Krsna Bhakti Ratna Prakash 4

Fourth Ray of Light

 

First Part

Text 1

 

tad atra nityo nirantara-sva-prakaço nitya-vibhavaù

paripurnananda-mayaù samasta-kalatéta ity adi

 

atha pravakñye sarveçaà

çré-kåñnaà nanda-nandanam

paramananda-sandohaà

våndavana-vinodinam

 

tat – therefore; atra – in this connection; nityaù – eternal;

nirantara – eternally; sva-prakaçaù – self-manifest; nitya – with

eternal; vibhavaù – transcendental potencies and opulences;

paripurna – perfect and complete; ananda – of bliss; mayaù –

consisting; samasta – all; kala – time; atétaù – beyond;iti –

thus; adi – beginning; atha – now; pravakñye – I shallexplain;

sarva – of everything; éçam – the master; çré-kåñnam – Çri

Kåñna; nanda – of Nanda Maharaja; nandanam – the son;parama-

ananda-sanodham – full of transcendental bliss; våndavana – in

Våndavana; vinodinam – who performs pastimes.

 

Çri Kåñna is eternal, eternally self-manifest, and the

master of eternal potencies and opulences. He is full of perfect

and complete transcendental bliss, and He is completely beyond

the grip of material time. Therefore I say:

 

Now I shall explain that Nanda Mahäräja’s son, Çri

Kåñna, who enjoys pastimes in Våndävana, and who is full of

transcendental bliss, is the original Supreme Personality of

Godhead, the controller of all.

 

Texts 2 and 3

 

atha paripurnanando nitya-prakaçaù çré-kåñnacandro

yad éritas tad eva jïatam. çréman-nandanandanaù ka eña iti

 

sandehaù. yathadi-yamale

kåñno ‘nyo yadu-sambhuto

yaù purnaù so ‘sty ataù paraù

våndavanaà parityajya

sa kvacin naiva gacchati

sarvada dvi-bhujaù so ‘pi

na kadacic catur-bhujaù
atha – now; paripurna – perfect and complete; anandaù – with

bliss; nitya – eternally; prakaçaù – manifest; çré-

kåñnacandraù – Çri Kåñnacandra; yat – which; iritaù –

said; tat – that; eva – certainly; jïatam – is understood;

çrémat-nanda-nandanaù – Çri Kåñna, the son of Nanda

Maharaja; kaù – who?; eñaù – is He; iti – thus;sandehaù –

doubt; yatha – just as; adi-yamale – in the Ädi-yämala;

kåñnaù – Kåñna; anyaù – another; yadu – in the yadu dynasty;

sambhutaù – manifested; yaù – who; purnaù – perfect and

complete; saù – He; asti – is; ataù paraù – supreme;

våndavanam – Våndavana; parityajya – leaaving; saù – He;

dvacit – somewhere; na – nto; eva – indeed; gacchati – goes;

sarvada – eternally; dvi – bhujaù – with two arms; saù api – He;

na – not; kadacit – at any time; catuù – bhujaù – with four arms.

 

Çri Kåñnacandra is the eternal, blissful Supreme

Personality of Godhead. Someone may doubt: “Then who is the

Kåñna that is Nanda Mahäräja’s son?” The Ädi-yämala says:

 

“The Kåñna manifested among the members of the Yadu dynasty

is not the original form of the Personality of Godhead. The

original form is the Kåñna that never leaves Våndävana. His form

has two arms eternally. He never manifests four arms.”

 

Text 4

 

ity evaà yadu-vaàça-sambhutaù kåñnaù ka ity ucyatam.

tasmin bhagavata vadanti yaù purnaù prasiddhaù çré-

kåñnacandraù sa eva nandanandana ity asandehaù. yatha

brahmaha

 

vasudeva-gåhe sakñad

bhagavan puruñaù paraù

janiñyate tat-priyarthaà

sambhavantu sura-striyaù

 

iti – thus; evam – in this way; yadu-vaàça – in the Yadu

dynasty; sambhutaù – manifested; kåñnaù – Kåñna; kaù –

who?; iti – thus; ucyatam – may be said; tasmin – in this

connection; bhagavataù – the dovotees; vadanti – say;yaù – who;

purnaù – perfect and complete; prasiddhaù – famous; çré-

kåñnacandraù – Çri Kåñnacandra; saù – He; eva – certainly;

nanda-nandanaù – the son of Maharaja Nanda; iti – thus;

asandehaù – without doubt; yatha – just as; brahma/ – Brahma;

aha – said; vasudeva-gåhe – in the house of Vasudeva (who would

be the father of Kåñna when the Lord appeared); sakñat –

personally; bhagavan – the Supreme Personality of Godhead, who

has full potency; puruçaù – the original person; paraù – who is

transcendental; janiçyte – will appear; tat-priya-artham – and for

His satisfaction; sambhavantu – should take birth; sura-striyaù –

all the wives of the demigods.

 

At this point someone may ask: “If Kåñna in Våndävana is

the original Personality of Godhead, then who is the Kåñna that

appeared in the Yadu dynasty?” To this question the devotees
reply: “Çri Kåñnacandra, the son of Nanda Mahäräja, is

the celebrated, perfect and complete Original Personality of

Godhead. Of this there is no doubt.” This is confirmed by Lord

Brahmä, who says (Çrimad-Bhägavatam 10.1.23):

 

“The Supreme Personality of Godhead, Çri Kåñna, who has

full potency, will personally appear as the son of Vasudeva.

Therefore all the wives of the demigods should also appear in

order to satisfy Him.”*

 

Text 5

 

tatha rase:

 

nånaà niùçreyasarthaya

vyakir bhagavato nåpa

avyayasyaprameyasya

nirgunasya gunatmanaù

 

tatha – in the same way; rase – in the description of the

rasa-dance; nånam – of living entities; niùçreyasa-

arthaya – for the benefit; vyaktiù – manifestation; bhagavataù –

of the Supreme Personality of Godhead; nåpa – O king; avyayasya –

imperishable; aprameyasya – limitless; nirgunasya – without

material qualities, and beyond the grip of the modes of material

nature; guna-atmanaù – the origin of all qualities.

 

 

This is also confirmed in the description of the

räsa dance (Çrimad-Bhägavatam, 10.29.14):

 

“Just to benefit ordinary living entities, the limitless,

imperishable Supreme Personality of Godhead, devoid of material

qualities, and full of sublime spiritual attributes, appeared in

His original form as Çri Kåñna, the son of Mahäräja Nanda.”*

 

Text 6

 

tatha

 

anugrahaya bhaktanaà

manuñaà deham açritaù

bhajate tadåçéù kréòa

yaù çrutva tat-paro bhavet

 

tatha – in the same way; anugrahaya – for showing favor;

bhaktanam – to the devotees; manuñam – human-like; deham – body;

açritaù – accepting; bhajate – He enjoys; tadåçéù – such;

kréòaù – pastimes; yaù – which; çrutva – having heard; tat-

paraù – fully intent upon Him; bhavet – one must become.

 

This is also described in the following words (Çrimad-

Bhägavatam 10.33.36):

 

“Kåñna manifests His eternal humanlike form and performs

His pastimes to show mercy to the devotees. Having heard such
pastimes, one should engage in service to Him.”*

 

 

Text 7

 

ato yaù purnaù purnatamaù. sa eva nanda-kiçora ity

asandehaù. yatha çré-bhagavate

 

ete caàça-kalaù puàsaù

kåñnas tu bhagavan svayam

indrari-vyakulaà lokaà

måòayanti yuge yuge

 

ataù – therefore; yaù – He who; purnaù – perfect and

complete; purnatamaù – most perfect and complete; saù – He;

eva – certainly; nanda – of Nanda Maharaja; kiçoraù – the young

son; iti – thus; asandehaù – without doubt; yatha – just as;

çré-bhagavate – in Çrimad-Bhagavatam; ete – all these; ca –

and; aàça – plenary portions; kalaù – poetions of the plenary

portions; puàsaù – of the Supreme; kåñnaù – Lord Kåñna;

tu – but; bhagavan – the Personality of Godhead; svayam – in

person.

 

 

The original, perfect, and complete Personality of Godhead

is Çri Kåñna, the son of Mahäräja Nanda. Of this there is no

doubt. This is confirmed in Çrimad-Bhägavatam (1.3.28):

 

“All of the above-mentioned incarnations are either plenary

portions or portions of the plenary portions of the Lord, but

Lord Çri Kåñna is the original Personality of Godhead.”*

 

Text 8

 

tatha brahma-saàhitayam

 

kåñnaù svayaà samabhavat paramaù puman yo

govindam adi-puruñaà tam ahaà bhajami

tatha – in the same way; brahma-saàhitayam – in Brahma-

saàhita; kåñnaù – Lord Kåñna; svayam – personally;

samabhavat – appeared paramaù – the supreme; puman – person;

yaù – who; govindam – unto Lord Govinda; adi-puruñam – the

original person; tam – unto Him; aham – I; bhajami – offer

obeisances.

 

 

This is also confirmed in Brahma-saàhitä (5.39):

 

“I worship Govinda, the primeval Lord, who by His various

plenary portions appeared in the world in different forms and

incarnations such as Lord Räma, but who personally appears in

His supreme original form as Lord Kåñna.”

 

Text 9

 

tatha brahma-vaivarte dvitéyadhyaye naradaà prati

brahmovaca

 

çånu putra pravakñyami

caritaà paramadbhutam

yogeçvarasya kåñnasya

bhaktanugraha-karinaù

 

tatha – in the same way; brahma-vaivarte – in the Brahma-

vaivarta Purana; dvitéya-adhyaye – in Chapter 2; naradam

prati – to Narada Muni; brahma – Lord Brahma; uvaca – says;

çånu – please hear; putra – my son; pravakñyami – I shall

relate; caritam – a pastime; pamama – supremely; adbhutam –

wonderful; yoga – of yoga; éçvarasya – of the master;

kåñnasya – of Çri Kåñna; bhakta – to the devotees;

anugraha-karinaù – merciful.

 

 

This is also confirmed in the Brahma-vaivarta Puräna,

Chapter 2, where Lord Brahmä says to Närada:

 

“Listen, my son, and I shall narrate the supremely wonderful

pastimes of the master of yoga, Çri Kåñna, who is very kind to

His devotees.

Texts 10 and 11

 

sataà niùçreyasarthaya

duñöanaà nigrahaya ca

vyaktir bhagavatas tasya

nityasya paramatmanaù

 

vasudevasya bharyayaà

devakyaà sa janiñyati

 

satam – of the devotees; niùçreyasa-arthaya – for the

welfare; duñöanam – of the demons; nigrahaya – for the

killing; ca – also; vyaktiù – the manifestation;bhagavataù – of

the Personality of Godhead; tasya – of Him; nityasya – eternal;

parama-atmanaù – the Supreme Person; vasudevasya – of Vasudeva

Maharaja; bharyayam – in the wife; devakyam – Devaké; saù –

He; janiñyati – will take birth.

 

 

“To benefit the devotees and kill the demons, the eternal

Supreme Personality of Godhead will take birth in the womb of

Devaki-devi, the wife of Mahäräja Vasudeva.”

.pa

 

 

 

.fn 5

Second Part

 

Text 12 (a)

 

athaitat çrutva vadino vadanti aho mahad açcaryaà ya

eva nitya-våndavana-sthaù sva-prakaço nityanando nitya-

purno niréhas tasya janma iti kim. tatra bhagavata

vadanti sva-prakaçasya janmavatarasambhava iti yad uktam.

tat satyam. kintu laukika-vyavaharatvat janma vacyam. na tu

satyam. sva-prakaçatvat. yatha nandaà yaçodaà ca prati

çrémad-uddhava-vakyam

 

atha – now; etat – this; çrutva – hearing; vadinaù –

speakers; vadanti – say; aho – Oh; mahat – a great;açcaryam –

wonder; yaù – who; eva – certainly; nitya – eternal;våndavana –

in Våndavana; sthaù – staying; sva-prakaçaù – self-manifest;

nitya – full of eternal; anandaù – bliss; nitya – eternally;

purnaù – perfect and complete; niréhaù – without material

actions; tasya – of Him; janma – birth; iti – thus;kim – how is it

possible?; tatra – in this connection; bhagavtaù – the devotees;

vadanti – say; sva-prakaçasya – self-manifest; janma – birth;

avatara – descent; asambhavaù – not possible; iti – thus; yat –

which; uktam – said; tat – this; satyam – is the truth;kintu –

however; laukika – of ordinary humans; vyavahara – ordinary

activities; tvat – because of being like; janma – the Lord’sbirth;

vacyam – may be described; na – not; tu – but; satyam – truth; sva-

prakaçatvat – because of being self-manifest; yatha – just as;

nandam – to Nanda Maharaja; yaçodam – Yaçoda-devé; ca – and;

prati – to; çrémat-uddhava – Uddhava; vakyam – the statement.

 

 

Hearing this, some may say: “This is wonderful. Çri Kåñna,

eternally stays in Våndävana, is self-manifested, eternally

blissful, and eternally perfect and complete. Then why has He

taken birth?”

The devotees reply: “You have said that the self-manifested

Personality of Godhead does not take birth. That is true.

However, because His pastimes seem like the activities of

ordinary persons, it is said that He takes birth. Because He

appears by His own will His birth is not real. This is described

in Çrimän Uddhava’s words to Nanda Mahäräja and Yaçodä-devi

(Çrimad-Bhägavatam (10.46.38-40):

 

Text 12 (b)

 

a mata na pita tasya

na bharya na sutadayaù

natméyo na paraç capi

na deho janma eva ca

 

na – not; mata – mother; na – not; pita – father;tasya – of

Him; na – not; bharya – wife; na – not; suta-adayaù – sonsand

other relatives; na – not; atméyaù – His own; na – not;paraù –

others; ca – also; api – indeed; na – not; dehaù – abody; janma –

birth; eva – indeed; ca – and.

 

 

“Actually Çri Kåñna has no father, mother, brother, or

relative, nor does He require society, friendship, and love. He

does not have a material body; He never appears or takes birth as

an ordinary human being.*

 

Text 13

 

a casya karma va loke

sad-asan-miçra-yoniñu

kréòarthaà so ‘pi sadhunaà

paritranaya kalpate

 

na – not; ca – and; asya – of Him; karma – fruitive

action; va –  or; loke – in the world;

sat – pious; asat – and impious; miçra –  mixed;

yoniñu – in various births; kréòa – pastimes; artham –  for

the purpose; saù – He; api – indeed; sadhunam – of

the devotees; paritranaya – for the protection;

kalpate – is suited.

 

 

“He does not appear in higher or lower species of life as

ordinary living entities, who are forced to take birth on account

of their previous activities. He appears by His internal potency

to perform pastimes and to give protection to His devotees.*

 

Text 14

 

sattvaà rajas tama iti

bhajate nirguno gunan

kréòann atéto ‘pi gunaiù

såjaty avati hanty ajaù

 

sattvam – goodness; rajaù – passion; tamaù – ignorance;iti –

thus; bhajate – attains; nirgunaù – free from these modes;

gunan – the modes; kréòan – performig pastimes; atétaù –

beyond; api – although; gunaiù – with the modes; såjati –

creates; avati – maintains; hanti – and destroys; ajaù – theunborn

Personality of Godhead.

 

 

“He is never influenced by the modes of material nature, but

when He appears within this material world, it seems that He acts

like an ordinary living entity under the spell of the modes of

material nature. In fact He is the overseer of this material

creation and is not affected by the material modes of nature. He

creates, maintains, and dissolves the whole cosmic

manifestation.”*

 

 

 

 

Third Part

 

Text 15

 

athavatara-karanam ucyate yatha båhad-vamana-purane

vånòavana-rajo-mahatmye tad eva çruti-prarthitam

avadharya tasaà stuti-vaço bhutva sa-dayas tabhyaù

sandarçanaà dadau. tat çrutaya ucuù – –

 

kandarpa-koöi-lavanye

tvayi dåñöe manaàsi naù

kaminé-bhavam asadya

smara-kñubdhany asaàçayaù

 

atha – now; avatara – of incarnations; karanam – the origin;

ucyate – is described; yatha – just as; båhat-vamana-purane –

in the Båhad-Vamana Purana; vånòavana – of Våndavana;

rajaù – of the dust; mahatmye – in the glorification; tat –

this; eva – certainly; çruti – of the Personified Vedas;

prarthitam – the prayers; avadharya – hearing; tasam – of them;

çruti – to the Personified Vedas; vaçaù – submissive; bhutva –

having become; sa – with; dayaù – mercy; tabhyaù – to them;

sandarçanam – sight; dadau – gave; tat – then; çrutayaù – the

Personified Vedas; ucuù – said; kandarpa – of cupids; koöi – of

millions; lavanye – with the beauty; tvayi – in You;dåñöe –

thus seen; manaàsi – the minds are fixed; naù – our;kaminé –

of beloved girl-friends; bhavam – the condition asadya –

attaining; smara – by desires for conjugal love; kñubdhani –

agitated; asaàçayaù – without doubt.

 

That Çri Kåñna is the origin of all the incarnations of

Godhead is described in the following passage from the Båhad-

Vämana Puräna, Våndävana-rajo-mähätmya, where hearing the

Personified Vedas’ prayers, and feeling merciful, the Lord

revealed Himself to them. The Personified Vedas then said:

 

“O Lord, when we see Your transcendental form, which is

more handsome than millions of Kämadevas, we think of ourselves as

Your beloved girl friends and our minds become agitated with

desires for conjugal love.

 

Text 16

 

yatha tval-loka-vasinyaù

kama-tattvena gopikaù

bhajanti ramanaà matva

cikérs ajani nas tatha

 

yatha – just like; tvat – Your; loka on the planet;vasinyaù –

residents; kama-tattvena – with transcendental lust; gopikaù –

gopés bhajanti – worship; ramanam – as their lover; matva –

considering; cikirça – desire; ajani – is manifest; naù – ofus;

tatha – in that way.

 

 

“We desire to become like the gopis who live on the same

planet with You and worship You as their lover.”

