Krsna Bhakti Ratna Prakash 3

     Sri Krsna-bhakti-ratna-prakasa

           The Splendor of the Jewel of Krsna-bhakti             
Third Ray of Light

First Part

Text 1 (a)
purëaà sarva-paraà vakñye
kåñëam ananda-vigraham
nitya-våndavanasénaà
radhika-praëa-vallabham

purëam – perfect and complete; sarva – to all; param –  superior; vakñye – I shall describe; kåñëam – Çri Kåñëa; ananda – of bliss; vigraham – whose form; nitya – eternally; våndavana – in Våndävana; asénam – residing; radhika – of Çrimati Rädhäraëé; praëa-vallabham – the dear lover.
In this chapter I will prove that Çri Kåñëa is perfect and complete, that He is superior to all, that His form is full of bliss, that He eternally resides in Våndävana, and that He is Çri Rädhikä’s beloved.

Text 1 (b)
atha çré-bhagavad-bhavaka vadanti aho yac chré- kåñëasya guëanuvadaà çrotuà praçnaà kåtavanto bhavantaù. tad eva sarvopari-nityanandamaya-paratma-svarupa- çré-kåñëacandrasya léla-vigrahasya rupa-guëa-prakaçaà nana-çastranusareëahaà
vivåëomi. tad eva savadhanaà çruyatam. samyag brahmadibhir na jïayate yat. yatha brahma-saàhitayam

atha – now; çré-bhagavat – of the Supreme Personality of Godhead; bhavakaù – the devotees; vadanti – say; aho – Oh; yat –  which; çré-kåñëasya – of Çri Kåñëa; guëa – of the transcendental attributes; anuvadam – the description; çrotum –  to hear; praçnam – question; kåtavantaù – doing; bhavantaù –  you; tat – that; eva – certainly; sarva – everything; upari – above; nitya – eternal; ananda – of bliss; maya – consisting; para-atma –  the Supreme Personality of Godhead; svarupa – form; çré- kåñëacandrasya – of Çri Kåñëacandra; léla-vigrahasya –  who performs pastimes in His own transcendental form; rupa – of His form; guëa – and qualities; prakaçam – the manifestation; nana – various; çastra – Vedic literatures; anusareëa –  according to the authority; aham – I; vivåëomi – describe; tat –  that; eva – certainly; sa – with; avadhanam –  attention; çruyatam – should be heard; samyak – completely; brahma-adibhiù – by Brahma and the other demigods; na – is not; jïayate – understood; yat – which; yatha – just as; brahma- saàhitayam – in the Brahma-saàhita.
At this point they who love the Lord say: “Now please ask questions to hear answers describing Çri Kåñëa’s transcendental qualities.” Quoting the various Vedic literatures, I shall now describe the forms and qualities of Çri Kåñëacandra, who enjoys pastimes in His own transcendental form, and who is the eternally blissful Personality of Godhead, superior to everyone and everything. Please, therefore, listen carefully to this description of Lord Kåñëa, which even Brahmä and the demigods cannot understand in its fullness. Çri Brahma-saàhitä says (5.1 and 34):

Text 2
éçvaraù paramaù kåñëaù
sac-cid-ananda-vigrahaù
anadir adir govindaù
sarva-karana-karaëam

éçvaraù – the controller; paramaù – supreme; kåñëaù –  Lord Kåñëa; sat – eternal; cit – absolute knowledge;  ananda –  absolute bliss; vigrahaù – whose form; anadih – without beginning; adih – the origin; govindaù – Lord Govinda; sarva- karana-karaëam – the cause of all causes.
“Kåñëa, who is known as Govinda, is the Supreme Personality of Godhead. He has an eternal, blissful spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes.”*

Text 3
panthas tu koöi-çata-vatsara-saàpragamyo
vayor athapi manaso muni-puìgavanam
so ‘py asti yat prapada-sémny avicintya-tattve
govindam adi-puruñaà tam ahaà bhajami

panthaù – the path; tu – though; koöi – of millions; çata –  thousands; vatsara – of years; saàpragamyaù – extending over; vayoù – of breath control; athapi – or else; manasaù – of mental perception; muni pungavanam – of eminent transcendentalists (yogés and jïanés); saù – it; api – even; asti – is; yat –  ofwhom; prapada – the tip of the toes; sémni – only up to the border of; avicintya – of the inconceivable; tattve – in search; govindam – Govinda; adi-puruñam – the Supreme Personality of Godhead; tam – Him; aham – I; bhajami – worship.
“I worship Govinda, the primeval Lord, only the tip of the toe of whose lotus feet is approached by the yogis, who aspire after the transcendental and betake themsleves to präëäyäma by drilling the respiration; or by the jïänis, who try to search out the non-differentiated Brahman by the process of elimination of the mundane extending over thousands of millions of years.”**

Text 4
param

kåñëo yaù kathyate vedaiù
purëaù sarveçvaraù puman
sa eva nikhiladharo
nirguëaù prakåteù paraù

param – furthermore; kåñëaù – Çri Kåñëa; yaù – who is; kathyate – described; vedaiù – by the Vedas; purëaù – perfect and complete; sarva – of all; éçvaraù – the Supreme Controller; puman – a person;saù – He; eva – certainly; nidhila – of everything; adharaù – the resting place; nirguëaù – free from the grasp of the three modes of material nature; prakåteù – the material nature; paraù – beyond.
The Kåñëa described by the Vedas is the perfect the Supreme Person, the controller of all and the resting place of all. He is beyond the touch of the material nature, He has no material qualities, and He is free from the grasp of the three modes of goodness, passion, and ignorance.

Text 5
nirguëo yatha viñëu-puraëe

sattvadayo na santéçe
yatra ca prakrta guëaù
sa çuddhaù sarva-sattvebhyaù
puman adyaù prasédatu

nirguëaù – beyond the three modes; yatha – just as; viñëu- puraëe – in theViñëu Puraëa; sattva – goodness; adayaù –  beginning with; na – not; santi – are; éçe – in the Supreme Lord; yatra – where; ca – also; prakåtaù – of material nature; guëaù – the modes; saù – He; çuddhaù – pure; srva- sattvebhyaù – from the modes; puman – the person; adyaù –  original; prasédatu – may be merciful.
That Çri Kåñëa is boyond the modes of material nature is described in the following statement of Viñëu Puräëa (1.9.43):

“The modes of nature, beginning with material goodness, do not reside within the Supreme Lord. May the Original Personality of Godhead, who is pure and free from all material goodness, be merciful to us.”

Text 6
tatha padme

yo ‘sau nirguëa ity uktaù
çastreñu jagad-éçvaraù
prakåtair heya-samyuktair
guëair heyatvam ucyate

tatha – in the same way; padme – in the Padma Puraëa; yaù asau – that person; nirguëaù – by the word “nirguëa”; iti – thus; uktaù – described; çastresu – in the Vedic literatures; jagat –  of the universe; éçvaraù – the controller; prakåtaiù –  material; heya-saàyuktaiù – abominable; guëaiù – by qualities; heyatvam – abominable; ucyate – is said.
This is also confirmed by the following statement of the Padma Puräëa (Uttara-khaëda 91.38):

“When the Vedic literatures say the Supreme Personality of Godhead, the master of the universe, has no qualities (nirguëa), they mean He has no material, abominable qualities.”

Text 7 (a)
ataù prakåta-guëair varjitaù. lélaya saguëaù. çré- bhagavate rase avyayasyaprameyasya nirguëasya guëatmanaù ity adi. atha

atha – now; prakåta – material; guëaiù – qualities; varjitaù – without; lélaya – easily; sa-gunah – with qualities;  çré-bhagavate – in the Çrimad-Bhagavatam; rase – in the
description of the rasa dance; avyasyasya – of the imperishable; aprameyasya – of the limitless; nirguëasya – without qualities; guëa-atmanaù – the personification of all qualities; iti – thus; adi – in the passage beginning; atha – therefore.
The Lord has no material qualities, but only spiritual qualities that He displays in His transcendental pastimes. In its description of the räsa dance, Çrimad-Bhägavatam says (10.29.14): “The imperishable, limitless Supreme Personality of Godhead has no qualities, but then again He does have qualities.”This is also described in these words (Çrimad-Bhägavatam 10.14.29):

Text 7 (b)
athapi te deva padambuja-dvaya-
prasada-leçanugåhéta eva hi
janati tattvaà bhagavan-mahimno
na canya eko ‘pi ciraà vicinvan

atha – therefore; api – indeed; te – Your; deva – my Lord; pada- ambuja-dvaya – of the two lotus feet; prasada – of the mercy; leça – by only a trace; anugåhétaù – favored; eva – certainly; hi – indeed; janati – one knows; tattvam – the truth; bhagavat – of the Supreme Personality of Godhead; mahimnaù – of the greatness; na – never; ca – and; anyaù – another; ekaù – on; api – although; ciram – for a long period; vicinvan – speculating.
“My Lord, if one is favored by even a slight trace of the mercy of Your lotus feet, he can understand the greatness of Your personality. But those who speculate in order to understand the Supreme Personality of Godhead are unable to know You, even
though they continue to study the Vedas for many years.”*

Text 8
viñnu-purane bhagavan yatha

jïana-çakti-balaiçvarya-
vérya-tejaàsy açeñataù
bhagavac-chabda-vacyani
vina heyair guëadibhiù

viñëu-puraëe – in the Viñëu Puraëa; bhagavan – the Supreme Personality of Godhead; yatha – just as; jïana –  knowledge; çakti – potency; bala – strength; aiçvarya – opulence; vérya – heroism; tejaàsi – splendor; açeçataù – completely; bhagavat –  “Bhagavan”; çabda – the word; vacyani – indicating; vina – without; heyaiù – abominable; guëa-adibhiù – material qualities.
This is also confirmed in Viñëu Puräëa (6.5.79):

“The word bhagavän indicates the Supreme Personality of Godhead, who is full of all knowledge, ability, strength, opulence, heroism, and splendor. He has no bad qualities.”
Second Part

Text 9 (a)
atha yatra bhautika-dehas tatra maya. yatra maya tatra guëaù. yatra guëas tatra pralayo dhruva eva. evaà bhautika- dehe deha-dehi-bhedo vartate. ataù sa eva naçvaraù.  éçvarasya çré-våndavana-candrasya na bhautiko dehaù. yatha sammohana-tantre sanaka uvaca

atha – then; yatra – where; bhautika – made of material elements; dehaù – body; tatra – there; maya – the illsory potency; yatra –  where; maya – the illusory potency; tatra – there; guëaù – the modes of nature; yatra – where; guëaù – the modes of nature;
tatra – there; pralayaù – destruction; dhruvaù – certainly; eva –  certainly; evam – in this way; bhautika – made of material elements; dehe – in the body; deha – of the body; dehi – and the living entitity who resides within the body; bhedaù – a distinction; vartate – exists; ataù – therefore; saù – that; eva –  certainly; naçvaraù – is subject to destruction; éçvarasya – of the Supreme Personality of Godhead; çré-våndavana-candrasya –  of Çri Kåñëa, who appears like a moon shining in Våndävana; na – not; bhautikaù – made of material elements; dehaù – the body; yatha – just as; sammohana-tantre – in the Sammohana-tantra; sanakaù – Sanaka-kumara; uvaca – said.
Where there is a body composed of material elements, the illusory potency, mäyä, is present. Where there is the illusory potency, mäyä, the three modes of material nature are present. Where there are the modes of material nature, eventual destruction is unavoidable. In a body composed of material elements there is a difference between the body and the owner of the body. The material body is not eternal. Çri Kåñëa, the Supreme Personality of Godhead, who is a moon shining in Våndävana, does not have a body made of the material elements. This is confirmed in the Sammohana-tantra, where Sanaka-kumära says:

Text 9 (b)
tad-anandamayé radha
tad-anandamayo hariù
na bhautiko deha-bandhas
tayor ananda-rupayoù

tat-anandamayé – full of transcendental bliss; radha –   Çrimati Rädhärané; tat-anandamayaù – full of transcendental bliss; hariù – Lord Hari; na – not; bhautikaù –
made of material elements; deha-bandhaù – the body; tayoù – of Them; ananda – of transcendental bliss; rupayoù – whose forms.
“Rädhä is full of bliss. Lord Hari is full of bliss. Their bodies are not made of material elements. They are forms of bliss.”

Text 10
tathaiveçvarasya deha-dehi-bhedo nasti. yatha kaurme

deha-dehi-vibhedas tu
neçvare vidyate kvacit
ato lélamayo dehaù
kåñnasya paramatmanaù

tatha – in that way; eva – certainly; éçvarasya – of the Supreme Personality of Godhead; deha – of the body; dehi – and the owner of the body; bhedaù – distinction; na – not; asti – is; yatha – just as; kaurme – in the Kurma Puraëa; deha – of the body; dehi – and the owner of the body; vibhedaù – distinction; tu – indeed; na – not; éçvare – in relation to the Supreme Personality of Godhead; vidyate – is; kvacit – at any time; ataù –  therefore; lélamayaù – engaged in transcendental pastimes; dehaù – form; kåñëasya – of Çri Kåñëa; parama-atmanaù – the Supreme Lord.
For the Supreme Personality of Godhead there is no difference between the body and the owner of the body. This is described in the Kurma Puräëa:

“The difference between the body and the owner of the body does not exist in the Supreme Lord. Kåñëa, the Supreme Personality of Godhead, has a body made of transcendental pastimes.”

Text 11
tatha adi-yamale

sarveñaà naçvaro deho
deha-dehi-vibhedataù
sarvatmakanandamaye
pralayaù kim u jayate

tatha – in the same way; adi-yamale – in the Ädi-yamala; sarveñam – of all living entities; naçvaraù – temporary; dehaù – the body; deha – of the body; dehi – and soul;
vibhedataù – because of the distinction; sarva-atmaka- anandamaye – in a form full of all transcendental bliss; pralayaù – destruction; kim – how?; u – indeed; jayate – becomes manifest.
This is also described in the Ädi-yämala:

“Because the body and the owner of the body are different, everyone’s body is subject to death. How can death appear in that which is full of all bliss?”

Text 12
tatha

såñöià sthitià ca pralayaà
yaù karoti sa éçvaraù
tasmin sarvaëi léyante
sa kutra pariléyate

tatha – in that way; såñöim – creation; sthitim –  maintenance; ca – and; pralayam – destruction; yaù – who; karoti –  does; saù – He; éçvaraù – the Supreme Personality of Godhead; tasmin – in Him; sarvaëi – everything; léyante – enters; kutra –  where?; pariléyate – shall He enter.
This is also described in the following words:

“He who creates, maintains, and destroys the worlds is the Supreme Personality of Godhead. Everything merges in Him. Into what shall He merge?”

Text 13
atha çré-kåñëacandrasya deho nityo na bhautikaù. tasmin deha-dehi-bhedo nasti. tat kim iti tad atra çruyatam

udayate bahir yo ‘sau
sthula-sukñma-paraù puman
lélaya sa-tanur bhati
nityanandaù sanatanaù

atha – then; çré-kåñëacandrasya – of Çri Kåñëacandra; dehaù – the body; nityaù – eternal; na – not; bhautikaù –  material; tasmin – in Him; deha – of body; dehi – and soul; bhedaù – distinction; na – not; asti – es; tat – that; kim – how?; iti – this; tat – that; atra – here; çruyatam – may be heard; udayate – arises; bahiù – outside; yaù – who; asau – He; sthula –  than the large; sukñma – and small; paraù – greater; puman –  person; lélaya – with pastimes; sa-tanuù – with a form; bhati –  is manifest; nitya – eternal; anandaù – with bliss; sanatanaù – eternal.
Çri Kåñëacandra’s body is eternal. It is not made of material elements. For Him there is no difference between the body and the owner of the body. This is described in the scriptures:

“The Supreme Person, who is bigger than the biggest and smaller than the smallest, who appears outside, and who is eternal and full of eternal bliss, playfully manifests His transcendental form.”

