r Bhad-bhgavatmta,

Volume 3

r Bhad Bhgavatmta of rla Santana Gosvm,

Volume Three. Translated by Gopparadhana Dsa.
Copyright Bhaktivedanta Book Trust, 2008-2013.
BB 5. Prema: Love of God
5. Prema: Love of God
BB 3.5.1
TEXT 1
TEXT
r-gopa-kumra uvca
atha tatra gato viprai
kiyadbhir mthurai saha
ydavn krato drka
saghaa sa-kumrakn
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; athathen; tatrathere; gatagoing;
vipraiwith brhmaas; kiyadbhia few; mthuraibelonging to Mathur; saha
together; ydavnthe Ydavas; krataenjoying; adrkamI saw; saghaain
groups; sa-kumraknwith their children.
TRANSLATION
r Gopa-kumra said: I then went to Dvrak. There I saw various groups of Ydavas, along
with their children. They were accompanied by some brhmaas of Mathur and were
enjoying themselves.
COMMENTARY
In this Fifth Chapter, Gopa-kumra meets the Lord of Dvrak and hears the glories of the
earthly Gokula and the pastimes the Lord enacts there. By understanding the glories of that
Gokula he comes to know the glories of Kas planet Goloka in the spiritual sky.
Upon arriving in Dvrak, Gopa-kumra saw that the Yadus were completely free from
anxiety and in fact were full of the most perfect ecstasy. They were constantly enjoying
various kinds of pleasure. He saw large numbers of them, assembled in groups, and besides
the adults he saw many children also.
BB 3.5.2

TEXT 2
TEXT
pur kvpi na d y
sarvato bhramat may
madhurim par kh
s tev eva virjate
SYNONYMS
purbefore; kva apianywhere; nanot; dseen; ywhich; sarvataeverywhere;
bhramatwho was traveling; mayby me; madhurimmof all kinds of attractiveness;
par khultimate perfection; sthat; teuamong them; evaonly; virjatewas
visible.
TRANSLATION
I had wandered everywhere, but never before had I seen such a perfection of charm as that
which shone in them.
COMMENTARY
Not even in Vaikuha and Ayodhy had Gopa-kumra seen such handsome people.
BB 3.5.3
TEXT 3
TEXT
sarvrtho vismto harn
may tad-daranodbhavt
tais tv kya parivakta
sarva-ja-pravarair aham
SYNONYMS
sarvaall; arthamy purposes; vismtaforgotten; hartout of the delight; mayby
me; tatof them; daranafrom the sight; udbhavtwhich arose; taiby them; tuand;
kyabeen drawn; parivaktaembraced; sarva-jaof all-knowing sages; pravarai
by the best; ahamI.
TRANSLATION
Seeing them gave me such delight that I forgot everything I had in mind. And those Ydavas,
the best of all-knowing sages, drew me into their company and embraced me.
COMMENTARY
Gopa-kumra had intended to bow down to offer the Ydavas his respects, but he was so
enchanted by what he was seeing that he forgot. The Ydavas, who were as all-knowing as

the most proficient mystics, knew at once that Gopa-kumra was looking for Ka, and so
they greeted him enthusiastically.
BB 3.5.4
TEXT 4
TEXT
govardhandri-goplaputra-buddhy praveita
anta-pura kare dhtv
sneha-prrdra-mnasai
SYNONYMS
govardhana-adriof Govardhana Hill; goplaof a cowherd; putrathe son; buddhy
with the idea of my being; praveitabrought inside; anta-puramthe inner precincts of
the city; karemy hand; dhtvholding; sneha-prain a flood of affection; rdra
melting; mnasaiwhose hearts.
TRANSLATION
When they recognized me as the son of a cowherd from Govardhana Hill, their hearts melted
in a flood of affection, and they took me by the hand and brought me into the inner precincts
of the city.
BB 3.5.5
TEXT 5
TEXT
paymi drt sadaso mahyaso
madhye mai-svara-maye varsane
tul-varopary upaviya llay
vibhrjamno bhagavn sa vartate
SYNONYMS
paymiI saw; drtat a distance; sadasaof an assembly hall; mahyasavast;
madhyein the midst; maiof jewels; svaraand gold; mayemade; varaexcellent;
saneon a throne; tula cushion; varaexcellent; uparion; upaviyasitting; llay
playfully; vibhrjamnaresplendent; bhagavnthe Personality of Godhead; saHe;
vartatewas present.
TRANSLATION
From a distance I saw the Personality of Godhead, brilliantly manifest. At leisure in a vast
assembly hall, He sat on the excellent cushion of an excellent throne made of gold and jewels.

COMMENTARY
The hall was known as Sudharm.
BB 3.5.6
TEXT 6
TEXT
vaikuha-nthasya vicitra-mdhursrea tensty akhilena sevita
kenpi kenpy adhikdhikena so
mumd api r-bhara-sacayena ca
SYNONYMS
vaikuha-nthasyaof the Lord of Vaikuha; vicitramanifold; mdhurof the charm;
sreaessence; tenaby that; astiHe was; akhilenaall; sevitaserved; kena api kena
apiby some various; adhika-adhikenagreater and greater; saHe; amumtthan
these; apialso; r-bharaof splendors; sacayenaby multitudes; caand.
TRANSLATION
He was served by all the many quintessential charms of the Lord of Vaikuha, and by many
different splendors, greater and greater, that even that Lord does not possess.
COMMENTARY
Many of the attractive features of Lord Nryaa are also visible in Ka, the Lord of
Dvraka beautiful mouth, eyes, and so on, fine ornaments, opulent paraphernalia, and such
pastimes as chewing pn and sitting on a throne. Ka displays these charms even more
attractively than Lord Nryaa, and what to speak of Kas own unique ways of attracting
His devotees.
BB 3.5.7
TEXT 7
TEXT
kaiora-obhrdrita-yauvanrcito
bhaktev abhivyajita-cru-dor-yuga
mdhurya-bhag-hriyama-sevakasvnto mahcarya-vinoda-sgara
SYNONYMS
kaioraof adolescence; obhby the charm; rdritasoftened; yauvanaby mature
youth; arcitaworshiped; bhakteuto the devotees; abhivyajitarevealed; cru
beautiful; do-yugatwo arms; mdhuryaof attractiveness; bhagby gestures;

hriyamastealing; sevakaof His servants; sva-antathe inner selves; mah-carya

supremely wonderful; vinodaof pastimes; sgarathe ocean.
TRANSLATION
Revealing His two beautiful arms for His devotees, Lord Ka, the ocean of supremely
wonderful pastimes, was worshiped by youthful maturity softened by a touch of adolescent
grace. His sublime gestures stole the hearts of His servants.
COMMENTARY
Young adults are especially beautiful, but in Ka the mature beauty of youth is made even
sweeter by traces of childlike innocence. Never leaving Him unattended, this special mixture
of charm serves Him with pure devotion, like a faithful worshiper of His Deity form. Since
the devotees in Dvrak are Kas dearest servants, they can enjoy seeing His beauty
constantly. And whereas devotees of Viu see their Lord with four arms, the more intimate
among the residents of Dvrak generally see Him with only two. Gopa-kumra saw how
Kas smiles, His pleasant words, His sidelong glances, and the movements of His
eyebrows charmed the Dvrak-vss in the Sudharm hall. Only devotees favored by the
Lord can know the effect on the heart of such gestures, for it cannot be adequately described
in words. The eternally deep ocean of Kas playful pastimes goes beyond the delimiting
power of words and the mind. In this narration, Gopa-kumra can only hint at such charms.
BB 3.5.8
TEXT 8
TEXT
vettapatra vitata virjate
tasyoparit vara-cmara-dvayam
prva-dvaye vibhramad agrato sya ca
r-pduke haka-pha-mastake
SYNONYMS
vetawhite; tapatraman umbrella; vitatambroad; virjateshone; tasyaHim;
uparitabove; varaexcellent; cmara-dvayama pair of cmara fans; prva-dvayeat
His two sides; vibhramatwaving; agratain front; asyaof Him; caand; rdivine;
pduketwo slippers; hakagolden; phaof a stool; mastakeon the top.
TRANSLATION
Above Him shone a broad white umbrella, at His two sides waved a pair of excellent yak-tail
fans, and in front of Him upon a golden footstool sat His divine slippers.
COMMENTARY