 

Text 17

 

çré-bhagavan uvaca

 

durlabho durghaöaç caiva

yuñmakaà su-manorathaù

mayanumoditaù samyak

satyo bhavitum arhati

 

çré-bhagavan – theSupreme Personality of Godhead; uvaca – said;

durlabhah – difficult to attain; surghataù – difficult to perform;

ca – also; eva – certainly; ; yuçmakam – of yout; sumanorathaù –

this sublime desire; maya – by me; anumoditaù – permitted;

samyak – completely; satyaù – true; bhavitum – to be; arhati –

deserves.

 

 

The Supreme Personality of Godhead said: “This sublime

desire is generally very difficult to attain, nevertheless I

grant it to you.

 

Text 18

 

agamini viriïcau tu

yate såñöy-artham udyate

kalpaà sarasvataà prapya

vraje gopyo bhaviñyatha

 

agamini – arrived; viriïcau – when the next Brahma; tu –

indeed; yate – attained; såñöi – creation; artham – for the

purpose; udyate – is born; kalpam sarasvatam – the Sarasvata-

kalpa; prapya – attaining; vraje – in Vraja;gopyaù – gopés;

bhaviñyatha – you will become.

 

“After the appearance of the Brahmä to create again the

universe, when the Särasvata-kalpa again arrives, you will all

take birth in Vrajabhümi as gopis.

 

Text 19

 

påthivyaà bharate kñetre

mathure mama manòale

vånòavane bhaviñyami

preyan vo rasa-manòale

 

prthivyam – on the earth; bharate in Bharata-varça;

kñetre – in the place; mathure – in the district of of Mathura;

mama – in My; manòale – abode; vånòavane – in Våndavana;

bhaviçyami – I will appear; preyan – the lover; vaù – of you;

rasa – of the rasa dance; manòale – in the arena.

 

 

“I will appear in My own abode of Våndävana, in the

district of Mäthura, in the land of Bhärata-varña, on the

planet Earth. I will become your lover in the arena of the räsa

dance.

 

Text 20

 

jara-dharmena su-snehaà

su-dåòhaà sarvato-‘dhikam

mayi samprapya sarve ‘pi

kåta-kåtya bhaviñyatha

 

jara-dharmena – as a paramour; su-sneham – great love; su-

dåòham – very intense; sarvataù-adhikam – overwhelming; mayi –

for Me; samprapya – attaining; sarve – all; api – also;kåta-

krtyaù – successful and glorious; bhaviñyatha – you will become.

 

“You will attain Me as your paramour, and you will feel

intense, overwhelming love for Me. In this way your lives will

become perfect and glorious.”

 

Text 21 (a)

 

evaà çruténam abhimata-siddhy-arthaà vånòavane

sva-prakaças tad atra pramanam adhigamyatam tad-

darçanahlada-vidhuta-håd-rujo manorathantaà çrutayo

yatha yayuù iti. tad eva çrutayo gopyo bhutva çré-

kåñnacandraà prapuù. tatra gopyo yatha aìgaja nityaù

çruti-rupa muni-rupa deva-kanya iti païcadha. ataù sa

eva çré-kåñnacandraù sva-prakaçaù. na tu garbha-vasaù. tatra

vadino vadanti yadi gargha-sambhavo naiva tada katham

 

evam – in this way; çruténam – of the Personified Vedas;

abhimata – desired; siddhi – of the perfection; artham – for the

purpose of obtaining; vånòavane – in Våndavana; sva-

prakaçaù – self-manifested; tat – that; atra – there;pramanam –

evidence; adhigamaytam – should

be understood; tat – of Him;

darçana – the sight; ahlada – joy; vidhuta – cleansed; håt – of

the heart; rujaù – impurities; manoratha – of their desires;

antam – the end; çrutayaù – the Personified Vedas; gopyaù –

gopés; yatha – just as; aìgajaù – expansions of His potency;

nityaù – eternal associates; çruti-rupaù – Personified Vedas;

muni-rupaù – great sages; deva-kanyaù – daughters of the

demigods; iti – thus; païcadha – in five divisions; ataù –

therefore; saù – He; kåñnacandraà – ÇriKåñna candra;

sva-prakaçaù – self manifested; na – not; tu – but; garbha – in

the womb of a mother; vasaù – residing; tatra – in this

connection; vadinaù – our critics; vadanti – may say;yadi – if;

garbha – from a womb; sambhavaù – birth; na – not;eva – certainly;

tada – then; katham – why is it?

 

 

In order to fulfill this desire, these Personified Vedas

appeared in Våndävana. This is described in the following

statement of Çrimad-Bhägavatam (10.32.13):

 

“During Kåñna’s advent these Vedic scholars took birth in

the shape of the gopis in Våndävana; as young gopis they got the

association of Kåñna in fulfillment of their previous birth’s

desire. The ultimate goal of their perfect desire was attained

and they were so joyous that they had nothing further to

desire.”*

 

In this way these Personified Vedas became gopis and

attained Lord Kåñnacandra’s association.

 

The gopis are divided in five groups: 1. Expansions of the

Lord’s transcendental potency, 2. Eternal associates from the

spiritual world, 3. Personified Vedas who became gopis, 4. Great

sages who became gopis, and 5. Young girls from the heavenly

planets who became gopis.

 

Lord Kåñnacandra appears in this world by His own will. He

does not reside in a mother’s womb.

Our opponents may protest: “If He did not take birth from a

mother’s womb, then why does Çrimad-Bhägavatam ((10.1.23) state:

 

Text 21 (b)

 

vasudeva-gåhe sakñad

bhagavan puruñaù paraù

janiñyate tat-priyarthaà

sambhavantu sura-striyaù

vasudeva-gåhe – in the house of Vasudeva (who would be the

father of Kåñna when the Lord appeared); sakñat –

personally; bhagavan – the Supreme Personality of Godhead, who

has full potency; puruçaù – the original person; paraù – who is

transcendental; janiçyate – will appear; tat-priya-artham – and

for His satisfaction; sambhavantu – should take birth; sura-

striyaù – all the wives of the demigods.

 

 

“The Supreme Personality of Godhead, Çri Kåñna, who has

full potency, will personally appear as the son of Vasudeva.

Therefore all the wives of the demigods should also appear in

order to satisfy Him.”*

 

Text 22 (a)

 

vasudevasya bharyayaà devakyaà sa janiñyati iti brahma-

vaivarte paöhaù. atah sandehaù. tad atra çruyatam

svayambhuva-manau påçni-sutapo-dam-patébhyaà tapasa çré-

bhagavata caivaà své-kåtaù. tatas tad-vara-siddhaye

svaàça-viñno rupaà darçitam. yatha tam adbhutaà

balakam ambujekñanaà catur-bhujaà çaìkha-gadady-

udayudham ity adi. tatha pitarau evaà rupaà darçayitva

çré-bhagavan uvaca

 

vasudevasya – of Maharaja Vasudeva; bharyayam – in the

womb of the wife; devakyam – Devaké; saù – He;janiçyati – will

take birth; iti – thus; brahma-vaivarte – in the Brahma-vaivarta

Purana; pathaù – quotation; ataù – on this account;sandehaù –

doubt; tat – in this connection; atra – here; çruyatam – may be

heard; svayambhuva-manau – during the reign of Svayambhuva Manu;

påçni – Påçni; sutapaù – and sutapa; dam-patébhyam – by the

couple; tapasa – with austerity; çré-bhagavan – the Supreme

Personality of Godhead; aradhitaù – was worshipped; putratve –

in the matter of becoming a son; varaù – benediction; yacitaù –

was requested; çré-bhagavata – by the supreme Lord; ca – also;

evam – in this way; své-kåtaù – accepted; tataù – therefore;

tat-vara – that benediction; siddhaye – for the fulfillment; sva-

aàça – of His plenary portion; viñnoù – of Viñnu; rupam –

the form; darçitam – was revealed; yatha – just as;tam – that;

adbhutam – wonderful; balakam – child; ambuja-ékña-nam – with

eyes resembling lotuses; catuù-bhujam – with four hands;

çaìkha-gada-adi – bearing a conchshell, club, disc and lotus

(in those four hands); udayudham – different weapons; iti – thus;

adi – in the passage beginning with these words; tatha – in that

way; pitarau – parents; evam – in this way; rupam – His form;

darçayitva – having revealed; çré-bhagavan – the Supreme

Personality of Godhead; uvaca – said.

 

“Furthermore, the Brahma-vaivarta Puräna says: “The

Supreme Personality of Godhead will take birth in the womb of

Devaki-devi, the wife of Mahäräja Vasudeva.’ For these

reasons we doubt your statement.”

Please hear our reply: During the reign of Sväyambhuva Manu,

the couple Påçni and Sutapä performed austerities and worshiped

the Supreme Personality of Godhead, begging Him to become their

son. To fulfill their desire the Lord manifested His Viñnu form.

This is described in these words (Çrimad-Bhägavatam 10.3.9):

 

“Vasudeva then saw the newborn child, who had very wonderful

lotuslike eyes and who bore in His four hands the four weapons

çaìkha, cakra, gadä and padma.”*

 

After showing this form to His parents, the Supreme

Personality of Godhead said (Çrimad-Bhägavatam 10.3.44):

 

Text 22 (b)

 

etad vaà darçitaà rupaà

prag-janma-smaranaya me

nanyatha mad-bhavaà jïanaà

martya-liìgena jayate

 

etat – this form of Viñnu; vam – unto both of you; darçitam –

has been shown; rupam – My form as the Supreme Personality of

Godhead with four hands; prak-janma – of My previous appearances;

smaranaya – just to remind you; me – My; na – not; anyatha –

otherwise; mat-bhavam – Viñnu’s appearance; jïanam – this

transcendental knowledge; martya-liìgena – by taking birth like a

human child; jayate – does arise.

 

 

“I have shown you this form of Viñnu just to remind you of

My previous births. Otherwise, if I appeared like an ordinary

human child, you would not believe that the Supreme Personality

of Godhead, Viñnu, has indeed appeared.”*

 

Text 22 (c)

 

iti tad eva svaàça-viñno rupaà darçitam. na tu svarupam

eveti jïatavyam. yatha sarvada dvi-bhujaà so ‘pi na

kadacic catur-bhujaù iti yamala-pramanam. tathaiva jayati

jana-nivaso devaké-janma-vadaù iti janma-vada-matram. na tu

çré-bhagavato janma ity eva jïatavyam.

 

iti – thus; tat – this; eva – certainly; sva-aàça – of His

plenary portion; viñnoù – viñnu; rupam-the form;sarçitam –

is shown; na – not; tu – but; svarupam – His original form eva –

certainly; iti – thus; jïatavyam – may be understood; yatha –

just as; sarvada – always; dvi-bhujam – with two arms; saùapi –

He; na – not; kadacit-at any time; catuù-bhujaù – with four

arms; iti – thus; yamala – of the Yamala-tantra; pramanam – the

evidence; tatha – in that way; eva – certainly;jaytati – eternally

lives gloriously; jana-nivasaù – He who lives among human beings

like the members of the Yadu dyansty and is the ultimate resort

of all living entities; devaki-janma-vadaù – known as the son of

Devaké; iti – thus; janma – birth; vada – statement;matram – only;

na – not; tu – but; çré-bhagavataù – of the Supreme Personality

of Godhead; janma – birth; iti – thus; eva – certainly;jïatavyam – should be understood.

 

 

The Lord’s Viñnu form was shown here. This is not the

Lord’s original form. This is confirmed by the Yämala-tantra:

“The original form of the Supreme Personality of Godhead has two

arms. He never displays four-arms.”  This is also confirmed by

the following words (Çrimad-Bhägavatam 10.90.48): “Lord Çri Kåñna

is He who is known as jana-niväsa, the ultimate resort of all

living entities, and He is also known as Devaki-nandana, the son

of Devaki. May He be all glorious and happy.”* The Bhägavatam

only says janma-väda (who is said to have taken birth). Therefore

it should be understood that the Original Supreme Personality of Godhead

never actually takes birth.

 

 

Fourth Part

 

Text 23

 

atha kecid vadino vadanti viñnu-purane brahmana

prarthitaù çré-bhagavan kñérodaçayé viñnur brahmane

sva-keçau dattavan tau rama-kåñnau babhuvatur iti

evaà saàstuyamanas tu

bhagavan parameçvaraù

ujjaharatamanaù keçau

sita-kåñnau mahatmane

 

atha – now; kecit – some; vadinaù – opponents;vadanti – say;

viñnu-purane – in the Viñnu Purana; brahmana – by Lord

Brahma; prarthitaù – prayed; çré-bhagavan – the Personality

of Godhead; kñérodaçayé viñnuù – Kçérodakaçayé

Viñnu; brahmane – to Brahma; sva – His own; keçau – twohairs;

dattavan – gave; tau – them; rama – Balarama; kåñnau – and

Kåñna; babhuvatuù – they became; iti – thus;

evam – in this way; saàstuyamanaù – being prayed to; 3}

tu – indeed; 3} bhagavan parameçvaraù – The Supreme Lord; 3}

ujjahara – gave; atamanaù – from Himself; 3} keçau – two

hairs; sita-kåñnau – white and black; mahatmane – to the

great soul.

 

 

Now our opponents may say: In the Viñnu Puräna when Brahmä

prayed to Him, the Personality of Godhead Kçirodakaçäyi Viñnu

gave to BrahmaPQ two hairs that became Balarama and Kåñna. The

Viñnu Purana (5.1.59-60) says:

 

“After hearing these prayers, the Supreme Personality of

Godhead plucked from Himself a white and black hair and gave them

to Brahmä.”

 

Text 24

 

uvaca ca suran etau

mat-keçau vasudha-tale

avatérya bhuvo bharaà

kleça-hanià kariñyataù

 

uvaca – said; ca – and; suran – to the demigods; etau – these

two; mat – My; keçau – hairs; vasudha – of the earth;avatérya –

incarnating; bhuvaù – of the tale – on the surface; avaitérya –

incarnating; bhuvaù – of the earth; bharam-the burden;kleça-

distress; hanim – removasl; kariçyatah – will perform.

 

 

“The Lord then said to the demigods: `These two hairs will

descend to the Earth and remove the Earth’s burden of

distress.'”

 

Text 25 (a)

 

ity atrapi sandehaù. tatra karñna vadanti etad eva

samanya-vacanam. viçeño ‘tra çruyatam evaà çré-

kåñnaà prati noktam. yataù sa eva sarva-béja-svarupaù.

sva-prakaçaù. tasyaàçaù sarve. sa kasyaàçaù. ata

etan naivam. tad-aàçau viñnu-balabhadrau bhaviñyata ity

uktau yatha mat-keçau bhuvo bhara-kleça-hanià kariñyataù.

etenaitad vyakté-kåtam yatha sthiti-karako viñnur

asuradén hatva påthivé-bhara-haranaà kåtavan. çré-

kåñnacandrasya naiña prabhavaù yatha na tasya kaçcid

dayitaù suhåttamo na capriyo dveñya upekña eva va ity adi.

yataù sa eva kåñnacandro nirgunaù prakåteù paraù.

kevala-parananda-svarupaù. tatra mat-keçau dvi-vacanad

viñnur balabhadraç ca. balaramo yatha rameti loka-

ramanad balabhadraà balocchrayat bala iti naçaka-

svabhavat tamo-gunaù. yatha govinda-vånòavane

bhagavantaà prati balarama uvaca

 

iti – thus; atra – in this matter; api – also; sandehaù –

doubt; tatra – in this connection; karñnaù – the devotees of

Lord Kåñna; vadanti – say; etat – this; eva – certainly;

samanya – a general; vacanam – statement; viçeçaù – a specific

statement; atra – here; çruyatam – should be heard; evam – in

this way; çré-kåñnam prati – in relation to Çri Kåñna;

na – not; uktam – it is said; yataù – because; saù – he;eva –

certainly; sarva – of everything; béja – the original;svarupaù – the form; sva-prakaçaù – who

ppears by His own will; tasya –

of Him aàçaù – the expansions; sarve – everything is; saù – He;

kasya – of whom?; aàçaù – is the expansion; ataù – therefore;

etat – this; na – not; evam – in this way; tat – of Him;aàçau – the

two expansions; viñnu – are Viñnu; balabhadrau – and

Balaraàa; bhaviçyataù – will be; iti – thus; uktau – explained;

yatha – just as; mat – My; keçau – two hairs; bhuvaù – of the

earth planet; bhara – of the burden; kleça – the distress;hanim –

removal; kariçyataù – will perform; etena – by this;etat – this;

vyakté-kåtam – manifested; yatha – just as; sthiti-karakaù –

the maintainer; viñnuù – Lord Viñnu; asura-adén – demons and

other distrubing elements; hatva – having killed; prthivé – of

the earth; bhara – the burden; haranam – the4 removal;kåtavan –

performed; çré-kåñnacandrasya – of Çri Kåñnacandra; na –

not; tasya – of Him; kaçcit – anyone; dayitaù – is dear;

suhåttamaù – the special friend; na – nor; ca – also;apriyaù –

not dear; dveçyaù – the object of hatred; upekñaù – ignored;

eva – certainly; va – or; iti – thus; adi – in the passage

beginning with these words; yataù – because; saù – He; eva –

certainly; kåñnacandraù – Kåñnacandra; nirgunaù – beyond

the modes of material nature; prakåteù – matter; paraù – above;

kevala – transcendental; para – supreme; ananda – of bliss;

svarupaù – whose form; tatra – in this connection; mat – My

keçau – two hairs; dvi-vacanat – because of being in the dual

number; viñnuù – Viñnu balabhadraù – Balarama; ca – and;

balaramaù – Balarama; yatha – just as; rama iti – He will also

be called Rama; loka-ramanat – because of His special mercy in

enabling people in general to become devotees; balabhadram – He

will also be called Balabhardra; bala-ucchrayat – because of

extensive bodily strength. balaù – strength; iti – thus;

naçaka-svabhavat – because of destructive power; tamaù – of

ignorance; gunaù – the mode; yatha – just as; govinda-

vånòavane – in the Govinda-Våndavana-çastra; bhagavantam

prati – to the Supreme Personality of Godhead; balaramaù –

Balarama; uvaca – said.