Text 14 (a)
aho yady evaà tada kathaà prakåti-saìgaù. na tu tad eva. dvayor ekatvad eka eva yatha çré-kåñëa-yamale unaviàçadhika-çatatama-paöale stré-rupam açritya çré-
bhagavata vasudevena divya-våndavane radhaya çré- kåñëo dåñöo ‘bhedena

aho – Oh; yadi – if; evam – in this way; tada – then; katham – how is it?; prakåti – with His potency; saìgaù – contact; na – not; tu – but; tat – that; eva – certainly; dvayoù – of the two; ekatvat – because of oneness; ekaù – one; eva – certainly; yatha – just as; çré-kåñëa-yamale – in the Çri Kåñëa- yamala; unavaiàça-adhika-satatam-paöale – in Paöala; stré – of a woman; rupam – the form; açritya – assuming; çré- bhagavata – by the Personality of Godhead; vasudevena – Lord Vasudeva; divya – transcendental; våndavane – in the land of Våndävana; radhaya – with Çrimati Rädhäraëé; çré- kåñëaù – Çri Kåñëa; dåñöaù – seen abhedena – as non- different.
If this is so, then how is it possible for Him to touch His potencies? This objection is not valid. Because the two of them are, in one sense, one, He is, in one sense, already one with them. For example, in the 119th Chapter of the Kåñëa-yämala, Lord
Väsudeva, assuming a female form, in the spiritual land of Våndävana sees that Çri Kåñëa is not different from Rädhä.

Text 14 (b) and 15
anyonaçleñitaìgau tau
radha-kåñëau dadarça sa
radhaà sphurad-rasaà kåñëa-
sarvaìga-svaìga-gopitam

cumbantéà kåñëacandrasya-
dhara-divya-sudhaçrayam
kåñëo radhaìga-ragena
kuìkumé-kåta-vigrahaù

anyonya – mutually; açleçita – embraced; aìgau – forms; tau –  They; radha-kåñëau – Çri Çri Radha-Kåñëa; dadarça –  saw; sa – she; radham – Çrimati Rädhäraëé; sphurat –
manifest; rasam – the nectarean mellows of transcendental love; kåñëa – of Çri Kåñëa; sarva – all; aìga – the limbs; sva- aìga – with her own limbs; gopitam – covered; cumbantém – kissing; kåñëacandrasya – of Çri Kåñëacandra; çdhara – of the lips; divya – transcendental; sduha – of nectar; açrayam – the reservoir; kåñëaù – Çri Kåñëa; radha – of Çrimati Rädhäraëé; aìga – of the body; ragena – by the red powder; kuìkumé-kåta – filled with kuìkuma powder; vigrahaù – whose form.
“She saw Rädhä and Kåñëa in an embrace. Sweet Rädhä’s body was covered by Kåñëa’s body. Kissing Him, She drank the transcendental nectar of of Kåñëacandra’s lips. Kåñëa’s body was covered with Rädhä’s kuìkuma cosmetics.”

Text 16
tad iti viñëu-dharmottare

sac-cid-ananda-sandratvad
dvayor evaviçeñataù
aupacarika evatra
bhedo ‘yaà dehayor dvayoù

tat – that; iti – thus; viñëu-dharma-uttare – in the Viñëu- dharma Puraëa, Uttara-khaëda; sat – eternal; cit – full of knowledge; ananda – and bliss; sandratvat – because of being filled; dvayoù – of both; eva – certainly; aviçeçataù – because of non-distinction; aupacarikaù – metaphorical; eva – certainly; atra – in this matter; bhedaù – distinction; ayam – this; dehayoù – of the bodies; dvayoù – of Them.
This is also described in the Viñëu-dharma Puräëa, Uttara-khaëda:

“Because They are both full of eternity, knowledge, and bliss, They are not different. The statement that They have two distinct bodies is a metaphor only.”

Text 17 (a)
evaà radhaìgajaìgavat. tada kathaà dvidha-rupaù.
tatha narada-païcaratre

svayaà hi bahavo bhutva
ramaëarthaà maha-rasaù
tatati-rasaya reme
priyaya caika-rupaya

evam – in this way; radha – of Çrimati Rädhäraëé; aìgaja – whose form was manifested; aìga – form His form; vat –  like; tada – then; dathaà – why?; dvidha-rupaù – manifested in two forms; tatha – in that regard; narada-païcaratre – in the Narada-païcaratra; svayam – Himself; hi – certainly; bahavaù –  many; bhutva – having become; ramaëa-artham – to become the lover; maha-rasaù – full of nectar; taya – with Her; ati- rasaya – full of nectar; reme – performed pastimes; priyaya – with His beloved; ca – also; eka-rupaya – who had the same form as He.
In this way Rädhä is manifest from Kåñëa’s form. Why, then, are there two forms?  The Närada-païcarätra explains:
“Becoming many to please Her, the sweet Lord enjoyed with His sweet beloved, who manifested one form only.”

Text 17 (b)
priyaya radhaya saha. tatha govinda-våndavane ardhaìgad radha samutpanna ity agre vakñyami. tatra vyakté-bhaviñyati.

priyaya – His beloved; radhaya – Çrimati Rädhäraëé; saha – with; tatha – in that way; govinda-våndavane – in the Govinda-Våndävana-çastra; ardha – half; aìgat – from His
body; radha – Çrimati Rädhäraëé; samutpanna – became  manifested; iti – thus; agre – in the passage beginning;  vakñyami – I shall describe; tatra – there; vyakté-bhaviçyati –
will become manifest.
The beloved in this quote is Rädhä. The passage in Govinda-Våndävana-çästra that begins: “Rädhä was born from half of Kåñëa’s body,” I will later quote in full. Then this point will be made clear.
Third Part

Text 18
atha kaiçcid uktam. yadi sva-prakaço léla-rasa-mayaù paramatma-svarupas tasmin kathaà çyama-varëatvaà sarvatra prasiddham. yatha såutau rupaà na vedyaà na ca
bindunadaù ity adi. tad aha

çyamabhatvaà vidhatte yat
sarva-varëo ‘tra léyate
nityaà ca prabhavaty eva
kalo ‘smin naiva vidyate

atha – then; kaiçcit – by some; uktam – it is said; yadi – if; sva-prakaçaù – self-manifest; léla – of pastimes; rasa – of nectar; mayaù – consisting; parama-atma – of the Supreme
Personality of Godhead; svarupah – the form; tasmin – in that; katham – why?; çyama – black; varëatvam – the condition of having the color; sarvatra – throughout the Vedic literatures; prasiddham – celebrated; yatha – just as; çrutau – in the Çruti- çastra; rupam – the form; na – not; vedyam – understandable; na –  not; ca – and; binduna – by a drop; adaù – it; iti – thus; adi – in the passage beginning; by a drop; adaù – it; iti – thus; adi – in the passage beginning; tat – this; aha – says; çyama – abha- tvam – the state of having a dark complexion; vidhatte – manifests; yat – which; sarva – all; varëaù – color; atra – here; léyate –  enters; nityam – eternally; ca – also; prabhavati – manifests; eva –  certainly; kalaù – the material color black; asmin – in this; na – not; eva – certainly; vidyate – is.
At this point some may ask: “Why is it that the form of the Personality of Godhead, which He manifests only by His own wish, and which is made of the sweetness of transcendental pastimes, is famous everywhere for its dark complexion?”
Part of the answer to this question may be found in the statement of the Çruti-çastra: “No one can understand even a drop of the Lord’s transcendental form.” Aside from this it is also said:

“He eternally manifests the color çyäma, within which all colors rest. His complexion is not the material color black.”
Fourth Part

Text 19
atha kaiçcid uktam nityatvaà katham uktam. maha-pralaye ‘pi sarvaà naçyaty eva. yatha na ke ‘pi sthavaraù sura- giri-prabhåtayaù iti vedanta-pramaëam. tat pratyuttaram aha

bhur-lokad urdhvataù sthanam
lakña-yojana-manataù
suryasyaiva sudhaàçoç ca
tad-urdhvaà lakña-yojanam

tad-vasat kala-niyamo na tatra hi cakasati. yatra divya- våndavanaà tatra candra-suryayoù prakaço nasti. yatra kalo nasti. tatra kathaà pralayaù. yataù kala-niyamat
pralayaù. yatha goloka-saàhitayam

atha – now; kaiçcit – by some; uktam – said; nityatvam –  eternality; katham – why?; uktam – is said; maha-pralaye – at the time of cosmic anihilation; api – also; sarvam – everything; naçyati – perishes; eva – certainly; yatha – just as; na – not; ke api – anyone; sthavaraù – remains; sura-giri-prabhåtayaù – the great leaders of the demigods and others; iti – thus; vedanta – of the Vedanta; pramaëam – the evidence; tat – to that; pratyuttaram – reply; aha – he says; bhuù-lokat – from the Bhurloka planets; urdhvataù – up; sthanam – place; lakña –  100,000; yojana – yojanas; manataù – in measurement; suryasya –  of the sun; eva – certainly; sudhaàçoù – of the moon; ca – and; tat – that; urdhvam – above; lakña – 100,000; yojanam – yojanas; tat-vaçat – from that control; kala – niyamaù – the control of time; na – not; tatra – there; hi – indeed; cakasati – is manifested; yatra – where; divya – transcendental; våndavanam –  Våndävana; tatra – there; candra – of the moon; suryayoù – and the sun; prakaçaù – manifestation; na – not; asti – is; yatra –  where; kalaù – time; na – not; asti – is; tatra – there; katham –  how is it possible?; pralayaù – for there to be destruction; yataù – because; kala-niyamat – because of the power of time; pralayaù – there is destruction; yatha – just as; goloka- saàhitayam – in the Goloka-saàhita.
At this point some may say: Why do you say that Kåñëa is eternal? At the final cosmic anihilation everything perishes. This is confirmed by the Vedänta: “At the time of cosmic anihilation, no one, not even the leaders of the demigods,
survives.”
To this objection the following reply may be offered: 800,000 miles above the Bhürloka planetary system the sun planet is situated, and 800,000 miles above the sun the moon planet is situated. Beyond the sun and moon is the transcendental planet
Goloka Våndävana, where there is no sun and moon, and where, because of His influence, there is no influence of time, Because destruction comes from the influence of time, where there is no time how can there be destruction? The Goloka-saàhitä says:

Text 20
pada-gamyaà tu yat kiïcit
sa bhur-loka iti småtaù
asuryaà tu bhuvar-loka
adhruvaà svarga ucyate

pada – the place; gamyam – approachable; tu – indeed; yat – which; kiïcit – somewhat; saù – that; bhuù-lokaù – as Bhurloka; iti –  thus; småtaù – is known; asuryam – up to the sun planet; tu –  indeed; bhuvaù-lokaù – Bhuvarloka; adhruvam – up to Dhruvaloka; svargaù – Svargaloka; ucyate – is said.
“The planets were we reside are known as Bhürloka. The planets above us, reaching up to the sun planet, are known as Bhuvarloka. The planets above Bhuvarloka, reaching up to Dhruvaloka, are called Svargaloka.

Text 21
maharlokaù kñiter urdhvam
eka-koöis tu manataù
koöi-dvayena vikhyato
jano lokas tu yojane

mahaù-lokaù – Maharloka; kñiteù – from the earth; urdhvam –  above; eka – one; koöiù – unit of ten million; tu – indeed; manataù – in measurement; koöi – of ten-millions; dvayena – by two; vikhyataù – known; janaù lokaù – Janaloka; tu – indeed; yojane – in yojanas.
“The planetary system known as Maharloka is situated 80 million miles above the earth, and the Janaloka planetary system is 160 million miles above the earth.

Text 22
catuñ-koöi-pramanas tu
tapo-lokas tu bhu-talat
upariñöhat tataù satyaà
koöir añöau pramanataù

catuù – four; koöi – ten millions; pramaëaù – in measurement; tu – indeed; tapaù-lokah – Tapolaka; tu – indeed; bhu-talat – from the earth; upariñöhat – above; tataù – that;
satyam – Satyaloka; koöiù – ten millions; añöau – eight; pramanataù – in measurement.
“Tapoloka is 320 million miles above the earth, and Satyaloka is 640 million miles above the earth.

Text 23
satyad upari vaikuëöhaù
koöir añöa pramanataù
tasyopariñöhat kaumara
umalokas ataù paraù

satyat – Satyaloka; upari – above; vaikuëöhaù – Vaikuëöha; koöiù – ten millions; añöau – eight; pramanataù – in measurement; tasya – that; upariñöhat – above; kaumaraù – of
the Four Kumaras; uma-lokaù – Umaloka; tataù – that; paraù –  above.
“640 million miles above Satyaloka the spiritual sky begins. Above Satyaloka are Kumäraloka and Umäloka.

Text 24
çivalokas tad-upari
golokas tad-upari småtaù
jyotirmayaà tatra brahma
tatra våndavanaà mahat

çivalokaù – Çivaloka; tat – that; upari – above; golokaù –  Goloka; tat – that; upari – above; småtaù – is known; jyotiù- mayam – effulgent; tatra – there; brahma – Brahman; tatra – there; våndavanam – Våndävana; mahat – great.
“Above that is Çivaloka, and above Çivaloka is Goloka, which contains the forest of Våndävana. All these planets are situated in the Brahman effulgence.

Text 25
tatraiva radhika devé
sarva-çakti-namaskåta
tatraiva bhagavan kåñëaù
sarva-deva-çiromaëiù

tatra – there; eva – certainly; radhika – Çrimati Rädhäraëé; devé – Queen; sarva – by all; çakti – potencies; namaskåta – offered respects; tatra – there; eva – certainly; bhagavan – the Supreme Personality of Godhead; kåñëaù –  Kåñëa; sarva – of all; deva – demigods; çiromaëiù – the crest jewel.
“Queen Rädhikä, to whom all the Lords potencies bow down, stays there. Lord Kåñëa, the Supreme Personality of Godhead and the crest jewel of all the demigods, stays there.”

Text 26
tatra çré-bhagavan yatha

ayatim niyatià caiva
bhutanam agatià gatim
vetti vidyam avidyaà ca
sa vacyo bhagavan iti

tatra – in this matter; çré-bhagavan – the Supreme Personality of Godhead; yatha – just as; ayatim – inauspicious; niyatim – auspicious; ca – also; eva – certainlyu; bhutanam – of living entities; agati  – ominous destination; gatim – desirable destination; vetti – knows; vidyam – knowledge; avidyam –  ignorance; ca – and; saù – He; vacyaù – isdesignated; bhagavan –  the Supreme Personality of Godhead; iti – thus.
The word bhagavän is defined in these words (Viñëu Puräëa 6.5.78):

“He who knows what is auspicious and inauspicious, what leads the living entities to an omnious end or a beneficial end, and what is knowledge and what is ignorance, is called bhagavän.”

Text 27 (a)
ata eva bhagavataù kathaà pralayaù. tac ca çré-bhagvad- aìga-jyotiña sarvam uddipitam. tasmin kathaà kalaù. atha vadino vadanti yadi candra-surya-gati-vaçan na kala-niyamo ‘bhut. tat kim nimeñadibhiù kalo mantavyaù. tena pralayaù maha-pralayadir vidhatavyaù. yatha nimeñadir ayaà kalas tad eva

ataù eva – therefore; bhagavataù – of the Supreme Personality of Godhead; katham – how is it possble; pralayaù – destruction; tat – that; ca – also; çré-bhagavat – of the Supreme Personality of Godhead; aìga – of the body; jyotiça – by the effulgence;
sarvam – everything; uddépitam – is illuminated; tasmin – in Him; katham – how is it possible?; kalaù – that there is time; atha –  then; vadinaù – speakers; vadanti – say; yadi – if; candra – of the moon; surya – and of the sun; gati – of the movements; vaçat –
under control; na – not; kala-niyamaù – the influence of time; abhut – is; tat – therefore; kim – what is the use?; nimeña- adibhiù – with seconds and other units of time; mantavyaù – may be considered; tena – by this; pralayaù – destruction; maha-
pralaya – final anihilation; adiù – beginning with; vidhatavyaù – may be done; yatha – just as; nimeña –  seconds; adiù – beginning with; vidhatavyaù – may be done; yatha – just as; nimeña – seconds; adiù – beginning with; ayam –  this; kalaù – time; tat – that; eva – certainly.
How is it possible for the Supreme Personality of Godhead to be subject to destruction? Everything that exists rests on the effulgence of His body. How can time influence Him?At this point some may say: If, because He controls the sun and moon Kåñëa is not under the influence of time, then what is the use of the moments of time? It is by time that the final cosmic destruction is done. The moments of time are described in these words (Amara-koça Dictionary 1.1.176):

Text 27 (b)
añöadaça-nimeñas tu
kañöhas triàçat tu taù kalaù
tas tu triàçat kñaëas te tu
muhurto dvadaças triyam

añöadaça – 18; nimeñaù – nimesas; tu – indeed; kañöaù –  kañöhas; triàçat – 30; tu – indeed; tah – they; kalaù –  kalas; taù – they; tu – indeed; triàçat – 30; kñaëaù – a
kñaëa; te – they; tu – indeed; muhurtaù – a muhurta; dvadaçaù – 12; triyam – 3.
“18 nimeñas equal one kañöhä. 30 kañöhäs equal one kalä. 30 kaläs equal one kñaëa. 12 kñaëas equal one muhürta.”