Gopa-kumras attention now turned to r Kas royal paraphernalia. The Lords white
umbrella, large and finely crafted, was held above His head. The cmaras with which He was
being adroitly fanned on either side were also large and white.
BB 3.5.9
TEXT 9
TEXT
r-rja-rjevaratnurp
paricchadl parito vibhti
nijnurp paricrak ca
tath mah-vaibhava-paktayo pi
SYNONYMS
rdivine; rja-rjaof kings of kings; varatfor being the ruler; anurpbefitting;
paricchada-lvarious paraphernalia; paritaon all sides; vibhtiwere visible; nijafor
Himself; anurpsuitable; paricrakservants; caand; tathand; mah-vaibhava
of transcendental opulences; paktayarows; apialso.
TRANSLATION
All around Him were various symbols of royalty befitting the ruler of kings among kings, and
there were servants qualified to attend Him, and transcendental opulences standing in rows
before Him.
COMMENTARY
Various weapons and other symbols of royalty stood near the Lord. Of course, the opulences
of the Lord of Dvrak are all purely spiritual and even more sublime than those of the Lord
of Vaikuha, but for the sake of poetic comparison they are described as befitting a worldly
emperor. In a very real sense, moreover, Ka in Dvrak is the king of all kings.
Before describing the principal devotees present in the assembly hall, Gopa-kumra mentions
the devotees tending the Lord at His side. The attendants who stood on the four sides of the
Lord were nijnurpaunequaled in splendor and therefore qualified to serve the Supreme
Lord. The opulences arrayed in rows before the Lord included His chariot and horses, His
prijta flower and other playthings, and the personified arts of song, dance, and so forth.
BB 3.5.10
TEXT 10
TEXT
sva-svsane r-vasudeva-rmkrrdayo dakiato nivi

vme sya prve gada-styak ca

puro nidhydhipam ugrasenam
SYNONYMS
sva-svaeach on his own; saneseat; r-vasudevar Vasudeva; rmaBalarma;
akrraAkrra; dayaand so on; dakiataon the right; niviseated; vmeleft;
asyaHis; prveon the side; gadaGada; styakand Styaki; caalso; purain
front; nidhyabeing placed; adhipamthe king; ugrasenamUgrasena.
TRANSLATION
r Vasudeva, Balarma, Akrra, and others sat to His right, each on his own seat, Gada and
Satyki to His left, and just before Him King Ugrasena.
COMMENTARY
Besides Kas father, His elder brother, and His respected friend Akrra, others also sat on
His right, including His gurus Sndpani and Garga. Ugrasena sat on a throne directly in front
of Ka because Ugrasena was the king.
BB 3.5.11
TEXT 11
TEXT
mantr vikadru ktavarma sama
tatraiva vi-pravarai parair api
r-nrado narma-sugta-vvdyair amu krati hsayan sa
SYNONYMS
mantrHis minister; vikadruVikadru; ktavarmawith Ktavarm; samamtogether;
tatrathere; evaindeed; vi-pravaraiwith the best Vis; paraiothers; apialso;
r-nradar Nrada; narmawith clever words; su-gtafine singing; v-vdyai
and the music of his v; amumHim; kratiplayed; hsayanmaking smile; sahe.
TRANSLATION
Also nearby was the Lords minister Vikadru, with Ktavarm and several other prominent
Vis. r Nrada was entertaining the Lord, making Him smile with clever words, fine
singing, and the music of his v.
COMMENTARY
Vikadru, the trusted advisor, and Ktavarm, the head of the army, also had privileged seats
near Kas throne. The same Nrada whom Gopa-kumra had seen in Vaikuha was
wandering about the assembly, praising various Ydavas with good humor.

BB 3.5.12
TEXT 12
TEXT
tihan pura r-garuo sti ta stuvan
pdbja-savhana-kt tathoddhava
rahasya-vrtbhir asau priybhi
santoayann asti nijevara tam
SYNONYMS
tihanstanding; purain front; r-garuar Garua; astiwas; tamHim; stuvan
praising; pda-abjato His lotus feet; savhana-ktgiving a massage; tathand;
uddhavaUddhava;

rahasyaconfidential;

vrtbhiwith

comments;

asauhe;

priybhiaffectionate; santoayangratifying; astiwas; nijahis; varamLord; tam

Him.
TRANSLATION
r Garua stood before the Lord, glorifying Him with prayers. And Uddhava massaged the
Lords lotus feet and pleased Him with affectionate intimate remarks.
COMMENTARY
As Kas dearest friend in Dvrak, Uddhava has the privilege of massaging the Lords feet
in the Sudharm assembly hall. Being so close to the Lord, he can say things that others
present should not overhear. He is also a disciple of Bhaspati, the master of speech, so he is a
perfect scholar and Kas favorite advisor. Even if someone were to stand close enough to
hear what he was telling Ka, his speech was so circumspect that its confidential gist was
beyond guessing. Although the Lord to whom Uddhava was speaking had submitted Himself
to Uddhavas influence, that Lord was nijevaram, the supreme controller, what to speak of
being most clever and resourceful.
BB 3.5.13
TEXT 13
TEXT
nirkya drghtma-didkitspada
dre pata prema-bharea mohita
sa tdbhaa-sneha-rasena prito
man-nyanyoddhavam didea
SYNONYMS

nirkyaseeing; drghafor a long time; tmamy own; didkitaof the desire to see;
spadamthe goal; dreat a distance; apatamI fell down; prema-bhareaby the burden
of love; mohitamade unconscious; saHe; tuand; udbhaaexalted; snehaof
affection; rasenawith the transcendental mood; pritafilled; matme; nyanyato
bring; uddhavamUddhava; dideainstructed.
TRANSLATION
Seeing from a distance the goal I had long desired to see, I fell unconscious, overburdened by
love. Then the Lord, brimming with the exalted rasa of affection, told Uddhava to bring me
close.
BB 3.5.14
TEXT 14
TEXT
mm uddhavo gopa-kumra-veam
lakya ho drutam gato sau
utthpya yatnd atha cetayitv
pyor ghtvnayad asya prvam
SYNONYMS
mmme; uddhavaUddhava; gopa-kumraof a cowherd boy; veamin the dress;
lakyaseeing; hadelighted; drutamquickly; gatacame; asauhe; utthpya
raising; yatntwith endeavor; athaand; cetayitvbringing to full awareness; pyo
in his two hands; ghtvtaking; anayatbrought; asyaHis; prvamto the side.
TRANSLATION
Uddhava quickly came forward, delighted to see me in the dress of a cowherd boy. He
carefully lifted me from the ground, brought me back to full awareness, and led me to the
Lords side with both hands.
COMMENTARY
Since Uddhava has a special attachment to the residents of Gokula, he at once recognized
Gopa-kumras dress. And he quickly left his service of massaging Kas feet to carry out
the Lords order.
BB 3.5.15
TEXT 15
TEXT
nijntike man-nayanrtham tmanaivotthtu-kmena puro rpitasya

pdmbujasyopari mac-chiro balt

sva-pinkya batoddhavo nyadht
SYNONYMS
nijato Himself; antikeclose by; matme; nayana-arthamfor the purpose of bringing;
tmanby Himself; evaindeed; utthtuto lift; kmenawith the desire; purafilled;
arpitasyaoffered; pda-ambujasyaof His lotus feet; uparion; matmy; irahead;
baltby force; svahis own; pinwith the hand; kyapulling; bataah;
uddhavaUddhava; nyadhtplaced.
TRANSLATION
Then the Lord, wanting to lift me up and draw me to His side, placed His feet close to me.
Andoh!Uddhava, with his own hand, firmly touched my head to those lotus feet.
COMMENTARY
In all of Gopa-kumras travels throughout the material and spiritual worlds, he had never
experienced such mercy from the Supreme Lord.
BB 3.5.16
TEXT 16
TEXT
sa pra-ntha sva-karmbujena me
span pratkn parimrjayann iva
va mamdya kard vilokayas
t sthito ri sjan mahrta-vat
SYNONYMS
saHe; pra-nthathe Lord of my life; svaHis own; kara-ambujenawith the lotus
hand; memy; spantouching; pratknlimbs; parimrjayancleaning; ivaas if;
vamflute; mamamy; dyataking; kartfrom my hand; vilokayanlooking;
tmsilent; sthitaremained; aritears; sjanshedding; mah-rta-vatas if very
much distressed.
TRANSLATION
The Lord of my life then stroked me with His lotus hand, as if to cleanse each of my limbs.
He took the flute from my hand, looked at it, and apparently distressed remained silent,
shedding tears.
COMMENTARY
Although Ka was in the august assembly of royalty, He was unable to check His emotions
when Gopa-kumra came near Him. Ka surely knows how to deal lovingly with His

devotees, and in front of the Ydava princes He tried His best to control Himself, but it was
obvious He was becoming agitated.
BB 3.5.17
TEXT 17
TEXT
kat tava kemam anmayo si ki
na tatra kaccit prabhaved amagalam
eva vadann eva da sa km api
vrajan kto mantri-varea dhairya-vn
SYNONYMS
katafter a moment; tavayour; kemamwell-being; anmayahealthy; asiyou
are; kimwhether; nanot; tatrathere; kaccitanything; prabhavethas an influence;
amagalaminauspicious; evamthus; vadansaying; evajust; dama state; saHe;
km apisome; vrajanobtaining; ktamade; mantri-vareaby his chief advisor
(Uddhava); dhairya-vncalm.
TRANSLATION
The next moment He asked, Is all well with you? Is your health good? I hope the place you
came from is free from any influence of misfortune. While speaking this way, He again
began to feel disturbed, and Uddhava had to calm Him.
COMMENTARY
As soon as Uddhava saw ecstatic symptoms appear in Kas body, such as tears and
choking of the voice, he took steps to calm the Lord. Kas agitation was caused by the
questions He had asked about Gopa-kumras hometown. Strictly speaking, inauspicious
forces cannot enter the Dvrak of Vaikuha, where Gopa-kumra was present; they can
enter only the Vndvana and Dvrak on earth. But r Ka is always in the mood of His
abodes on earth, which are ultimately identical with His abodes in the spiritual sky. r
Nrada will later elaborate on this esoteric truth.
BB 3.5.18
TEXT 18
TEXT
agrato darits tena
saketena sabh-sthit
ydav vasudevdy
np devs tatharaya

