä-by the attainment; tat-for that; ucita-suitable;
gateù-goal; darçanam-sight; sva-own; éhayä-by the endeavor; vä-or.

The Lord's form is real. It is eternal and full of knowledge and bliss. This form of eternity,
knowledge, and bliss can be seen only with proper senses. Still, by the power of the Lord's
mercy He can be seen even by eyes of matter. Thus, either by one's own power, or His mercy,
the Lord may be seen.

Text 176

tad-darçane jïäna-dåçaiva jäya-

mäne 'pi paçyämy aham eña dågbhyäm
mano bhavet kåñëa-kåpä-prabhäva-
vijïäpako harña-viçeña-våddhyai

tad-darçane-in seeing Him; jïäna-of knowledge; dåçä-with eyes; eva-indeed; jäyamäne-born;

api-also; paçyämi-I see; aham-I; eñaù-this; dågbhyäm-with eyes; manaù-the mind; bhavet-may
be; kåñëa-of Lord Kåñëa; kåpä-of the mercy; prabhäva-by the power; vijïäpakaù-the teacher;
harña-happiness; viçeña-specific; våddhyai-for increasing.

The mind thinks: "Although He is seen only with eyes of knowledge, I am seeing Him with
these material eyes." In this way the teacher that is the power of Lord Kåñëa's mercy acts to
increase (the devotee's) happiness.
Text 177

prabhoù kåpä-püra-balena bhakteù

prabhävato vä khalu darçanaà syät
ataù paricchinna-dåçäpi siddhyen
nirantaraà tan manaseva samyäk

prabhoù-of the Lord; kåpä-of mercy; püra-a flood; balena-by the power; bhakteù-of
devotional service; prabhävataù-by the power; vä-or; khalu-indeed; darçanam-sight; syät-is;
ataù-then; paricchinna-limited; dåçä-with vision; api-also; siddhyet-may be perfect; nirantaram-
always; tat-that; manasä-by the mind; iva-as if; samyäk-perfectly.

By the power of a flood of His mercy, or by the power of devotional service, the Lord may
be seen. Even with limited, material eyes He may be seen perfectly and always, as He is seen by
the mind.

Çréla Sanätana Gosvämé explains that these words refute Pippaläyana Muni, who said that
with the naturally limited material eyes one may sometimes see the Lord, and sometimes not see
Him, and only with the subtle mind is one able to see the Lord always and without impediment.
The conclusion is that by the Lord's mercy, or by devotional service, one is able to see the Lord
always and without impediment.

Text 178

na cet kathaïcin na manasy api syät

svayam-prabhasyekñaëam éçvarasya
ghanaà sukhaà saïjanayet kathaïcid
upäsitaù sändra-sukhätmako 'sau

na-not; cet-if; kathaïcit-somehow; na-not; manasi-in the mind; api-even; syät-is; svayam-
personally; prabhasya-manifested; ékñaëam-sight; éçvarasya-of the Lord; ghanam-intense;
sukham-happiness; saïjanayet-creates; kathaïcit-somehow; upäsitaù-worshiped; sändra-intense;
sukha-happiness; ätmakaù-self; asau-He.

If (the power of the Lord's mercy or the power of devotional service) is not (present), then it
is not possible to see the self-manifest Lord in one's heart. Only when He is worshiped does the
intensely blissful Lord give bliss.

Çréla Sanätana Gosvämé explains that the Lord is supremely independent. He appears only
by His own wish. Therefore He is called self-manifest.
Text 179

dågbhyäà prabhor darçanato hi sarvatas

tat-tat-prasädävali-labdhir ékñyate
sarvädhikaà sändra-sukhaà ca jäyate
sädhyaà tad eva çravaëädi-bhaktitaù

dågbhyäm-with the two eyes; prabhoù-of the Lord; darçanataù-from the sight; hi-indeed;
sarvataù-everywhere; tat-tat-prasäda-ävali-labdhiù-the attainment of His mercy; ékñyate-is seen;
sarva-adhikam-better than everything; sändra-intense; sukham-happiness; ca-also; jäyate-is born;
sädhyam-the goal; tat-that; eva-indeed; çravaëa-ädi-beginning with hearing; bhaktitaù-from
devotional service.