Text 27 (c)
tatra vihasya bhagavata vadanti udéritartho ‘pi bhavadbhir na jïayate. tad eva yatra ca na bhautiko dehaù. tatra kathaà nimeño vartate. nimeñadir iti vayoù svabhavaù. ata eva bhautike dehe nimeñadiù. yatha påthivy apas tatha tejo vayur akaça eva ca iti. vayur yatha gorakña-saàhitayaà yoga-vaçiñöhe ca

tatra – at this reply; vihasya – laughing; bhagavataù – the devotees of the Lord; vadanti – say; udérita – spoken; arthaù –  the meaning; api – even; bhavadbhiù – by you; na – is not; jïayate – understood; tat – therefore; eva – certainly; yatra –  where; ca – also; na – not; bhautikaù – material; dehaù – body; tatra – there; katham – how is it possible?; nimeñaù – a second; vartate – exists; nimeña-adiù – the second and other units of time; iti – thus; vayoù – of air; svabhavaù – the nature; ataù eva – therefore; bhautike – in a material; dehe – body; nimeña- adiù – seconds and other units of time; yatha – just as; påthivé – earth; apaù – water; tatha – and; tejaù – fire; vayuù – air; akaçaù – ether; eva – certainly; ca – and; tit –  thus; vayuù – air; yatha – just as; gorakña-saàhitayam – in the Gorakña-saàhita; yoga-vasiñöhe – in the Yoga-vasiñöha; ca – and.
Laughing at this, the devotees say: You do not understand what we have said! The Supreme Personality of Godhead does not have a material body. How can the moments of time affect Him? The moments of time are manifested from the air element. The moments of time influence material bodies. As the scriptures say: “Earth, water, fire, air, and ether are the material elements.” The air element, is described in both the Gorakña-saàhitä and Yoga-vaçiñöha:

Text 28
prano ‘panaù samanaç ca
udano vyana eva ca
nagaù kurmo ‘tha kåkaro
devadatto dhanaïjayaù

tatra kurma-vayor nimeñonmeñadi-guëaù. tatha tatraiva nago gåhëati caitanyaà kurmaç caiva nimélati. vaçiñöhe-nimélanadi kurmasya kñut-tåñëa kåarasya ca
ity evaà çré-kåñëacandre kalo nastéti. yatha govinda-våndavane balaramaà prati çré-bhagavan uvaca

praëaù – praëa; apaëaù – apaëa; samanaù – samana; ca – and; udanaù – udana; vyanaù – vyana; eva – certainly; va –  and; nagah – naga; kurmaù – kurma; atha – and; kåkaraù –
kåkara; devadattaù – devadatta; dhanaïjayah – dhanaïjaya; tatra – there; kurma-vayoù – of the kurma air; nimeña-unmeña- adi – of nimeña, unmeña, and other units of time; guëaù – the attribute; tatha – in that way; tatra – there; eva – certainly; nagaù – naga; gåhëati – grasps; caitanyam – consciousness; kurmaù – kurma; ca – and; nimélati – meets; vasiñöhe – in the Yoga-vasiñöha; nimélanaadi – meeting and other activities; kurmasya – of the kurma air; kñut – hunger; tåñëa – and thirst; kåkarasya – of the kåkara air; ca – also; iti – this; evam – in this way; çré-kåñëacandre – in Çri Kåñëacandra; kalaù – time; na – not; asti – is; iti – thus; yatha – just as; govinda-våndavane – in the Govinda-Våndävana; balaramam prati – to Lord Balarama; çré-bhagavan – the Supreme Personality of Godhead; uvaca – said.
“Präëa, apäna, samäna, udäna, vyäna, näga, kürma, kåkara, devadatta, and dhanaïjaya are the ten kinds of air.”

From the kürma air the nimeñas, unmeñas, and other units of time are manifested. It is said: “The näga air grasps the life-force and the kürma air closes the eyes.” In the Yoga-vaçiñöha it is said “The kåkara air controls hunger and thirst, and the kürma
air closes the eyes.” For Çri Kåñëacandra, however, there is no influence of time. This is described in the Govinda-våndävana- çästra, where the Supreme Personality of Godhead says to Lord
Balaräma:

Texts 29 and 30
premananda-mayaù çuddhaù
sarvada nava-yauvanaù
kalah kala-svarupo ‘haà
kalatma kala-gocaraù

samasta-kala-rahitaù
sarva-karana-karaëam
cit-svarupo jïana-rupo
‘dvitéyaù sama-dåk paraù
evaà rupaà sadaivahaà
tiñöhamy atraiva sarvada

ata eva çré-kåñëacandro nityo maha-rasa-mayaù samasta-kala-
rahita iti jïatavyam. tiñöhamy atraiva iti våndavana ity
uktam.

prema – of love; ananda-bliss; mayaù – consisting; çuddhaù –
pure; sarvada – in all respects; nava-yauvanaù – always a fresh
youth; kalah – time; kala – of time; svarupaù – the form; aham –
I am; kala – of time; atma – the self; kala – of time;
gocaraù – the field of perception; samasta – all; kala – of time;
rahitaù – devoid; sarva-karaëa-karaëam – the original cause of
all causes; cit – transcendental; svarupaù – with a form;
jïana – of knowledge; rupaù – with a form; advitéyaù – one
without a second; sama – equal; dåk – with vision; paraù –
supreme; evam rupam – in this way; sada – always; eva – certainly;
aham – I; tiñöhami – stand; atra – here; eva – certainly;
sarvada – in all respects.
“Full of bliss and love, perfectly pure, and eternally
youthful, I am time, time’s form, time’s self, and time’s
controller. Completely free of time, the original cause of all
causes, my form spiritual, my form full of knowledge, one without
a rival, My glance equal to all, and supreme, in this form I stay
here eternally.”

From all this we may understand that Çri Kåñëacandra,
whose form is full of the most sublime nectar, is eternal. The
phrase “I stay here” refers to Våndävana.
Fifth Part

Text 31
atha yatha çré-bhagavan tatha våndavanam eva yatha
padma-puraëe nirvaëa-khaëde rahasyadhyaye çré-
bhagavan uvaca

nityaà me mathuraà viddhi
vanaà våndavanaà tatha
mamavataro nityo ‘yam
atra ma saàçayaà kåthaù

atha – now; yatha – just as; çré-bhagavan – the Supreme
Personality of Godhead; tatha – in the same way; våndavanam –
V/vndavana; eva – certainly; yatha – just as; padma-puraëe – in
the Padma Puraëa; nirvaëa-khaëde – in the Nirvaëa-
khaëda; rahasya-adhyaye – in the Rahasya Chapter; çré-
bhagavan – the Supreme Persoality of Godhead; uvaca – said;
nityam – eternal; me – My; mathuram – Mathura; viddhi – just know;
vanam – the forest; våndavanam – of Våndävana; tatha – in the
same way; mama – My; avataraù – incarnation; nityaù – eternal;
ayam – this; atra – in this matter; ma – do not; saàçayam
kåthaù – doubt.
As the Supreme Personality of Godhead is eternal, so is
Våndävana. This is described in the Padma Puräëa, Nirväëa-
khaëda, Rahasya-adhyaya, where the Supreme Personality of
Godhead says:
“Know that My Mathurä is eternal, and so is Våndävana
Forest. It is My eternal incarnation. Do not doubt it.”

Text 32
tad atra våndavanaà yatha

våndavanaà me dvi-vidhaà
nityaà divyaà itéritam
nityaà bhuvi tatha divyaà
sarvopari virajate

tat – therefore; atra – in this connection; våndavanam –
V/vndavana; ;yatha – just as; våndavanam – Våndävana; me –
My; dvi-vidham – in two features; nityam – eternal; divyam –
celestial; iti – thus; éritam – is said; nityam – eternal; bhuvi –
on the earth; tahta – in the same way; divyam – celestial; sarva –
the entire cosmic manifestation; upari – above; virajate – is
manifest.
About Våndävana the Lord said:

“My Våndävana is of two kinds: Nitya-Våndävana and Divya-
Våndävana. Nitya-Våndävana appears on this earth planet, and
Divya-Våndävana shines above all the worlds.”

Texts 33 and 34
tad eva nitya-våndavanaà yatha çré-kåñna-yamale
trayodaçadhika-çatatama-paöale

nitya vedaiù pragéyante
siddhidaù siddhi-kaìkñibhiù
nitya-våndavanaà sthanaà
purëati-purëam ucyate
lélaù purëati-purëaç ca
turéyas tatra kértitaù

tat – therefore; eva – certainly; nitya-våndavanam – Nitya-
Våndävana; yatha – just as; çré-kåñëa-yamale – in the
Çri Kåñëa-yamala; trayodaça-adhika-çatatama-paöale – in
Paöala 113; nityaù – eternal; vedaiù – by the Vedas;
pragéyante – described; siddhi – perfection; daù – granting;
siddhi – perfection; kankñibhiù – by those desiring; nitya-
våndavanam – Nitya-Våndävana; sthanam – place; purëa-ati-
purëam – supremely perfect and complete; ucyate – is described;
léla – pastimes; purëa-ati-purëaù – supremely perfect and
complete; ca – also; turéyaù – transcendental; tatra – there;
kértitaù – are described.
Nitya-Våndävana is descirbed in the following statement of
Çri Kåñëa-yämala, Chapter 113:

“The eternals are glorified by the Vedas and the givers of
perfection by they who yearn for perfection. The abode of Nitya-
Våndävana, where the Lord’s supremely perfect transcendental
pastimes are glorified, is said to be the most perfect of all
perfect places.”

Text 35
divya-våndavanaà yatha

yena vilasayaty eva
çré-kåñnaà divya-nayakam
divyaà ca yad yatha devya
radhaya aìga-saurabham

divya-våndavanam – Divya-Våndävana; yatha – just as; yena –
by which; vilasayati – causes to be manifest; eva – certainly;
çré-kåñëam – Çri Kåñëa; divyam – the transcendental;
nayakam – hero; divyam – Divya-Våndävana; ca – also; yat – which;
yatha – just as; devyaù radhayaù – of Çrimati
Rädhäraëé; aìga – of the body; saurabham – the aroma.
Divya-Våndävana is described in these words:

“Divya Våndävana, which is filled with the fragrance of
Queen Rädhä’s form, arouses splendid playfulness in the
transcendental hero, Çri Kåñëa.

Text 36
krédaëéyaà pareçasya
divyaà tenaiva kathyate
turéyadi-trayaà sthanaà
divya-våndavanaà varam

drédanéyam – the place of pastimes; para-éçasya – of the
Supreme Personality of Godhead; divyam – divyam; tena – for this
reason; kathyate – is names; turéya – transcendental; adi –
beginning; trayam – three; sthanam – places; divya – våndavanam –
Divya-Våndävana; varam – is the best.
“Because Çri Kåñëa enjoys pastimes (divyati) there,
it is known as Divya-Våndävana, the best of the Lord’s three
abodes.

Text 37
purëati-purëa-purëaà yat
svarupaà radhika-pateù
yasyaàçaàça-praëihita
lélas teñu pratiñöhitaù

purëa-ati-purëa-purëam – the superlative in perfection
and completeness; yat – which svarupam – form; radhika – of
Çrimati Rädhäraëé; pateù – of the Lord; yasya – of whom;
aàça – of the part; aàça – of the part; pranihitaù –
performed; lélaù – pastimes; teñu – among them;
pratiñöhitaù – established.
“This Divya-Våndävana is supremely perfect and complete.
Çri Kåñëa, the Lord of Rädhä, enjoys transcendental
pastimes there.

Text 38
divya-våndavane kåñëaù
çré-radha-vallabhas tatha
gopéjana-vallabhas tu
nitya-våndavane sada

divya-våndavane – in Divya-Våndävana; kåñëaù – Kåñëa;
çré-radha – of Çrimati Rädhäraëé; vallabhaù – the
boloved; tatha – in the same way; gopéjana – of the gopés;
vallabhah – the beloved; tu – indeed; nitya-våndavane – in Nitya-
Våndävana; sada – always.
“In Divya-Våndävana Kåñëa is known as Çri Rädhä-vallabha,
(Rädhä’s beloved). In Nitya-Våndävana He is eternally known as
Gopijana-vallabha (the gopis’ beloved).”

Text 39
våndavanam iti çré-bhagavad-aìga-viçeñaù. atas tad eva
kaladi-rahitam. atha yatra çré-kåñëacandras tad-aìga-
jyotiña våndavanadi samastaà pradéptam. yatha goloka-
saàhitayaà balabhadraà prati çré-bhagavan aha

eko ‘neka-svarupo ‘haà
sarva-çaktimayaù puman
mad-dehan nirgataà jyotiù
sarva-bhutamayaà param

våndavanam – Våndävana; iti – thus; çré-bhagavat – of the
Supreme Personality of godhead; anga – form; viçeñaù – specific;
ataù – therefore; tat – that; eva – certainly; kala-adi – time,
and other limiting factors prsent within the material energy;
rahitam – without; atha – then; yatra – where; çré-
krçanacandraù – Çri Kåñëacandra; tat – His; aìga – of the
body; jyotiña – with the effulgence; våndavana-adi –
Våndävana and other locations in the sprirtual world;
samastam – all; pradéptam – illuminated; yatha – just as; holoka-
saàhitayam – in the Goloka-saàhita. balabhadram prati – to
Balabhadra; çré-bhagavan – the Supreme Personality of Godhead;
aha – said; ekaù – one; aneka – with many; svarupaù – forms;
aham – I am; sarva-çaktimayaù – full of all potencies; prman –
the Supreme Person; mat – My; dehat – from the body; nirgatam –
emenated; jyotiù – effulgence; sarva – bhutamayam – in which the
cosmic manifestation rests; param – after.
Våndävana is an expansion of the Supreme Lord’s
transcendental body. Therefore it is free from time. Çri
Kåñëacandra is present there. From the splendor of His limbs
Våndävana and everything else is splendidly manifest. This is
described in the Goloka-saàhitä, where the Supreme Personality of
Godhead says to Balabhadra:

“I am the one Supreme Person, who expands into innumerable
forms, and who is the master of all potencies. Everything that
exists rests in My bodily splendor.”

Text 40
tathaiva govinda-våndavane balarama-praçne

anyat tu surya-candradi-
prakaça-sadåçaà tava
tanu-pada-nakhaj jyotiù
kim idaà tad vadasva me

tatha – in the same way; eva – certainly; govinda-våndavane –
in the Govinda-Våndävana-çastra; balarama – of Lord
Balarama; praçne – in the question; anyat – another; tu – indeed;
surya – of the sun; candra – of the moon; adi – beginning with;
prakaça – manifestation; sadåçam – like; tava – Your; tanu – of
the body; pada – of the feet; nakhat – from the nails; jyotiù –
effulgence; kim – what?; idam – is this; tat – that; vadasva – please
tell; me – Me.
This described in the Govinda-Våndävana-çästra, where Lord
Balaräma asks:

“The splendor of Your body, feet, and nails shines as
another sun or another moon. What is it? Please tell Me.”

Text 41
çré-bhagavan uvaca

jyotir brahma-mayaà tejo
mac-charérad vinirgatam
mamanena na bhedo ‘sti
brahma-jyotir ahaà param

çré-bhagavan – the Supreme Personality of Godhead; uvaca –
said; jyotiù – effulgence; brahma-mayam – spiritual; tejaù –
light; mat – My; çarérat – from the body; vinirgatam –
manifested; mama – My; anena – with this; na – not; bhedaù –
difference; asti – is; brahma-jyotiù – Brahmajyoti; ;aham – I am;
param – transcendental.
The Supreme Personality of Godhead said: “This splendor that
comes from My body is spiritual light. It is not different from
Me. I am this spiritual splendor.”

Text 42
påthivy-apo-vahni-rupair
vayu-rupais tathaiva ca
akaça-rupaiù sada paçya
jala-bhande yatha raviù
durlabhaà durgamaà jyotir
durdarçam sarvagaà çuci

påthivé – of earth; apaù – of water; vahni – of fire;
rupaiù – with the forms; vayu – of air; rupaiù – with the
forms; tatha – in the same way; eva – certainly; ca – also;
akaça – of ether; rupaiù – with forms; sada – always; paçya –
see; jala – of water; bhande – in a pot; yatha – just as;
raviù – the sun; durlabham – difficult to attain; durgamam –
difficult to approach; jyotiù – effulgence; durdarçam – difficult
to see; sarvagam – all-pervading; çuci – pure.
“Look! Just as the sun is reflected in a pot of water, so
this rare, unapproachable, invisible, pure light is everywhere in
all forms of earth, water, fire, air, or ether.