 

This is the doubt. The devotees of Lord Kåñna reply: This

statement of the Viñnu Puräna is couched in general words and

does not specifically name Lord Kåñna as the incarnation of

Viñnu’s hairs. Çri Kåñna is the origin of everything. He appears

only by His own will. Everything that exists has been expanded

from Him. From whom was He expanded? He was not expanded from

anyone else. In the statement “These two hairs will descend to

the Earth and remove the Earth’s burden of distress” the two

incarnations are Lord Viñnu and Lord Balaräma.  It is Lord Viñnu,

who is in charge of maintaining the material creation, that

killed the demons and removed the Earth’s burden. Lord Kåñna

Himself does not kill the demons. Çrimad-Bhägavatam (10.38.22)

says: “No one is especially dear to Lord Kåñna. No one is His

special friend. No one is not dear to Him. No one is His enemy.

No one is ignored by Him. He sees everyone with an equal eye.”

Furthermore, Çri Kåñnacandra is beyond the grip of the material

energy and its three modes. He is perfectly situated in Supreme

transcendental bliss. Therefore the dual number in the word mat-

keçau (My two hairs) refers to Lord Viñnu and Lord Balaräma.

Çrimad-Bhägavatam (10.2.13) describes the meaning of Lord

Balaräma’s name in the following words: “Balaräma will be called

Räma because of His ability to please all the inhabitants of

Gokula, and He will be known as Balabhadra because of His

extensive physical strength.”* Because it can be used for

destruction, physical strength is connected to the mode of

ignorance. In the Govinda-Våndävana-çästra Lord Balaräma says to

the Supreme Personality of Godhead:

 

Text 25 (a)

 

ahaà tamo-guna-mayaç

caditas tava mayaya

na jane tava tattvaà hi

kédåçaà ca jagat-prabho

 

aham – I; tamaù-guna-mayaù – influenced by the mode of

ignorance; ca – also; aditaù – from the Original Personality of

Godhead; tava – of You; mayaya – by the illusory potency; na –

not; jane – I can understand; tava – Your; tattvam – realposition;

hi – certainly; kédåçam – what it is like; ca – also; jagat – of

the universe; prabho – O master.

 

 

“Because of Your illusory potency I am overcome by the mode

of ignorance. O Lord of the universe, I do not understand the

truth about You.”

 

Text 25 (b)

 

ata eva balocchrayatvad anantaàçaù. balabhadras tu

duñöa-nigrahanartham avatérnaù. ato dvau keçau dattau,

kintu kåñnacandrah svaprakaçaù parama-puruñaù. yatha

brahmovaca vasudeva-gåhe sakñad bhagavan puruñah paraù

ity adi. vasudeva-gåhe ity aupacaratvat pura proktam. tatra

bhagavata kñérodaçayina çiroruha-vyajeneti sucitam

påthivyaà parama-puruño mama çiromani-svarupo divya-

vånòavaneçvaraù çré-kåñnaù svaprakaço

bhaviçyatéti. tad-aàçau viñnu-balaramau jatau. yathoktam avatérno hibhagavan aàçena jagad-

çvaraù iti. kintu sa

bhagavan eka eva. yatha govinda-vånòavane svayaà-jyotiù

svayaà-karta svayaà-harta svayaà-prabhuù. ato ‘àçena

katham avatérno ‘pi karyarthena. yatha saàsthapanaya

dharmasya praçamayetarasya ca iti. ato viñnu-balarama-

svarupaàçeneti. athaàçenaika-vacanam. dvau katham uktau.

tad evam aàçe prokte eko dvau bahava iti mantavyam. aàça-

jati-svabhavatvat. tatha çré-kåñna-yamale evaà catuù-

ñañöhi-bhagair avataraù paratmanaù iti.

 

ataù eva – therefore; bala-ucchrayat – because of extensive

bodily strength; ananta-aàçaù – who has Ananta as His plenary

portion; balabhadraù – Balarama; tu – indeed; duñöa – of the

demons; nigrahana – the killing; artham – for the purpose;

avatérnaù – descended; ataù – therefore; dvau – two; keçau –

hairs; dattau – were given; kintu – however;kåñnacandraù – Lord

Kåñnacandra; sva-prakaçaù – who appears by His own will;

parama-puruçaù – the Supreme Person; yatha – just as; brahma –

Lord Brahma; uvaca – said; vasudeva-gåhe – in the house of

Vasudeva; sakñat – personally; bhagavan – the Supreme

Personality of Godhead, who has full potency; puruçaù – the

original person; paraù – who is transcendental; iti – thus;adi –

in the passage beginning; vasudeva-gåhe – in the house of

Vasudeva; iti – thus; aupacaratvat – because of being a metaphor;

pura – previously; proktam – explained; tatra – in this connection;

bhagavata – by the Personality of Godhead; kåérodaçayina-

Kçérodakaçayé Viñnu; çiroruha – of a hair; vyajena – by

the p

text; iti – thus; sucitam – indicated; påthivyam – on the

 

rth planet; parama – puruçaù – the Supreme Person; mama – of Me;

çiromani-svarupaù – the personified crest-jewel; divya-

vånòavana – of Divya-Våndavana; éçvaraù – the monarch;

çré-kåñnaù – Çri Kåñna; sva-prakaçaù – self-

manifested; bhaviçyati – will be; iti – thus; ;tat – His; aàçau – expansions; viñnu – Viñnu;

alaramau – and Balarama; jatau – took birth; yatha – just as;uktam – it is said; avatérnaù –

descended; hi – indeed; bhagavan – the Supreme Personality of

Godhead; aàçena – with His plenary expansion; jagat – of the

universes; éçvaraù – the controller; iti – thus;kintu – however;

saù – He; bhagavan – the Supreme Personality of Godhead; ekaù –

one; eva – certainly; yatha – just as; govinda-vånòavane – in

the Govinda-Våndavana-çastra; svayaà-jyotiù – self

effulgent; svayam-karta – the original creator; svayaà-harta –

the ultimate destroyer; svayam – prabhuù – the master of everyone;

ataù – therefore; aàçena – with His expansion; katham – how is

it?; avatérnaù – descended; api – certainly; karyaarthena – for

the performance of a specific task; yatha – just as;

saàsthapanaya – for establishment; dharmasya – of religious

principles; praçamaya – for the peace; itarasya – of the others;

ca – and; iti – thus; ataù – therefore; viñnu – Viñnu;

balarama – and Balarama; svarupa-aàçena – with His expansion;

iti – thus; atha – now; aàçena – the word “aàçena”; ekavacanam – is in the singular number;

vau – in the dual number; katham – how

is it?; uktau – said; tat – therefore; evam – in this way;aàçe –

the two expansions; prokte – described; ekaù – one;dvau – two;

bahavaù – many; iti – thus;  mantavyam – should be considered;

aàça – as expansions; jati – birth; svabhavatvat – because of

having the nature; tatha – in that way; çré-kåçna-yamale – in

the Çri Kåñna-yamala; evam – in this way; catuù-çañöhé-

bhagaiù – with 64 opulences; avataraù – incarnation; para-

atmanaù – of the Supreme Personality of Godhead; iti – thus;

 

 

Because Lord Balaräma is the reservoir of all strength, the

incarnation of Ananta Çeña is expanded from Him. Lord Balaräma

descended to the earth planet to kill the demons. These two may

be the two hairs referred to here. Lord Kåñnacandra, however, is

the original form of the Personality of Godhead, and He appears

whenever and wherever He likes. Therefore in the previously

quoted passage of Çrimad-Bhägavatam (10.1.23): “The Supreme

Personality of Godhead, Çri Kåñna, who has full potency, will

personally appear as the son of Vasudeva” should be understood as

a metaphor.

On the p

text of giving two hairs to Brahmä, Lord

 

irodakaçäyi Viñnu actually intended to say: “Çri Kåñna, Supreme

Personality of Godhead, the crest jewel of all forms of Godhead

and the master of Divya-Våndävana, appears by His own wish. He

will now appear on the earth planet, accompanied by His two

expansions Viñnu and Balaräma.” This is also confirmed by Çrimad-

Bhägavatam (10.33.26): “The Supreme Personality of Godhead, the

master of the universes, has now appeared with His own

expansion.” Although the Supreme Personality of Godhead expands

in many forms, He remains a single person, This is confirmed in

the Govinda-Våndävana-çästra: “The Supreme Personality of Godhead

is one. He is the self-effulgent Supreme Master. He is the

creator and destroyer of all the universes.”

At this point the question may be raised: Why does the

Supreme Personality of Godhead bring His plenary expansions with

Him when He appears in the material world? The answer is given in

Çrimad-Bhägavatam (10.33.26): “The Supreme Lord appears to

establish the principles of religion and silence those who are

irreligious.”

At this point someone may further ask: “You have said that

the Supreme Personality of Godhead descended with two expansions:

Viñnu and Balaräma. You then proceed to substantiate that

statement by quoting the phrase “avatirno hi bhagavän aàçena”

from Çrimad-Bhägavatam (10.33.26). The word “aàçena” in this

verse is singular, but yet you say the Lord appeared with two

expansions. Are you not, therefore, contradicting the statement

of the Bhägavatam, which mentions only one expansion?

The answer to this questions is that the word “aàçena” is in

the singular to indicate the expansions of the Lord taken

together as a group, which is then treated in the singular.

Actually the Lord appears with innumerable expansions and

opulences. This is confirmed by the following statement of Çri

Kåñna-yämala: “The Supreme Personality of Godhead descends to

this world accompanied by 64 expansions and opulences.”

 

 

Fifth Part

 

Text 26 (a)

 

kenacid uktam yadi janma aupacaratvat tada kathaà

balyadi-léla prakaöita. tad eva bhaktanurodhena.

yatha devaké-vasudeva-nanda-yaçodadénam anugrahaya

vatsalya-premamåta-panartham. paraà ca sammohana-tantre

 

kenacit – by someone; uktam – said; yadi – if;janma – birth;

aupacaratvat – because of being figurative; tada – then; katham –

how is it?; balya-adi – beginnging with childhood; léla –

pastimes; prakaöita – are manifested; tat – therefore; eva –

certainly; bhakta – of the devotees; anurodhena – by the wish;

yatha – just as; devaké – of Devaké; vasudeva – Vasudeva;nanda –

Nanda Maharaj; yaçoda – and Yaçoda; adénam – beginning with;

anugrahaya – for the mercy; vatsalya preàa – parental love;

amåta – nectar; pana – drinking; artham – for the purpose;param –

furthermore; ca – also; sammohana-tantre – in the Sammohana-tantra.

 

 

At this point someone may raise the following objection: “If

the Supreme Personality of Godhead’s birth is simply a metaphor,

then why did He manifest the pastimes of being a child?”

The answer is He did it to please His devotees. He did it to

show mercy to Devaki, Vasudeva, Nanda, Yaçodä, and many others

and to give them the chance to drink the nectar of parental love

for Him. This is described in the Sammohana-tantra:

 

Text 26 (b)

 

muniù çuciçrava nama

surarca nama caparaù

kuçadhvajasya brahmarñeù

putrau tau veda-paragau

 

muniù çuciçravaù – Çuciçrava Muni; nama – named;

surarcaù – Surarca Muni; nama – named; ca – also; aparaù – the

other; kuçadhvajasya – of Kuçadhvaja; brahma-åçeù – the sage;

putrau – sons; tau – they; veda-paragau – learned in the Vedas.

 

 

“Brahmarñi Kuçadhvaja had two sons named Çuciçravä Muni

and Surärcä Muni, who were both vastly learned Vedic scholars.

 

 

Text 27

 

uådhva-padau tapo ghoraà

ceratus try-akñaraà manum

oà haàsa iti kåtvaivaà

japantau yata-manasau

 

urdhva – pointed upwards; padau – with both feet; tapaù –

austerities; ghoram – severe; ceratuù – they performed; tri-

akñaram – with three syllables; manum – a mantra; oà haàsaù –

Oà Haàsa; iti – thus; kåtva – having done; evam – in thisway;

japantau – chanting; yata – with controlled; manasau – mind.

 

“Çuciçravä and Surärcä performed severe austerities.

They diligently controlled their minds and chanted the three-

syllable mantra “Oà Haàsa” while standing on their heads.

 

Texts 28 and 29

 

dyayantau gokule kåñnaà

balakaà daça-masikam

kandarpa-sama-rupena

tarunya-tarunena ca

 

paçyantér vraja-bimboñöhér

mohayantam anaratam

tau kalpante tanuà tyaktva

labdhavantau janià vraje

 

dhyayantau – meditating; gokule – in Gokula;

kåñnam – on dåñna; balakam – a child; daça-masikam – of ten

months; kandarpa – with cupid; sama – equal;

rupena – with a form; tarunya-tarunena – sublimely youthful;

ca – also; paçyantéù – looking; vrafa – of Vraja;

bimba – like the bimba fruit; oñöhiù – with lips;

mohayantam – charming; anaratam – constantly;

tau – they; kalpa – of the kalpa; ante – at the end;

tanum – their bodies; tyaktva – giving up; labdhavantau –

attained; janim – birth; vraje – in Vraja.

 

 

“Meditating on Kåñna as a ten-month-old infant handsome as

Kämadeva and completely enchanting to the bimb-fruit-lip

elderly gopis gazing upon Him in Gokula, they gave up their

bodies and at the end of the kalpa took birth in Vraja.

 

Text 30

 

sudhéra-namno gopasya

sute parama-çobhane

yayor haste ca dåçyete

sarika-çuka-vadiné

 

sudhéra – Sudhéra; namnaù – named; gopasya – of the cowherd

man; sute – two daughters; parama – supremely;  çobhane –

beautiful; yayoù – of whom; haste – on the hands; ca – also;

dåçyete – could be seen; çarika-çuka-vadiné – the signs of

the parrot couple.

 

 

“They were born as the two very beautiful daughters of the

cowherd man Sudhira. On their hands could be seen a male and

female parrot.”

 

Text 31 (a)

 

evaà bhakta-bhavanurodhena balya-rupaà darçitam

yamalarjunayor mokñanarthaà sva-sevaka-narada-vacana-

pratipalanaya yatha

 

evam – in this way; bhakta – of the devotee; bhava – the love;

anurodhena – according to the pleasusre; balya – childhood;

rupam – form; darçitam – is revealed; yamala-arjunayoù – of the

twin arjuna trees; mokñana – liberation; artham – for the

purpose; sva – His own; sevaka – servant; narada – of Narada;

vacana – the statement; pratipalanaya – for protecting; yatha –

just as.

 

 

In this way the Lord revealed His childlike form in order to

please His devotees. He also did it to liberate the yamala-arjuna

trees and to protect the words of His ervant Närada. This is

described in the following words (Çrimad-Bhägavatam 10.10.24-25):

 

Text 31 (b)

 

åñer bhagavata-mukhyasya

satyaà kartuà vaco hariù

jagama çanakais tatra

yatrastaà yamalarjunau

 

åñeå – of the great sage and saintly person Narada;

bhagavata-mukhyasya – of the topmost of all devotees; satyam –

truthful; kartum – to prove; vacaù – his words; hariù – the

Supreme Personality of Godhead, Kåñna; jagama – went there;

çanakaiù – very slowly; ta-tra – there; yatra – to the spotwhere;

astam – there were; yamala-arjunau – the twin arjuna trees.

 

 

“The Supreme Personality of Godhead, Çri Kåñna, to

fulfill the truthfulness of the words of the greatest devotee,

Närada, slowly went to that spot where the twin arjuna trees

were standing.

 

Text 32 (a)

 

devarñir me priyatamo

yad imau dhanadatmajau

tat tatha sadhayiñyami

yad gétaà tan mahatmana

 

devarñiù – the great saint Devarçi Narada; me – My; priya-

tamaù – most beloved devotee; yat – although; imau – these two

persons (Nalakuvara and Manigréva); dhanada-atmajau – born of

a rich father and being nondevotees; tat – the words of

Devarçi; tatha – just so; sadhayiçyami – I shall execute

(because he wanted  Me to come face to face with the yamala-

arjuna, I shalll do so); yat gétam – as already stated; tat –

that; mahatmana – by Narada Muni.

 

“Although these two young men are the sons of the very rich

Kuvera and I have nothing to do with them, Devarñi Närada is My

very dear and affectionate devotee, and therefore because he

wanted Me to come face to face with them, I must do so for their

deliverance.”

 

Text 32 (b)

 

ataù sevakanurodhena balya-kaumara-pauganòadi-vayasa

parikréòamanaù. anyac ca nanda-yaçodayor vatsalya-bhava-

puranartham. yatha aho bhagyavaté devé yaçoda nanda-

gehiné ity adi karanena balyam. nandas tu sarveñaà vraja-

vasinaà nayakaù çreñöhaç ca. tasya priya-tanayo bhutva               ikaàkåtam. kià tasya kiìkara

a santi.

go-rakñanadikaà kåtam. kià tasya kiìkara na santi. tada

katham eva kåtam. tad eva bhajate tadåçé kréòa1pa yaù

çrutva tat-paro bhavet iti. etat karanam iti mantavyam.