By seeing the Lord with one's eyes, one obtains the Lord's great mercy. This is seen
everywhere. By hearing about the Lord and serving Him in otber ways one can attain the
supremely blissful goal (of seeing Him).

Çréla Sanätanma Gosvämé explains that this and the following two verses declare that seeing
the Lord directly is better than seeing Him in meditation. Kardama Muni and Dhruva Mahäräja
are examples of devotees who by seeing the Lord obtained His mercy. Pippaläyana Muni may
say that Lord Brahmä saw the Lord in a trance of meditation and obtained His mercy in that
way. To this it is replied that Lord Brahmä is an exception here. The other ways of serving the
Lord mentioned here include glorifying the Lord and remembering Him. As one of the activities
of devotional service, remembering the Lord in meditation also leads to the result of directly
seeing Him.

Text 180

sarveñäà sädhanänäà tat-

säkñät-käro hi sat-phalam
tadaivämülato mayä
naçyet premäpi vardhate

sarveñäm-of all; sädhanänäm-methods; tat-säkñät-käraù-directly seeing; hi-indeed; sat-

phalam-the best result; tadä-then; eva-indeed; ämülataù-from the root; mäyä-illusion; naçyet-
perishes; prema-love; api-also; vardhate-expands.

Directly seeing (the Lord) is the best result of all kinds of spiritual practices. (By seeing Him)
illusion perishes at its root and spiritual love (for Him) grows.

Çréla Sanätana Gosvämé explains that this.is described in Çrémad-Bhägavatam 1.2.21.

Text 181

käyädhaväder hådi paçyato 'pi

prabhuà sadäkñnä kila tad-didåkñä
tatra pramäëaà hi tathävalokäd
anantaraà bhava-viçeña-läbhaù

käyädhavä-ädeù-beginning with Prahläda, the son of Kayädhü; hådi-in the heart; paçyataù-
seeing; api-also; prabhum-the Lord; sadä-always; akñnä-with the eyes; kila-indeed; tad-didåkñä-
the desire to see Him; tatra-there; pramäëam-evidence; hi-indeed; tathä-so; avalokät-the sight;
anantaram-after; bhäva-love; viçeña-specific; läbhaù-attainemnt.

Although Prahläda and other devotees always saw the Lord in their hearts, they still yearned
to see Him directly. The proof of this is that after directly seeing the Lord, their love for Him
increased.

Çréla Sanätana Gosvämé explains that this is proven by the Hari-bhakti-sudhodaya's

description of Prahläda's attaining great love for the Lord by seeing Him on the ocean's shore.

Text 182

kåñëasya säkñäd api jäyate yat

keñäïcid akñi-dvaya-mélanädi
dhyänaà na tat kintu mudäà bhareëa
kampädi-vat prema-vikära eñaù

kåñëasya-of Lord Kåñëa; säkñät-directly; api-even; jäyate-is born; yat-whict; keñaïcit-of

some; akñi-of eyes; dvaya-pair; mélana-closing; ädi-beginning; dhyänam-meditation; na-not; tat-
that; kintu-however; mudam-happiness; bhareëa-with an abundance; kampä-trembling; ädi-
beginning with; vat-like; prema-of love; vikäraù-ecstatic transformation; eñaù-this.

(Someone may say that) sometimes the devotees close their eyes (in meditation) when they
directly see the Lord. (To this it is answered) that this is not meditation, but it is like trembling
or other symptoms of ecstatic love.