Text 43
sukhadaà mokñadaà mahyaà
padaìguñöhad vinirgatam
tad dhyuatva yogino ‘pi
yanti nirvaëam uttamam

sukha – happiness; dam – granting; mokña – liberation; dam –
granting; mahyam – my; pada-aìguñöhat – from the big toe;
vinirgatam; tat – that; dhyatva – having meditated; yoginaù – the
yogés; api – also; yanti – attain; nirvaëam – nirvaëa;
uttamam – supreme.
“Meditating on this light, which brings happiness and
liberation, and which comes from My big toe, the yogis attain the
supreme nirväëa.”

Text 44
tathatharvopaniñadi gopala-tapanéye brahmaëaà prati
çré-bhagavan uvaca

viçva-rupaà paraà jyotiù
svarupaà rupa-varjitam
håda maà saàsamaran brahman
mat-padaà yati niçcitam

tatha – in that way; atharva – of the Atharva Veda;
upaniñadi – in the Upaniñad; gopala-tapanéye – Gopäla-
täpani; brahmaëam prati – to Lord Brahma; çré-bhagavan –
the Supreme Personality of Godhead; uvaca – said;
viçva-rupam –  the source of all incarnationsl param – supreme;
jyotiù –  splendid; svarupam – spiritual form; rupa-
varjitam – without any material form; håda – within his
heart; mam – Me; saàsmaran –  continually remembers;
brahman – O Brahma; mat – My; padam –  spiritual
abode; yati – attains; niçcitam – without any doubt.
This is also described in the Atharva Veda’s Gopäla-
täpani Upaniñad (2.55), where the Supreme Personality of
Godhead says to Brahmä:

“O Brahmä, he who with all his heart meditates on Me, whose
form is the resting place of all forms, whose form is full of
spiritual light, whose form is spiritual, and who has no
material form, goes to My abode. Of this there is no doubt.”

Text 45
atha varaha-saàhitayaà çré-varaha uvaca

tac-chyama-deha-kiraëaiù
parananda-rasamåtaiù
tad-aàçu-koöi-koöy-aàça
jévas tat-kiraëatmakaù iti

atha – now; varaha-saàhitayam – in the Varaha-saàhita;
çré-vrahaù – Çri Varaha; uvaca – said; tat – this; çyama –
dark complexioned; deha – of the form; kiraëaiù – with the rays
of light; para – transcendental; ananda – of bliss; rasa-
amåtaiù – with the nectar; tat – of that; aàçu – of a ray of
light; koöi-koöi-aàçaù – one billionth parts; jévaù – the
individual living entities; tat-kiraëa-atmakaù – identical wtih
that effulgence; iti – thus.
In the Varäha-saàhitä Lord Varäha says:

“The individual jiva souls are billion-billionth parts of
the blissful nectar rays of light shining from the dark
complexioned form of the Supreme Lord.”

Text 46 (a)
evaà çré-kåñëacandra-tanu-pada-nakha-jyotiña
samujjvalaà våndavanadi samasta-sthalam iti mantavyam. tatra
kaladi-praveço naiva. yatra çré-kåñëacandraù sva-
prakaço nitya-kiçoraù samasta-kaladi-rahitaù. tatha hi
govinda-våndavane çré-kåñëaà prati balarama uvaca

evam – in this way; çré-kåñëacandra – of Çri
Kåñëacandra; tanu – of the body; pada – of the feet; nakha – of
the nails; jyotiça – by the effulgence; samujjvalam – splendid;
våndavana – Våndävana; adi – beginning with; samasta – all;
sthalam – places; iti – thus; mantavyam – should be understood;
tatra – there; kala-adi – of time and other material limitations;
praveçaù – entrance; na – not; eva – certainly; yatra – where;
çré-kåñëacandrah – Çri Kåñëacandra; sva-prakaçaù –
self-manifest; nitya – eternally; kiçoraù – youthful; samasta –
all; kala-adi – material limitations, beginning with time;
rahitaù – without; tatha hi – furthermore; govinda-våndavane –
in the Govinda-Våndävana-çastra; çré-kåñëam prati – to
Çri Kåñëa; balaramaù – Lord Balarama; uvaca – said.
From this we may understand that from the effulgence of Çri
Kåñëacandra’s transcendental form, feet, and nails, Våndävana and
all other spiritual abodes are splendidly manifested. Time and
other material restrictions cannot enter there. Where eternally
youthful Çri Kåñëacandra is personally present, there is no time
or other material restrictions. In the Govinda-Våndävana-çästra
Balaräma says to Çri Kåñëa:

Texts 46 (b)-50
radha kanta jagannatha
çrémad-gokula-nagara
çyamasundara gopéça
gokulananda-candramaù

våndavana-sukhananda
péta-vasaù-priya prabho
padambuja-nakha-jyotir-
apta-loka-traya prabho

çabda-brahma-mayé-vaàçé
priya padma-dalekñaëa
prema-bhakti-puñpa-mayé-
vana-mala-priyottama

govinda gogaëartighna
gopate gogaëarcita
tat tvaya kathitaà tattvam
atmanas tu samasataù

kià svarupo ‘si bhagavan
kim éhaù kià svarupakaù
vistareëa punas tasmai
çrotum icchami tad vada

radha – of Çrimati Rädhäraëé; kanta – O lover;
jagat – of the universe; natha – O Lord; çrémat-gokula – of
Gokula; nagara – O hero; çyama-sundara – O lord who has a
beautiful dark complexion; gopé – of the gopis; éça – O master;
gokula – in gokula; ananda – of bliss; candramaù – the moon;
våndavana – of Våndävana; sukha-ananda – the bliss; péta –
yellow; vasaù – of garments; priya – fond; prabho – O lord;
pada – feet; ambuja – lotus; nakha – the nails; jyotiù –
effulgence; apta – attained; loka – planetary systems; traya –
three; prabho – O Lord; çabda-brahma – the sounds of the Vedas;
mayé – consisting; vaàçé – of the flute; priya – dear; padma –
lotus; dala – petal; élçaëa – eyes; preme-bhakti – loving
devotional service; prçpa – of the flowers; mayé – consisting;
vana-mala – garland of sylvan flowers; priya – dear; uttama –
best; govinda – O Govinda, pleasure of the cows, land, and senses;
go – of the cows; gaëa – of the herd; arti – the sufferings; ghna –
destroying; go – of the cows; pate – O master; go-gaëa – by the
cows; arcita – worshipped; yat – which; tvaya – by You; kathitam –
said; tattvam – truty; atmanaù – personally; tu – indeed;
samasataù – assembled; kim – what?; svarupaù – form; asi – You
are; bhagavan – O lord; kim – what?; ihaù – activities; kim – what;
svarupakaù – nature; vistareëa – elaborately; punaù – again;
tasmai – about this; çrotum – to hear; icchami – I desirre; tat –
this; vada – please explain.
“O lover of Rädhä, O Lord of the universes, O hero of Gokula,
O handsome, dark Çyämasundara, O Lord of the gopis, O blissful moon of Gokula, O
bliss of Våndävana, O Lord fond of yellow garments, O Lord whose
lotus toenails fill the three worlds with light, O Lord fond of
playing the Vedic hymns on Your flute, O lotus-petal-eyed Lord, O
Lord fond of wearing a forest garland made with flowers of love
and devotion, O Govinda, O pleasure of the cows, land, and
senses, O Lord who relieves the sufferings of the surabhi cows, O
Lord of the surabhi cows, O Lord worshiped by the surabhi cows, O
Lord, what is Your form? What are Your activities? What is Your
nature? The truth that You have spoken about these please tell me
in detail. I yearn to hear of it.

Text 51
çré-bhagavan uvaca

aham atma paraà brahma
sac-cid-ananda-vigrahaù
çabda-brahma-mayaù sakñat
svayaà prakåtir éçvaraù

çré-bhagavan – the Supreme Personality of Godhead; uvaca –
said; aham – I am; atma – the Supersoul; param brahma – the
Supreme Brahman; sat – eternal; cit – full of knowledge; ananda –
and bliss; vigrahaù – whose form; çabda-brahma-mayaù –
consisting of the Vedic sounds; sakñat – directly; svayam –
personally; prakåtiù – material nature; éçvaraù – and the
controller.
“The Supreme Personality of Godhead said: I am the
Supersoul, the Supreme Brahman, the material energy, the supreme
controller, the sounds of the Vedas, and the form of eternity,
knowledge, and bliss.

Text 52
ady-anta-rahitaù sukñma-
sthulatétaù parat paraù
svayaà-jyotiù svayaà-karta
svayaà-harta svayaà-prabhuù

adi – beginning; anta – and end; rahitah – without; sukñma –
subtle; sthula – and gross; atétaù – beyond; parat – than the
greatest; paraù – greater; svayam-jyotiù – self-effulgent;
svayam-karta – the doer; svayam-harta – the destroyer; svayam-
prabhuù – the master.
“I have neither beginning nor end. I am beyond the subtle
and gross, and the large and small. I am greater than the
greatest. I am self-effulgent. I am the supreme creator. I am the
ultimate destroyer. I am the master of all.

Text 53
kaöakña-matra-brahmaëda-
koöi-såñöi-vinaça-kåt
sadaçiva-mahaviñëu-
rudra-brahmadi-karakaù

kaöakña – with a sidelong glance; matra – only;
brahmaëda – of universes; koöi – millions; såñöi – creations;
vinças-kåt – I destroy; sadaçiva – of Sadaçiva;
mahaviñëu – Maha-Viñëu; rudra – Lord Rudra; brahma – Brahma;
adi – and all the other demigods; karakaù – I am the father.
“With only a sidelong glance I can create or destroy millions of
universes. I am the father of Sadäçiva, Mahä-Viñëu, Rudra,
Brahmä, and all the others.

Text 54
narakåtir nitya-rupé
vaàçé-vadya-priyaù sada
indranéla-maëi-çyamas
tri-bhaìgo madhurakåtiù

nara – of a human; akåtiù – with a form;nitya – eternal;
rupé – with a form; vaàçé – the flute; vadya – music; priyaù –
fond; sada – always; indranéla-maëi – like a sapphire;
çyamaù – dark; tri-bhaìgaù – with a three-fold bending form;
madhura – a charming; akåtiù – form.
“My charming, eternal, three-fold-bending, sapphire-
complexioned form resembles the features of a human-being. I am
fond of playing the flute.

Text 55
purnendu-koöi-sadåço
nana-lavaëya-varidhiù
puëdaréka-dalakara-
nayanaù prema-sagaraù
jita-kama-dhanur-divya-
bhru-lata-lalitotsavaù

purëa – full; indu – moon; koöi – millions; sadåçaù – like;
nana – various; lavaëya – of beauty; varidhiù – the ocean;
puëdaréka – lotus; dala – petals; akara – in the form;
nayanaù – eyes; prema – of love; sagaraù – an ocean; jita –
defeated; kama – of cupid; dhanuù – the bow; divya –
transcendental; bhru – of eyebrows; lata – of the creepers;
lalita – playful; utsavaù – festival.
“I am like millions of moons. I am an ocean of
handsomeness. My eyes are like lotus petals. I am an ocean of
love. I am a playful festival where the splendid vines
of My eyebrows celebrate their defeat of Kämadeva’s bow.

Text 56
tri-bhaìga-lalita-çrémat-
tiryag-grévati-sundaraù
çabda-brahma-mayé-vaàçé-
vadanotsava-sagaraù

tri-bhaìga – three-fold bending; lalita – playful; çrémat –
beautiful; tiryak – tilted; gréva – neck; ati – very; sundaraù –
beautiful; çabda-brahma – the sounds of the Vedas; mayé –
consisting; vaàçé – of the flute; vadana – playing; utsava – of
happiness; sagraù – an ocean.
“I am handsome with a three-fold-bending form and a
gracefully tilted neck. When I play the Vedic hymns on My flute,
I become plunged in an ocean of happiness.

Text 57
vana-malé péta-vasaù
su-kuïcita-çiroruhaù
barhi-barha-kåtottaàsaù
parijatavataàsakaù

vana-malé – wearing a garland of forest flowers; péta – with
yellow; vasaù – garments; su-kuïcita – nicely curling;
çiroruhaù – with hair; barhi – peacock; barha – of feather;
kåta – fashioned; uttaàsaù – crown; parijata – of parijata
flowers; avataàsakaù – with a garland.
“My gracefully curling hairs are decorated with a peacock-
feather crown. I wear yellow garments, a garland of forest
flowers, and a garland of pärijäta flowers.

Text 58
premananda-mayaù çuddhaù
sarvada nava-yauvanaù
kalaù kala-svarupo ‘haà
kalatma kala-gocaraù

prema – of love; ananda-mayaù – full of the bliss; çuddhaù –
pure; sarvada – always; nava-yauvanaù – a fresh youth; kalaù –
time; kala – of time; svarupaù – the form; aham – I; kala – of
time; atma – the self; kala – of time; gocaraù – the knower.
“I am full of bliss and love. I am pure. I am eternally a
fresh youth. I am time. I am the form of time. I know everything
about time.

Text 59
samasta-kala-rahitaù
sarva-karana-karaëam
cit-svarupo jïana-rupo
‘dvitéyaù sama-dåk paraù
evaà-rupaù sadaivahaà
tiñöhamy atraiva sarvada

samasta – all; kala – of time; rahitaù – free; sarva-karaëa-
karaëam – the cause of all causes; cit-svarupaù – the form of
transcendence; jïana-rupaù – the form of knowledge;
advitéyaù – one without a second; sama – equally; dåk – seeing;
paraù – supreme; evam-rupaù – in this way; sada – always; eva –
indeed; aham – I; teñöhami – remain; atra – here; eva – certainly;
sarvada – always.
“I am completely free of time. I am the cause of all causes.
My form is spiritual. My form is full of knowledge. I am one
without a second. I see everyone with an equal eye. I am the
Supreme. In this transcendental form I stay here eternally.”

Text 60
tatha brahma-saàhitayam

advaitam acyutam anadim ananta-rupam
adyam purana-puruñaà nava-yauvanaà ca
vedeñu durlabham adurlabham atma-bhaktau
govindam adi-puruñaà tam ahaà bhajami

tatha – in that way; brahma-saàhitayam – in the Brahma-
saàhita; advaitam – without a second;
acyutam – imperishable; anadim – beginningless; ananta-
rupam – endless form; adyam – the beginning;
puraëa – ancient; puruñaà – person; nava-yauvanam –
blooming with freshness of youth; ca – and; vedeñu – in
the Vedas; durlabham – inaccessible;
adurlabham – obtainable; atma-bhaktau –  through devotion of the
soul; govindam – Govinda; adi-puruñam – the Supreme
Lord; tam – Him;} aham – I; bhajami – worship.
In the Brahma-saàhita it is said (5.33):

“I worship Govinda, the primeval Lord, who is inaccessible
to the Vedas, but obtainable by pure unalloyed devotion of the
soul, who is without a second, who is not subject to decay, and
is without a beginning, whose form is endless, who is the
beginning, and the eternal puruña; yet He is a person possessing
the beauty of blooming youth.”**
Sixth Part

Text 61 (a)
atha sarveçvaratvam. çré-bhagavan-nirupanaà yatha
brahma-saàhitayaà çré-bhagavantam alokya brahma
añöadaçakñara-mantraà prapa. tad anu çré-bhagavantaà
stauti. yatha çré-bhagavataù samudbhuya brahma
sarvatrandhakaraà dåñöva bhagavantaà stauti. tato
brahmaëaà prati añöadaçakñaram adat

atha – now; sarva-éçvaratvam – the nature of being the Supreme
Personality of Godhead; çré-bhagavat – of the Supreme
Personality of Godhead; nirupaëam – the description; yatha –
just as; brahma-saàhitayam – in the Brahma-saàhita; çré-
bhagavantam – the Supreme Personality of Godhead; alokya – having
seen; brahma – Brahma; añöadaça-akñara-mantram – the
eighteen syllable mantra; prapa – attained; tat – that; anu –
after; çrébhagavantam – the Supreme Personality of Godhead;
stauti – he glorifies; yatha – just as; çrébhagavataù – from the
Lord; udbhuya – manifesting; brahma – Brahma; sarvatra –
everywhere; andhakaram – darkness; dåñöva – having seen;
bhagavantam – the Lord; stauti – glorifies; tataù – then;
brahmaëam prati – to Brahma; añöadaça-akñaram – the 18
syllable mantra; adat – the Lord gave.
That Çri Kåñëa is the Supreme Personality of Godhead we will
now explain. The Supreme Personality of Godhead is described in
the Brahma-saàhitä, where Brahmä sees the Lord and obtains the
eighteen-syllable mantra. Then he glorifies the Lord with
prayers. When Brahmä was born from the Supreme Lord, and he saw
only blinding darkness everywhere, he offered prayers. Then the
Lord gave Brahmä the eighteen syllable Kåñëa-mantra. This is
described in the following verses (Brahma-saàhitä 5.26-29):