 

ataù – therefore; sevaka – of His servants; anurodhena –

according go the wishes; balya – of childhood; kaumara – kaumara;

pauganòa – pauganda; adi – beginning with; vayaça – in the ages;

parikréòamanah – performing pastimes; anyat – another; ca – also;

nanda-yaçodayoù – of Nanda and Yaçoda; vatsallya-bhava –

parental love; purana – filling artham – for the purpose; yatha – justas; aho – Oh; bhagyavat –

ortunate; devé – queen; yaçoda –

Yaçoda; nanda – of Nanda; gehiné – the wife; iti – thus;adi – in

the passage beginning; karanena – on this account; balyam –

child hood; nandaù – Nanda; tu – indeed;sarveçam – of all; vraja – of Vraja; vasinaà – of the

esidents; nayakaù – the leader;

çreñöhaù – the best; ca – also; tasya – of Him;priya – dear;

tanayaù – son; bhutva – having become; go – of the cows;

rakñana – protecting; adikam – beginning with; kåtam –

performed; kim – how is it? tasya – of Him; kiìkaraù – servants;

na – not; santi – are; tada – then; katham – -how is it? eva –

certainly; kåtam – performed; tat – therefore;eva – certainly;

bhajate – He enjoys; tadåçé/k – such; kréòaù – pastimes;

yaù – which; çrutva – having heard; tat-paraù – fully intent

upon Him;  bhavet – one must become; iti – thus; etat – this;

karanam – reason; iti – thus mantavyam – should be considered.

 

 

From this we can understand that the Personality of Godhead

performs pastimes in His bälya, kaumära, pauganòa, and yauvana

ages in order to please His devotees and also to fulfil the

desire of Nanda and Yaçodä to love Him as if He were their child.

The Vedic literatures say: “Oh, how fortunate is Yaçodä-devi, the

wife of Nanda.” Nanda Mahäräja, is the leader of the vraja-väsis

and the best among them. Lord Kåñna became his son, protected his

surabhi cows, and performed other duties also. Are they not His

servants? Why, then, does He act in this way? It is said (Çrimad-

Bhhagavatam 10.33.36): “Having heard Lord Kåñna’s pastimes, one

should engage in service to Him.”

.pa

 

 

 

 

Sixth Part

 

Text 33 (a)

 

atha kenacid uktam aye yadi çré-bhagavan

kåñnacandraù sva-prakaçaù sarvatma niréhaù na tasya

kaçcid dayitaù suhåttamo na capriyo dveñya upekñya eva

va ity adi. tada kathaà putana çakaöa-tånavartagha-

bakadén jaghana. kim etat. atha etat karanaà mattaù

çruyatam. bhagavan kåñnacandraù sarvatra sama-darçanaù.

niréhaù. parama-rasamayaù. keñaïcid vadhaya saìgata iti

naiva. yatha çåé çuka uvaca

 

atha – now; kenacit – by someone; uktam – it is said;aye – Oh;

yadi – if; Çri-bhagavan – the Supreme Personality of Godhead;

kåñnacandrah – Lord Kåñnacandra/; sva-prakaçaù – self-

manifest; sarva – atma – the all-prevading Supersoul; niréhaù –

who can accomplish anything simply by desiring; na – not; tasya –

of Him; kaçcit – anyone; dayitaù – is desire;suhåttamaù – the

special friend; na – not; ca – also; apriyaù – not dear;

dveçyaù – the object of hatred; upekñyaù – ignored; eva –

certainly; va – or; iti – thus; adi – in the passagebeginning;

tada – then; katham – how is it/ putana – Putana; çakaösa –

Çakaöasura; tånavarta – Tånavarta; agha – Aghasura;baka – Bakasura; adén – beginning with;

aghana – He killed; kim –

what? etat – is this; atha – now; etat – this;karanam – reason;

mattaù – form me; çruyatam – should be heard; bhagavan – the

Supreme Personality of Godhead; kåñnacandraù – Lord

Kåñnacandra; sarvatra – to everyone; sama-darçanaù – seeing

with equal vision; niréhaù – without having to perform any

activity; parama – transcendental; rasa – of nectar; mayaù –

consissting; keçaïcit – of some; vadhaya – for killing;

saìgataù – engaged; iti – thus; na – not; eva – certainly;yatha –

just as; Çri-Çukaù – Çrila  Çukadeva Gosvamé; uvaca –

said.

 

 

At this point someone may say: “If Çri Kåñna, the Supreme

Personality of Godhead, who manifests His form by His own wish,

who is the all-pervading Supersoul, who does not have to perform

any action to accomplish any goal, is equal to everyone, as the

Bhägavatam (10.38.22) affirms in the words ‘No one is especially

dear to Çri Kåñna. No one is His special friend. No one is not

dear to Him. No one is His enemy. No one is ignored by Him. He

sees everyone with equal eye’, then why did He kill Pütanä,

Çakaöäsura, Tånävarta, Aghäsura, Bakäsura, and a host of other

demons? Why is this?”

Please hear from me the reason. The Supreme Personality of

Godhead, Lord Kåñnacandra, sees everyone with an equal eye. He

does not have to perform any action to accomplish anything He

desires. He is full of nectar. He did not kill anyone. Çrila

Çukadeva Gosvämi says (Çrimad-Bhägavatam 10.29.15):

 

Text 33 (b)

 

kamaà kkrodhaà bhayaà sneham

aikyaà sauhådam eva ca

nityaà harau vidadhato

yanti tan-mayataà hi te

 

kamam – lust/ krodham – anger. bhayam – fear; sneham – love;

aikyam – oneness; sauhrdam – friendship; eva – certainly;ca – and;

nityam – eternally; harau – for Lord Hari; vidadhataù – feelling;

yanti – attain; tat-mayatam – His abode; hi – certainly; te – they.

 

“If one somehow or other becomes attracted to Kåñna

through lust, anger, fear, affection, or friendship, then one’s

salvation and freedom from material contamination is assured.”*

 

Text 34 (a)

 

agatya yena etadåg-bhavena çré-kåñnacandraù

spåñöas tam evatmasat-karotéti. na tu keñaïcin maranaya

samudyataù sa eva. asura-vadhaya su-sajjaù sa eva. tad-aàço

viñnuù påthivé-palanaya. pratyuttaram aho etat satyam.

kintu tvaritam agatya viçode kaliya-phani-damanaà kåtaà

katham iti. tatraha svaàço viñnus tasya sevakaù

garuòaù. kaliyas tu nirantaraà garuòasya bhayad garuòa-

mayaà samstaà dadarça. tato garuòo vaiñnavaù. tad eva

 

agatya – arriving; yena – by whom; etadåk-bhavena – in this

way; çré-kåñnacandraù – Çri Kåñnacandra; spåñöaù –

touched; tam – him; eva – certainly; atmasat-kaaroti – accepts as

His own; na – not; tu – indeed; keçaïcit – of soe;maranaya –

for death; samudyataù – prepared; saù – He;eva – certainly;

asura – of the demons; vadhaya – for the killing; su-sajjaù –

prepared; saù – He; eva – certainly; tat – His;aàçaù –

expansion; viñnuù – Lord Viñnu; påthivé – of the earth;

palanaya – for protection; pratyuttaram – the reply; aho – Oh;

etat – this; satyam – is true; kintu – however;tvaritam – quickly;

agatya – having arrived; viça – poisoned; ude – at the lake;

kaliya-phani – of the kaliya serpent; damanam – chastizing;

kåtam – performed; katham – how is it? iti – thus; tatra – in this

connectiion; /aha – it is said; sva-aàçaù – HIs expansion;

viñnuù – Viñnu; tasya – of Him; sevakaù – the servant;

garuòaù – Garuòa; kaliyaù – kkaliya; tu – indeed;nirantaram –

continually; garuòasya – of Garuòa; bhayat – because of fear;

garuòa-mayam – consisting of Garuda; samastam – everything;

dadarça – saw; tataù – therefore; garuòaù – Garuòa;

vaiñnavaù – great devotee of Lord Viñnu; tat – therefore;eva – certainly.

 

 

When Lord Kåñna touches someone that person becomes

purified and situated on the same transcendental position as Lord

Kåñna Himself. Therefore, Kåñna never kills anyone. His

Viñnu-expansion kills the demons in order to protect the Earth.

Someone may reply: “Ah, this is true. Still, why did Kåñna hastily jumpinto

the poisonous water and severely chastise the Käliya

serpent?”

To this it may be said: Viñnu is Kåñna’s expansion. Viñnu’s

servant is Garuòa. Käliya constantly meditated on Garuòa out

of fear, and in this way he saw Garuòa everywhere. Garuòa is a

great devotee of Lord Viñnu. The Vedic literatures say:

 

Text 34 (b)

 

çrémat-paìkaja-tarkñya-phalgun-çuka-prahlada-

bhéñmoddhava-

vyasakrura-paraçara-dhruva-mukhanvande mukunda-priyan

yais tirthair iva pavitaà tri-bhuvanaà ratnair

ivalaìkåtaà

sad-vaidyair iva rakñitaà sukha-karaiç candrair

ivapyayitam iti

 

çrémat – Çriman; paìkaja – Brahma; tarkñya – Garuda;

phalguna- Arjuna; çuka – Çudadeva Gosvamé; prahlada –

Prahlada; bhéçma – Bhéçma; uddhava – Uddhava;vyasa – Vyasa;

akrura – Akrura; paraçara – Paraçara; Dhruva – Dhruva;

mukhana- headed; vande – I offer my respectful obeisances;

mukunda – to Lord Mukunda; priyan – to those who are dear; yaiù –

by whom; térthaiù – personified pilrimage places; iva – as if;

pavitam – purified; tri-bhuvanam-the three planetary systems;

ratnaih – by jewels; iva – as it; alaìkåtam – decorated; sat-

vaidyaiù – by expert doctors; iva – as if; rakñitam – cured;

sukha – of bliss; karaiù – with rays; candraiù – by moons;iva – as

if; apyayitam – expanded; iti – thus.

 

“I offer my respectful obeisances to Çrimän Brahmä,

Garuòa, Arjuna, Çukadeva Gosvämi, Prahläda Mahäräja,

Bhiñmadeva, Uddhava, Vyäsa, Akrüra, Paräçara Muni, Dhruva

Mahäräja, and the other dear devotees of Lord Mukunda, who are

all like great holy pilgrimage places that purify the three

worlds, like precious gems that decorate the worlds, like

transcendental physicians who cure the worlds’ maladies, or like

so many moons that fill the worlds with the moonlight of

transcendental bliss.”

 

Text 34 (c)

 

ato garuòo viñnu-ratho vaiñnavaù. vaiñnavo viñnur

yatha vaiñnaval labhate bhaktià bhaktya maà labhate

naraù tasmad vai vaiñnavo viñnuù ity adi. viñnur api

çré-kåñnasya svaàçaù. tan-mayatvat kaliyayanugrahaù

kåtaù. tenabhayaà dadau saù. na taà nihatavan iti. ata

eva balya-lélaya yat kåtaà tat paropakaraya. yatha

nånaà niùçreyasarthaya vyakktir bhagavato nåpa ity adi.

paraà tu bhakta-prema-vaço bhutva tad-anurodhena ca yatha

 

ataù – therefore; garuòaù – Garuòa; viñnuù – Viñnu;

rathaù – carrier; vaiñnavaù – Vaiñnava;vaiñnavaù – Vaiñnava;

viñnuù – Viñnu; yatha – just as; vaiñnavat – from a

Vaiñnava; labhate – one attains; bhaktim – devotional service;

bhaktya – by devotional service; mam – Me; labhate – obtains;

naraù – a man; tasmat – therefore; vai – certainly;vaiñnavaù –

a  Vaiñnava; viñnuù – Viñnu; iti – thus; adi – in the

passage beginning; viñnuù – Viñnu; api – also;  çré-

kåñnasya – of Lord Kåñna; sva-aàçaù – expansion; tat-

mayatvat – because of being the same nature; kaliyaya – to

kaliya; anugrahaù – mercy; kåtaù – did; tena – for thisreason;

abhayam – fearlessness; dadau – gave; saù – He; na – not;tam – him;

nihatavan – killed; iti – thus; atah eva – therefore; balya –

childhood; l.ilaya – by pastimes; yat – what; kåtam – isdone;

tat – that; para – of others; upakaya – for the benefit; yatha –

just as; nåna – of the living entities; niùçreyasa-arthaya – forthe benefit; vyaktiù –

anifestation; bhagavataù – of the

Supreme Personality of Godhead; nåpa – O king; iti – thus;adi –

in the passage beginning; param – furthermore; tu – indeed;bhakta – of the devotees; prema – by

he love; vaçaù – conquered;

bhutva – having become; tat – of them; anurodhena – according to

the desire; ca – also; yatha – just as.

 

 

Because he is Lord Viñnu’s carrier, Garuòa is a great

Vaiñnava. A Vaiñnava is on the same transcendental platform as

Viñnu Himself. The Lord Himself says: “From a Vaiñnava a man may

obtain devotional service. By engaging in devotional service, a

man obtains Me. For this reason a Vaiñnava is equal to Lord

Viñnu.” Viñnu is an expansion of Lord Kåñna. Because Viñnu and

Vaiñnava are equal, mercy was given to Käliya. The Lord made

him fearless. He did not kill him. Lord Kåñna’s childhood

pastimes are always for the benefit of others. It is said

(Çrimad-Bhägavatam 10.29.14): “O king, the Supreme Pewrsonality

of Godhead has appeared for mankind’s benefit.” Furthermore,

conquered by His devotees’ love, Lord Kåñna is very kind to them.

It is said (Çrimad-Bhägavatam 10.9.13-14):

 

Note: The argument about Käliya here is that because Viñnu

and Vaiñnava are equal, Käliya’s constant meditation on the

Vaiñnava Garuòa was equal to constant meditation on Viñnu. That

meditation earned Käliya Lord Kåñna’s mercy.

 

Texts 35 and 36

 

na cantar na bahir yasya

na purvaà napi caparam

purvaparaà bahiç catar

jagato yo jagac ca yaù

 

taà matvatmajam avyaktaà

martya-liìgam adhokñajam

gopikolukhale damna

babandha prakåtaà yatha

 

na – not; ca – also; antaù – interior; na – nor;bahiù –

exterior; yasya – whose; na – neither; purvam – beginning;na – nor;

api – indeed; ca – also; aparam – end; purva-aparam – the beginning

and the end; bahiù ca antaù – the external and the internal;

jagataù – of the whole cosmic manifestation; yaù – one who is;

jagat ca yaù – and who is everything in creation in total; tam –

Him; matva – considering; atma-jam – her own son; avyaktam – the

unmanifested; martya-liìgam – appearing as a human being;

adhokñajam – beyond sense perception; gopika – mother Yaçoda;

ulukhale – to the grinding mortar; kamna – by a rope; babandha –

bound; prakåtam yatha – as done to a common human dhild.

 

“The Supreme Personality of Godhead has no beginning and no

end, no exterior and no interior, no front and no rear. In other

words, He is all-pervading. Because He is not under the

influence of the element of time, for Him there is no difference

between past, present and future; He exists in His own

transcendental form at all times. Being absolute, beyond

relativity, He is free from distinctions between cause and

effect, although He is the cause and effect of everything. That

unmanifested person, who is beyond the perception of the senses,

had now appeared as a human child, and mother Yaçodä,

considering Him her own ordinary child, bound Him to the wooden

mortar with a rope.”*

 

Text 37

 

evaà bhakta-bhakti-vaçena bandhanam api své-kåtam. tad eva

çré-bhagavan uvaca

 

nitya-mukto ‘pi baddho ‘haà

bhaktasya sneha-rajjubhiù

ajito ‘pi jito ‘haà tair

avaçyo ‘pi vaçé-kåtaù

 

evam – in this way; bhakta – of the devotees; bhakti – by the

devotion; vaçena – by the conquest; bandhanam – bondage; api –

even/ své-kåtam – is accepted; tat – therefore; eva – certainly;

çré-bhagavan – the Supreme Personality of Godhead; uvaca –

said; nitya – eternally; muktaù – free; api – although;baddhaù –

bound up; aham – I am; bhaktasya – of a devotee; sneha – oflove;

rajjubhiù – by the ropes; ajitaù – eternally undefeated; api –

although; jitaù – defeated; aham – I am; taiù – by them;

avaçyaù – perfectly independent; api – although; vaçé-kåtaù –

I become under their dominion.

 

 

The Supreme Personality of Godhead becomes bound by His

devotees’ love. The Lord says:

 

“Although I am eternally free, I become bound by the ropes of My

devotee’s love. Although I am eternally undefeated, I become

defeated by them. Although I am perfectly independent, I become

under their dominion.”

 

Text 38 (a)

 

ata eva ca balya-lélaya yad yat kåtaà tat sarvaà mayaya

vihitam. çré-bhagavata balya-rupaà yat prakaöitaà tat

sarvam mayikaà na sva-bhavena. yataù çré-kåñnacandrasya

kaiçora-vayaù sva-bhavaù. kaiçora-vayo vina yad yad rupaà

tad eva mayikam iti vedadi-sarva-çastra-sammatam, kecid

balya-rupaà praçaàsanti çré-kåñnasya kvacit kvacit iti.

tad eva sammohana-tantre

 

ataaù eva – therefore; ca – also; balya – childhood;

lélaya – by pastimes; yat yat – what; kåtam – is performed;tat –

that; sarvam – everything; mayaya – by the Lord’s potency;

vihitam – is done; çré-bhagavata – the Supreme Personality of

Godhead; balya – childhood; rupam – form; yat – which;

prakaöitam – is manifested; tat – that; sarvam – completely;

mayikam – manifestation of the yogamaya potency; na – not; sva-

bhavena – as His original form; kaiçora – the kaiçora; vayaù –

age; vina – without; yat yat – whatever; rupam – form;tat – that;

eva – certainly; mayikam – the manifestation of the Yogamaya

potency; iti – thus; veda-adi – beginning with the four Vedas;

sarva – by all; ççstra – scriptues; sammatam – concluded;kecit –

some; balya – childhood; rupam – form; matva – considering; tat –

this; eva – certainly; praçaàsanti – glorify;balya – childhood;

rupam – form; praçaàsanti – glorify; çré-kåñnasya – of Çri

Kåñna; kvacit kvacit – sometimes; iti – thus; tat – this; eva –

certainly; sammohana-tantre – in the Sammohana-tantra.