SYNONYMS
agratain front; daritshown; tenaby him; saketenawith a gesture; sabhin the
assembly; sthitpresent; ydavthe Ydavas; vasudevaVasudeva; dyand so on;
npkings; devdemigods; tathalso; ayasages.
TRANSLATION
With a gesture, Uddhava indicated to the Lord those present before them in the assembly
Vasudeva and the other Ydavas and many kings and demigods and sages.
COMMENTARY
Uddhava moved his eyebrows to remind Ka of the presence not only of Vasudeva and the
other Yadus but also of kings like Yudhihira, demigods like Indra, and sages like
Gargcrya. As we have understood from the philosophical explanation by Nrada, these
kings, demigods, and sages are all eternal associates of the Lord who reside in the Dvrak
within Vaikuha, just as they reside in the Dvrak on earth, to enhance the Lords
enjoyment of His pastimes. Gopa-kumra will see many of these devotees again when he
reaches Goloka.
BB 3.5.19
TEXT 19
TEXT
unmlya padma-netre tn
lokygre prayatnata
so vaabhyead tmna
purntar gantum udyata
SYNONYMS
unmlyaopening; padma-netreHis lotus eyes; tnat them; lokyaglancing; agre
before Him; prayatnatawith difficulty; saHe; avaabhyacalming; atsomewhat;
tmnamHimself; puraHis quarters; antainside; gantumto go; udyatagot up.
TRANSLATION
The Lord opened His lotus eyes and glanced at the people in front of Him. With difficulty He
somewhat calmed Himself and then got up to enter His inner quarters.
BB 3.5.20
TEXT 20
TEXT
cird abha nija-jvitea
tathbhilabhya pramadbdhi-magna

kim cari pravadni v kim

iti sma jnmi na kicanham
SYNONYMS
cirtfor a long time; abhamwho was yearned for; nijamy own; jvita-amLord of
the life; taththus; abhilabhyaobtaining; pramadaof great joy; abdhiin an ocean;
magnaimmersed; kimwhat; carishould I do; pravadni should I say; vor;
kimwhat; itithus; sma jnmi nadid not know; kicanaat all; ahamI.
TRANSLATION
Because I had now attained the Lord of my life, for whom I had yearned for so long, I was
immersed in an ocean of joy. I had no idea what to say or what to do.
BB 3.5.21
TEXT 21
TEXT
tato bahir nisarato yadttamn
sammnya tmbula-vilepandibhi
vidhtya m dakia-pinjalau
rmoddhavbhym aviat purntaram
SYNONYMS
tatathen; bahiout; nisaratawho were going; yadu-uttamnthe chiefs of Yadus;
sammnyahonoring; tmbulawith pn; vilepanasandalwood paste; dibhiand so on;
vidhtyataking; mmme; dakia-pinby the right hand; ajalauby the folded
palms; rmawith Balarma; uddhavbhymand Uddhava; aviatHe entered; puraantaramthe inner palace.
TRANSLATION
As the chiefs of the Yadus began leaving, the Lord honored them with items such as pn and
sandalwood paste. Holding my joined palms in His right hand, He took me with Him as He
entered the inner palace with Balarma and Uddhava.
COMMENTARY
Kas standing up ended the official business of the assembly, so the Yadus all began to
leave. Gopa-kumra, however, was escorted by the Lord Himself into the Lords private
quarters. The Lord took hold of Gopa-kumras hand very firmly.
BB 3.5.22
TEXT 22
TEXT

var puras-ktya sa-rohik

r-devak sa-atottari
prabhu sahasry atha oagre
bhyayu sa-bhty pramud mahiya
SYNONYMS
varmthe mother-in-law; purain front; ktyaplacing; sa-rohikmalong with
Rohi; r-devakmr Devak;

sa-aaplus eight; ata-uttariplus one hundred;

prabhumthe Lord; sahasrithousands; athathen; oaasixteen; agreforward;

abhyayuproceeded; sa-bhtywith their maidservants; pramudhappily; mahiya
the queens.
TRANSLATION
The Lords 16,108 queens happily followed their husband, along with their maidservants. And
in front the queens placed their mothers-in-law, r Devak and Rohi.
COMMENTARY
Immediately after Ka entered His quarters, His queens and their attendants followed Him.
They showed proper respect to the mothers of Ka and Balarma by having them enter first.
BB 3.5.23
TEXT 23
TEXT
rukmi satyabhm s
dev jmbavat tath
klind mitravind ca
saty bhadr ca lakma
SYNONYMS
rukmiRukmi; satyabhmSatyabhm; sshe; devthe goddess; jmbavat
Jmbavat; tathalso; klindKlind; mitravindMitravind; caand; satySaty;
bhadrBhadr; caand; lakmaLakma.
TRANSLATION
Among the queens were the goddesses Rukmi, Satyabhm, and Jmbavat, and Klind and
Mitravind, and Saty, Bhadr, and Lakma.
COMMENTARY
The word dev, supreme ruling goddess, here refers specifically to Satyabhm, who is
especially dear to Ka, but it also refers to all these queens.
BB 3.5.24

TEXT 24
TEXT
any ca rohi-mukhys
tasyaivocitat gat
sarv sarva-prakrea
tulya-ds-garcit
SYNONYMS
anyothers; caand; rohiRohi; mukhyheaded by; tasyafor Him; evajust;
ucitatm gatfit; sarvall; sarva-prakreain all ways; tulyasuitable; dsof
maidservants; gaaby groups; arcithonored.
TRANSLATION
The Lords other queens followed, headed by Rohi, all of them fit in every way to be His
consorts and all honored by groups of suitably qualified maidservants.
COMMENTARY
This Rohi is different from Lord Balarmas mother. r ukadeva Gosvm confirms that
Rohi was the leading princess rescued from the fortress of Bhaumsura. In rmadBhgavatam (10.61.18), after listing the sons of Kas first eight queens, ukadeva says,
dptims tmrataptdy/ rohiys tanay hare: Dptimn, Tmratapta, and others were the
sons of Lord Ka and Rohi.
All of Kas queens, beginning with r Rukmi, are fully qualified to be His consorts. We
can deduce, therefore, that they are superexcellent in all ways, just as He is. When the queens
entered the inner palace, maidservants followed them, each maidservant exactly suited to her
queens personality. For the service of the queens, these attendants carried such items as
palanquins, cmara fans, and boxes containing pn.
BB 3.5.25
TEXT 25
TEXT
tbhym ambhi ca sa-lajjam vta
kumra-vargair api obhito viat
prsdam tmyam athsanottame
nihnutya bhva niasda ha-vat
SYNONYMS
tbhymby them (His queens); ambhithe two of them (His mothers); caand; salajjamshyly; vtasurrounded; kumra-vargaiby groups of sons; apialso;

obhitafurther graced with splendor; aviatHe entered; prsdamthe palace;

tmyamHis own; athathen; sana-uttameon the best of thrones; nihnutya
concealing; bhvamHis ecstasy; niasdaHe sat down; ha-vatapparently pleased.
TRANSLATION
With His two mothers and all these queens surrounding Him shyly, the Lord entered His own
palace, followed also by several groups of young sons, who added to the splendor of that
procession. Within His palace, He concealed the emotions He was feeling, and with apparent
pleasure He sat down on the best of thrones.
COMMENTARY
Last in the procession that entered the Lords quarters were His sons, led by r Pradyumna
and Smba. Upon entering, Ka hid the agitation He felt, brought on by vividly
remembering Gokula, and sat down on His throne. To satisfy His Mother Devak and the
queens, but especially to put Gopa-kumra in a good mood, He outwardly appeared happy
(ha-vat). In any case, having Gopa-kumra with Him was almost as good as being back in
Gokula, and so He had reason to be happy.
BB 3.5.26
TEXT 26
TEXT
ta r-yaodkhila-gopa-sundargoprbha-vargair iva bhita tv aham
payan samaka dhta-veum tmano
dhyeya punar hara-bharea mohita
SYNONYMS
tamHim; r-yaodby r Yaod; akhilaall; gopa-sundarof beautiful gops; gopaarbhaof cowherd boys; vargaiand by groups; ivaas if; bhitamdecorated; tubut;
ahamI; payanseeing; samakambefore my eyes; dhtaholding; veumHis flute;
tmanamy own; dhyeyamobject of meditation; punaagain; hara-bhareadue to
the excess of delight; mohitafainted.
TRANSLATION
But I saw the Lord appearing before me as if adorned by the company of r Yaod and all
the beautiful young gops and many young cowherd boys. Seeing the object of my own
meditation, holding His flute in His hand, I again fainted, overwhelmed by delight.
COMMENTARY

In his meditation, Gopa-kumra had always worshiped r Madana-gopladeva, who unlike

Lord Ka in Dvrak always carries His flute. But now Ka had just taken Gopa-kumras
flute in His hand and was still holding it. That peculiar circumstance set off a special ecstasy
in Gopa-kumra, a mood in which he saw Devak as Mother Yaod, Kas queens as gops,
and the Lords sons like Pradyumna and Smba as young cowherd boys. In Gopa-kumras
rapture, Kas own beauty remained unchanged, and so did that of r Balarmas mother,
Rohi, who has the same personality in both Vndvana and Dvrak. The only feature of
Kas that differed here in Dvrak was the sacred yajopavta thread given to Him by
Sndpani Muni at the time of His initiation, but this thread was concealed by Kas upper
cloth.
BB 3.5.27
TEXT 27
TEXT
kp-bhara-vyagra-man sa-sambhrama
svaya samutthya sa nanda-nandana
karmbuja-spara-balena me karot
prabodham agni muhur vimrjayan
SYNONYMS
kp-bharaby an excess of compassion; vyagraagitated; manHis mind; sasambhramamhastily; svayamHimself; samutthyagetting up; saHe; nandanandanathe son of Mahrja Nanda; kara-ambujaof the lotus hand; sparaof the
touch; balenaby the force; memy; akarotmade; prabodhamreturn to consciousness;
agnimy limbs; muhuagain; vimrjayancleaning.
TRANSLATION
Then Nanda-nandana Himself, His mind moved by abundant compassion, quickly got up.
And by the powerful touch of His lotus hand He brought me back to consciousness and
carefully cleaned the limbs of my body.
COMMENTARY
Though He be a powerful prince in Dvrak, Ka is always the same Nanda-nandana, the
darling son of Nanda Mahrja and all the cowherds of Vraja. His prime concern is always to
keep the devotees of Vraja happy. Therefore He could not help but feel anxious for Gopakumra. Although He could have brought Gopa-kumra back to consciousness simply by His
omnipotent desire, Ka wanted to take personal care of him.
BB 3.5.28