Çréla Sanätana Gosvämé explains that someone may quote the description of the four
Kumäras' closing their eyes when they saw Lord Näräyaëa in Vaikuëöha (Çrémad-Bhägavatam
3.15.44). However, they did not close their eyes in order to meditate on the Lord, but rather
because they were overcome with ecstatic love.
Text 183

dhyänaà parokñe yujyeta

na tu säkñän mahä-prabhoù
aparokñe parokñe 'pi
yuktaà saìkértanaà sadä

dhyänam-meditation; parokñe-when invisible; yujyeta-is proper; na-not; tu-but; säkñät-

directly; mahä-prabhoù-of the Lord; aparokñe-in the presence; parokñe-in invisibility; api-also;
yuktam-proper; saìkértanam-glorifying; sadä-always.

Meditation is proper when the Lord cannot be seen, but not when He can be seen. Whether
the Lord is seen or not, glorifying Him is always proper.

Çréla Sanätana Gosvämé explains that glorifying the Lord when He is not present is
described in the account of the räsa-dance in Çrimad-Bhägavatam (10.33.7). It is also described
in Viñëu Puräëa in these words:

jagau gopijanas tv ekaà

kåñëa-näma punaù punaù

"(Bereft of His company), the gopés sang Lord Kåñëa's name again and again."

sädhu kåñëeti kåñëeti

tävat täù dvi-guëaà jaguù

"(Bereft of His company), the gopés called out: O Kåñëa! O Kåñëa!"

Text 184

çréman näma prabhos tasya

çré-mürter apy ati-priyam
jagad-dhitaà sukhopäsyaà
sa-rasaà tat-samaà na hi

çrémat-beautiful; näma-the name; prabhoù-of the Lord; tasya-of Him; çré-mürteù-of the
beautiful form; api-also; ati-priyam-very dear; jagat-of the world; hitam-auspiciousness; sukha-
easily; upäsyam-to be worshiped; sa-rasam-sweet; tat-to that; samam-equal; na-not; hi-indeed.
 The Lord's beautiful name, which is more dear even than His beautiful Deity form, is
auspicious for the world, is easily worshiped, and is full of nectar. Nothing is equal to it.

Çréla Sanätana Gosvämé explains that this is described in Çrémad-Bhägavatam 11.14.15.

Text 185

tan mänayan çivasyäjïäm

ito niùsara sa-tvaram
kåñëa-priyatamaà çréman-
mathuräà tvaà namäma täm

tat-it; mänayan-glorifying; çivasya-of Çiva; äjïäm-the instruction; itaù-from there; niùsara-

go; sa-tvaram-quickly; kåñëa-priyatamam-most dear to Lord Kåñëa; çrémat-beautiful;
mathuräm-to Mathurä; tvam-you; namäma-we bow down; täm-to it.

Therefore, obey Lord Çiva's order and quickly go to beautiful Mathurä, to which we bow
down to offer our respects, and which is most dear to Lord Kåñëa.

Text 186

çré-gopa-kumära uväca

nipéya tat-karëa-rasäyanaà tat

pramoda-bhäreëa bhåto namaàs tän
çivau ca sadyo vraja-bhümim etaà
taiù präpito 'haà bata mugdha-buddhiù

çré-gopa-kumäraù-Çré Gopa-kumära; uväca-said; nipéya-after drinking; tat-that; karëa-for

the ears; rasäyanam-nectar; tat-that; pramoda-of joy; bhäreëa-with an abundance; bhåtaù-held;
naman-bowing down; tän-to them; çivau-Çiva and Pärvaté; ca-also; sadyaù-at once; vraja-
bhümim etäm-to the land of Vraja; taiù-by them; präpitaù-attained; aham-I; bata-indeed;
mugdha-bewildered; buddhiù-intelligence.

Çré Gopa-kumära said: Drinking this nectar for my ears, I became filled with bliss. I bowed
down to them and to Lord Çiva and Goddess Pärvaté, and then I was suddenly in the land of
Vraja. At this my intelligence was bewildered.

Çréla Sanätana Gosvämé explains that the statement that Gopa-kumära was bewildered
means that he was either surprised or full of joy.