 

 

The Supreme Personality of Godhead manifests His childhood

pastimes through the agency of His yogamäyä potency. The

Lord’s childhood form, and indeed all His other forms are

manifested through the agency of this potency. They

are not the Lord’s original form. The Lord’s original form is

the form of Çri Kåñna in His kaiçora age (10-15). Except for Lord

Kåñna’s kaiçora age, all other forms of the Lord are manifested

through the yogamäyä potency. This is

the conclusion of all Vedic literatures. Some, considering

Çri Kåñna’s childhood form His original feature, glorify it,

saying, “Everywhere the sages glorify Lord Kåñna’s childhood

form.” The Sammohana-tantra says:

 

Text 38 (b)

 

santi tasya maha-bhaga

avataraù sahasraçaù

teñaà madhye ‘vataranaà

balatvaà ati-durlabham

 

santi – there are; tasya – of Him; maha-bhagaù – fullof all

opulences; avataraù – incarnations; sahasraçaù – thousands;

teñam – of them; madhye – in the midst; avataranam – of

incarnations; balatvam – childhood; ati – very; durlabham – rare.

 

 

“There are many thousands of supremely opulent incarnations

of the Supreme Lord. Among all these incarnations the childhood

form of Çri Kåñna is most rare and important.”

 

Text 39 (a)

 

tad atra çastrantare kaiçora-svabhavaù

 

balyaà maya-mayaà rupaà

sarva-çastre pratiñöhitam

tasmad våndavanantaù-sthaà

kaiçoraà ca su-durlabham

 

tat – therfore; atra – in this connection; çastra – the Vedic

literatures; antare – within; kaiçora – of the kaiçora age;sva-

bhavaù – the original f eature; balyam – childhood; maya-

mayam – manifested by the Yogamaya potency; rupam – form; sarva – inall; çastre – vedic

iteratures; pratiñöhitam –

established; tasmat – therfore; våndavana – Våndävana;antaù – within; stham – situated; kaiçoram

the kaiçora for of Çri

Kåñna; ca – also; su-durlabham – very rare.

 

 

Çri Kåñna’s kaiçora form is also described in another Vedic

literature:

 

“The Lord’s childhood form manifest in Våndävana by His

yogamäyä potency is very rare and difficult to see.”

 

Text 39 (b)

 

tatha rudra-yamale kuca-kalaça-pibantaà mayinaà

kåñnam éòe. tathaiva vatsa-harane

 

tatha – in that way; rudra-yamale – in the Rudra-yamala;

kuca – of the breasts; kalaça – waterpots; pibantam – drinking;

mayinam – manifested by the Yogamaya potency; kåñnam – Çri

Kåñna; iòe – I worship; tatha – in that way;eva – certainly;

vatsa – of the calves; harane – in the taking.

 

 

In the Rudra-yamala it is said: “I worship the child Kåñna,

whose form is manifested by yogamäyä, and who drinks milk from

Mother Yaçodä’s water-pot breasts.” In the account of Brahmä’s

stealing the Lord’s calves it is said (Çrimad-Bhägavatam

10.13.15):

 

Text 40 (a)

 

ambhojanma-janis tad-antara-gato mayarbhakasyeçitur

drañöuà maïju mahitvam anyad api tad-vatsan ito

vatsapan

nétvanyatra kurudvahantaradadhat khe ‘vasthito yaù pura

dåñövaghasura-mokñanaà prabhavataù praptaù paraà

vismayam

 

ambhojanma-janiù – lord Brhma, who was born from a lotus

flower; tat-antar-gataù – now became entangled with the affairs

of kåñna, who was enjoying luncheon pastimes with His cowherd

boys; maya – arbhakasya – of the boys made by kåñna’s maya;

éçituù – of the supreme controller; drañöum – just to see;

maïju – very pleasing; mahitvam anyat api – other glories of the

Lord also; tat-vatsan – their calaves; itaù – than that plave

where they were; vatsa-pan – and the cowherd boys taking care of

the calves; nétva – bringing them; anya-tra – to a different

place; kurudvaha – O Maharaja Parékñit; antara-dadhat – kept

hidden and invisible for some time; khe avasthitaù yaù – this

person Brahma, who was situated in the higher planetary system

in the sky;  pura – formerly; dåñöva – was observing;

aghasura-mokñanam – the wonderful killing and deliverance of

Aghasura from material tribulation; prabhavataù – of the all-

potent Supreme Person; praptaù param /vismayam – has become

extremely astonished.

 

 

“O Mahäräja Parikñit, Brahmä, who resides in the higher

planetary system in the sky, had observed the activities of the

most powerful Kåñna in killing and delivering Aghäsura, and

he was astonished. Now that same Brahmä wanted to show some of

his own power and see the power of Kåñna, who was engaged in

His childhood pastimes, playing as if with ordinary cowherd boys.

Therefore, in Kåñna’s absence, Brahmä took all the boys and

calves to another place. Thus he became entangled, for in the

very near future he would see how powerful Kåñna was.”*

 

Text 40 (b)

 

ato balya-vayo maya-mayam. sarvopari kaiçora-vayaù

svabhavaù.

 

ataù – therefore; bala – childhood; vayaù – age; maya-

mayam – manifested by the Yogamaya potency; sarva – to all other

forms; upari – superior; kaiçora – of kaiçora;vayaù – age; sva-

bhavaù – original form.

 

 

From all this we may conclude that Lord Kåñna’s childhood

form is manifested through the agency of His yogamäyä potency.

Lord Kåñna’s kaiçora (10-15 years) form is better than all

His other forms. This kaiçora form is His original feature.

 

 

 

 

Seventh Part

 

Text 41

 

tatha

kåñnacandra-viharasya

sthanaà bahutaraà småtam

tatraiva gokulaà vånda-

vanaà parama-durlabham

 

tatha – in the same way; kåñnacandra – Lord

Kåñnacandra; viharasya – of the pastimes; sthanam – the place;

bahutaram – many; småtam – are described in the Småti-ççstras;

tatra – among them; eva – certainly; gokulam – Gokula;våndavanam – Våndävana; parama-

urlabham – very difficult to attain.

 

 

The Vedic literature explains:

 

“Lord Kåñnacandra enjoyed transcendental pastimes in many

places. Among them the most exalted and difficult to attain is

Gokula Våndävana.

 

Text 42

 

sarveñam upari-sthanaà

våndavanm itéritam

yatra kaiçora-rupena

sva-prakaçaù svayaà hariù

 

sarveñam – all; upari-sthanam – above; våndavanam –

Våndävana; iti – thus; iritam – is said; yatra – where;kaiçora –

of the kaiçora – age; rupena – in the form; sva-prakaçsù –

self manifested; svayam – personally; hariù – Lord Hari.

 

 

“Våndävana is the best of all the Lord’s abodes. There self-

manifest Lord Hari personally appears in His kaiçora form.

 

Text 43

 

gokule balya-bhavas tu

våndaranye kiçorakaù

nana-rupa-dharo ‘nyatra

sarva-çastra-nataà yatha

 

gokule – in Gokula; balya-bhavaù – childhood form; tu – but;

vånda-aranye – in Våndävana forest; kiçorakaù – kiçora

form; nana – various; rupa – forms; dharaù – manifesting;

anyatra – in other places; sarva – by all; çastra – Vedic

literatures; natam – worshipped; yatha – ust as.

 

 

“In Gokula the Lord manifests His childhood form, in

Våndävana forest He manifests His kiçora form, and in other

places He manifests various other forms. This is the opinion of

all Vedic literatures.

 

Text 44

 

sarvasmad gokulaà çreñöhaà

tasmad våndavanaà varam

våndavanaà paraà sthanaà

na kåñnasya priyaà kvacit

 

sarvasmat – of all places; gokulam – Gokula; çreñöham – is

the best; tasmat – to Gokula; våndavanam – Våndävana;param –

is superior; sthanam – place; na – not; kåñnasya – of Çri

Kåñna; priyam – dear; kvacit – anyplace.

 

 

“Gokula is the best of all places. Våndävana, however is

superior to Gokula. No place is as dear to Çri Kåñna as

Våndävana.

 

Text 45

 

våndavane ca kaiçora-

rupaù sva-bhavikaù småtaù

go-gopa-gopé-vaàçébhir

yatra kréòati sarvada

 

våndavane – in Våndävana; ca – also; kaiçora – kkaiçora;

rupaù – form; sva-bhavikaù – original form; småtaù – is

remembered; go – with the surabhi cows; gopa – cowherd boys;gopé – gopés; vaàçibhiù – and

lute; yatra – where; kréòati –

performs pastimes; sarvada – eternally.

 

“Çri Kåñna manifests His kaiçora form, which is

considered His original form, in Våndävana, where He

eternally enjoys pastimes with the surabhi cows, cowherd boys,

gopis, and His flute.”

 

Text 46

 

tatha varaha-saàhitayam

våndavana-vihareñu

kåñnaù kaiçora-vigrahaù

anyaranyeñu sthaneñu

balya-pauganòa-yauvanam

 

tatha – in the same way; varaha-saàhitayam – in the

Varaha-saàhita; våndavana – in Våndävana; vihareñu – in

the pastimes; kåñnaù – Çri Kåñna; kaiçora – in the

Kaiçora age; vigrahaù – manifesting the form; anya – in other;

aranyeñu – forests; sthaneñu – and places; balya – childhood;

pauganòa – Pauganòa (5-10 years); yauvanam – and Yauvana (16

years and older).

 

 

This is also described in the Varäha-saàhitä:

 

“During Çri Kåñna’s pastimes in the forest of

Våndävana He manifests a form in the kaiçora age. When the

Lord enjoys pastimes in the other forests of Gokula and in

other places outside Gokula He manifests forms in the bälya (up

to 5 years), pauganòa (5-10 years), and yauvana (16 years and

older) ages.”

 

Text 47

 

tatha sammohana-tantre

deheñu yauvanaà ramyaà

kaiçoraà tatra durlabham

kiçoraà yatnataù kåñnaà

dhyayed ananda-vigraham

 

tatha – in the same way; sammohana-tantre – in the Sammohana – tantra; deheçu – among

orms; yauvanam – yauvana form; ramyam – is

charming; kaiçoram – kaiçora form; tatra – in that connection;

durlabham – is difficult to attain; kiçoram – kiçora form;

yaatnataù – with great endeavor; kåñnam – on Çri Kåñna;

dhyayet – one may meditate; ananda – of bliss; vigraham – whose

form.

 

 

This is also described in the Sammohana-tantra:

 

“Among all the Lord’s forms His yauvana form is very

handsome and charming. But more handsome and charming is His

kaiçora form, which is very difficult to see. One should

earnestly meditate on Lord Kåñna in His blissful kaiçora form.”

 

Text 48

 

tatha varaha-saàhitayaà çré kåñna-svarupa-nirupane

 

vrajendra-niyataiçvaryo

vraja-pranaika-vallabhaù

yauvanodbhinna-kaiçora-

vayaù svakåti-vigrahaù

 

tatha – in the same way; varaha-saàhitayam – in the

Varaha-saàhita; çré kåñna – Çri Kåñna; svarupa – of

the form; nirupane – in the description; vraja – of Vraja;indra – of the kinf; niyata – engaged;

içvaryaù – opulence; vraja – of

the residents of Vraja; påana – to the life; eka – only;

vallabhaù – beloved; yauvana – form the yauvana age; udbhinna –

manifest; kaiçora-vayaù – the kaiçora age; sva-akåti-

vigrahaù – His original form.

 

 

This is also explained in the Varäha-saàhitä’s description

of Çri Kåñna’s original form:

 

“Lord Kåñna’s original form is manifested in His kaiçora,

not His yauvana age. In his kaiçora form He eternally displays

all the power and opulence of the king of Vraja. His kaiçora form

is more dear than life to the residents of Vraja.”

 

Text 49

 

tatha padyavalyam

 

çyamam eva paraà rupaà

vanam våndavanaà tatha

vayaù kaiçorakaà dhyeyaà

adya eva paro rasaù

 

tatha – in the same way; padyavalyam – in the Padyavalé;

çyamam – the form of Lord Çyamasundara; eva – certainly; param – thebest; rupam – form of the

ord; vanam – the forest;

våndavanam – Våndävana; tatha – in the same way; vayaù – the

age; kaçiorakam – kaiçora; dhyeyam – is the best object of

meditation; adyaù – madhurya-rasa; eva – certainly; paraù – is

the best; rasaù – of transcendental mellows.

 

 

This is also confirmed by Çrila Rüpa Gosvämi’s Padyävali:

 

“The form of Çyämasundara is the supreme form, the city of

Mathurä is the supreme abode, Lord Kåñna’s fresh kaiçora youth

should always be meditated upon, and the mellow of conjugal love

is the supreme mellow.”*

 

Text 50

 

tatha båhad-vamana-purane parokñe çré-bhagavantaà

saàstutya çrutaya ucuù

 

ananda-matram iti yad

vadantéha pura-vidaù

tad rupaà darçayasmakaà

yadi deyo varo hi naù

 

tatha – in the same way; båhat-vamana-purane – in the

Båhad-Vamana Purana; parokñe – in His absence; çré-

bhagavantam – the Supreme Personality of Godhead; saàstutya –

offering prayers; çrutayaù – the Personified Vedas; ucuù –

said; ananda-matram – fullof bliss; iti – thus; yat – which;

vadanti – they say; iha – here; pura-vidaù – the previous sages;

tat – that; rupam – form;darçaya – please reveal; asmakam – tous;

yadi – if; deyaù – proper to be given; varaù – a benediction;hi –

certainly; naù – to us.

 

 

This is also described in the Båhad-Vämana Puräna where,

praying to the Supreme Personality of Godhead, whom they could

not yet see, the Personified Vedas said:

 

“O My Lord, the ancient sages tell us that Your original

form is full of bliss. If You are inclined to bestow some

benediction upon us, then please show us this original form.”

 

Text 51

 

tataù çruty-abhimatam avadhärya svarupaà darçayati

 

nana-rasa-rasonmatto

yatra gopé-kadambakam

tat-kadambaka-madhya-sthaù

kiçorakåtir acyutaù

 

tataù – then; çruti – of the Personified Vedas; abhimatam –

the desire; avadharya – hearing; svarupam – His original form;

darçayati – he reveals; nana – various; rasa – rasa dances;

rasa – by the nectaren mellows; unmattaù – intoxicated; yatra –

where; gopé – of gopis; kadambakam – a multitude; tatkadambaka –

that multitude; madhya-sthaù – within; kiçora – of the kiçora

age; akrtiù – with a form; acyutaù – the infallible Personality

of Godhead.

 

 

After hearing the Personified Vedas’ request, the Supreme

Personality of Godhead revealed His original form to them. The

Båhad-Vämana Puräna explains:

 

“The infallible Supreme Personality of Godhead then revealed

His original form as a youth in the kaiçora age. He was

surrounded by the gopis and intoxicated by the nectar mellows

of various kinds of räsa dances.

 

Text 52

 

darçayitveti ca praha

bruta kià karavani vaù

dåñöo madéyo loko ‘yaà

yato nasti paraà padam

 

darçayitva – having revealed; iti – thus; ca – also;praha –

He spoke; bruta – please speak; kim – what? karavani – may I do;

vaù – for you; dåñöaù – seen; madéyaù – My;lokaù – abode;

ayam – this; yataù – than which; na – not; asti – is;param –

superior; padam – abode.

 

 

“After revealing His original form the Lord said: ‘You have

now seen My supreme abode. There is no place superior to this.

What else may I do for you? Please tell Me.'”

 

Text 53

 

tato varaha-saàhitayam

 

sarva-devasya mantranaà

viñnu-mantras tu jévanam

çré-viñnoù sarva-mantranaà

kåñna-mantras tu karanam

 

sarveñaà kåñna-mantranaà

kaiçoram ati-haitukam

kaiçoraà sarva-mantranaà

hetuç cuòa-manir manuù

 

tataù – therefore; varaha-saàhitayam – in the Varaha-

saàhita; sarva – of all; devasya – dieties; mantrranam – of the

mantras; viñnu – of Lord Viñnu; mantraù – the mantra; tu –

indeed; jévanam – the life; çré-viñnoù – of Lord Viñnu;

sarva – of all; mantranam – mantras; kåñna – ofLord Kåñna;

mantraù – the mantra; tu – indeed; karanam – the origin;

sarveçam – of all; kåñna – of Kåñna; mantranam – mantras;

kaiçoram – of the kaiçora age; ati-haitukam – the origin;

kaiçoram – of the kaiçora age; sarva – of all; mantranam –

mantras; hetuù – the origin; cuòa-maniù – the crest-jewel;

manuù – the mantra.

 

 

This is also explained in the Varäha-saàhitä:

 

“Among the mantras invoking various deities, those mantras

invoking Lord Viñnu are the best. They are the life and soul of

all mantras. Of those mantras invoking Lord Viñnu, those

specifically directed to Lord Kåñna are the best. They are

the origin of all other viñnu-mantras. Of all mantras invoking

Lord Kåñna, those specifically addressed to His kaiçora age

are the best. They are the origin of all other kåñna-mantras.

They are the crest-jewel of all mantras.”

 

Text 54

 

ato våndavanaà nityam. çré-kåñnaù kaiçora-vigraho

nitya iti jïapanéyam. athaitat sarvaà nityam ity asandehaù.

kaiçora-vigraho nityam iti kim abhipraya iti tad aha çré-

kåñnacandraù paripurnananda-rasa-mayo lélaya rupavan

sa-prakåtir iti adi-rasa-vistaranaya yatha narada-

païcaratre tayati-rasaya reme priyaya caika-rupaya iti.

adi-rasaù pradhanam eva. adi-rasopabhoge balya-vayo na

sambhavyam. yauvane tu rasadhika-kñana-pramanena rasasya

nyunatvam. ataù kaiçora-vaya iti purnam ujjvala-rase praçastam.

yataù kñane rasasya vardhiñnuta bhavati. ata adi-rase kaiçora-

vayaù purna-rasa-mayaà vardhamanam iti jïatavyam.