TEXT 28
TEXT
vtte bhojana-kle pi
bhoktum icchm akurvat
mtm graheaiva
ktya mdhyhika ktam
SYNONYMS
vttecoming; bhojanaof eating; klethe time; apiand; bhoktumto eat; icchmthe
desire; akurvatby Him who did not have; mtmof His mothers; graheaby the
insistence; evaonly; ktyamHis duties; mdhya-ahikamnoontime; ktamwere
performed.
TRANSLATION
The time had come for lunch, but the Lord didnt feel like eating. Only at the insistence of His
mothers did He perform His noontime duties.
COMMENTARY
The pain of separation Ka felt from remembering Gokula spoiled His appetite. But His
mothers, not only Devak but also Vasudevas several other wives, wouldnt let Him go
without eating. First, however, He took His noontime bath and performed His other normal
duties.
BB 3.5.29
TEXT 29
TEXT
daivak-nandanentha
tena kicit sva-pin
bhojito ha svaya pacd
bhukta santoaya me
SYNONYMS
daivakof Devak; nandanenaby the darling son; athathen; tenaby Him; kicit
something; sva-pinwith His own hand; bhojitafed; ahamI; svayamHimself;
pactafter; bhuktamate; santoayafor the satisfaction; memy.
TRANSLATION
That darling son of Devak fed me something with His own hand and only then took
something Himself, for my satisfaction.
COMMENTARY

Devaks dear son agreed to eat because He wanted to please His mother. But He also wanted
His friends to eat, which they would do only in His presence.
BB 3.5.30
TEXT 30
TEXT
kumra-maal-madhye
niveya nijam agrajam
pariveayat svena
prva-vad blya-llay
SYNONYMS
kumraof boys; maala circle; madhyewithin; niveyaseating; nijamHis; agrajamelder brother; pariveayatserving; svenaHimself; prva-vatas before; blyallayin His childhood pastimes.
TRANSLATION
The Lord sat His elder brother down within a circle of boys and fed them, just as He had
before in His childhood pastimes.
COMMENTARY
In the middle of the circle of young Yadus sat Lord Balarma, like the whorl of a lotus in
bloom. Previously Ka and Balarma had enjoyed noon meals like this in Vndvana in the
company of the cowherd boys, amid clever conversation and laughter. The Tenth Canto of
rmad-Bhgavatam (10.13.11) describes those pastimes:
bibhrad veu jahara-paayo ga-vetre ca kake
vme pau masa-kavala tat-phalny agulu
tihan madhye sva-parisuhdo hsayan narmabhi svai
svarge loke miati bubhuje yaja-bhug bla-keli
Ka is yaja-bhukthat is, He eats only offerings of yajabut to exhibit His childhood
pastimes He now sat with His flute tucked between His waist and His tight cloth on His right
side and with His horn bugle and cow-driving stick on His left. Holding in His hand a very
nice preparation of yogurt and rice, with pieces of suitable fruit between His fingers, He sat
like the whorl of a lotus, looking forward toward all His friends, personally joking with them
and creating jubilant laughter among them as He ate. At that time, the denizens of heaven
were watching, struck with wonder at how the Personality of Godhead, who eats only in
yaja, was now eating with His friends in the forest. In this portrait from the Tenth Canto,

Ka eats with His friends instead of serving the meal, because on this day His elder brother,
Balarma, is not present.
BB 3.5.31
TEXT 31
TEXT
mah-prasdam ucchia
bhuktv sva-gham nayat
bhagavad-bhva-vijo sv
uddhavo m bald iva
SYNONYMS
mah-prasdamspecially graced by having been eaten by the Lord; ucchiamthe
remnants; bhuktveating; svahis own; ghamto the house; nayatled; bhagavatof
the Lord; bhvaof the ecstasies; vijathe expert knower; asauhe; uddhava
Uddhava; mmme; baltby force; ivaas if.
TRANSLATION
Uddhava knew the Lords ecstasies very well. So he ate some of Kas mah-prasda
remnants and then took me somewhat by force to his own house.
COMMENTARY
Ka was thinking that Gopa-kumra would not feel completely at ease in a palace filled
with royal opulence. Therefore He decided that it would be better for Gopa-kumra to stay
with Uddhava at Uddhavas house, since Uddhava had a unique affinity with the residents of
Vraja. Uddhava knew what the Lord was thinking without the Lords having to say anything,
so as soon as Uddhava ate some of Kas remnants, he took Gopa-kumra with him, without
so much as a word. Since Gopa-kumra was still dazed, Uddhava had to drag him away.
BB 3.5.32
TEXT 32
TEXT
tadnm eva yto ha
samyak saj tato khilam
tatrnubhta viman
muhur ntyann amasy ada
SYNONYMS
tadnmat that time; evaonly; ytacame; ahamI; samyakcomplete; sajmto
consciousness; tatathen; akhilameverything; tatrathere; anubhtamexperienced;

vimanreflecting on; muhurepeatedly; ntyandancing; amasiI thought; adaas

follows.
TRANSLATION
Only then did I completely return to normal consciousness. Reflecting on what I had seen
happen, I danced for a long time and then began to think.
COMMENTARY
In the more normal situation of Uddhavas house, Gopa-kumra was able to gather his
thoughts. He was delighted to have the opportunity to be with Ka and His devotees there in
Dvrak.
BB 3.5.33
TEXT 33
TEXT
mano-rathn parama kilntam
aho gato dyaiva yad ia-devam
prpto paroka-vraja-ngara ta
hd-dhyyamnkhila-mdhurbhi
SYNONYMS
mana-rathnmof my desires; paramamultimate; kilaindeed; antamthe perfection;
ahooh;

gataachieved;

adyatoday;

evaindeed;

yatsince;

ia-devammy

worshipable Deity; prptaobtained; aparokavisible to my eyes; vraja-ngaramthe

romantic hero of Vraja; tamHim; htin my heart; dhyyamnabeing meditated on;
akhilawith all; mdhurbhiHis charms.
TRANSLATION
I said to myself, Indeed, today I have achieved the ultimate perfection of all my desires, for
with my very eyes I have seen with all His attractive charms the hero of Vraja, upon whom I
have always meditated in my heart.
COMMENTARY
This is the form of the Absolute Truth that for so long had filled Gopa-kumras heart in his
meditationsthe audacious enjoyer of Vraja-bhmi who attracts His devotees in countless
ways.
BB 3.5.34
TEXT 34
TEXT
prasthyoddhava-sagaty

sva-prabhu ta vilokayan
naka hara-vaivayt
kicit kartu para tata
SYNONYMS
prasthyasetting off; uddhava-sagatyin the company of Uddhava; sva-prabhummy
Lord; tamHim; vilokayanseeing; na aakamI was not able; harawith delight;
vaivaytbecause of being beside myself; kicitanything; kartumto do; paramelse;
tatathan that.
TRANSLATION
The next day I went with Uddhava and saw my Lord, but I was so beside myself with delight
that I was unable to do more than that.
COMMENTARY
On this second day, Gopa-kumra was still so disoriented by the ecstasy of the new state of
affairs that he was unable to render any service other than taking darana of Ka.
BB 3.5.35-36
TEXTS 3536
TEXT
vicitra tasya kruyabhara santatam pnuvan
vasas tatra mahnandaprn anubhavmi yn

te nirpaa kartu
vc cittena v jana
brahmyupi ka akto
bhagavad-bhaktimn api
SYNONYMS
vicitramvarious; tasyaHis; kruyaof the mercy; bharamthe abundance; santatam
constantly; pnuvanreceiving; vasanresiding; tatrathere; mah-nandaof supreme
ecstasy; prnfloods; anubhavmiI experienced; ynwhich; temof them;
nirpaamthe description; kartumto do; vcby words; cittenaby the mind; vor;
janaa person; brahmaof Lord Brahm; yuwith a duration of life; apieven; ka
who; aktacapable; bhagavat-bhakti-mnpossessing pure devotion to the Supreme Lord;
apieven.

TRANSLATION
While residing there in Dvrak I constantly, abundantly received Lord Kas wonderful
mercy. I tasted such a flood of supreme ecstasy that no one could tell of it in words, or even
think of it within the mind, not even a pure devotee of the Lord with a lifetime of Brahm.
COMMENTARY
The glories of Ka in Dvrak are surely beyond the comprehension of the greatest scholars
and mystic yogs. Only rarely can even surrendered devotees approach those glories with the
mind or words.
BB 3.5.37
TEXT 37
TEXT
moke sukha nanu mahat-tamam ucyate yat
tat koi-koi-guita gadita vikuhe
yukty kaycid adhika kila koaly
yad dvrak-bhavam ida tu katha nirpyam
SYNONYMS
mokein liberation; sukhamthe happiness; nanuperhaps; mahat-tamamsupreme;
ucyateis said; yatwhich; tatthat; koi-koimany millions of times; guitam
multiplied; gaditamsaid; vikuhein Vaikuha; yuktyby a logic; kaycitsome;
adhikamgreater; kilaindeed; koalymin

Ayodhy;

yatwhich; dvrakin

Dvrak; bhavamborn; idamthis; tubut; kathamhow; nirpyamdescribable.