Text 61-64
atha tepe sa suciraà
prénan govindam avyayam
çvetadvépa-patià kåñëaà
goloka-sthaà parat param

prakåtya guna-rupiëya
rupiëya paryupasitam
sahasra-dala-sampanne
koöi-kiïjalka-båhmite

bhumiç cintamaëis tatra
karëikare mahasane
samasénaà cid-anandaà
jyoté-rupam sanatanam

çabda-brahma-mayam veëuà
vadayantaà mukhambuje
vilasiné-guëa-våtaà
svaiù svair aàçair abhiñöitam

atha – then; tepe – performed austerities;
saù – he; suciram – quickly; prénan – pleasing;
govindam – Govinda; avyayam – unchanging; çvetadvépa-
patim – the Lord of Çvetadvipa; kåñëam – Krsna; goloka-
stham – in Goloka; parat param – the Supreme; prakåtya – by
nature; guna-rupiëya – full of virtues; rupiëya – with a
form; paryupasitam – worshiped; sahasra-dala-
sampanne – with thousands of petals;  koti-kiïjalka-
båhmite – with millions of filaments; bhumiù – ground;
cintamaëiù-cintämaëi; tatra – there; karëikare – in the
whorl; mahasane – on a great throne;
samasénam – seated; cid-anandam – full of spiritual bliss;
jyoti-rupam – splendid; sanatanam – eternal; çabda-
brahma-mayam – filled with the sounds of the Vedas; veëum – the
flute; vadayantam – playing; mukhambuje – on the lotus
mouth; vilasiné-guëa-våtam – playful; svaiù svaiù – with
His own; aàçaiù – portions; abhisöitam – glorified.
“Brahmä, being desirous of satisfying Govinda, practiced the
cultural acts for Kåñëa in Goloka, Lord of Çvetadvipa, for a
long time. His meditation ran thus, “There exists a divine lotus
of a thousand petals, augmented by millions of filaments, in the
transcendental Land of Goloka. On its whorl, there exists a great
divine throne on which is seated Çri Kåñëa, the form of
eternal effulgence of transcendental bliss, playing on His divine
flute resonant with the divine sound with His lotus mouth. He is
worshiped by His amorous milkmaids with their respective
subjective portions and extensions and also by His external
energy (who stays outside) embodying all mundane qualities.**

Texts 65 and 66
atha venu-ninadasya
trayé-murti-mayé gatiù
sphuranté praviveçaçu
mukhabjani svayambhuvaù

gayatréà gayatas tasmad
adhigatya saroja-jaù
saàskåtaç cadi-guruna
dvijatam agamat tataù

atha – then; venu-ninadasya – the flute-sound;
trayé-murti-mayé – the form of the three Vedas;
gatiù – goal; sphuranté – manifesting;
praviveça – entered; açu – at once; mukhabjani – lotus
mouth; svayambhuvaù – Brahmä; gayatrém – gyatri;
gayataù – chanting; tasmad – from that;
adhigatya – understanding; saroja-jaù – Brahmä, born from the
lotus; saàskåtaù – purified; ca – and; adi-
guruna – by the original guru; dvijatam – brähmaëahood;
agamat – attained; tataù – then.
“Then Gäyatri, mother of the Vedas, being manifest, i.e.
imparted, by the divine sound of the flute of Çri Kåñëa,
entered into the lotus mouth of Brahmä, born from Himself,
through His eight ear-holes. The lotus-born Brahmä, having
received the Gäyatri, sprung from the flute-song of Çri
Kåñëa, attained the status of the twice-born, having been
initiated by the supreme primal preceptor, Godhead Himself.**

Text 67 (a)
trayya prabuddho ‘tha vidhir
vijïata-tattva-sagaraù
tuñöava veda-sareëa
stotreëanena keçavaà

trayya – by the three Vedas; prabuddhaù – enlightened;
atha – then; vidhiù – Brahmä; vijïata – understood; tattva-sagaraù – the ocean of truth;
tuñöava – offered prayers; veda-sareëa – with the essence of
the Vedas; stotreëa – prayers; anena – with this;
keçavam – Keçava.
“Enlightened by the recollection of that gäyatri embodying
the three Vedas, Brahmä became acquainted with the expanse of the
ocean of truth. Then he worshiped Çri Kåñëa, the essence of
all Vedas, with this hymn.**

Text 67 (b)
cintamaëi-prakara-sadmasu ity adi.

cintamaëi-prakara-sadmasu iti adi – in the passage beginning
with these words (5.33, which is: cintamani-prakara-
sadmasu kalpa-våkña-laksavåteçu surabhér abhipalayantam/lakñmé-
sahasra-çata-sambhrama-sevyamanaà govindam adi-puruñaà tam aham
bhajami.
“I worship Govinda, the Primeval Lord, the first proginitor,
who is tending the cows, yielding all desire, in abodes built
with spiritual gems, surrounded by millions of purpose-trees,
always served with great reverence and affection by hundreds of
thousands of lakñmis or Gopis.”**

Text 68
tatha narada-païcaratre naradananta-saàvade bhakti-
rahasye

cid-ananda-svarupaà ca
nirguëaà prakåteù param
sudha toyaà lata kalpa-
lata cintamaëi-sthaliù

tatha – in that way; narada-païcaratre – in the Narada-
païcaratra; narada – of Narada; ananta – and Ananta;
saàvade – in the conversation; bhakti – of devotional ser ice;
rahasye in the secret; cit – transcendental knowledge; ananda –
and bliss; svarupam – with the form; ca – also; nirguëam – wthout
material qualities, and free from the three modes of material
nature; prakåteù – the material energy; param – beyond; sudha –
nectar; toyam – water; lata – creepers; kalpa-lata – desire-
creepers; cintamaëi – made of cintamaëi gems; sthaliù – the
places.
In the Närada-païcaratra, Bhakti-rahasya, in the
conversation of Närada and Ananta, it is said:

“Goloka Våndävana is full of knowledge and bliss. It has no
material qualities. It is beyond the material energy, Within it all
water is nectar, all vines are desire-vines, and all places are
made of cintämaëi.

Text 69
brahma jyotiù priya lakñmér
astraà veëuù puman hariù

brahma – Brahman; jyotiù – effulgence; priya – beloved;
lakñméù – Lakñmédevé; astram – weapon; veëuù – the flute;
puman – the Supreme Person; hariù – Lord Hari.
“There all light is Brahman, all beloveds are goddesses of fortune,
the weapon is a flute, and the Supreme Person is Lord Hari.

Text 70
katha ganaà gatir naöyaà
parikha kñéra-sagaraù
tal-loka-vasinaà devaà
våndavana-purandaram

katha – talking; ganam – is son; gatiù – movements; naöyam –
dancing; parikha – moat; kñéra – of milk; sagaraù – ocean;
tat – loka – in that planet; vasinam – residing; devam – the Lord;
våndavana – of Våndävana; purandaram – the monarch.
“There all words are song, all movements are dancing, and
the moat is an ocean of milk. The Supreme Personality of Godhead,
who is the king of Våndävana, resides there.

Text 71
divyati-divyaà çré-dehaà
kala-mayady-agocaram
dvi-bhujaà megha-çyamaìgaà
kiçoraà vana-malinam

divya-ati-divyam – supremely splendid; çré-deham – handsome
form; kala-maya – the time potency; adi – beginning with;
agocaram – beyond the touch; dvi – with two; bhujam – arms; megha –
like a cloud; çyama-with a dark-complexioned; aìgam – body;
kiçoram – youthful; vana-malinam – decorated with a forest of
sylvan flowers.
“He is the most splendid. His form is handsome. He is beyond
time’s reach. He has two arms. He is dark as a monsoon cloud. He
is youthful. He wears a garland of forest flowers.

Text 72
divyabharana-bhuñaìgaà
gopa-kanya-samavåtam
dayitaà prema-bhaktanam
advaitaà brahma-vadinam

divya – splendid and transcendental; abharaëa – with
ornaments; bhuça – decorated; aìgam – whose limbs; gopa – of the
cowherd men; kanya – by the daughters; samavåtam – surrounded;
dayitam – the object of love; prema-bhaktanam – for the devotees;
advaitam – and the non-differentiated Absolute; brahma-vadinam –
for the impersonalists.
“His limbs are decorated with spendid ornaments. He is
surrounded by the gopis. To the affectionate devotees He is the
ultimate object of love. To the impersonalists He is the non-
dual Brahman.

Text 73
ména-kurmadayo yasya
aàçaàçaù sarva-devataù
yasya smarana-matreëa
naro naré-bhavaty api

ména – Lord Matsya; kurma – Lord Kurma; adayaù – beginning
with; yasya – of whom; aàça – parts; aàçaù – of the parts;
sarva – all; devataù – deities; yasya – of whom; smaraëa-
matreëa – simply by remembering; naraù – a human being; naré-
bhavati – becomes one of the cowherd girls of Vraja; api – even.
“Lord Matsya, Lord Kürma, and the other incarnations are
expansions of His expansions. Simply by remembering Him an
ordinary human being can become one of His gopi associates.

Text 74
pauranika yajanty evaà
vaitanair brahma-vadinaù
bhakti-tantra-vidhanena
tri-khaëdenaiva sadhavaù

pauraëikaù – the followers of the Puraëas; yajanti –
worship; evam – in that way; vaitanaiù – with Vedic sacrifices;
brahma-vadinaù – the impersonalists; bhakti-tantra – of the
Bhakti-tantras; vidhanena – according to the descriptions; tri-
khaëdena – int three parts; eva – certainly; sadhavaù – the
saintly devotees.
“The followers of the Puräëas worship Him in their way. The
impersonalists worship Him with agni-hotra yajïas. The
devotees worship Him according to the three divisions of the
Bhakti-tantras.”

Texts 75 and 76
tatha sammohana-tantre dvitéya-paöale naradaà prati
sanaka uvaca

dhyayet kåñëaà ca su-çyamaà
purëananda-kalevaram
koöi-surya-prabhaà caiva
yoginam api durlabham

sarva-saundarya-nilayaà
radhaliìgita-vigraham
purëananda-svarupaà tam
na tu bhutamayaà hi tat

tatha – in the same way; sammohana-tantre – in the Sammohana-
tantra; dvitéya-paöale – in the Second Paöala; naradam prati –
to Narada Muni; sanakaù – Sanaka-kumara; uvaca – said;
dhyayet – one should meditate; kåñëam – on Kåñëa; ca – and;
su-çyamam – who has a beautiful dark complexion; purëa –
perfect; ananda – of bliss; kalevaram – whose form; koöi –
millions; surya – of suns; prabham – whose splendor; ca – also;
eva – indeed; yoginam – by the yogés; api – even; durlabham –
difficult to attain; sarva – of all; saundarya – beauty; nilayam – the resting place;
radha – by Çrimati Rädhäraëé; aliìgita – embraced;
vigraham – whose form; purëa – perfect; ananda – of bliss;
svarupam – whose form; tam – that; na – not; tu – indeed; bhuta –
mayam – composed of material elements; hi – indeed; tat – that.
In the Sammohana-tantra, Second Paöala, Sanaka-kumara tells Närada:

“One should meditate on Çri Kåñëa, whose handsome dark form
is full of bliss, who is more splendid than millions of suns, difficult
for even the yogis to find, and the abode of all handsomeness,
whose form is full of bliss, whose form is not made of matter,
and whose form is embraced by Çri Rädhä.

Text 77
yadåçé veça-bhuña ca
manasaù préti-dayiné
tadåçé ca harer jïeya
bhaktanugrahako hariù

yadåçé – just like; veça-bhuça – garments and ornaments;
ca – also; manasaù – the mind; préti-dayiné – delighting;
tadåçé – in that way; ca – also; hareù – of Lord Hari;
jïeya – may be understood; bhakta – to the dovotees;
anugrhakaù – merciful; hariù – Lord Hari.
“Lord Hari is known to wear garments and ornaments like this,
which please the heart. Lord Hari is kind to His devotees.”
Seventh Part

Text 78
atha çrutibhir avalokito yatha båhad-vamana-puraëe
våndavana-mahatmye çré-kåñëaà prati çrutayaù ucuù.
yatha

prakåte pralaye prapte
vyakte vyaktéà gate pura
çliñöe brahmaëi cin-matre
kala-mayatige ‘kñare
brahmananda-maho loko
vyapé vaikuëöha-saàjïakaù

atha – now; çrutibhiù – by the Vedas; avalokitaù – observed;
yatha – just as; båhat-vamana-puraëe – in the Båhad-Vamana
Puraëa; våndavana-mahatmye – in the Våndävana-mahatmya;
çré-kåñëam prati – to Çri Kåñëa; çrutayaù – the
Personified Vedas; ucuù – said; yatha – just as; prakåte –
cosmic; pralaye – anihilation; prapte – when arrived; vyakte –
when manifested; vyaktim – manifestation; gate – attained; pura –
formerly; çliñöe – merged; brahmaëi – in Brahman; cit-matre –
spiritual; kala-maya – the time factor; atige – beyond the
reach; mayaù – consisting; lokaù – rrealm; vyapé – manifest;
vaikuëöha – Vaikuëöha; saàjïakaù – named.
This is also confirmed by the Personified Vedas. In the Båhad-Vämana
Puräëa, Våndävana-mähätmya, the Personified Vedas say
to Çri Kåñëa:

“At the time of cosmic annihilation, the previously manifested
worlds are all merged in the imperishable, spiritual Brahman,
which is beyond the touch of the time energy. At that time the
Vaikuëöha planets, which are filled with spiritual bliss, remain
unchanged.

Text 79
nirguëo ‘nady-anantaç ca
vartate kevale ‘kñare
akñaraà paramaà brahma
vedanaà sthanam uttamam

nirguëaù – without material qualities, or free from the
influence of the three modes of material nature; anadi – without
beginning; anantaù – without end; ca – and; vartate – is; devale –
in the transcendental position; akñare – imperishable; akñaram –
the imperishable; paramam – supreme; brahma – Brahman; vedanam –
of the Vedas; sthanam – the abode; uttamam – supreme.
“Free from the modes of nature, beginingless, endless,
imperishable, supreme, spiritual, and the ultimate abode of the
Vedas, these Vaikuëöha planets are situated in the imperishable
transcendental world.

Text 80
tal-loka-vasi-tatrasthaiù
stuto vedaiù parat paraù
ciraà stutva tatas tuñöaù
parokñaù praha tan gira

tat – of those planets; vasi – the residents; tatrasthaiù –
there; stutaù – glorified; vedaiù – by the Personified Vedas;
parat paraù – greater than the greatest; ciram – for a long time;
stutva – glorifying; tataù – then; tuñöaù – satisfied;
parokñaù – the transcendental Lord; praha – said; tan – them;
gira – with the following words.
“The Personified Vedas in those Vaikuëöha planets glorified
the Supreme Lord for a long time. Becoming satisfied with them,
the transcendental Supreme Lord spoke to them these words:

Text 81
çrutéù prati çré-bhagavan uvaca

tuñöo ‘smi bruta bhoù prajïa
varaà yan-manasépsitam

çrutiù prati – to the Personified Vedas; çré-bhagavan – the
Supreme Personality of Godhead; uvaca – said; tuçtah –
satisfied; asmi – I am; bruta – please speak; bhoù – O;
prajïaù – my children; varam – benedition; yat – which; manasi –
in the mind; épsitam – is desired.
“The Supreme Personality of Godhead said to the Personified
Vedas: O children, I am pleased. Tell Me what benediction your
hearts desire.

Text 82
srutayaù ucuù

narayanadi-rupaëi
jïatany asmabhir acyuta
sa-guëaà brahma sarvedaà
vastu-buddhir na teñu naù

çrutayaù – the Personified Vedas; ucuù – said; narayaëa –
with Lord Narayaëa; adi – beginning; rupaëi – the forms
jïatani – understood; asmabhiù – by us; acyuta – O infallable
Lord; sa-guëam – with attributes; brahma-spirit; sarva – all;
idam – this; vastu – as matter; buddhiù – the conception; na – not;
teçu – among them; naù – of us.
“The Personified Vedas said: O infallable Lord, to a certain
extent we can understand Your forms of Lord Näräyaëa and other
incarnations. At least we can understand that these forms are all
spiritual and full of spiritual attributes. We do not mistake
them for matter.