 

ataù – then; vrndavanam – Våndävana; nityam – is eternal;

çré-kåñnaù – Çri Kåñna; kaiçora – of the Kaiçora age;

vigrahaù – in the form; nityaù – is eternal; iti – thus;

jïapanéyam – should be explained; atha – then; etat – this;

sarvam – all; nityam – eternal; iti – thus; asandehaù – without

doubt; kaiçora – of the daiçora age; vigrahaù – the form;

nityam – eternally; iti – thus; kim – what is? abhiprayaù – the

meaning; iti – thus; tat – this; aha – He says; çré-

kåñnacandraù – Çri Kåñnacandra; paripurna – perfect and

complete; ananda – bliss; rasa – the mellows;mayaù – consisting;

lélaya – with pastimes; rupavan – manifesting His

transcendental form; sa-prakåtiù – with His potencies; iti –

thus; adi-rasa – the original mellow; vistaranaya – for

spreading; yatha – just as; narada-païcaratre – in the Narada-

panacratra; taya – with her; ati-rasaya – full of nectar;reme –

enjoyed pastimes; priayaya – with His beloved; ca – also; eka-

rupaya – in one form; iti – thus; adi-rasaù – the word; “adi –

rasa”; pradhanam – means the original, the most important rasa;

eva – certainly; adi-rasa – of madhurya-rasa; upabhoge – in

enjoying; balya – childhood; vayah – age; na – not;sambhavyam – is

possible; yauvane – in yauvana age; tu – but; rasa – of themellow;

adhika – more; adhika – more; kñana – moment; pramanena – by

the evidence; rasasya – of the mellow; nyunatvam – the condition

of being diminished; ataù – therefore; kaiçora-vayaù – the

kaiçora age; iti – thus; purnam – perfect and complete;ujjvala-

rase – in madhurya-rasa; praçastam – is instructed; yataù –

because; kñane – at that moment; rasasya – of the mellow;

vardhiñnuta – expansion; bhavati – is; ataù – therefore; adi-

rase – in madhurya-rasa; kaiçora-vayaù – the kaçora age;

purna – complete; rasa – mellow; mayam – consisting;vardhamanam – increasing; iti – thus;

ïatavyam – should be understood.

 

 

Våndävana is eternal. Lord Kåñna’s kaiçora form is eternal.

Everything in relation to them is eternal. Of this there is no

doubt. What does it mean that Kåñna’s kaiçora form is eternal? It

means that supremely handsome Çri Kåñnacandra, who is full of the

nectar of perfect bliss, enjoys transcendental amorous pastimes

with His transcendental potency.

This is described in the Närada-païcarätra: “Lord

Kåñna enjoys pastimes with His beloved pleasure pleasure

potency.”  The rasa of amorous pastimes is called “ädi-rasa (the

first rasa)” because it is the most important of rasas. It is not

possible to enjoy amorous pastimes in the balya (childhood) age,

and even in the yauvana age (after 16 years) the pleasures of

amorous pastimes become diminished. For this reason reason the

kaiçora age (10-15 years) is the best time for the Lord to

completely expand His transcendental amorous pastimes.

 

 

 

 

Eighth Part

 

Text 55 (a)

 

atha kenacid uktam aho yadi våndavane nitya-kiçora-

vayaù çré-kåñnas tada katham anyatra mathuradiñu gatavan

sthitir vaibhavaç ca prakaöitaù. våndavanaà parityajya sa kvacin

naiva gacchati iti yamala-pramanam. tad atra sandehaù. tatra bhagavatavadanti – -aho

åndavane kaiçora-

vayasa çré-kåñno nityam astéti satyam. natra sandehaù.

tad iti

 

atha – now; kenacit – by someone; uktam – it is said;aho – Oh;

yadi – if; våndavane – in Våndävana; nitya – eternal;kaiçora-

vayaù – with the kaiçora age; çré-kåñnaù – Çri Kåñna;

tada – then; katham – why? anyatra – in other places; mathura-

adiñu – beginning with the city of Mathura; gatavan – gone;

sthitiù – maintenance; vaibhavaù – expansion; ca – and;

prakaöitaù – is manifested; våndavanam – Lord Kåñna;

parityajya – having left; saù – he; kvacit – somewhere;na – not;

eva – certainly; gacchati – goes; iti – thus; yamala – of theYamal-

tantra; pramanam – the evidence; tat – therefore; atra – in this

connection bhagavataù – the devotees. vadanti – say; aho – Oh;

våndavane – In Våndävana; kaiçora-vayasa – in the daiçora

age; çré-kåñnaù – Çri Kåñna; nityam – eternally;asti –

is; iti – thus; satyam – the truth; na – not; atra – in thismatter;

sandehah – doubt; tat – therefore; iti – thus.

 

 

At this point someone may say: If Çri Kåñna eternally

remains in Våndävana in His kaiçora form, then why is it that

He goes to Mathurä and other places, remains in these places,

and manifests various glories and opulences there? You have

quoted the Yämala-tantra’s statement “Çri Kåñna does not

take even one step out of Våndävana.” These things appear

contradictory to me. The Lord simultaneously leaves Våndävana

and does not leave it. for this reason I have doubts in this

matter of Çri Kåñna’s not leaving Våndävana.

To this doubt the devotees of the Lord reply: Lord

Kåñna eternally remains in Våndävana in His kaiçora form.

This is certainly true. There is no doubt of this. This doubt

is also presented in the Vedic literatures in the following

words:

 

Text 55 (b)

 

våndavanad yadi gato bhagavan mukundo

guïja-pravala-çikhi-çikhanòa-kiçora-népaù

vaàçé-vara-vraja-vadhu-jana-dhenu-saìgha

eñaà na ko ‘py anugato vada ko ‘tra hetuù

 

våndavanat – from Våndävana; yadi – if gataù – gone;

bhagavan – the Çupreme Lord; mukundaù – Mukunda; guïja-

prabala-guïja – garlands; çikhhi-çikhanda – peacock feathers;

kiçora-népaù – newly blossomed kadamba garlands; vaàçé-vara – excellentflute; vraja – of Vraja;

adhu-jana – the gopis; dhenu – of surabhi cows; saìghaù – herd; eñam – of them;na – not; kaù

api – anyone; anugataù – followed; vada – please tell;kaù – what?

atra – in this matter; hetuù – is the reason.

 

 

“When Lord Mukunda left Våndävana He took neither flute,

guïjä-garlands, kadamba-garlands, peacock feather, nor any of His

Våndävana paraphernalia. Furthermore, not a single one of the

vraja-gopis or surabhi cows followed Him out of Våndävana.

Please tell me what is the reason for this?”

 

Text 55 (c)

 

ata eva çré-radha-kanto ‘àçenanyatra gatavan

svarupena våndavane ‘vasthitaù. atha kecid vadanti

athaitair veça-bhuñabhir na gatavan. tena kià sa bhagavan.

yatha sammohana-tantre dhyanasya saàsthitir nasti harer

icchanurupataù. tatra pratyuttaram tad eva våndavanantar

vinanyatra boddhavyam. våndavane ‘py etair veça-

bhuñadibhis tiñöhann ity asandehaù. kintu ye yad rupaà

çré-kåñnaà dhyayanti teñu tad rupaà darçayati yataù

bhagavad-gétasupaniñatsu çré-bhagavan uvaca ye yatha

maà prapadyante taàs tathaiva bhajamy aham iti. tatra sva-

prakaço vaàçé-mayura-puccha-guïja-pétaàçukadibhir

bhuñita eva yair yair våndavanacandra aradhya dåñöaù.

tair tair etair veça-bhuñadibhir eva. yatha narada-

païcaratre vijayaà prati durgovaca

 

ataù eva – therefore; çré-radha-kantaù – Çri

Kåñna, the lover of Çrimati Rädhärané; aàçena – by

His expansion; anyatra – to other places; gatavan – went;

svarupena – in His original form; vånòavane – In Våndävana;

avatiñöhitaù – remained; ataù – therefore; kecit – somevadanti – say; atha – therefore; etaiù – with

hem; veça – garments;

bhuçabhiù and ornaments; na – did not; gatavan – go; tena – by

this; kim – is it?; saù – He; bhagavan – the Supreme Personality

of Godhead; yatha – just as; sammohana-tantre – in the Sammohana-

tantra; dhanasya – of meditation; samsthitiù – situation;na – not;

asti – is; hareù – of Lord Hari; iccha – desire; anurupataù –

according to; tatra – to this statement; pratyuttaram – the reply;

tat – therefore; eva – certainly;  vånòavana – Våndävana;

antaù – within; vina – without; anyatra – other places;

boddhavyam – should be understood; vånòavane – in Våndävana;

api – even; etaiù – with them; veça – garments; bhuça – and

ornaments; adibhiù – beginning with; tiñöhan – remaining;iti –

thus; asandehaù – without doubt; kintu – however; ye – thosewho;

yat – which; rupam – form; çré-kåñnam – on Çri Kåñna;

dhyayanti – meditate; teçu – to them; tat – that;rupam – form;

darçayati – He reveals; yataù – because; bhagavat-gétasu

upaniçatsu – in åémad-Bhagavad-géta Upaniçad; çré-

bhagavan – the Supreme Personality of Godhead; uvaca – said; ye –

all of them; yatha – as; mam – unto Me;prapadyante – surrender;

tan – unto them; tatha – so; eva – certainly; bhajami – do I

reward; aham – I; iti – thus;  sva-prakaçaù – selfmanifested;

vaàçé – flute; mayura – peacock; puccha – feather; guïja –

guïja – necklace; péta – yellow; aàçuka – garments; adibhih –

beginning with; bhuçitaù – decorated; eva – certainly;  yaiù

yaiù – by whatever; vånòavanacandraù – Çri Kåñna, the

moon of Våndävana; aradhya – having been worshipped;

dåñöaù – becomes visible; taiù taiù etaiù – by them; veça –

garments; bhuça – and ornaments; adibhiù – beginning with;

eva – certainly; yatha – just s; narada-païcaratra – in the

Narada-païcaratra; vijayam prati – to Vijaya; durga – Durga;

uvaca – said.

 

 

The actual fact is that Çri Kåñna, the lover of Çri Rädhä,

always remains in Våndävana, although His plenary expansions may

leave Våndävana and go to other places. At this point some may

say: “How is it that the Supreme Lord does not even take the same

garments and ornaments when He leaves Våndävana? It is said in

the Sammohana-tantra: `One may meditate on Lord Hari in any form.

The form the Lord takes in meditation is at the discretion of the

meditator.’ For this reason it should be possible to meditate on

Lord Hari in His non-vånòävana form, although decorated with

vånòävana-ornaments and garments.”

To this objection the following reply may be given: Perhaps

this may be true for the Lord’s forms outside of Våndävana, but

it is not true for His Våndävana-form. Çri Kåñna remains in

Våndävana in a specific garments and ornaments. This feature of

the Lord never leaves Våndävana. Of this there is no doubt. Those

who meditate on Çri Kåñna in His Våndävana feature attain Çri

Kåñna, and those who meditate on other forms of the Lord attain

the association of these other forms of the Lord. This is

described in Çrimad-Bhagavad-gitä Upaniñad (4.11), where the Lord

says: “All of them, as they surrender unto Me, I reward

accordingly.”* Therefore if one worships Çri Kåñna in His

Våndävana-form, in which the Lord appears holding the flute,

dressed in yellow garments, and decorated with peacock-feather,

guïjä-necklace, and other ornaments, one will become able

to directly see that Çri Kåñna, who shines like a moon in

Våndävana-dhäma. The Lord will appear decorated with these

specific garments and ornaments. This is described in the

Närada-païcarätra, where Durgä says to Vijaya:

 

Text 56

 

koöi-candra-mukhaà koöi-

manmathadbhuta-vigraham

koöi-surya-pratékaçaà

çyamaà parama-sundaram

 

koöi – millions; candra – of moons; mukham – whose face;

koöi – millions; manmatha – of cupids; adbhuta – wonderful;

vigraham – whose form; koöi – millions; surya – of suns;

pratékaçam – whose splendor; çyamam – dark-complexioned;

parama – supremely; sundaram – beautiful.

 

 

“Çri Kåñna is supremely handsome. His face is glorious as

millions of moons. His dark-complexioned form is more splendid

than millions of suns and more wonderful than millions of

Kämadevas.”

 

Text 57

 

vånòavana-maha-hema-

mani-mandira-madhya-gam

vaàçé-vinodinaà gopa-

sundaré-prana-nayakam

 

vånòavana – in Våndävana; maha – a great; hema – of gold;

mani – and jewels; mandira – of a temple; madhya – in the middle;

gam – situated; vaàçé – the flute; vinodinam – playing; gopa-

sundaré – of the beautiful young gopés; prana-nayakam – the

lover.

 

 

“He stays in the middle of a great bejeweled golden temple

in Våndävana. He plays the flute. He is the life’s hero of the

beautiful gopis.

 

Text 58

 

nana-rasa-sudhodgara-

prema-raìga-taraìginam

guòha-marma-rasananda-

mahambhodhi-maha-vidhum

 

nana – various; rasa – of the nectar of transcendental

mellows; sudha – the nectar; udgara – emitting; prema – of

transcendental love; raìga – delight; taraìginam – the ocean full

of waves; guòha – confidential; marma – internal; rasa – nectarof

mellows; ananda – bliss; maha – great; ambhodhi – ocean;maha –

great; vidhum – moon.

 

 

“He is an ocean of many kinds of nectar filled with waves

of bliss and love. He is a great moon that causes tidal waves on

the great ocean of the bliss of the most secret nectar.

 

Text 59

 

radhika-hådayakuöa-

rasa-lampaöya-vibhramam

sudha-taraìginé-léla-

lohitambuja-locanam

 

radhika – of Çrimati Rädhärané; hådaya – the heart;

akuöa – the feeling; rasa – the mellow; lampaöya-vibhramam – the

debauchee; sudha – of nectar; taraìginé – the river with waves;

léla – pastimes; lohita-reddish; ambuja – lotus; locanam – with

eyes.

 

 

“He is a debauchee who agitates Rädhikä’s heart. His eyes

are red lotus flowers playing in waves of nectar.

 

Text 60

 

dvi-bhujaà kaustubhanandé-

vana-mala-vibhuñitam

pétambara-maha-ratna-

harabharana-bhuñitam

 

dvi – with two; bhujam – arms; kaustubha – with Kaustubha gem;

anandé – blissful; vana – of forest flower; mala – with a

garland; vibhuñitam – decorated; péta – with yellow; ambara –

garments; maha – with great; ratna – jewels; hara – necklace;

abharana – and ornaments; bhuñitam – decorated.

 

 

“He has two arms and wears yellow garments. He

is decorated with Kaustubha gem, garlands of forest flowers, and

various jewel necklaces and ornaments.

 

Text 61

 

ratna-kunòala-bha-dépyan-

nasagra-mani-mauktikam

bimba-manikya-bandhuka-

sundara-dvija-sundaram

ratna-jeweled; kunòala – earrings; bha – with the splendor;

dépyat – shining; nasa – of the nose; agra – the tip; mani –

mauktikam – with a pearl; bimba – bimba fruits; manikya – rubies;

bandhuka-bandhuka flowers; sundara – beautiful; dvija – teeth;

sundaram – beautiful.

 

 

“He wears splendid earrings, and the tip of His

nose is decorated with a pearl. His teeth and lips are as glorious

as bandhüka flowers, rubies, and bimba fruits.

 

Text 62

 

catuùsama-maha-gandha-

mohitaneka-manasam

barhapéòa-maha-kanta-

rasa-prema-mukhambujam

 

catuùsama – with sandalwood paste, kuìkuma, musk, and

fragrant aloe; maha – very; gandha – aromatic;mohita – enchanted;

aneka – of everyone; manasam – -the minds; barha-apéòa – wearing

a peacock feather; maha – with great; kanta – beauty; rasaprema – the mellows of transcendental

ove; mukha – face; ambujam – lotus

flower.

 

 

“Anointed with aromatic sandalwood paste, kuìkuma, musk, and

fragrant aloe, He enchants the minds of all the resides of Vraja.

His handsome lotus face is decorated with a peacock feather and

filled with the nectar of the mellows of transcendental love.

 

Text 63

 

kandarpa-loka-kandarpaà

ramané-prema-vallabham

kiìkiné-svana-maïjéra-

mani-lipta-padambujam

 

kandarpa-loka – among cupids; kandarpam – cupid; ramané – of

the beautiful gopés; prema-vallabham – the dear beloved;

kiìkiné – of ankle bells; svana-maïjéra – with tinkling

sounds; mani – with jewels; lipta – decorated; pada – feet;

ambujam – lotus.

 

 

“He is the dear beloved of the beautiful gopis.

He is more handsome than the best of all Kämadevas. His lotus feet

are decorated with jewel ornaments and tinkling ankle-bells.

 

Text 64

 

bhavayed atma-bhavena

paramatmanam acyutam

kåñna-mantra-japenaiva

kåñna-prema labhen naraù

 

bhavayet – one should meditate; atma-bhavena – with love;

parama-atmanam – ofn the Supreme Personality of Godhead;

acyutam – who is infalliable; kåçna-mantra – a Kåñna-mantra;

japena – by chanting; eva – certainly; kåñna – for Kåñna;

prema – pure love; labhet – may attain; naraù – a person.

 

 

“With great love one should meditate on the infallible

Supreme Personality of Godhead in this way. By meditating on the

Lord in this way and chanting the Kåñna mantra, one attains pure

love for Kåñna.

 

 

Ninth Part

 

Text 65 (a)

 

atha brahma-vaivarte purva-janmani nanda-yaçodayos tapo-vaço

bhutva çré-bhagavan avirbabhuva. tada bhagavantaà

dadarça. yatha

 

atha – now; brahma-vaivarte – in the Brahma-vaévarta

Purana; purva – in the previous; janmani – birth; nanda – of

Nanda; yaçodayoù – and Yaçoda; tapaù – by their austerities;

vaçaù – conquered; bhutva – having become; çré-bhagavan –

Supreme Personality of Godhead; avirbabhuva – appeared; tada –

then; bhagavantam – Supreme Personality of Godhead;dadarça – saw;

yatha – just as.