TRANSLATION
The happiness found in liberation is said to be supreme. Multiplied many millions of times, it
might be said to equal the joy in Vaikuha. And if any joy still greater can be conceived, it is
that which is found in Ayodhy. But the joy born in Dvrakhow can anyone even begin to
describe it?
COMMENTARY
The devotees of impersonal liberation consider the nullifying of material existence the highest
possible perfection, its happiness greater than any other. They are unaware of the existence of
a transcendental world in which there is a happiness much greater, although the Vaiavas
openly proclaim that happiness to anyone willing to hear. Among the Vaiavas, those with
especially fine powers of discrimination know and describe an even greater happiness, which
is found in Lord Rmacandras kingdom of Ayodhy. But no ones power of logic can

surmise the superexcellent degree of happiness relished by Ka and His companions in

Dvrak.
Powerful thinkers have studied the Vedas and pondered the supreme happiness of liberation.
But thinkers with still finer intelligence recognize that the happiness of impersonal liberation
is nothing but the absence of material misery and so there must be something greater, namely
the happiness of Vaikuha. They presume, moreover, that the ultimate limit of happiness lies
in Vaikuha, because otherwise they would face the logical flaw of an endless regress of
different degrees of happiness. Be that as it may, in the spiritual abode of Ayodhy the
Supreme Lords servants have such exclusive devotion for Him and such determination to
satisfy Him with their service that the happiness there is palpably greater than that of
Vaikuha. Even better, however, is the happiness of Dvrak. No speculator can find a
methodology to analyze it, but it exists nonetheless. It is not a mere creation of devotees
sentiments, for many reliable authorities have perceived it for themselves.
BB 3.5.38
TEXT 38
TEXT
tatrpi tac-cira-didkita-jviteaprpty tad-eka-dayitasya janasya yat syt
vtty kaystu vacaso manaso pi vtta
tad vai vidus tad-ucittmani tad-vidas te
SYNONYMS
tatrain that (happiness); apiindeed, moreover; tatof him; cirafor a long time;
didkitawhom he has wanted to see; jvita-athe Lord of his life; prptyby
achieving; tatto Him; ekaexclusively; dayitasyadear; janasyaof the person; yat
which; sytcan occur; vttyby a faculty; kaywhich; astucan there be; vacasaof
words; manasaof the mind; apieven; vor; ttamgrasped; tatthat (happiness);
vaicertainly; viduunderstand; tatfor that; ucitafit; tmaniin their minds; tat
that; vidawho are fit to know; tethey.
TRANSLATION
Indeed, the joy a resident of Dvrak feels from having gained the only Lord of his life after a
long time yearning to see Him, no faculty of mind or speech can grasp. Only those whose
minds are fit can know it.
COMMENTARY

Persons with strong intelligence but weak faith in devotional service to Ka may doubt
whether happiness greater than found in Ayodhy can exist. But although such doubters may
be unable to know the happiness of Dvrak, what right do they have to declare it
nonexistent? There are other, more qualified persons who know the taste of it. Even though
words and the mind can hardly comprehend the transcendental bliss known by the Dvrakvss, it has been described with logical supporting arguments for the benefit of Kas
aspiring worshipers to fortify their enthusiasm for unalloyed devotional service. Just as the
devotees of Ayodhy taste greater happiness in their intimate moods of service than the
nryaa-bhaktas of Vaikuha, the devotees of Dvrak enjoy happiness still greater because
they are personally connected to Ka in the mood of friendship. And when we extend this
thinking a step further, we can understand that the happiness of Goloka, resting as it does on
the topmost prema known only there, is greater stilland no happiness is greater.
BB 3.5.39
TEXT 39
TEXT
eva vasanta m tatra
rmad-ydava-pugav
viva-bhyntar-nandadidkrdra-hdo bruvan
SYNONYMS
evamthus; vasantamwho was living; mmto me; tatrathere; rmat-ydavaof the
divine Ydavas; pugavthe best; vivafor the whole world; bhyainternal; anta
and external; nandabliss; didkwith eagerness to see; rdramelted; hdawhose
hearts; abruvanspoke.
TRANSLATION
After I had lived for some time there in Dvrak, some of the best of the divine Ydavas said
something to me, their hearts melted with eagerness to see everyone in the world happy
within and without.
COMMENTARY
What Gopa-kumra is speaking to his disciple is not merely theoretical. While residing in
Dvrak Gopa-kumra had tasted enough of Dvraks unique happiness to rightfully claim
knowledge of it. On one occasion during his stay, he had been approached by some concerned
residents who only wanted the greatest possible happiness for everyone, both externally in the

form of good food, clothing, ornaments, and other means for enjoyment and internally in the
form of the priceless treasure of prema and its ecstasies.
BB 3.5.40
TEXT 40
TEXT
r-ydav cu
vaikuhato py uttama-bhti-prite
sthne tvam etytra sakhe smad-anvita
yad vanya-veena sudna-vad vaser
manymahe sdhu na tat kathacana
SYNONYMS
r-ydav cuthe divine Ydavas said; vaikuhatacompared with Vaikuha; api
even; uttamasupreme; bhtisplendor; pritewhich is full of; sthneto the place;
tvamyou; etyacoming; atrathis; sakheO friend; asmatof us; anvitain the
company; yatthe fact that; vanyaof the forest; veenain dress; su-dna-vatlike a very
wretched person; vaseyou reside; manymahewe think; sdhugood; nanot; tat
that; kathacanaat all.
TRANSLATION
The divine Ydavas said: Dear friend, you have come to this place, which is more full in
supreme splendor than even Vaikuha, and you are now our companion. We think it hardly
fitting that you continue to dress like a miserable forest dweller.
COMMENTARY
Of course, Gopa-kumra was beyond material misery, as the Ydavas expressed by speaking
of him as sudna-vat, as if very miserablenot actually miserable. Still, they felt that Gopakumras incongruous dress and behavior were depriving him of many of the joys of residing
in Dvrak.
BB 3.5.41
TEXT 41
TEXT
citte dukham ivsmkam
api kicid bhaved ata
svata siddha tam asmkam
iva vedika tanu
SYNONYMS

cittein the mind; dukhamdistress; ivaas if; asmkamfor us; apialso; kicit
some; bhavetthere is; atatherefore; svata-siddhamautomatically available; tam
that; asmkamour; ivalike; vea-dikamdress and so on; tanuplease assume.
TRANSLATION
This troubles our minds, so please take on our type of dress and looks, which are naturally
available to anyone who lives here.
COMMENTARY
The citizens of Dvrak know only the highest constant ecstasy, but these devotees felt a little
unhappy to see Gopa-kumra in an apparently wretched condition. By nature they were
intolerant of even an outward semblance of misery. Gopa-kumra should not wonder where to
get the right dress and capabilities for enjoying like a Dvrak-vs, because the very
atmosphere of Dvrak readily provides these to any resident who wants them.
BB 3.5.42
TEXT 42
TEXT
r-gopa-kumra uvca
te tatrgrahepi
sva-cittasycyutasya ca
alabdhv sva-rasa teu
nckicana-vat sthita
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; temtheir; tatrathere; graheawith
the insistence; apieven; sva-cittasyaof my mind; acyutasyaof Lord Acyuta; caand;
alabdhvnot obtaining; sva-rasamthe special taste; teuamong them; ncaone who is
poor; akicanaand without possessions; vatlike; sthitaremained.
TRANSLATION
r Gopa-kumra said: Even though these Ydavas insisted, I stayed like a poor, simple
devotee because in their dress I would not have been able to taste the special mood that
appealed to my mind, and to Lord Acyutas.
COMMENTARY
Gopa-kumra preferred to stay inferior to these prominent Ydavas. To him, more important
than keeping up appearances was to protect his personal rasa with Ka.
BB 3.5.43
TEXT 43

TEXT
snasya sabh-madhye
sevitasya maharddhibhi
prve bhagavato thha
gantu lajje bibhemi ca
SYNONYMS
snasyawho was seated; sabh-madhyein the midst of the assembly hall; sevitasya
served; mah-ddhibhiby vast opulences; prveto the side; bhagavataof the
Personality of Godhead; athathen; ahamI; gantumto go; lajjeI was ashamed;
bibhemiI was afraid; caand.
TRANSLATION
I then became shy and feared to go the side of the Personality of Godhead when He was
seated in His court and being served by His transcendental opulences.
COMMENTARY
To maintain his unbroken inner mood of service, Gopa-kumra declined to follow the
Ydavas suggestion that he change his dress. But this further disturbed his heart. Now that
the matter had been brought to his attention, he began to feel uncomfortable about appearing
before Lord Ka in the assembly hall; he thought his own appearance incongruent and was
apprehensive that he might do something wrong. Not only was he embarrassed, he was also
daunted by the great opulence he saw in the Sudharm hall and the huge crowds of kings,
sages, and demigods. His uneasiness at coming before Ka while the Lord was seated on
His throne in the royal court made Gopa-kumra begin thinking again about going somewhere
else.
BB 3.5.44
TEXT 44
TEXT
catur-bhutvam apy asya
payeya tatra karhicit
na ca kr-viea ta
vraja-bhmi-kta sad
SYNONYMS
catu-bhutvamhaving four hands; apialso; asyaHis; payeyamI would see; tatra
there; karhicitsometimes; nanot; caand; krthe pastimes; vieamspecial; tam
those; vraja-bhmiin Vraja-bhmi; ktamperformed; sadalways.