Text 83
brahmeti procyate ‘smabhir
yad rupaà nirguëaà param
vaë-mano-gocaratétaà
tato na jïayate hi tat

brahma – spirit; iti – thus; procyate – is said;
asmabhiù – by us; yat – which; rupam – form;
nirguëam – beyond the modes of nature; param – supreme;
vak – words; manaù – and mind; gocara – the range;
atétam – beyond; tataù – therefore; na – not; jïayate – is understood; hi – certainly; tat – that.
“These forms are all spiritual and transcendental. They have no
material qualities. Because they are beyond the touch of the
material mind and material words, we cannot properly understand them.

Text 84
ananda-matram iti yad
vadantéha pura-vidaù
tad rupaà darçayasmakam
yadi deyo varo hi naù

ananda-matram – composed exclusively of transcendental bliss;
iti – thus; yat – which; vadanti – say; iha – in this connection;
pura-vidaù – the ancient sages; tat – that; rupam – form;
darçaya – please reveal; asmakam – to us; yadi – if; deyaù –
proper to be given; varaù – benediction; hi – certainly; naù – to
us.
“The great sages of ancient times have said that Your
original transcendental form is composed of spiritual bliss
alone. If You think it is proper, please show us this form. That
is our request for a benediction.

Text 85
çrutvaitad darçayam asa
svaà lokaà prakåteù param
kevalanubhavananda-
matram akñaram avyayam

çrutva – having heard; etat – this; darçayam asa – He
revealed; svam – His own; lokam – planet; prakåteù – the material
world; param – above; kevala – transcendental; anubhava –
experience; ananda – bliss; matram – exclusively; akñaram –
imperishable; avyayam – and eternal.
“Hearing these words, the Supreme Personality of Godhead
showed them His own transcendental abode, which is eternal,
imperishable, beyond the touch of matter, and composed
exclusively of spiritual bliss, . . .

Text 86
yatra våndavanaà nama
vanaà kama-dughair drumaiù
manorama-nikuïjadhyaà
sarvartu-sukha-samyutam

yatra – where; våndavanam – Våndävana; nama – by name;
vanam – the forest; kama-dughaiù – fulfilling desires; drumaiù –
with trees; manorama – charming; nikuïja – with groves; adhyam –
enriched; sarva – in all; åtu – seasons; sukha – with happiness;
saàyutam – full.
where a forest named Våndävana is opulent with beautiful groves
of desire trees, where the happiness of every season is always
present, . . .

Text 87
yatra govardhano nama
su-nirjhara-daré-yutaù
ratna-dhatu-mayaù çréman
su-pakñi-gana-saìkulaù

yatra – where; govardhanaù – Govardhana; nama – named; su –
nice; nirjhara – streams; daré – and caves; yutaù – endowed;
ratna – jewels; dhatu – and minerals; mayaù – composed; çréman –
full of beauty and opulence; su – with nice; pakñi-gaëa – birds;
saìkulaù – crowded.
where the beautiful place named Govardhana is filled with
pleasant streams, charming caves, jewels, minerals, and many
delightful birds, . . .

Text 88
yatra nirjhara-panéya
kalindé saritaà vara
ratna-baddhobhaya-taöé
haàsa-padmadi-saìkula

yatra – where; nirjhara – of the stream; panéya – with nice
water; kalindé – the Yamuna; saritam – of rivers; vara – the
best; ratna – with jewels; baddha – studded; ubhaya – both; taöé –
shores; haàsa – with swans; padma – lotus flowers; adi – beginning
with; saìkula – crowded.
where the Yamunä, the best of all rivers, is filled with nectar
waters, jewel shores, and many swans and lotuses, . . .

Text 89
nana-rasa-rasonmattaà
yatra gopé-kadambakam
tat-kadambaka-madhya-sthaù
kiçorakåtir acyutaù

nana – various; rasa – of rasa dances; rasa – by the nectarean
mellows; unmattam – intoxicated; yatra – where; gopé – of gopés;
kadambakam – the multitude; tat – kadambaka – of that multitude;
madhya – in the midst; sthaù – staying; kiçora – youthful;
akåtiù – with a form; acyutaù – the infallible Personality of
Godhead.
where there were many gopis intoxicated by the nectar of many
räsa dances, and where in the midst of the gopis stood the
youthful, infallible Lord.

Text 90
darçayitveti ca praha
bruta kià karavaëi vaù
dåñöo madéya-loko ‘yaà
yato nasti paraà varam

darçayitva – having revealed; iti – thus; ca – also; praha –
said; bruta – please speak; kim – what?; karavaëi – may I do;
vaù – for you; dåñöaù – seen; madéya – My; lokaù – planet;
ayam – this; yataù – than which; na – not; asti – there is; param –
better; varam – blessing.
“After showing them, the Lord said: What may I do for you?
Tell Me. You have seen My own abode. No benediction is better
than this.”
Eighth Part

Texts 91 and 92
ataù çré-kåñnacandropari ko ‘pi nasti. sarvoari çré-
kåñëacandro yatha çåi-kåñëa-yamale païcaçitétama-
paöale çré-bhagavantaà vasudevaà prati çré-rukmiëy
uvaca

tvad-åte nasti yat kiïcij
jagat sthavara-jaìgamam
sarveñam atma-bhuto ‘si
paramatmeti çabdyate

sa tvaà kim dhyayasi çréman
kaminaà sarva-kamadaù
kià va japasi tattvena
etat tvaà vaktum arhasi

ataù – now; çré-kåñëacandra – Çri Kåñëacandra;
upari – above; kaù api – something; na – not; asti – is; sarva –
everything; upari – above; çré-kåñëacandraù – Çri
Kåñëacandra; yatha – just as; çré-kåñëa-yamale – in the
Çri Kåñëa-yamala; païcaçétitama-paöale – in Paöala 50;
çré-bhagavantam – to the Supreme Personality of Godhead;
vasudevam prati – Vasudeva; çré-rukmiëé – Çrimati
Rukmiëé-devé; uvaca – said; tvat – You; åte – without; na – not;
asti – is; yat – what; kiïcit – anything; jagat – universe;
sthavara – filled with non-moving; jaìgamam – and moving
creatures; sarveçam – of all; atma-bhutaù – self manifest;
asi – You are; parama-atma – as the Supersoul; iti – thus;
çabdyate-are described; saù – that person; tvam – You; kim – upon
whom?; dhyayasi – do You meditate; çréman – full of all beauty
and opulence; kaminam – of those who desire benedections;
sarva – all; kama – desires; daù – granting; tvam – whom?; va – or;
japasi – do You chant; tattvena – in truth; etat – this; tvam – You;
vaktum – to speak; arhasi – deserve.
Now we shall explain that nothing is superior to the form of
Çri Kåñnacandra. In Paöala 50 of the Çri Kåñëa-yämala, Çri
Rukmiëi says to the Supreme Personality of Godhead, Väsudeva:

“Without You the universe, filled with moving and
inert creatures, would not exist. You stay in everyone’s heart.
You are called the Supersoul. You are supremely handsome.
You fulfill the desires of they who are filled with desires. On
what are You meditating? What mantra are You chanting? Please tell the
truth.

Text 93
niçamya vacaà kamalekñaëaya
yaduttamo yat priya-kåt priyayaù
yam aìkam aropya sukhaà ca sadaraà
muhur muhuù praha muda mudanta-håt

niçamya – having heard; vacam – the statement; kamala –
ékñaëayaù – of the lotus-eyed Rukmiëé; yadu-uttamaù – the
best of the Yadava dynasty; yat – which; priya-kåt – delighting;
priyayaù – His beloved; taà – her; aìkam – on His lap;
aropya – placing; sukham – happily; ca – and; sa-adaram –
respectfully; muhuù muhuù – repeatedly; praha – spoke; muca –
with delight; muda – with delight; anta – within; håt – His heart.
“When He heard these words from His lotus-eyed beloved, the best of the
Yadus affectionately, happily and respectfully placed her
on His lap and, with great joy in His heart, said:

Text 94
çré-bhagavan vasudeva uvaca

sarat sarataraà kante
yan maà påcchasi sampratam
rahasyanaà rahasyaà tu
tathapi varnayami te

çré-bhagavan – the Personality of Godhead; vasudevaù – Lord
Vasudeva; uvaca – said; sarat sarataram – the ultimate;
kante – O My beloved; yat – which; mam – from Me; påcchasi – You
ask; sampratam – now; rahasyanam – fo secrets; rahasyam – the
greatest secret; tu – certainly; tathapi – nevertheless;
varëayami – I shall describe it; te – to you.
“The Supreme Lord Väsudeva said: O My beloved, although you
ask about the most important of important things, the most
secret of all secrets, I will describe it to you.

Text 95
tvaà me praëeçvaré kanta
yataù parama-çobhana
ato vaktavyam etat syat
tvayi nasty api me rahaù

tvam – you; me – of Me; praëa – of the life; éçvaré – the
controller; kanta – beloved; yataù – from whom; parama – supreme;
çobhana – beauty; ataù – therfore; vaktavyam – must be said;
etat – this; syat – is; tvayi – for you; na – not; asti – there is;
api – even; me – of Me; rahaù – a secret.
“You are My beautiful beloved, the queen of My life. I will
tell you. I have no secrets from you.

Text 96
premaramaà lalita-vapuñaà yat kalakrantam etad
yam vedadyair vihita-munayo naradadya munéndraù
prahuù satyaà parama-puruñaà radhika-prana-rupaà
taà gopénaà nayana-kumuda-prekñaëéyendum éhe

prema – of divine love; aramam – the garden; lalita – charming;
vapuñam – with a form; yat – which; kala-krantam – artistic;
etat – this; yam – which; veda-adyaiù – by the Vedic literatures;
vihita-munayaù – the great sages; narada-adyaù – headed by
Narada Muni; muni-indraù – the great sages; prahuù – say;
satyam – the Absolute Truth; parama – the supreme; puruñam –
person; radhika – of Çrimati Rädhäraëé; praëa – the
very life; rupam – in the form; tam – upon Him; gopénam – of the
gopés; nayana – of the eyes; kumuda – of the lotus flowers;
prekñaëéya – the object of vision; indum – the moon; éhe – I
meditate.
“I am meditating on a great artist who has a charming,
handsome form, who is a garden of love, whom Närada, the great
sages and the Vedas declare is the Supreme Truth, the Personality
of Godhead, who is Rädhikä’s life, and who is the moon where the
gopis lotus eyes gaze.

Text 97
ta. . .udita. . . yasya viçvadyam adyaà
yad bhagadaù sakala-jagataà karaëaà dhémahi sma

udita – arisen; yasya – of whom; viçva – of the universe;
adyam – origin; adyam – origin yat – which; bhaga-adaù – full of
all opulences; sakala – of all; jagatam – the universes;
karaëam – the cause; dhémahi sma – I meditate.
“I am meditating on He who is the origin of all the universes.

Text 98
jyotir yasya prathama-vapuño viçva-murtir virajaà
brahmaëdanaà nicaya-racana roma-kupeñu yasya
avåttas te rucibhir amala-prajïaya durvighya
sa radha yaà praëaya-viñayaà sevate taà smarami

jyotiù – effulgence; yasya – of whom; prathama – first;
vapuñaù – of the form; viçva – of the universe; murtiù – the
form; virajam – the universal form; brahma-aëdanam – of the
universes; nicaya – of the multitude; racana – creating; roma-
kupeçu – in the pores of the body; yasya – of whom; avåttaù –
returned; te – they; recibhiù – with effulgence; amala – pure;
prajïaya – with intelligence; durvigahya – difficult to
understand; sa – she; radha – Çrimati Rädhäraëé; yam –
whom; praëaya – of love; viñayam – the object; sevate – serves;
tam – upon Him; smarami – I meditate.
“I am meditating on Him whose original form manifests a
spiritual effulgence, the viräja that is the form of the
universe, in whose bodily pores the material universes are
created, and whom Rädhä, who cannot be understood by even the
purest minds, loves and serves.

Text 99
brahmaëdanam pracaya-racana kukkuöakéva murdhni
yat çaà kalavayava-rahitaà divya-våndavanakhyam
sthanaà saàsthavaraëa-lalitaà yat turéyat paraà tat
premananda-prathitam aniçaà dhémahi dhyana-harñat

brahma-aëdanam – of the universes; pracaya – of the
multitude; racana – creating; kukkutaké – a feather; iva – like;
murdhni – on His head; yat – which; çaà – auspiciousness; kala-
avayava-rahitam – free from time; divya – transcendental;
våndavana – Våndävana; akhyam – named; sthanam – abode;
saàstha-avaraëa-lalitam – delightful; yat – which; turéyat –
in the spiritual world; param – in the topmost part; tat – that;
preme – love; ananda – and bliss; prathitam – famous; aniçam – day
and night; dhémahi – I meditate; dhyana – of meditation;
harñat – with the joy.
“Day and night in bliss I meditate on the delightful realm
named Divya-Våndävana, where there is no time, which is a feather
placed on the head of the universes, which is beyond the
spiritual world, and which is filled with love and bliss.

Text 100
vaàçé yasya priya-sahacaré cidra-saàjïa sadaiña
kåñnasyarthe yad uda-bhavana nada uccaih-svaro yat
çabda varëaù çrutaya udita bodhayanté sma viçvaà
viçvanandaà tam aham aniçaà prema-dhama prapadye

vaàçé – the flute; yasya – of whom priya – the dear;
sahacaré – companion; cidra-saàjïa – with holes; sada-always;
eña – it; kåñëasya – of Çri Kåñëa; arthe – for the sake;
yat – which; uda-bhavana – nectar; nada – sounds; varëaù –
letters; çrutayaù – Vedas; uditaù – risen; bodhayanti sma –
taught; viçvam – the universe; viçva – of the universe;
anandam – the bliss; tam – to Him; aham – I; aniçam – day and
night; prema – of love; dhanam – the gift; prapadye – I surrender.
“Day and night I surrender to He who is an abode of love,
who brings bliss to the world, and whose dear friend is a hole-
marked flute that for Kåñëa’s sake plays many nectarean high
notes and the Vedic syllables that enlighten the world.

Text 101
yasya kréda-kalita-vapuñaù sthana-saàsthana-saàstha
dhyana-çaktyavayava-sahita nanyad icchamayeñu
atmananda-prathita-jagataà nakakaà nantam éçaà
taà gopénaà nayana-kumuda-prekñaëéyendum éhe

yasya – of whom; kåida-kalita – for pastimes; vapuçaù –
form; sthana – of the abode; saàsthana – of the abode;
saàstha – the abode; dhyana – of meditation; çaktya – with the
potency; avayava – limbs; sahita – with; na – not; anyat – another;
iccha-mayeçu – among desires; atma – of the self; ananda –
bliss; prathita – celebrated; jagatam – of the universes;
nakakam – the sky; na – without; antam – and; éçam – to the
Supreme Lord; tam – to Him; gopénam – of the gopés; nayana – of
the eyes; kumuda – by the lotus flowers; prekñaëéya – the object
of vision; indum – the moon; éhe – I meditate.
“I meditate on He whose playful transcendental form appears
in meditation, although it cannot be seen by those filled with
desires, who is the limitless sky of the worlds of bliss, who is
the Supreme Personality of Godhead, and who is the moon where the
gopis’ lotus eyes gaze.

Text 101 (b)
ity evaà radha-premananda-mayaà paripurëa-prema-
svarupaà çré-kåñëacandram ahaà cintaye.

iti – thus; evam – in this way; radha – of Çrimati
Rädhäraëé; prema – of the transcendental love; ananda – of
the bliss; mayam – consisting; paripurëa – perfect and complete;
prema – love; svarupam – the form; çré-kåñëacandram – on Çri
Kåñëacandra; aham – I; cintaye – meditate.
In summary, Lord Väsudeva says in this passage: “I meditate
on Çri Kåñëacandra, who is the form of perfect transcendental
love, and who is filled with the bliss of love for Çri Rädhä.”
Ninth Part

Text 102
paraà yatha padma-puraëe nirvaëa-khaëde naradaà
prati sanat-kumareëa yat kathitaà tad vyaso ‘mbaréñaà
rajanaà praty aha

ati-gopyaà tvaya påñöaà
yan maya na çukaà prati
gaditaà sva-sutaà kintu
tvaà vakñyami hari-priyam

param – after; yatha – just as; padma-puraëe – in the
Padma Puraëa; nirvaëa-khaëde – in the Nirvaëa-khaëda;
naradam prati – to Narada; sanat-kumareëa – by Sanat-kumara;
yat – what; kathitam – said; tat – they;
vyasaù – Vyasa; ambaréñam rajanam prati – to King Ambariña;{fn
aha – said; ati – very; gopyam –  confidential;
tvaya – by you; påñöam – enquired; yat – what; maya – by
Me; na – not; çukam – Çukadeva Gosvamé;
prati – to; gaditam – said; sva-sutam – to your own son;
kintu – however; tvam – to you; vakñyuami – I shall
relate; hari – to Lord Hari; priyam – dear.
Çri Kåñëacandra is further described in the following
passage from the Padma Puräëa, Nirväëa-khaëda (42.7,9,13),
where Çrila Vyäsadeva relates to Mahäräja Ambariña words spoken
by Sanat-kumära to Närada Muni:

“You have asked about a very confidential secret. Although
I did not explain this secret even to my own son Çukadeva, I
shall now reveal it to you because you are dear to Lord Hari.