 

 

The Brahma-vaivarta Puräna explains that in their previous

birth Nanda and Yaçodä performed severe austerities to obtain Çri

Kåñna as their son. Conquered by their austerities, the Lord

appeared before them. They then saw the Supreme Personality of

Godhead face-to-face. The Brahma-vaivarta Puräna narrates:

 

Text 65 (b)

 

tato vasur håñöa-mana

dåñöva taà péta-vasasam

maha-marakata-çyamaà

çikhanòabaddha-kuntalam

 

tataù – then; vasuù – Vasu; håçta – delighted; manaù – at

heart; dåñöva – having seen; tam – Him; péta – withyellow;

vasasam – garments; maha – a great; marakaöa – like a sapphire;

çyamam – dark; çikhanòa-abaddha – with a peacock feather;

kuntalam – in His hair.

 

 

“Vasu’s heart became full of bliss when He saw the Supreme

Personality of Godhead, who was dressed in yellow garments, His

complexion dark as a great sapphire, and a peacock feather in His

hair.

 

Text 66

 

kiçoraà hara-maïjéra-

valayaìgada-bhuñanam

jita-candra-mukhaà devaà

sundaraà su-bhru-nasikam

 

kiçoram – situated in the kaiçora age; hara – with

necklaces; maïjéra – with ankle-bells; valaya – bracelets;

aìgada – armlets; bhuçanam – as ornaments; jita – defeated;

candra – the moon; mukham – whose face; devam – the Supreme Lord;

sundaram – handsome; su – with handsome; bhru – eyebrows;nasikam – and nose.

 

 

“The Lord was situated in the kaiçora age. He was

decorated with necklaces, ankle-bells, bracelets, and armlets.

He was exquisitely handsome. His eyebrows and nose were

handsome, and the luster of His face defeated the moon.

 

Text 67

 

bimbadhara-puta-dvandva-

çobhi-dantavalé-dvayam

smitavalokinaà dhéraà

dvi-bhujaà sarva-sundaram

 

bimba – like bimba fruits; adhara – lips; puta – opening;

dvayam – two; çobhi – splendid; danta – of teeth;avali – series;

dvayam – pair; smita – smiling; avalokinam – with glances;dhéram –

a hero; dvi – with two; bhujam – arms; sarva-sundaram – the most

handsome.

 

 

“His teeth were beautiful and His lips were as

charming as two bimba fruits. He was graceful,

sober, strong, and heroic. His eyes smiled. He had two

arms. He possesed all handsomeness.

 

Text 68

 

nipatya danòa-vad bhumau

sa nanama janardanam

håñöat-tanuruho bhaktya

kåñnaà prati vadiñyati iti

 

nipatya – falling; danòa – a stick; vat – like; bhumau – onthe ground; saù – he; nanamaoffered

espectful obeisances;

janardanam – to Lord Janardana; håçyat-tanuruhaù – the hairs

of the body standing up in ecstasy; bhaktya – with devotion;

kåñnam prati – to Lord Kåñna; vadiçyati – was about to

speak; iti – thus.

 

 

“Vasu fell to the ground like a stick and with great

devotion offered respectful obeisances to Lord Janärdana. The

hairs of his body standing up in ecstasy, Vasu was about to speak

to Lord Kåñna.”

 

Text 69

 

tatha brahma-saàhitayam

 

venuà kvanantam aravinda-dalayatakñaà

barhavataàsam asitambuda-sundaraìgam

kandarpa-koöi-kamanéya viçeña-çobhaà

govindam adi-puruñaà tam ahaà bhajami

 

tatha – in the same way; brahma-saàhitayam – in the Braham-

saàhita; venuà – the flute; kvanantam – adept in

playing; aravinda-dala – like lotus petals;

ayata – blooming (extending); aksam –  whose eyes;

barhavataàsam – head bedecked with peacock feather; asita – as

of dark blue; ambuda – clouds; sundara – beautiful;

aìgam – whose figure; kandarpa – cupid; koöi – by

millions; kamanéya – to be desired; viçeça – unique;

çobham – whose brilliance; govindam; etc.

 

 

Çri Kåñna’s form is also described in Brahma-saàhitä (5.30):

 

“I worship Govinda, the primeval Lord, who is adept in

playing on His flute, with blooming eyes like lotus-petals, with

head bedecked with peacock’s feather, with the figure of beauty

tinged with the hue of blue clouds, and His unique loveliness

charming millions of cupids.”**

 

Texts 70 and 71

 

tatha govinda-våndavane balaramam prati çré-Kåñna

uvaca

 

çabda-brahma-mayé-vaàçé-

vadano rasa-sagaraù

vana-malé péta-vasaù

su-kuïcita-çiroruhaù

 

barhi-barha-kåtottaàsaù

parijatavataàsakaù

premananda-mayaù çuddhaù

sarvada nava-yauvanaù

evaà-rupaù sadaivahaà

tiñöhamy atraiva sarvatha

 

tatha – in the same way; govinda-våndavane – in the

Govinda-Våndävana-sastra; balaramam prati – to Lord Balarama;

çré-kåñnaù – Lord Kåñna; uvaca – said; çabda-brahma – the

sounds of the Vedas; mayi – consisting of; vaàçé – the flute;

vadanaù – playing; rasa – of t he nectars of transcendental

mellows; sagarah – an ocean; vana-malé – decorated with a

garland of forest flowers; péta-vasaù – wearing yellow

garments; sukuïcita – nicely curling; çiroruhaù – with hair;

barhi-barha – of a peacock feather; kåta – fashioned; uttaàsaù –

a crown; parijata – of parijata flowers; avataàsakkaù – with

a garland; prema – of pure transcendental love; ananda – of the

bliss; mayaù – consisting; çuddhaù – pure;sarvada – always;

nava-yauvanaù – a new youth; evam-rupaù – in this form; sada –

always; eva – indeed; tésöhami – stay; atra – here;eva –

certainly; sarvataù – in all respects.

 

 

Çri Kåñna’s form is also described in the

Govinda-Våndävana-çästra, where Çri Kåñna says to

Balaräma:

 

“I play the Vedic hymns on the flute placed to My mouth, and

I am an ocean of nectar. I wear yellow garments, a sylvan

garland, a peacock-feather crown on My curling locks of hair, and

a garland of pärijäta flowers. I am supremely pure, eternally

youthful, and full of the bliss of transcendental love. In this

form of Çri Kåñna I eternally stay here in Våndävana.”

 

Text 72 (a)

 

atra kenacid uktam evaà-rupena våndavane nityaà

tiñöhatéti tada kathaà mathuraà gata iti sarvair

dåçyate. anantaraà våndavane kathaà dåg-gocaro naiveti

sandehaù. aho etat-karanaà mattaù çruyatam avirbhava-

tirobhavav éçvarasya boddhavyau. tad eva vyaktavyakta-

rupena. yatha brahmanòa-purane

 

atra – in this matter; kenacit – by someone; uktam – it is

said; evam-rupena – in this form; våndavane – in Våndävana;

nityam – eternally; tiñöhati – He stays; iti – thus;tada – then;

katham – how is it; mathuram – to Mathura; gataù – gone; iti –

thus; sarvaiù – by everyone; dåçyate – is seen; anantaram-

afterwards; våndavane – in Våndävana; katham – how is it? dåk – ofthe eyes; gocare – in the

erception; na – not; eva – certainly;

iti – thus; sandehaù – doubt; aho – Oh; etat – this;karanam –

reason; mattaù – from me; çruyatam – should be heard;

avirbhava – appearance; tirobhavau – and disappearance;

éçvarasya – of the Supreme Personality of Godhead; boddhavyau –

should be understood; tat – therefore; eva – certainly; vyakta

avyakta-rupena – as manifest and unmanifest; yatha – just as;

brahmanda-purane – in the Brahmanòa Purana.

 

 

At this point someone may ask: “If Çri Kåñna eternally

stays in Våndävana as You say, then why is it that the

residents of Våndävana all see Him leave for Mathura, and why

is it that after that they no longer see Him in Våndävana? This

is my doubt.”

Please hear from me the reason for this. The Supreme

Personality of Godhead eternally stays in Våndävana. Sometimes

His form is directly manifest and visible to all, and at other

times, although He remains in Våndävana, He is not visible to

the people in general. This is described in the following

statement of Brahmänòa Puräna:

 

Text 72 (b)

 

anadeyam aheyaà ca

rupaà bhagavato hareù

avirabhava-tirobhavav

asyokte graha-mocane

 

anadeyam – without being accepted; aheyam – without being

abandoned;  ca – also; rupam – the form; bhagavataù – of the

Supreme Personality of Godhead; hareù – Hari; avirbhava –

appearance; tirobhavau – and disappearance; asya – of Him;ukte –

is said; graha – taking; mocane – and abandoning.

 

 

“The Supreme Personality of Godhead does not accept a

certain form and then leave it afterwards. His form is eternal.

Sometimes He displays it to the conditioned souls, and at other

times He conceals it from their view.”

 

Text 73

 

tatha govinda-våndavane tåtéya-paöale narada-praçne

çré-kåñna uvaca

 

idaà våndavanaà ramyaà

mama dhamaiva kevalam

atra devaç ca bhutani

vartante sukñma-rupataù

 

tatha – in the same way; govinda-våndavane – in the

Govinda-Våndävana-çastra; tåtéya-paöale – in Paöala 3;

narada – of Narada; praçne – in the question; çré-kåñnaù –

Çri kåñna; uvaca – said; idam – this;

våndavanam – Våndävana; ramyam – delightful; mama – My;

dhama – abode; eva – certainly; kevalam – only;

atra – here; devaù – the demigods; ca – and; bhutani –

saintly persons; vartante – remain; sukñma-rupataù – in

invisible subtle forms.

 

 

That Çri Kåñna’s form eternally remains in Våndävana,

although sometimes it is visible to the people in general, and

sometimes not visible to them, is also confirmed by the following

statement of Govinda-Våndävana-çästra, Third Paöala, where, in the

course of answering a question of Närada Muni, Çri Kåñna

says:

 

“This is Våndävana, My delightful, eternal, transcendental

abode. Invisible to ordinary mens’ eyes, the demigods and great

saintly persons always stay here.

 

Text 74

 

sarva-deva-mayaç cahaà

na tyajami vanaà kvacit.

avirbhavas tirobhave

bhaven me ‘tra yuge yuge

 

sarva-deva-mayah – the master of all the demigods;

ca – also; aham – I; na – not; tyajani – leave;

vanam – this forest; kvacit – at any time;

avirbhavah – appearance; tirobhavah – dissapearance;

bhavet –  may be; me – My;atra – here; yuge

yuge – millenium after millenium.

 

 

I myself, who am the master of all the demigods, never leave

this forest. Millenium after millenium I appear in this abode of

Våndävana, and then again I disappear from it.

 

Text 75

 

tejomayam idaà ramyam

adåçyaà carma-cakñuña

rahasya-prema-bhavas tu

våndaranye yuge yuge

brahmadénaà suranaà ca

na bhaved dåñöi-gocaraù

 

tejomayam – splendid; idam – this;

tamyam – delightful; adrsyam – invisible; carma-cakñuña – to

material eyes; rahasya – confidential; prema-

bhavaù – love; tu – indeed; våndaranye – in Våndävana;

yuge yuge – millenium after millenium;  brahma-adénam

suranam – of Brahma and the other demigods; ca – also;

na – not; bhavet – is; dåñöi – of sight;

gocaraù – within the range.

 

 

“This splendid and beautiful place cannot be

seen by material eyes. Millenium after millenium in this forest

of Våndävana I taste the most confidential and exalted love,

which even Brahmä and the demigods cannot understand.”

 

 

Tenth Part

Text 76 (a)

 

atha yadi keñaïcid dåg-gocaro naiva tada kathaà

udara-lélaya samasta-loka-gocaro bhutva gopa-gopébhir

nana-kréòa-raso vistaritaù. atha tad eva çruyatam

gramya-lokena saha yat kåtaà tat sva-mayayacchadito bhutva

kintu våndavane rasa-kréòadi yat kåtaà tad-

aìgaja-nitya-çruti-munija-devakanyadi-gopyas tasaà gocaro

bhutva rasa-kréòadikaà kåtavan sva-mayaya sva-

prakaçaù svayam eva nanyeñaà gocaraù katham abhut. tadaiva

aìgaja radha aìgavan nitya nityaà santi éçvaravat.

çrutir vedas ta eva bhagavad-aìgam eva. eka-saptati-sahasra-

munénaà çata-kalpavadhi agni-çayyagni-bhuk-kaöhora-

tapasa vaço bhutva teñam abhimata-siddhyai tan evatma-sat

kåtavan. deva-kanya brahmajïaya gopyo babhuvuù. etasaà

nitya-gocaraù çré-kåñnacandro nitya-våndavana-stha ity

asandehaù. tatra pramanam adhigamyatam yad eva bhagavan

çré-kåñnacandro mathura-gamana-samaye gopéù pratyavadat.

tad eva

 

atha – now; yadi – if; keçaïcit – of some; dåk-gocaraù –

within the range of perception; na – not; eva – certainly;taòa –

then; katham – how is it?; udara-lélaya – with transcendental

pastimes; samasta – of the entire; loka – world;gocaraù – within

the range of perception; bhutva – having become; gopa – with the

cowherd boys; gopébhiù – and gopés; nana – various;kréòa –

of pastimes; rasaù – nectarean mellows; vistaritaù – is

expanded; ataù – now; tat – this; eva – certainly;çruyatam –

should be heard; gramya-lokena – ordinary conditioned souls;saha – with; yat – what; kåtam –

erformed; tat – that; sva-mayaya – by

His own maya potency; acchaditaù – covered; bhutva – having

become; kintu – however; våndavane – in Våndävana; rasa-

kréòa – the rasa-léla; adi – beginning with; yat – what;

kåtam – performed; tat – that; aìgaja – direct expansions;nitya – eternal associates; çruti –

ersonified Vedas; munija –

daughters of sages; deva-kanya – daughter of the demigods; adi –

beginning with; gopyaù – gopés; tasam – of them; gocaraù – in

the field of perception; bhutva – having become; rasa-kréòa – therasa-léla; adikam – beginning

ith; kåtavan – performed;

sva-mayaya – by His own potency; sva-prakaçaù – self-manifest;

svayam – personally; eva – certainly; na – not; anyeçam – of

others; gocaraù – in the range of perception; katham – why?

abhut – was; tada – then; eva – certainly; aìgaja – His direct

expansion; radha – Çrimati Rädhärané; aìga-vat – like a

limb of His body; nitya – eternal; nityam – eternally;santi – are;

éçvara-vat – like the Supreme Personality of Godhead; çrutiù

vedaù te – the Personified Vedas; eva – certainly; bhagavat – of

the Supreme Personality of Godhead; aìgam – the limb; eva –

certainly; eka-saptati-sahasra – 70,000; munénam – of sages;

çata – 100; kalpa – kalpas; avadi – until; agni-çayya-agnibhuk –

surrounded by fires; kaöhora – severe; tapasa – by austerities;

vaçaù – conquered; bhutva – having become; teçam – of them;

abhimata – of desire; siddhyai – for fulfillment; tan – them;eva –

certainly; atma-sat-kåtavan – accepted; deva – of the demigods;

danyaù – the daughters; brahma – of Lord Brahma; ajïaya – by the

advice; gopyaù – gopés; babhuvuù – became; etasam – ofthem;

nitya – eternally; gocaraù – within the range of perception;

çré-kåñnacandraù – Çri Kåñnacandra; nitya – eternally;

våndavana – in Våndävana; sthaù – staying; iti – thus;

asandehaù – without doubt; tatra – in this regard; pramanam –

evidence; adhigamyatam – may be understood; yat – because;eva –

certainly; bhagavan – the Supreme Personality of Godhead; çré-

kåñnacandraù – Çri Kåñnacandra; mathura – to Mathura;

gamana – of going; samaye – at the time; gopéù – to the gopés;

pratyavadat – replied; tat – this; eva – certainly.

 

 

At this point someone may ask: “If Lord Kåñna is not seen by

ordinary eyes, then why did He appear before the eyes of the

entire world and before those eyes enjoy many nectar pastimes

with the gopas and gopis?”

Please hear the answer. When Kåñna appeared before ordinary

conditioned souls, He was obscured by His illusory potency.

Still, why is it that when in Våndävana He enjoyed the räsa dance andother

pastimes, He was directly seen by the gopis, who are either

direct expansions of the Lord’s potency, His eternal associates,

Personified Vedas who attained the status of gopis, great sages

who become gopis, or young demigodddesses who became gopis, and,

covered by His illusory potency, He was not seen by others?

The gopis nwho are direct expansions of the Lord’s potency

are eternally like the Lord’s personal limbs. They are eternally

like the Supreme Lord Himself. The gopis who had been Personified

Vedas are also the limbs of the Supreme Lord. 70,000 sages

performed severe austerities, sitting in the midst of blazing

fires for 100 kalpas, and in this way conquered the Lord, who

fulfilled their desire to become gopis. The Lord made them like

Himself. Many young demigoddesses, ordered by Lord Brahmä, also

became gopis. All these gopis eternally see Lord Kåñna face-to-

face.

Çri Kåñnacandra remains eternally in Våndävana. Of this

there is no doubt. The evidence for this is found in

Çri Kåñnacandra’s words to the gopis at the time of His

departure for Mathurä (Çrimad-Bhägavatam 10.39.35):

 

Text 76 (b)

 

“tas tatha tapyatér vékñaya

sva-prasthane yaduttamaù

santvayam asa sa-premair

ayasya iti dautakaiù” iti.

 

taù – the gopés; tatha – in that way; tapyatéù –

suffering; vékñya – having seen; sva-prasthane – on the chariot;

yadu-uutamaù – Lord Kåñna, the most exalted member of the Yadu

dynasty; çantvayam asa – consoled; sa-premaiù – with love;

ayasye – I shall return; iti – thus; dautakaiù – with messages;

iti – thus;

 

 

“Kåñna was very much affected upon seeing the plight of

the gopis, and He therefore consoled them. He told them they

sould not be aggrieved; He was coming back very soon after

finishing His business.”