TRANSLATION
Sometimes I would see the Lord with four hands. I couldnt always see the special pastimes
He performs in Vraja-bhmi.
COMMENTARY
When devotees like r Rukmi were present, Gopa-kumra found it difficult to envision
Ka as He is in His Vndvana pastimes. When the Lord was talking with Nrada Muni or
Arjuna, Gopa-kumra could hardly see Him tending His cows. Sometimes Gopa-kumra
could see Him as if in Vndvana, but not often enough.
BB 3.5.45
TEXT 45
TEXT
kadcid ea tatraiva
vartamnn adrata
pavn kitu gacched
ekk priya-bndhavn
SYNONYMS
kadcitsometimes; eaHe; tatrathere; evaindeed; vartamnnwho were staying;
adratanot far away; pavnthe Pavas; kitumto see; gacchetwould go;
ekkalone; priyadear; bndhavnHis friends.
TRANSLATION
Sometimes the Lord would go alone to visit His dear friends the Pavas, who stayed
nearby.
COMMENTARY
On earth the Pavas lived a good distance away from Dvrak, in Hastinpura, so Ka
had to make a long journey to meet them. In Vaikuha, however, the situation is different.
Even if the residence of the Pavas is physically distant from Dvrak-pur, in the spiritual
realm there are no limitations of time and space. By the power of the Lords desire, any place
to which He wishes to travel is at once nearby.
BB 3.5.46
TEXT 46
TEXT
ittha cirantanbhsamprty me vyatheta ht
tdg-rpa-guasysya

dyaivthpi myati
SYNONYMS
itthamthus; cirantanalong-sustained; abhamy desires; asamprtybecause of not
being fulfilled; memy; vyathetawould be tormented; htheart; tdksuch; rpaof
the beauty; guasyaand qualities; asyaHis; dyby seeing; evaonly; atha api
however; myatiit would be pacified.
TRANSLATION
And so, because of desires long held but unfulfilled, my heart would feel tormented. But
when I could see His beauty and qualities once again, my heart would again become peaceful.
COMMENTARY
Being unable for even a short time to see Kas beauty and His kind behavior would throw
Gopa-kumra into anxious turmoil. But as soon as Ka would return, Gopa-kumra would
recover his composure.
BB 3.5.47
TEXT 47
TEXT
tasya vg-amtais tais tai
kpbhivyajanair api
bhavet sukha-vieo yo
jihv spatu ta katham
SYNONYMS
tasyaHis; vkof speech; amtaiby the varieties of nectar; tai taithem; kp
compassion; abhivyajanaiwhich revealed; apialso; bhavetthere would be; sukha
happiness; vieaunique; yawhich; jihvthe tongue; spatucould touch; tam
this; kathamhow.
TRANSLATION
His nectarean words revealed His mercy. How can my tongue even touch the unique
happiness they created?
BB 3.5.48
TEXT 48
TEXT
evam uddhava-gehe me
dinni katicid yayu
yadi syt ko pi okas ta

savomy avahitthay
SYNONYMS
evamthus; uddhavaof Uddhava; gehein the house; memy; dnnidays; katicit
several; yayupassed; yadiif; sytthere would be; ka apiany; okaunhappiness;
tamthat; savomiI would conceal; avahitthayby feigning.
TRANSLATION
During the several days I spent this way in the house of Uddhava, if there were any
unhappiness I would conceal it by feigning happiness.
COMMENTARY
Besides Kas occasional absence from Dvrak, another cause of anxiety for Gopa-kumra
was the tendency to remember the land of his birth. Although being unable to see his
worshipable Lord playing in the pastimes of Vraja made Gopa-kumra unhappy, he tried hard
to conceal this because he knew that the Dvrak-vss couldnt tolerate seeing anyone in pain
and also because he was reluctant to make a show of his private ecstasies.
BB 3.5.49
TEXT 49
TEXT
ekad nrada tatrgata vkya praamya tam
harea vismayepi
veito vocam dam
SYNONYMS
ekadonce; nradamNrada; tatrathere; gatamwho had come; vkyaseeing;
praamyabowing down; tamto him; hareawith joy; vismayeawith amazement;
apialthough; veitaenveloped; avocamI spoke; damin this way.
TRANSLATION
One day I saw Nrada come. I bowed down to him, and in utter joy and amazement I spoke to
him in the following way.
COMMENTARY
To help Gopa-kumra achieve his long-cherished goal, Nrada appeared at just the right
moment to tell him about the glories of r Goloka and how to achieve Goloka.
BB 3.5.50
TEXT 50
TEXT

munndra-vea prabhu-pradottama
svargdi-lokeu bhavantam dam
vaikuha-loke tra ca hanta sarvata
paymy aho kautukam voti mm
SYNONYMS
muni-indraof an exalted sage; veawhose dress; prabhuof the Lord; pradaof the
associates; uttamaO best; svarga-diof heaven and so on; lokeuin the worlds;
bhavantamyou; damlike this; vaikuha-lokein Vaikuha-loka; atrahere; ca
also; hantaindeed; sarvataeverywhere; paymiI see; ahooh; kautukamsurprise;
votiis enveloping; mmme.
TRANSLATION
O Nrada, best of the Lords associates though in dress an exalted sage, I see you just
everywherein the heavenly planets, in Vaikuha, and now herelooking just the same.
How fascinated I am to see this!
COMMENTARY
Inspired by the joy of seeing Nrada Muni, Gopa-kumra wants to hear more about Nradas
glories from Nradas own mouth and hear further details about the special powers of the
Supreme Lords associates in Vaikuha, powers Nrada has briefly mentioned before:
eva vicitra-deeu
svapndv apy anekadh
dyamnasya kasya
pradn padasya ca
ekatvam apy anekatva
satyatva ca su-sagatam
Thus although Ka, His associates, and His abode are seen in various forms in different
places, and in dreams and other special states of consciousness, they are with perfect
consistency one although many, and they are always real. (Bhad-bhgavatmta 2.4.161
162)
Nrada dresses in saffron like a lifelong brahmacr, but the true extent of his glories goes far
beyond strict celibacy. In the words of Gopa-kumra, Nrada is the best of the Supreme
Lords intimate associates. Gopa-kumra is amazed that he meets Nrada almost everywhere
and sees him always the same, with the same v in hand and the same unabashed humor.
But as Gopa-kumra has already heard from Nrada, even when Nrada expands himself to be
present in many different locations he is still one and the same person.

BB 3.5.51
TEXT 51
TEXT
r-nrada uvca
gopa-blaka evsi
satyam adypi kautuk
prvam eva mayoddiam
etad asti na ki tvayi
SYNONYMS
r-nrada uvcar Nrada said; gopa-blakaO cowherd boy; evaindeed; asiyou
are; satyamindeed; adyanow; apieven; kautukplayful; prvambefore; evaeven;
mayby me; uddiamexplained; etatthis; asti nahas not been; kimwhether;
tvayito you.
TRANSLATION
r Nrada said: My dear young cowherd, surely you have always been a curious boy, and so
you are even now. Havent I explained all this to you before?
COMMENTARY
Like Nrada, Gopa-kumra has his own peculiar ways; he dresses and acts like a cowherd boy
regardless of where he is. Moreover, it seems curious to Nrada that Gopa-kumra still doubts
the ability of powerful devotees of the Lord to expand themselves into multiple forms,
especially since Nrada has explained this truth scientifically and Gopa-kumra has seen
tangible evidence of it with his own eyes. Gopa-kumra may insist that he is honestly
confused and not simply trying to make some game of expressing doubt, but Nrada reasserts
that Gopa-kumra, however briefly, has already heard him elucidate the subject.
BB 3.5.52
TEXT 52
TEXT
yath hi bhagavn eka
r-ko bahu-mrtibhi
bahu-sthneu varteta
tath tat-sevak vayam
SYNONYMS

yathas; hicertainly; bhagavnthe Supreme Lord; ekaone; r-kar Ka;

bahuwith many; mrtibhiforms; bahuin many; sthneuplaces; vartetacan be
present; tathso; tat-sevakHis servants; vayamwe.
TRANSLATION
Just as the one Personality of Godhead r Ka exists in many forms and many places, so
also do we, His servants.
BB 3.5.53
TEXT 53
TEXT
r-supardaya sarve
rmad-dhanmad-daya
uddhavo pi tathaivya
td ydavdaya
SYNONYMS
r-suparar

Garua;

dayaand

others;

sarveall;

rmat-hanmatrmn

Hanumn; dayaand others; uddhavaUddhava; apiand; tath evaalso; ayamwe;

tdlike this; ydavathe Ydavas; dayaand others.
TRANSLATION
So it is with all of usr Garua and other attendants, devotees like rmn Hanumn, and
our friend Uddhava, and others too, like these Ydavas.
COMMENTARY
Devotees like Garua and ea are associates of the Lord of Vaikuha, whereas Hanumn,
Jmbavn, and others are servants of Lord Rmacandra. Hanumn sings the glories of Lord
Rma in the Kimpurua-loka of the Bhloka region and simultaneously in the Ayodhy of
Vaikuha. And Uddhava, whom Gopa-kumra can see right before him, is simultaneously
one of the principal companions of Ka in Dvrak on earth, along with the Ydavas, the
Pavas, and others. Considering the topic too confidential to bring up just now, Nrada
chooses not to mention Kas devotees in r Goloka.
BB 3.5.54
TEXT 54
TEXT
sarve pi nitya kila tasya prad
sev-par kranaknurp
praty-ekam ete bahu-rpavanto

py aikya bhajmo bhagavn yathsau

SYNONYMS
sarveall; apieven; nityamalways; kilaindeed; tasyaHis; pradassociates;
sevto His service; parfully dedicated; kranakalike playthings; anurp
suitable; prati-ekameach one; etethey; bahumany; rpa-vantapossessing forms;
apialthough; aikyamoneness; bhajmamaintain; bhagavnthe Lord; yathas;
asauHe.
TRANSLATION
All the Lords personal associates are at His hand like playthings. They are always fully
dedicated to His service. Each assumes a variety of forms yet stays essentially one, just like
the Lord Himself.
COMMENTARY
As r Kacandra, the original Supreme Person, expands Himself into innumerable forms of
Godhead, when required for service to the Lord His eternal associates can also expand
themselves into many forms. Perpetually dedicated to worshiping Him, they are willing
instruments in the enactment of His pleasure pastimes. Whatever gives the Lord happiness is
also their satisfaction. So when He expands Himself and His abode into all sorts of forms,
they accompany Him in suitably corresponding forms. Gopa-kumra should therefore not be
amazed that Nrada appears in more than one place at once for the service of the Lord.
BB 3.5.55
TEXT 55
TEXT
nn-vidhs tasya paricchad ye
nmni ll priya-bhmaya ca
nityni satyny akhilni tadvad
ekny anekny api tni viddhi
SYNONYMS
nn-vidhof various kinds; tasyaHis; paricchadparaphernalia; yewhich;
nmninames; llpastimes; priyafavorite; bhmayaabodes; caand; nityni
eternal; satynireal; akhilniall; tadvatin that same way; eknione; aneknimany;
apieven; tnithem; viddhiplease understand.
TRANSLATION