Text 103
maya pura tapaç-cérëaà
bahu-varña-sahasrakam
phala-mula-dala-jala-
vatahara-niñeviëa

maya – by me; pura – in the past;
tapaù – austerity; cérëam – for a lng time; bahu – many;
varña – of years; sahasrakam – thousands; phala – on
fruits; mula – roots; dala –  leaves;
jala – water; vata – and air; ahara-niñeviëa –  subsisting.
“At one time in the past I performed severe austerities for a
long time. For many thousands of years I fasted, eating only
fruits, roots, leaves, water, and air.

Text 104
tato mam aha bhagavan
svadhyaya-nirataà hariù
kasminn arthe cikérña te
vivitsa va maha-mune

tataù – then; mam – to me; aha – said; bhagavan – the Supreme
Personality of Godhead; sva-adhyaya – in the study of the Vedas;
niratam – devoted; hariù – Lord Hari; kasmin – for what?; arthe –
purpose; cikérça – the desire to do something; te – of you;
vivitsa – the desire to learn something; va – or; maha-mune – O
great sage.
“The Supreme Personality of Godhead then spoke to me, who had
so diligently studied the Vedas, He said: Why do you perform
these austerities? O great sage, what would you like to be able
to do, or what would you like to be able to understand?

Text 105
prasanno ‘smi våëu mune
varaà tvaà varadarñabhat
mad-darçanantaù saàsara
iti satyaà bravémi te

prasannah – pleased; asmi – I am; våëu – please choose; mune – O
sage; varam – a benediction; tvam – you; varada-åçabhat – from
the best of philanthropists; mat – My; darçana – sight; antaù –
ending; saàsaraù – material existance; iti – thus; satyam – the
truth; bravémi – I speak; te – to you.
“I am satisfied with you. O sage, please ask some
benediction from Me, the best of those who have the power to
grant benedictions. The sight of Me ends the cycle of repeated
birth and death. I speak the truth to you.

Text 106
ato ‘ham abruvaà kåñëaà
pulakotphulla-vigrahaù
tvam ahaà drañöum icchami
cakñurbhyaà madhusudana

ataù – then; aham – I; abruvam – said; kåñëam – to Çri
Kåñëa; pulaka-utphulla-vigrahaù – the hairs of my body
standing erect in ecstasy; tvam – You; aham – I; drañöum – to
see; icchami – desire; cakñurbhyam – with my own eyes;
madhusudana – O Kåñëa.
“The hairs of body erect in ecstatic love, I said to Lord
Kåñëa: O Madhusüdana, I desire to see You with my own eyes.

Text 107
yat tat satyam paraà brahma
jagad-yonià jagad-gatim
vadanti veda-çirasaç
cakñuñaà natha me ‘stu tat

yat – which; tat – that; satyam – Absolute Truth; param – Supreme;
brahma – Brahman; jagat – of the universe; yonim – the origin;
jagat – of the universe; gatim – the final destination; vadanti –
say; veda-çirasaù – the best of the Vedas; cakñuçam – power to
see; natha – O Lord; me – of me; astu – let there be; tat – that.
“The best of the Vedas say that You are the Absolute Truth,
the Supreme Brahman, the creator of the universes, and the final
resting place of the universes. O Lord, I pray that I may have
the eyes to see You.

Text 108
çré-bhagavan uvaca

mam eke prakåtaà prahuù
puruñaà ca tathetare
dharmam eke varaà caike
mokñam eke ‘kuto-bhayam

çré-bhagavan – the Supreme Personality of Godhead; uvaca –
said; mam – Me; eke – some; prakåtam – a product of matter;
prahuù – say; puruñam – the Supreme Enjoyer; ca – also; tatha –
in the same way; itare – others; dharmam – the principles of
rleigion; eke – some; varam – the best; ca – also; eke – some;
mokñam – final liberation; eke – some; akutaù-bhayam – which
grants fearlessness.
The Supreme Personality of Godhead said: “Some say I am a
product of material energy, and others say I am the Supreme
Enjoyer. Some say I am religion personified, some say I am the
best of benedictions, and some say I am personified liberation,
which makes the conditioned souls fearless.

Text 109
çunyam eke ‘bhavam eke
paramanum athapare
daivam eke devam eke
graham eke manaù pare
buddhim eke kalam eke
çivam eke sadaçivam

çunyam – the void; eke – some; abhavam – the condition of non-
being; eke – some; paramaëum – the atom; atha – then; apare –
others; daivam – destiny; eke – some; devam – a demigod; eke – some;
graham – a planet; eke – some; manaù – the mind; pare – others;
buddhim – intelligence; eke – some; kalam – time; eke – some;
çivam – Çiva; eke – some; sadaçivam – Sadaçiva.
“Some say I am the void, some say I am the manifestation of
non-existance, and others say I am the atom. Some say I am
destiny, some say I am a demigod, some say I am the deity of some
planet, and others say I am the personification of the mind. Some
say I am the intelligence, some say I am time personified, some
say I am an incarnation of Lord Çiva, and others say I am an
incarnation of Lord Sadaçiva.

Text 110
apare veda-çirasi
sthitam ekaà sanatanam
yad bhava-vikriya-hénaà
sac-cid-ananda-vigraham
man-maya-mohita-dhiyaù
sarva-kalena vaïcitaù

apare – others; veda – of the Vedas; çirasi – on the crown;
sthitam – situated; ekam – sole; sanatanam – eternal; yat – which;
bhava – of material existance; vikriya – of mutability; hénam –
devoid; sat – eternal; cit – full of knowledge; ananda – and bliss;
vigraham – form; mat – My; maya – illusory potency; mohita –
bewildered; dhiyaù – whose intelligence; sarva – kalena – by
eternal time; vaïcitaù – cheated.
“Others say I am the eternal, blissful, omniscient, and
unchanging crest jewel of the Vedas. These people are bewildered
by My illusory potency. They have been soundly cheated by eternal
time.

Text 111
ko ‘pi veda puman loke
mad-anugraha-bhajanam
pasya tvaà darçayiñyami
svarupaà veda-gopitam

kaù api – there may be some; veda – who understands; puman – a
person; loke – in this world; mat – My; anugraha – ofthe mercy;
bhajanam – the recipient; paçya – just see; tvam – to you;
darçayiçyami – I shall reveal; svarupam – My own form; veda –
from the Vedas; gopitam – hidden.
“A person who has received My mercy can understand Me. Look!
I will show you My original form, which is hidden from the
Vedas.”

Texts 112 and 113
vedavyasa uvaca

tato ‘paçyam ahaà bhupa
tataù kalambuda-prabham
gopa-kanyavåtaà gopaà
hasantaà gopa-balakaiù

kadamba-mulam asénaà
péta-vasasam adbhutam
vanaà våndavanaà nama
nava-pallava-maëditam
kokila-bhramara-ravaà
manohara-manoharam

vedavyasaù – Vedavyasa; uvaca – said; tataù – then;
apaçyam – saw; aham – I; bhupa – O king; tataù – then; kala –
dark; ambuda – of a cloud; prabham – with the splendor; gopa-
kanya – by the gopés; avåtam – surrounded; gopam – a cowherd
boy; hasantam – laughing; gopa-balakaiù – with other cowherd
boys; kadamba – of a kadamba tree; mulam – at the root; asénam –
seated; péta – with yellow; vasasam – garments; adbhutam –
wonderful; vanam – the forest; våndavanam – of Våndävana;
nama – named; nava – with fresh; pallava – blossoms; maëditam –
decorated; kokila – of cuckoos; bhramara – of bees; ravam – with the
sounds; manohara-manoharam – supremely enchanting.
Vedavyäsa said: “O king, at that moment I saw a cowherd boy
splendid as a dark monsoon cloud, surrounded by gopis, laughing
with cowherd boys, dressed in yellow garments, and sitting under
a kadamba tree in the wonderful, supremely enchanting forest
named Våndävana, which was decorated with newly blossoming
flowers and filled with the sounds of cuckoos and bees.”

Text 114
balam iti yatha

kaumaraà païcamabdantaà
paugandaà daçamavadhi
kaiçoram apaïcadaça
yauvanaà tu tataù param

balam – the boy; iti – thus; yatha – just as; kaumaram – the
kaumara age; païcama – fifth; abda – year; antam – ending;
paugaëdam – the paugaëda age; daçama – the tenth year;
avadhi – up until; kaiçoram – the kaiçora age; apaïcadaça –
until the age of 15; yauvanam – the yauvana age; tu – indeed;
tataù param – the remainder.
The ages of Çri Kåñëa are described in the following
verse:

“The kaumära age extends to the fifth year. From the fifth
year until the tenth year is in the paugaëda age, and
from the tenth to the fifteenth years is the kaiçora age.”

Text 115 (a)
balyaà yauvanaà vardhakyam iti vayo ‘vastha-trayam. ataù
kaiçoravadhi balyam. evaà bale ‘py ukte kiçora-vaya iti
boddhavyam. kim abhiprayas tad aha gopa-kanyavåtam gopa-
kanyavåtatvena ujjvala-rasa ity ayogyatvat. tatha çré- kåñëa-
yamale unaviàçadhika-çata-paöale dvaraka- nathaù çré-vasudevo ‘pi
radha-kåñëaà drañöuà çré-tripura-sahayena sa-tripuro divya-
våndavane radha-kåñëantikaà viveça. çré-kåñëajïaya
radha-kuëde snatva stré-rupo bhutva çyama iti nama dhåtva
paripurëaà premamayaà radha-kåñëaà sa çyama dadarça. tad yatha

balyam – childhood; yauvanam – youth; vardhakyam – and
maturity; iti – thus; vayaù – ages;
avastha – conditions; trayam –  three; ataù – then;
kaiçora – Kaiçora avadhi – up until; balyam – childhood;
evam – in this way; bale – in the boy; api –  indeed;
ukte – described; kiçora-vayaù – the kisora age; iti –
thus; boddhavyam – should be understood; kim
abhiprayaù – why?; tat – the reason; aha – he says;
gopa-kan/ya – by the gopés; avåtam – surrounded;
iti – thus; padena – by the line; kaiçora- vayaù – the
kaiçora age; sucitam – is indicated; iti – thus;
tatha – in that way; balye – in childhood; gopa-kanya-
avåtatvena – the condition of being surrounded by the gopés;
ujjvall-rasaù – the mellows of conjugal love; iti – thus;
ayogyatvat – because of not being unsuitable; tatha – in that
way; çré-kåñna-yamale – in the Çri Kåñëa-yamala; una-
viàça adhika-çata-paöale – in Paöala 119; dvaraka – of
Dvaraka; natha – the king; çré-vasudevah – Çri
Vasudeva; api – indeed; radha-kåñëam – Çri Çri Rädhä-
Kåñëa; drañöum – to see; çré-tripura – Çri Tripura;
sahayena – with the help; sa – with;
tripuraù – Tripura; divya-våndavane – in Divya-Våndävana;
radha-kåñëa – Çri Çri Rädhä- Kåñëa; antikam – near;
viveça – entered; çré-kåñëa – of Çri Kåñëa; ajïaya – by the order; radha-kuëde – in Rädhäkuëda;
sëatva – having bathed; stré – of a woman; rupaù – with the
form; bhutva – becoming; çyama – Çyama;
iti – thus; nama – name; dhåtva – accepting;
paripurëam –  perfect and complete; prema-mayam – full of
transcendental love; radha-kåñëam – Çri Çri Rädhä-Kåñëa/;
sa – she; çyama – Çyama; dadrça – saw;
tat – this; yatha – just as.
The span of life is divided into three parts: bälya
(childhood), yauvana (youth), and värdhakya (maturity). Bälya
extends up to kaiçora. It should be known that kaiçora is
contained within bälya. What is the intention here? He says in
this verse “He is surrounded by the gopis.” This clearly
indicates the kaiçora age because of the inappropriateness in the
bälya age of the conjugal rasa, which is indicated by the phrase
“surrounded by the gopis.”
In Chapter 119 of the Çri Kåñëa-yämala,
Lord Väsudeva, the king of Dvärakä, accompanied by His
servant Tripura, approached Çri Çri Rädhä-Kåñëa in
Divya-Våndävana to gain Their audience. By Lord Kåñëa’s order,
Väsudeva bathed in Rädhä-kuëda, assumed a female form, accepted
the name Çyämä, and then saw the perfectly affectionate couple, Rädhä-
Kåñëa. The passage follows.

Text 115 (b)
madhupriya nama sakhé
radha-kåñëati-vallabha
sa çyamaà ca kare dhåtva
radhayaà sammukhe ‘nayat

madhupriya – Madhupriya; nama – named; sakhé – gopé friend;
radha-kåñëa – to Çri Çri Rädhä-Kåñëa; ati – very;
vallabha – dear; sa – she; çyama – Çyama; ca – and; kare – the
hand; dhåtva – taking; radhayam – of Çrimati
Rädhäraëé; sammukhe – in the presence; anayat – brought.
“Madhupriyä-gopi, who was very dear to Çri Çri Rädhä-
Kåñëa, took Çyämä by the hand and brought her before
Çrimati Rädhäraëé.

Text 116
sapaçyad radhikaà kåñëa-
vakñaù-sthala-samaçritam
anaupamya-rupa-léla-
praty-aìga-rabhasojjvalam

sa – she; apaçyat – saw; radhikam – Çrimati
Rädhäraëé; kåñëa – of Çri Kåñëa; vakñaù-sthala – on
the chest; samaçritam – resting; anaupamya – incomparable;
rupa – beautiful form; léla – and pastimes; prati-aìga – each
limb; rabhasa-ujjvalam – very beautiful.
“Çyämä then saw Çri Rädhikä, whose limbs were gloriously
splendid, and whose beauty and playfulness had no rival, resting
on Lord Kåñëa’s chest.

Texts 117 and 118
anyonya-çleñitaìgau tau
radha-kåçnau dadarça sa
radhaà sphurad-rasaà kåñëa-
sarvaìga-svaìga-gopitam

cumbantéà kåñëacandrasya-
dhara-divya-sudhaçrayam
kåñëe radhaìga-rageëa
kuìkumé-kåta-vigrahaù

anyonya – each other; çleçita – embraced; aìgau – bodies;
tau – They; radha-kåñëau – Çri Çri Rädhä-Kåñëa;
dadarça – saw; sa – she; radham – Çrimati Rädhäraëé;
sphurat-rasam – like nectar; kåñëa – of Çri Kåñëa; sarva –
all; aìga – the limbs; sva – her own; aìga – limbs; gopitam –
covered; cumbantém – kissing; kåñëacandrasya – of Çri
Kåñëacandra; adhara – of the lips; divya – transcendental;
sudha – of nectar; açrayam – the abode; kåñëe – on Lord
Kåñëa; radha – of Çrimati Rädhäraëé; aìga – of the
limbs; rageëa – by the ointments; kuìkumé – with kuìkuma
powder; kåta – covered; vigrahaù – the form.
“She saw Rädhä and Kåñëa embracing and sweet Rädhä covering
each of Kåñëa’s limbs with Her own limbs and kissing the
reservoir of nectar at Kåñëacandra’s lips. Kåñëa’s body was
covered with the red kuìkuma that had anointed Rädhä’s limbs.

Text 119
ubhayor antaraà taà ca
asvadyasvadanai rasaiù
anyonya-bhava-santarair
anyonyaçliñöa-cetasoù

ubhayoù – both; antaram – between; tam – that; ca – and; asvadya –
relishing; asvadanai – relishable; rasaiù – with nectar;
anyonya – mutual; bhava-santaraiù – with the xpansion of love;
anyonya – mutual; açliñöa – embraced; cetasoù – whose hearts.
“Embracing, the divine couple tasted the sweetness of Their
love.”