 

Text 77 (a)

 

tatha brahma-vaivarte

 

madhià kurudhvaà subhagaù sameñye

turnaà vilambo na mameti kåñnaù

itthaà samaçvasya janaà samutsukaà

cacala turnaà saha gopa-våndaiù

 

tatha – in the same way; brahma-vaivarte in the Brahma-

vaivarta Purana; ma – do not; adhim – anxiety;kurudhvam –

feel;subhagaù – O my dear beautiful gopés; sameçye – I shall

return; turnam – quickly; vilambaù – a long delay;na – not;

mama – of Me; iti – thus; kåñnaù – Çri Kåñna; ittham – in

this way; samaçvasya – having consoled; janam – the gopés;

samutsukam – anxious; cacala – went; turnam – quickly; saha –

with; gopa-våndaéù – with cowherd men and boys.

 

 

This is also confirmed by the Brahma-vaivarta Puräna:

 

“‘O beautiful gopis, don’t worry. I will return. I will not be

gone for long.’ After comforting the grief-stricken gopis with

these words, Kåñna quickly left with the cowherd men and boys.”

Text 77 (b)

 

ity evaà sva-nigamaù ayasyaméti. tad eva kathaà vyaktaà

nabhut. tad aha çré-bhagavan kutra va gacchati. kutra va

agacchati. yathadi-yamale vånòavanaà parityajya sa kvacin

naiva gacchati iti. ayasyaméty uktam aupacarikatvat.

vastavaà naiva. dautyakair iti vacanad etad vyakté-kåtam.

ity evaà nitya-vånòavana-sthaù çré-radha-kanto ‘àçena

vånòavana-tyago bhavet tada punar-agamanam ca na bhaviñyaty

evety adi jïatavyam.

 

iti – thus; evam – in this way; sva-nigamaù – His own promis;

ayasyami – I shall return; iti-thus; tat – this;eva – certainly;

katham – why?; vyaktam – manifested; na – did not;abhut – become;

tat – this; aha – says; çré-bhagavan – the Supreme Personality

of Godhead; kutra – where?; va – or; gacchati – He goes;kutra –

where?; va – or; agacchati – He arrives; yatha – just as;adi-

yamale – in the /Adi-yamala; vånòavanam – Våndävana;

parityajya – having left; saù – He; kvacit – someplace;na – not;

eva – certainly; gaccati – goes; iti-thus; ayasyami – I shall

return; iti-thus;  uktam – statement; aupacarikatvat – because

being a figure of speech not intended to be taken literally;

vastavam – real; na – not; eva – certainly; dautyakaiù – by

messengers; iti-thus; vacanat – by the statement;etat – this;

vyakté-kåtam – is manifested; iti-thus; evam – in this way;

nitya – eternally; vånòavana – in Våndävana; sthaù – staying;

çré-radha-kantaù – Çri Kåñna, the lover of Çrimati

Rädhärané; amçena – by His plenary expansion; çré-viñnu – ofÇri Viñnu; svarupa – own form;

asudevena – as Lord

Vadudeva; eva – certainly; gatavan syat – went; yadi – if;

vånòavana – from Våndävana; tyagaù – the departure; bhavet –

had been; tada – then; punaù – again; agamanam – return;ca –

also; na – not; bhaviçyati – will be; eva – certainly; iti-thus;

adi – in the passage beginning; jïatavyam – may be understood.

 

 

In these verses Kåñna promises: “I will return.” Why did He

not keep His promise? It may be asked: Where did the Lord go?

Where did He arrive? The Ädi-yämala explains: “Kåñna never leaves

Våndävana.” Because Kåñna never leaves Våndävana, His promise “I

will return” is only a figure of speech. He never left and He

never returned. This is also confirmed by the statements of the

messengers sent by Him. Kåñna, the lover of Çri Rädhä,

eternally stays in Våndävana, and it is His plenary viñnu-form of

Lord Väsudeva who travels to Mathurä. If it He never left

Våndävana, then He will also never return. This should be

understood.

.pa

 

 

 

 

Eleventh Part

 

Text 78 (a)

 

atha kecid vadino vadanti etasaà cen nitya-gocaraù

çré-kåñnacandras tada katham uddhavaà prasthapya

gopénaà viraha-nivaranaà kåtavan iti. yatha

 

atha – now; kecit – some; vadinaù – speakers vadanti – may

say; etasam – of them; cet – if; nitya – eternally;gocaraù –

within the range of perception; çré-kåñnacandraù – Çri

Kåñnacandra; tada – then; katham – why?;uddhavam – Uddhava;

prasthapya – deputing; gopénam – of the gopés; viraha – of

feelings of separation; nivaranam – removal; kåtavan – did;

iti-thus; yatha – just as.

 

 

At this point some may object: If Çri Kåñnacandra remains

eternally in the range of the vrajaväsis’ perception, then why

did He send Uddhava to Våndävana to console the gopis in their

grief of separation from Him? This is described in Çrimad-

Bhägavatam (10.46.3), where Lord Kåñna says to Uddhava:

 

Text 78 (b)

 

gacchoddhava vrajaà saumya

pitror naù prétim avaha

gopénaà tad-viyogadhià

mat-sandeçair vimocaya

 

gaccha – please go; uddhava – O Uddhava; vrajam – to Vraja;

saumya – gentle; pitroù – parents; naù – to our; prétim –

happiness; avaha – please bring; gopénam – of the gopés; tat

viyoga – of separation; adhim – distress; mat – My;sandeçaiù – by

messagess; vimocaya – please relieve.

 

 

“My dear gentle friend Uddhava, please go immediately to

Våndävana and try to pacify my father and mother, Nanda

Mahäräja and Yaçodä-devi, and the gopis. They are very

much grief-stricken, as if suffering from great ailments. Go and

give them a message. I hope their ailments will be partially

relieved.”*

 

Text 79 (a)

 

athaìgaja-nitya-çruti-muni-rupaù prati naivam. deva-kanyaà

prati jïatavyam. katham eva. ta eva brahmajïaya

deva-kanya bhuvi samagatya gopyo bhutva bhagavat-prétià cakruù.

na tu prema-bhaktya tapasa va aradhitaù prabhur naivaà

brahmajïayapi. yatha brahmaha

atha – now; aìgaja – manifested from His transcendental form;

nitya – eternal associates; çruti – personified Vedas; muni – and

sages; rupaù – consisting of; prati – to them; na – not;evam – in

this way; deva-kanyam – the young demigoddesses; prati – in

relation to; jïatavyam – should be understood; katham – why is

this?; eva – certainly;  te – they; eva – certainly; brahma – of

Lord Brahma; ajïaya – by the order; deva-kanyaù – the young

demigoddesses; bhuvi – on the earth; samagatya – assembling;

gopyaù – gopés bhutva – becoming; bhagavat – of the Supreme

Personality of Godhead; prétim – satisfaction; cakruù-did;na –

not; tu – but; prema-bhaktya – with devotional service in pur

love; tapasa – with austerities; va – or; aradhitaù – was

worshipped; prabhuù – the Supreme Lord;  evam – in this way;

brahma – of Lord Brahma; ajïaya – by the order; api – evenp;

yatha – just as; brahma – Lord Brahma; aha – said.

 

 

To this objection I reply: This description of the gopis

being separated from Kåñna does not apply to the gopis who are

potencies expanded from the Lord’s transcendental body, or to

those who are the Lord’s eternal associates, or to those who had

been Personified Vedas or great sages. This description of the

gopis feeling separation from Lord Kåñna applies only to those

gopis who had been daughters of the demigods, and who, on Lord

Brahmä’s order, assembled on the earth, accepted the forms of

gopis, and performed various services for the Lord’s pleasure.

These gopis had not worshiped the Lord with pure devotion, nor

had they performed severe austerities to become gopis. They

became gopis only because of Lord Brahmä’s order. Brahmä said

(Çrimad-Bhägavatam 10.1.23):

 

Text 79 (b)

 

vasudeva-gåhe sakñad

bhagavan puruñaù paraù

janiñyate tat-priyarthaà

sambhavantu sura-striyaù

 

vasudeva-gåhe – in the house of Vasudeva (who would be the

father of Kåñna when the Lord appeared); sakñat –

personally; bhagavan – the Supreme Personality of Godhead, who

has full potency; puruçaù – the original person; paraù – who is

transcendental; janiçyate – will appear tat-priya-and for His

satisfaction; sambhavantu – should take birth; sura-striyaù – all

the wives of the demigods.

 

 

“The Supreme Personality of Godhead, Çri Kåñna, who has

full potency, will personally appear as the son of Vasudeva.

Therefore all the wives of the demigods should also appear in

order to satisfy Him.”*

 

Text 80

 

ata eva deva-kanyaù praty evam. yatha deva-kanyabhir jïataù çrékåñnacandro mathuraà

ata eva. anyasaà bhagavato

vicchedo ‘sti naivam. yathadi-yamale

 

prokteyaà virahavastha

spañöa-lélanusarataù

kåñnena viprayogaù syan

na jatu vraja-vasinam

 

ataù eva – therefore; deva-kanyaù – the daughters of the

demigods; prati – in relation to; evam – in this way;yatha – just

as; deva-kanyaghiù – by the demigoddesses; jïataù – perceived;

çré-kåñnacandraù – Çri-Kåñnacandra; mathuram – to

Mathura; gataù – gone; eva – certainly; ; anyasam – ofthe other

gopés; bhagavataù – from the Supreme Personality of Godhead;

vicchedaù – spearation; asti – there is; na – not; evam – in this

way; yatha – just as; adi-yamale – in the /Adi-yamala; prokta –

described; iyam – this; viraha – of separation; avastha –

condition; spañöa – manifested; léla – pastimes;anusarataù –

in relation to; kåñnena – from Lord Kåñna; viprayogaù –

separation; syat – may be; na – not; jatu – at any time;vraja-

vasinam – of the residents of Vraja.

 

 

It is only the gopis who had been young demigoddesses who

saw Lord Kåñnacandra depart for Mathura, and they were the

only gopis who felt separation from Him. The other gopis were

never separated from Lord Kåñna. This is described in the Ädi-

yämala:

 

“In this way I have described the feelings of separation

experienced by various devotees during Lord Kåñna’s manifest

pastimes. However, the residents of Vraja were never separated

from Lord Kåñna.”

 

Text 81

 

tatha skande mathura-khanòe

 

vatsair vatsa-tarébhiç ca

sada kréòati madhavaù

vånòavanantara-gataù

sa-ramo balakair våtaù

 

tatha – in the same way; skande – in the Skanda Purana;

mathura-khanòe – in the Mathura-khanòa; vatrsaiù – with the

calves; vatsa-tarébhiù – and heifers; ca – also; sada –

eternally; kréòati – performs pastimes; madhavaù – Lord

Madhava; vånòavana-antara-gataù – staying in Våndävana;sa – with; ramaù – Balarama; balakaiù –

y the cowherd boys;

våtaù – accompanied.

 

 

This is also confirmed in the Skända Puräna, Mathurä-khanda

 

“Lord Madhava eternally enjoys pastimes with the calves. He

eternally stays in Våndävana with Balaräma and the cowherd boys.”

 

Text 82

 

tatha brahmanòe

 

kair api prema-vairagya-

bhagbhir bhagavatottamaiù

adyapi dåçyate kåñnaù

kréòan vånòavanantare

 

tatha – in the same way; brahmanòe – in the Brahmanòa

Purana; kaiù api – by some; prema – of devotional love

vairagya – and renunciation; bhagbhiù – endowed; bhagavata – of

devotees; uttamaiù – by the best; adya – today; api – even;

dåçyate – is seen; kåñnaù – Lord Kåñna; kréòan –

performing pastimes; vånòavana-antare – Våndävana.

 

 

This is also described in the Brahmänòa Puräna:

 

“Even today some exalted devotees, full of renunciation and

pure devotional love, are able to directly see Lord Kåñna

enjoying pastimes in Våndävana.”

 

Text 83 (a)

 

tathaiva brahma-vaivarte naradaà prati brahmaha

 

nityaà kréòati viçvatma

gopair gopébhir eva ca

péta-vasa jagat-svamé

vana-malé smitekñanaù ity adi

 

tatha – in the same way; eva – certainly; brahma-vaivarte – in

the Brahma-vaivarta Purana naradam prati – to Narada;

brahma – Lord Brahma; aha – said; nityam – eternally;kåéòati – performs pastimes; viçva-atma –

he all-pervading Supersoul;

gopaiù – with the cowherd boys; gopébhiù – with the gopés;eva – certainly; ca – also; péta – with

ellos; vasaù – garments;

jagat – of the universes; svamé – the master; vana-malé – decked

in a garland of sylvan flowers; smita – smiling; ékñanaù –

whose glances; iti-thus;  adi – in the passage beginning.

 

 

This is also described in the Brahma-vaivarta Puräna, where

Lord Brahmä says to Närada Muni:

 

“Lord Kåñna, the smiling-eyed master of all the universes

the all-pervading Supersoul who wears yellow garments and garland

of sylvan flowers, eternally enjoys transcendental pastimes with

the cowherd boys and gopis.”

 

Text 83 (b)

 

ata eva nitya-våndavana-sthaù çré-kåñnacandra iti jïatavyam. kalpakoöi-maha-tapasa prema-

haktya maha-sadhanena

bhakta-dåg-gocaro bhavati. anyatha ka eva drañöuà samarthaù.

nityaà vånòavane sva-prakaça iti jïatavyam. yatha

hastamalake ghana-cchanna-dåñöir ghana-cchanam arkaà yatha

niñprabhaà manyate cati-muòhaù ity adi. tathaivaà nirantaraà

vånòavane sva-prakaçaù sadhana-vyatirekena çré-bhagavantaà radha-

kantaà drañöuà kathaà yogyaù. evam ajïatva muòhaiù

kathyate çré-bhagavataù çré-kåñnacandrasya vånòavana-tyaga ity

adi.

 

ataù eva – therefore; nitya – eternally; vånòavana – in

Våndävana; sthah – staying; çré-kåñnacandraù –

Çri Kåñnacandra; iti-thus; jïatavyam – should be

understood; kalpa – of kalpas; koöi – for millions; maha – with

great; tapasa – austerity; prema-bhaktya – devotional service in

pue love of God; maha – sadhanena – with the great spiritual

practice; bhakta – of the devotees; dåk – of the sight;gocaraù –

within the range of perception; bhavati – becomes; anyatha –

otherwise; kaù – who?; eva – certainly; drañöum – to seeHim;

samarthaù – is able; nityam – eternally; vånòavane – in

Våndävana; sva-prakaçaù – manifest by His own will; itithus;

jïatavyam – -should be understood; yatha – just s; hastamalake – in theHastamalaka-çastra;

hana – by the cloud; channa –

covered; dåñöiù – whose eyes; ghana – by the cloud;channam –

covered; arkam – the sun; yatha – just as; nisprabham – without

light; manyate – is considered; ca – also; ati-muòhaiù – by

those who are bewildered; iti-thus; adi – in the passage

beginning; tatha – in the same way; evam – in this way;

nirantaram – eternally; vånòavane – in Våndävana sva-

prakaçaù – self-manifest; sadhana-vyatirekena – by some other

spiritual  process; çré-bhagavantam – the Supreme Personality of

Godhead;radha – of Çrimati Rädhärané kantam – the

lover; drañöum – to see; katham – how?; yogyaù – may onebecome

able; evam – in this way; ajïatva – not having been understood;

muòhaiù – by the fools; kathyate – is said; çré-bhagavataù –

of Supreme Personality of Godhead; çré-kåñnacandrasya – Çri

Kåñnacandra; vånòavana – from Våndävana; tyagaù – the

departure; iti-thus; adi – beginning.

 

 

In this way it should be undertood that Lord Kåñnacandra

stays eternally in Våndävana, He may be directly seen only by

those devotees who worship Him with pure devotional love or who

perform severe austerities for millions of kalpas. Otherwise, who

is able to see Him? It should be understood that He eternally

stays in Våndävana. This is described in the Hastämalaka-çästra

Text 10): “A foolish person, whose field of vision is covered by

cloud in the sky thinks: ‘A cloud has covered the sun.'” In the

same way Kåñna eternally stays in Vrndavana. How is it possible

to see the Supreme Personality of Godhead, the lover of Çri

Rädhä, without engaging in devotional service? It is for this

reason fools say: “The Supreme Personality of Godhead, Çri

Kåñnacandra, left Våndävana.”

 

Text 84

 

våndaranye niravadhi bhagavan kåñna atma-svarupo

go-gopébhir vilasati paramananda-purna-prakaçaù

evaà brahmadibhir api nigamaiù stuyate tat-paratvaà

manikyaà tat kuru håd-abharanaà raghavenehitaà yat

 

våndaranye – in Våndävana; niravadhi – the unlimited;

bhagavan – Supreme Personality of Godhead; kåñnaù – Çri

Kåñna; atma-svarupaù – in His original form; go – with the

surabhi cows; gopébhiù – and gopis; vilasati – performs

transcendental pastimes; parama – transcendental; ananda – of

bliss; purna- full; prakaçah – manifested; evam – in thisway;

brahma-adibhiù – by Lord Brahma, and the other demigods and

devotees; api – also; nigamaiù – by the Vedas; stuyate –

glorified; tat-paratvam – His supremeglory; manikyam – the ruby;

tat – that; kuru – -just make; ùåt – of your heart;abharanam –

the ornament; raghavena – by Raghava Gosvamé; éhitam – spoken;

yat – which.

 

Çri Kåñna, the limitless, perfectly blissful Original

Supreme Personality of Godhead, eternally enjoys pastimes in

Våndävana with the surabhi cows and the gopis. Brahmä, the great

demigods, sages, and devotees, and all Vedic literatures

glorify the ruby that is the supremacy of Çri Kåñna. Räghava

Gosvämi advises: Place this ruby of Lord Kåñna’s supremacy on

your heart.

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