The Lords names, His pastimes, and His favorite abodes and everything that has to do with
His service can assume various forms. And you should know that just as all these are eternally
real, each of them is simultaneously one and many.
COMMENTARY
While still on the topic of multiple expansions, Nrada takes the opportunity to mention that
the Personality of Godheads pastimes, His dear abodes such as r Mathur, and His
paraphernalia like the Kaustubha gem and Sudarana weapon display the same power of
expansion. Here the word bhmi refers not only to the earth but to any location, and so
indicates other spiritual realms, such as Vaikuha. The Supreme Lords personal property,
His names, His pastimes, and the places of His appearance are all by nature pure sac-cidnanda, just as He is.
BB 3.5.56
TEXT 56
TEXT
caryam etat tvam apdg eva san
prva-svabhva tanue tra llay
para mahcaryam ihpi lakyase
tptrta-cet iva sarvad may
SYNONYMS
caryamamazing; etatthis; tvamyou; apieven; dkthus; evajust; sanbeing;
prvaformer; svabhvamcharacter; tanueyou are maintaining; atrahere; llay
playfully;

parammost;

mah-caryamvery

astonishing;

ihahere;

apieven;

lakyaseyou appear; atptadissatisfied; rtaand distressed; cetin your heart; iva

as if; sarvadalways; mayby me.
TRANSLATION
What amazes me is that you still appear like this, playfully showing your same character as
before. And even here you seem always discontent and distressed at heart. That is most
astonishing to me.
COMMENTARY
Gopa-kumra too is spiritually potent, so he also should be able to assume different forms in
different places. Instead, however, he always remains the same innocent cowherd boy, even in
Vaikuha and Dvrak. Nrada thinks that Gopa-kumra is simply playing a game,
pretending to be ignorant even though he knows the reality. This is very surprising to Nrada.

And even more surprising is that everywhere they have met, Nrada has seen in Gopa-kumra
a persistent dissatisfaction, shown by his downturned face and distracted glance.
BB 3.5.57
TEXT 57
TEXT
r-gopa-kumra uvca
may sa-pda-graham ea natv
sa-dainyam ukto bhagavas tvam eva
jnsi tat sarvam itdam ha
smitv nirkynanam uddhavasya
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; mayby me; sa-pda-grahamwith
taking hold of his feet; eahe; natvbowing down; sa-dainyamwith humility; ukta
was addressed; bhagavanO lord; tvamyou; evaindeed; jnsiknow; tatthat;
sarvamall; itithus; idamthis; hahe said; smitvsmiling; nirkyalooking;
nanamat the face; uddhavasyaof Uddhava.
TRANSLATION
r Gopa-kumra said: Taking hold of Nradas feet, I bowed down and humbly told him,
My lord, you know everything about this. Then Nrada smiled and spoke, looking at
Uddhavas face.
COMMENTARY
Gopa-kumra was most grateful that Nrada fully understood the cause and scope of his
minds discontent. Since Gopa-kumra honestly recognized his own inferior, dependent
position, he bowed down and touched Nradas feet. Nrada was happy to see this because it
meant that Gopa-kumra was approaching perfection. So he smiled at Gopa-kumras
eagerness to receive the most confidential truth and turned to Uddhava, who would properly
reveal it.
BB 3.5.58-59
TEXTS 5859
TEXT
r-nrada uvca
uddhavyam aho gopaputro govardhanodbhava
md tvdn ca

mgyan vastu nu durlabham

itas tato bhraman vyagra

kadcid api kutracit
ntikrmati cittntarlagna ta okam rti-dam
SYNONYMS
r-nrada uvcar Nrada said; uddhavaO Uddhava; ayamthis; ahoah; gopaputrason of a cowherd; govardhana-udbhavaborn at Govardhana; mdmby me;
tvdnmby persons like you; caand; mgyanseeking; vastuan object; nuindeed;
durlabhamdifficult to obtain; ita tatahere and there; bhramanwandering; vyagra
agitated; kadcit apiat any time; kutracitanywhere; na atikrmatihe does not rise
above; citta-antainside his heart; lagnamfix; tamthat; okamdistress; rti-dam
giving pain.
TRANSLATION
r Nrada said: Just see, Uddhava. This cowherds son, born at Govardhana, is seeking
something unachievable for persons like you and me. Greatly agitated, he wanders here and
there, never anywhere transcending the painful distress that is fixed in his heart.
COMMENTARY
This seeker, the son of a cowherd, has wandered all over the material and spiritual worlds, his
heart full of indescribable pain, and now he has taken shelter in Uddhavas house. He has not
been able to find peace, because his desired goal is beyond the reach of even great Vaiavas
like Nrada and Uddhava. Why Gopa-kumra has such an unlikely ambition Nrada explains
with the phrase govardhanodbhava (born at Govardhana).
BB 3.5.60
TEXT 60
TEXT
tad ena bata tatratyaloknugraha-ktara
bhavn api na prva-stha
pratibodhayate kaam
SYNONYMS

tattherefore; enamthis person; bataoh; tatratyaof that place; lokafor the people;
anugrahato favor; ktarawho are anxious; bhavnyour good self; api nawhy not;
prva-sthampresent at your side; pratibodhayateenlighten; kaamfor a moment.
TRANSLATION
Indeed, Uddhava, you are always anxious to favor the residents of Vraja. Then why not spend
a moment to enlighten this boy who is present right beside you?
BB 3.5.61
TEXT 61
TEXT
pada dra-tara tad vai
tat-sukhnubhavas tath
tat-sdhanam api prrthyam
asmkam api durghaam
SYNONYMS
padamabode; dra-taramvery far; tatthat; vaiindeed; tatthere; sukhaof
happiness; anubhavathe experience; tathalso; tatit; sdhanamthe means to
achieve; apialso; prrthyamto be prayed for; asmkamby us; apialso; durghaam
difficult to obtain.
TRANSLATION
The abode of Goloka is very far away, and the happiness relished there is inaccessible to us.
And even the means to achieve that abode is so rarely obtained that we can only pray for it.
COMMENTARY
Although time and space do not exist in the spiritual realm, Goloka is still considered far
away in the sense that the common residents of Vaikuha cannot approach it. Nor can they
enjoy the pleasure of seeing r Nanda-nandana and taking part in His childhood play. Even
the intimate companions of Lord Nryaa worship the good fortune of the devotees in
Goloka, a place they can approach only in prayer.
BB 3.5.62
TEXT 62
TEXT
rmad-uddhava uvca
vraja-bhmv aya jtas
tasy gopatvam carat
goplopsan-niho

viio sman mahayam

SYNONYMS
rmat-uddhava uvcarmn Uddhava said; vraja-bhmauin Vraja-bhmi; ayamhe;
jtaborn; tasymthere; gopatvamthe occupation of a cowherd; carathe carried out;
goplaof Lord Gopla; upsanto the worship; nihadedicated; viiaspecial;
asmatcompared to us; mah-ayama great soul.
TRANSLATION
rmn Uddhava said: He was born in Vraja-bhmi, and there he was engaged as a cowherd.
And he is firmly established in the worship of Lord Gopla. He is surely a much greater soul
than you and I.
COMMENTARY
Nrada has just told Uddhava that r Goloka is a place that he and Uddhava can hardly
approach. This statement somewhat disturbed Uddhava because he disliked the implication
that he himself was better than everyone else in Vaikuha. Still, he wanted to please Nrada
by enlightening Gopa-kumra as requested. So he first gave his opinion that Gopa-kumra
was the most spiritually advanced person present, not himself or even Nrada. After all,
Gopa-kumra was a native of Govardhana, a lifelong tender of the cows in the holy dhma,
and a worshiper of r Madana-gopla and His ten-syllable mantra. Moreover, wherever
Gopa-kumra went he remained dissatisfied because he couldnt find his worshipable Lord.
BB 3.5.63
TEXT 63
TEXT
sotsham ha ta hart
tac chrutvliya nrada
yathya labhate bha
tathopdia satvaram
SYNONYMS
sa-utshamwith enthusiasm; hasaid; tamto him; hartwith delight; tatthat;
rutvhearing;

liyaembracing;

nradaNrada;

yathso

that;

ayamhe;

labhateobtains; abhamhis desire; tathso; updiaplease give instruction;

satvaramquickly.
TRANSLATION
Nrada was delighted to hear this. He embraced Uddhava and enthusiastically told him,
Please hurry and instruct him so that he may fulfill his desires.