Text 120
ity evaà nityananda-svarupo nitya-vigrahaù çré-radha-
kåñna iti mantavyam. yatha varaha-saàhitayaà påthivéà
prati çré-bhagavan varaha uvaca

tad-aàçu-koöi-koöy-aàças
tasya kandarpa-vigrahaù
jagan-mohaà prakurvanti
tad-andantara-saàsthitaù

iti – thus; evam – in this way; nitya – eternal; ananda – of
bliss; svarupaù – the form; nitya – eternal; vigrahaù – form;
çré-radha-kåñëaù – Çri Çri Rädhä-Kåñëa; iti –
thus; mantavyam – should be considered; yatha – just as; varaha-
saàhitayam – in the Varaha-saàhita; påthivém-prati – to the
earth; çré-bhagavan – the Supreme Lord; varahaù – Varaha;
uvaca – said; tat – of Him; aàçu – of a ray of effulgence;
koöi-koöi-aàçaù – a millionth of a millionth fractional
part; tasya – of Him; kandarpa – of cupid; vigrahaù – the forms;
jagat – the universes; moham prakurvanti – enchanting; tat-aëda –
the universes; antara – within; saàsthitaù – situated.
The forms of Çri Çri Rädhä and Kåñëa are eternal and
eternally full of bliss. This is confirmed in the Varäha-saàhitä,
where Lord Varäha says to the earth:

“All the Kämadeva’s that enchant the universes are only a
trillionth part of a single ray of Rädhä-Kåñëa’s splendor.

Text 121
tat-prakaçasya koöy-aàça
raçmayaù surya-vigrahaù
tad-deha-vilasat-kanti-
koöi-koöy-aàça-candramaù

tat – of Them; prakaçasya – of the effulgence; koöi-
aàçaù – of a millionth part; raçmayaù – the rays; surya – of
suns; vigrahaù – the forms; tat – of Them; deha – of the forms;
vilasat – shining; kanti – splendor; koöi – of a millionth part;
koöi – of a millionth part; aàça – the part; candramaù – the
moons;
“The hosts of suns are millions of rays of Thier splendor.
The moons are millions and millions of rays of the glistening
splendor of Their transcendental bodies.

Text 122
paratma-nitya-cid-rupa
nirgunasyaika-karaëam
tad-aàçu-koöi-koöy-aàça
jévas tat-kiraëatmakaù
tac-chyama-deha-kiraëaiù
parananda-rasamåtaiù

para-atma – of the Supersoul; nitya – eternal; cit –
transcendental; rupaù – forms; nirguëasya – of the
transcendence; eka – sole; karaëam – cause; tat – of
Them; aàçu – of the effulgence; koöi – of a millionth
part; koöi- aàçaù – a millionth part; jévaù – the living
entities; tat –  of Them; kiraëa – of the effulgence;
atmakaù – identities; tat – of Them;
çyama – beautiful; deha – forms; kiraëaiù – with the
effulgence; para – transcendental; ananda –  of
bliss; rasa – of the nectar; amåtaiù – with the nectar.
“The eternal spiritual forms of Lord Paramämä, which are
beyond the three modes, are manifest from the nectar bliss of
the Lord’s dark splendor. The individual spirit-souls (jivas) are
a trillionth part of a single ray of His splendor.

Text 123
tad-aìghri-paìkaja-çréman-
nakha-candramaëi-prabham
tad-aàçu purëa-brahmaiva
karaëaà veda-durgamam

tat – of Them; aìghri – of the feet; paìkaja – of the lotus
flower; çrémat – beautiful; nakha – of the nails; candramaëi – of
the moonstones; prabham – the luster; tat – of Them; aàçu – the
luster; purëa – the complete; brahma – Brahman; eva – certainly;
karaëam – the cause; veda – by the personified Vedas; durgamam –
difficult to approach.
“The Brahman effulgence, which even the personified Vedas
approach with difficulty, is a portion of the luster of the
divine couple’s beautiful candramaëi-jewel lotus toe-nails.

Text 124
tad-aìga-saurabananta-
koöy-aàça viçva-mohanaù
tat-sparça-puñpa-gandhadi-
nana-saurabha-santatam

tat – of Them; aìga – of the bodies; saurabha – of the
fragrance; ananta – limitless; koöi – millionth; aàçaù – parts;
viçva – the universe; mohanaù – enchanting; tat – of that;
sparça – by the touch; puçpa – of flowers; gandha-adi – and other
aromatic substances; nana – various; saurabha – fragrances;
santatam – the expansion.
“The flowers’ great variety of fragrances come from the
touch of a millionth part of a fragment of the divine couple’s
charming transcendental forms.

Text 125
tat-priya prakåtir adya
radhika tasya vallabha
tat-kala-koté-koöy-aàça
durgadyas tri-gunatmakaù
tasyaìghri-rajasaù sparçat
koöi-viñëuù prajayate

tat – to Him; priya – dear; prakåtiù – potency; adya –
original; radhika – Çrimati Rädhäraëé; tasya – of Him;
vallabha – the beloved; tat – of her; kala – of the parts; koöi –
millionth; koöi – of a millionth; aàçaù – parts; durga – with
Durga; adyaù – beginning; tri-guëa-atmakaù – in contact
with the three modes of material nature; tasya – of Him; aìghri –
of the lotus feet; rajasaù – of the pollen; sparçat – from the
touch; koöi – millions; viñëuù – of Viñëus; prajayate – are
manifested.
“Lord Kåñëa’s original potency is His beloved
Rädhikä. From a trillionth part of a fraction of Her
effulgence are manifested Durgä-devi and other demigoddesses in
this world of three modes. In the same way, from the touch of the
pollen of Lord Kåñëa’s lotus feet millions of Viñëus are
manifested.”

Text 126
tatra çré-radha-kåñëasyavaraëa-svarupo viñëur
yatha çré-varaha-saàhitayaà çré-radha-kåñëasya
saptamavaraëam aha

tad-bahye tu prabaladi-
pracéraiù su-manoharaiù
puñpodyanaà ca nanabhaiç
catur-dikñu samujjvalaiù

tatra – there; çré-radha-kåñëasya – of Çri Çri
Rädhä-Kåñëa; avaraëa – covering; svarupaù – in the form;
viñëuù – Çri Viñëu; yatha – just as; çré-varaha-
saàhitayam – in the Varaha-saàhita; çré-åadha-
kåñëasya – of Çri Çri Rädhä-Kåñëa; saptama – seventh;
avaraëam – covering; aha – he describes; tat-bahye – outside
that; tu – indeed; prabala-adi-pracéraiù – with new blossoms;
su-manoharaiù – very charming; puçpa – of flowers; udyanam –
garden; ca – also; nana-abhaiù – variegated; catuù-kikñu – in
the four directions; samujjvalaiù – splendid.
Even Lord Viñëu acts as Çri Çri Rädhä-Kåñëa’s protector.
This is described in the Varäha- saàhitä, where the seventh wall
enclosing Çri Çri Rädhä-Kåñëa’s abode is described in
these words:

“Outside the walls of Çri Çri Rädhä-Kåñëa’s abode,
in the four directions are splendid, charming gardens of many
kinds of blossoming flowers.

Text 127
çuklaà catur-bhujaà viñëuà
paçcime dvara-palakam
çaìkha-cakra-gada-padma-
kiréöadi-vibhuñitam

çuklam – white; catuù – with four; bhujam – arms; viñëum –
Viñëu; paçcime in the west; dvara – of the foor; palakam –
the protector; çaìkha – with conch; cakra – disc; gada – club;
padma – lotus; kiréöa – crown; adi – and other ornaments;
vibhuñitam – decorated.
“A four-armed, white-complexioned Lord Viñëu, holding a
conch, disc, club, and lotus, wearing a crown on His head, and
various ornaments on His body, is the doorkeeper of the western
gate.

Text 128
raktaà catur-bhujaà viñëuà
çaìkha cakra-gada-dharam-
kiréöa-kuëdaloddéptaà
dvara-palakam uttare

raktam – red; catuù – with four; bhujam – arms; viñëum – Lord
Viñëu; ça\ìkha – conch; cakra – disc; gada – and club; dharam –
holding; diréta – with a crown; duëdala – and earrings;
uddéptam – splendid; dvara-palakam – the doordeeper; uttare –
inthe north.
“A four-armed, red-complexioned Lord Viñëu, holding a
conch, disc, and club, and wearing a splendid crown and glistening
earrings, is the doorkeeper at the northern gate.

Text 129
gauraà catur-bhujaà viñëuà
çaìkha-cakrambujayudham
kiréöa-kuëdaladyaiç ca
çobhitaà vana-malinam
purva-dvare dvara-palaà
gauraà viñëuà prakértitam

gauram – golden; catuù – with four; bhujam – arms; viñëum –
Viñëu; çaìkha – conch; cakra – disc; ambuja – and lotus flower;
ayudham – with weapons; kiréöa – with crown; kuëdala-
adyaiù – earrings, and other ornaments; ca – also; çobhitam –
decorated; vana-malinam – wearing a garland of sylvan flowers;
purva – on the east; dvare – at the gate; dvara-palam –
doorkeeper; gauram – golden; viñëum – Lord Viñëu;
prakértitam – is described.
“A four-armed, golden-complexioned Lord Viñëu, holding a
conch, disc, and lotus flower is the doorkeeper at the eastern
gate. He wears a garland of sylvan flowers and He is beautifully
decorated with crown, earrings, and other valuable gems.

Text 130
kåñëa-varëaà catur-bahuà
çaìkha-cakradi-bhuñitam
dakñiëa-dvara-palaà ca
çré-viñëuà kåñëa-varëakam

kåñëa-varëam – with a dark complexion; catuù – with four;
bahum – arms; çaìkha – with conch; cakra – and disc; adi –
beginning; bhuñitam – decorated; dakñiëa – in the south;
dvara-palam – gatekeeper; ca – also; çré-viñëum – Çri
Viñëu; krñëa – dark; varëakam – with the complexion.
“A four-armed, dark-complexioned Lord Viñëu, decorated with
conch, disc, and other ornaments, gaurds the southern gate.”

Text 131
atha durgadya yas tad eva çruyatam. narada-païcaratre çrutià vijayovaca

ato durga mama mata
prakåtiù paramatmanaù
prema-kautukajotkanöha-
raktaìgé vyaktataà gata

atha – now; durga-adyaù – Durga and the other
demigoddesses; yaù – who; tat – this; eva – certainly;
çruyatam – should be heard; narada-païcaratre – in the
Narada-païcaratra; çrutim – to the Personified Vedas;
vijaya – Vijaya-devé; uvaca – said; ataù – therefore; durga –
Durga; mama – by me; mata – considered; prakåtiù – the potency;
parama-atmanaù – fo the Supreme Personality of Godhead; prema –
of love; kautuka – of bliss; ja – manifested; utkanöha – longing;
rakta – impassioned; aìgé – whose limbs; vyaktatam –
manifestation; gata – attained.
That Durgä-devi and other demigoddesses are expanded from
the Lord’s original potency, Çrimati Rädhäräëi, is
explained in the Närada-païcarätra,
where Vijayä-devi says to the Personified Vedas:

“In my opinion Durgä-devi is the expansion of the potency of
the Supreme Personality of Godhead. Longing to taste the bliss of
ecstatic love of God, the Lord’s potency has assumed this form.”

Text 132
çré-kåñëa-yamale dvadaçadhika-çatatama-paöale
çré-vasudevaà prati çré-bhagavaté tripurovaca

radha-rasa-pravacanaiù
kåñëasyapi tatha-vidhaiù
praëayati-rasaviñöau
radha-kåñëau nirantarau

çré-kåñëa-yamale – in the Çri Kåñëa-yamala;
dvadaça-adhika-satatama-paöale – in Paöala 112; çré-
vasudevam prati – to Çri Vasudeva; çré-bhagavaté – the
goddess; tripura – Tripura-devé; uvaca – said; radha – of
Çrimati Rädhäraëé; rasa – of the nectar; pravacannaiù – by
the talking; kåñëasya – of Çri Kåñëa; api – also; tatha-
vidhaiù – in that way; poraëaya – by love; ati – gretly; rasa –
nectar; aviñöau – entered; radha-kåñëau – Çri Çri
Rädhä-Kåñëa; nirantarau – eternal.
In the Çri Kåñëa- yämala, Paöala 112, goddess Tripurä-devi
says to Lord Väsudeva:

“The nectar of Their conversation plunges Çri Çri Rädhä-
Kåñëa into the sweetest nectar of love.”

Text 133
ubhayor eva sampattiù
paçyatam eva yad bhavet
premanubhuti-vibhavo
mahananda-priya-sva-daù

ubhayoù – of the Divine Couple; eva – certainly; sampattiù –
wealth; paçyatam – may be seen; eva – certainly; yat – what;
bhavet – is; prema – of love; anubhuti-vibhavaù – the experience;
maha – great; ananda – bliss; priya – dear; sva – Themselves;
daù – giving.
Please observe the wealth of the divine couple. Their wealth
is Their great love for each other, and Their bliss is Their
giving Themselves to each other.

Text 134
tato ‘nyatra ca janami
kvacid vastv asti kiïcana
ato dasétvam anayoù
své-kåtyahaà sadanuga

tataù – therefore; anyatra – anywhere else; ca – also;
janami – I understand; dvacit – somewhere; vastu – something;
asti – is; kiïcana – anything; ataù – therefore; dasétvam – the
condition of being a maidservant; anayoù – of Them; své-kåtya –
accepting; aham – I am; sada – eternally; anuga – Their follower.
“I do not know anything except the divine couple. They are my
life and soul. I am Their maidservant. I am Their follower
eternally.

Text 135
etaj jagat-karanam apy anadi
brahma prayatnaà parito ‘nvavaihi
vedair açeñair upadiñöam etat
kåñëasya dasyaà rahasi praçasyam

etat – this; jagat – of the universes; karaëam – the cause;
api – although; anadi – beginningless; brahma – Brahman;
prayatnam – with effort; paritaù – completely; anvavaihi – you may
understand; vedaiù – by the Vedas; açeñaiù – all; upadiñöam –
taught; etat – this; kåñëasya – of Çri Kåñëa; dasyam – the
service; rahasi – confidential; praçasyam – is to be taught.
“Know that Lord Kåñëa is the beginningless Supreme
Godhead, the origin of all the universes. Devotional service to
Him is the most confidential truth taught in all the Vedas.

Text 136
trailokya-nathadi-nåëaà yathavat
te maà prapadyabhimataà prayanti ity adi

trailokya – of the three worlds; ratha – the controllers;
adi – beginning with; nåëam – of living entities; yathavat –
just as; te-they; mam – to Me; prapadya – surrendering;
abhimatam – considered; prayanti – approaching; iti – thus; adi –
in the passage beginning.
“Lord Kåñëa Himself explains: As the Brahmä demigods, who
control entire universes, approach Me and surrender unto Me, they
who are actually wise approach Me and surrender unto Me.”

Text 137
eko nitya-kiçora evam aniçaà våndavanabhyantare
radhaçleña-parayaëo nava-ghana-çyamaù sa vaàçé- mukhaù
nityaà ca dvi-bhujas tad-aìghri-bhajanaà ratnaà su-nélabhidhaà
bhalordhvaà kuru bhuñaëaà su-vinayaà yad raghavenoditam

ekaù – one; nitya – eternally; kiçoraù – youthful; evam – in
this way; aniçam – day and night; våndavana-abhyantare – in
Våndävana; radha – of Çrimati Rädhäraëé; açleça – to
the embraces; parayaëaù – devoted; nava – a fresh; ghana – like a
rain cloud; çyamaù – black; saù – He; vaàçé – with the flute;
mukhaù – pressed to His mouth; nityam – eternally; ca – also; dvi –
with two; bhujaù – arms; tat – of His; aìghri – feet; bhajanam –
worship; ratnam – jewel; su-néla-abhidham – sapphire; bhala –
forehead; urdhvam – above; kuru – please do; bhuñaëam –
decoration; su-vinayam – humbly; yat – what; raghavena – by
Raghava Gosvamé; uditam – said.
Eternally youthful, two-armed Çri Kåñëa continually stays
in the forest of Våndävana. His complexion is the color of a
new dark cloud. He presses the flute to His lips. He passionately
embraces Çri Rädhä. Please humbly take the worship
of His lotus feet and make it the sapphire ornament decorating
your forehead. These are the words of Räghava Gosvämi.

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