BB 3.5.64
TEXT 64
TEXT
abravd uddhavo jty
katriyo ha mah-mune
upadea-pradne tan
ndhikr tvayi sthite
SYNONYMS
abravtsaid; uddhavaUddhava; jtyby caste; katriyaa warrior; ahamI; mahmuneO great sage; upadeaof instructions; pradnefor giving; tatthus; nanot;
adhikra qualified person; tvayiyou; sthitebeing present.
TRANSLATION
Uddhava replied, O great sage, since I am a katriya by birth, in your presence I have no
right to instruct him.
COMMENTARY
Uddhava considers himself second class by birth and character. Nonetheless, he might be
reminded that katriyas are also allowed to teach. According to the dharma-stras, katriyas
may engage in the same duties prescribed for brhmaas, except for receiving charity. This is
confirmed in the Seventh Canto of rmad-Bhgavatam (7.11.14):
viprasydhyayandni
a-anyasypratigraha
For a brhmaa there are six occupational duties. A katriya should not accept charity, but he
may perform the other five.
Though not denying this authoritative statement, Uddhava is still reluctant to speak in the
presence of Nrada, the di-guru for the process of devotional service.
BB 3.5.65
TEXT 65
TEXT
nrado nitarm uccair
vihasyvadad uddhavam
na vaikuhe py apetsmin
katriyatva-matis tava
SYNONYMS

nradaNrada;

nitarmvery;

uccailoudly;

vihasyalaughing;

avadatsaid;

uddhavamto Uddhava; nanot; vaikuhein Vaikuha; apieven; apetstopped;

asminin this place; katriyatvaof being a katriya; matithe mentality; tavayour.
TRANSLATION
Nrada laughed very loudly and said to Uddhava, Even here in Vaikuha you cant stop
thinking yourself a katriya!
COMMENTARY
In the material world, particularly within Bharata-vara, the distinctions of caste and
occupation are prevalent, but in Vaikuha these distinctions should not be considered,
because everyone there has a purely spiritual body. The positions of brhmaa, katriya, and
so on are designations of bodies that are limited and temporary, but Vaikuha bodies are
never subject to the limits imposed by material nature.
BB 3.5.66
TEXT 66
TEXT
uddhava sa-smita prha
ki bry s na mdm
apeteti kilsmka
prabhor apy apayti na
SYNONYMS
uddhavaUddhava; sa-smitamsmiling; prhasaid; kimwhat; brymcan I say;
sthat (mentality); nanot; mdmfor those like me; apetgone away; itithus;
kilaindeed; asmkamour; prabhofor the Lord; apieven; apaytiit goes away;
nanot.
TRANSLATION
Smiling, Uddhava told him, What can I say? How can someone like me stop thinking
himself a katriya when even our Lord does not?
BB 3.5.67
TEXT 67
TEXT
yath tatra tathtrpi
sad-dharma-pariplanam
grhasthyri-jaya-jyehavipra-sammnandikam

SYNONYMS
yathas; tatrathere; tathso; atrahere; apialso; sat-dharmaof civilized religious
principles; pariplanamthe maintenance; grhasthyathe proper behavior of a family man;
ariover enemies; jayavictory; jyehato elders; vipraand brhmaas; sammnana
showing respect; dikamand so on.
TRANSLATION
Here in Vaikuha the Lord maintains the religious principles of civilized people, just as He
does on earth. He behaves like a proper family man, conquers His enemies, shows respect to
elders and brhmaas, and so on.
COMMENTARY
In Dvrak, both on earth and in Vaikuha, r Kadeva thinks and acts like a proper
householder and katriya. He dutifully does everything expected of a responsible householder,
goes forth with relish into battle to subdue opposing kings, and sincerely honors the
brhmaas and His spiritual masters and His elders like Balarma. The word di (and so on)
implies other daily duties He performs as a ghastha-katriya, such as rising during the early
hours of the brhma-muhrta.
BB 3.5.68
TEXT 68
TEXT
tad-ukty nrado harabharkrnta-man hasan
utplutyotplutya ckroann
idam ha su-vismita
SYNONYMS
tatby those; uktywords; nradaNrada; hara-bharaby an excess of joy; krnta
overcome; manhis mind; hasanlaughing; utplutya utplutyajumping high again and
again; caand; akroanshouting; idamthis; hasaid; su-vismitavery surprised.
TRANSLATION
These words filled Nradas mind with pleasure, and he laughed, jumped up and down, and
shouted in joy. Astonished, he spoke as follows.
BB 3.5.69
TEXT 69
TEXT
r-nrada uvca

aho bhagavato llmdhurya-mahimdbhuta

tad-eka-nih-gmbhrya
sevakn ca tdam
SYNONYMS
r-nrada uvcar Nrada said; ahooh; bhagavataof the Personality of Godhead;
llof the pastimes; mdhuryathe charm; mahimand glory; adbhutaamazing; tat
to Him; eka-nihof the exclusive commitment; gmbhryamthe seriousness;
sevaknmof His servants; caand; tdamsuch.
TRANSLATION
r Nrada said: Indeed, just see the amazing charm and glory of the Personality of Godheads
pastimes! And see in those pastimes how seriously committed His devotees are to serving
Him, and Him alone!
BB 3.5.70
TEXT 70
TEXT
aho ala kautukam etad kyate
yathaia vikrati martya-loka-ga
tathaiva vaikuha-padopari sthito
nija-priy paritoa-hetave
SYNONYMS
ahooh; alamvery; kautukamcurious; etatthis; kyateis seen; yathhow; ea
He; vikratiplays; martya-lokato the world of mortals; gacoming; tathso; eva
just; vaikuhaof Vaikuha; padathe abode; upariabove; sthitasituated; nijaHis
own; priymof the dear devotees; paritoaof the satisfaction; hetavefor the purpose.
TRANSLATION
Oh, how very curious that this Lord plays in the highest abode above Vaikuha the same way
as in the world of mortals, just to satisfy His dear devotees!
BB 3.5.71
TEXT 71
TEXT
yal-llnubhavenya
bhrama syn mdm api
vaikuha-dvraky ki

martye vartmahe tha v

SYNONYMS
yatwhich; llof the pastimes; anubhavenaby experiencing; ayamthis; bhrama
bewilderment; sytarises; mdmfor persons like me; apieven; vaikuhain
Vaikuha; dvrakymand in Dvrak; kimwhether; martyein the material world;
vartmahewe are present; athahere; vor.
TRANSLATION
Even experienced devotees like me are bewildered to see such pastimes, which make us
wonder whether we are in the Dvrak of Vaikuha or the Dvrak of the material world.
BB 3.5.72
TEXT 72
TEXT
yukta tad ek prabhu-pda-padmayo
saprema-bhaktir bhavatm apekit
bhakta-priyasysya ca bhakta-kmitaprapraa kevalam iam uttamam
SYNONYMS
yuktamfitting; tatthat; ekonly; prabhuof the Lord; pda-padmayofor the lotus
feet; sa-prema-bhaktiloving devotional service; bhavatmby you; apekitdesired;
bhakta-priyasyawho is affectionate to His dear devotees; asyaHis; caand; bhaktaof
the devotees; kmitathe ambitions; prapraamfulfilling; kevalamthe only; iam
goal; uttamamfinal.
TRANSLATION
It is quite fitting that you devotees care only for prema-bhakti, pure loving devotional service
to the Lords lotus feet. Such prema-bhakti for the Lord, who is very affectionate to His
devotees, fulfills all their ambitions and is alone their final goal.
COMMENTARY
If Ka deals virtually the same way with His devotees in both the spiritual and material
worlds, what is special then about Vaikuha? Nradas answer is that in the quality of the
relationships between the Lord and His devotees there is no practical difference between the
material and spiritual worlds. In either realm the Lord and the devotees achieve the fulfillment
of all their desires, so whatever they do is just apt for the time and place in which they happen
to be. For devotees, nothing is as important as the opportunity to always serve His lotus feet in

pure love. And likewise for the Personality of Godhead nothing is as important as satisfying
His devotees.
Since nouns in Sanskrit may be either singular, dual, or plural and since the word bhavatm
(by you) is plural, here the word indicates that Nrada is speaking not only to Uddhava and
Gopa-kumra but to all the fully devoted servants of the Lord.
BB 3.5.73
TEXT 73
TEXT
vaikuha-vsocitam hita na vo
no martya-loka-sthiti-yogyam apy ata
aivarya-yogya na hi loka-bandhut
yukta ca tasypi bhaved apekitam
SYNONYMS
vaikuhain Vaikuha; vsafor residence; ucitamsuitable; hitamactivities; nanot;
vaby you; na unor; martya-lokain the material world; sthitifor being situated;
yogyamsuitable; apieven; atathus; aivaryafor opulence; yogyamfitting; na
not; hiindeed; lokaworldly; bandhutfriendship; yuktamsuitable; caand; tasya
by Him; apieven; bhavetis; apekitamdesired.
TRANSLATION
You have no great interest in acting as residents of Vaikuha or sojourners in the material
world, and He has no great interest in showing His opulence or getting involved in mundane
relationships.
COMMENTARY
Because the Supreme Lord and His pure devotees are interested only in pleasing one another,
it makes little difference to them where they happen to be. The devotees may be in Vaikuha,
endowed with sac-cid-nanda spiritual bodies and the corresponding powers and comforts to
enjoy, or they may be ghasthas or whatever in the material world, with bodies made of the
physical elements, and may worship the Lord in a form of His that also seems material. But in
any case, the Lord and His devotees are never distracted from their pure loving exchanges of
rasas, not even when the Lord fully expands His opulences or His complete self-satisfaction
or seems to establish worldly affinities by becoming a father, a son, or some other relative of
His devotees. Since the devotees are exclusively devoted to the Lord, their hearts are satisfied
simply by relishing His pastimes and transcendental qualities. Similarly, the Lord is interested
only in making His devotees happy. These ambitions of the Lord and His devotees can be

fulfilled equally well in Vaikuha or in the material world, so there is no substantial

difference between the two realms.
BB 3.5.74
TEXT 74
TEXT
saprema-bhakte paramnukla
dainya mah-pui-kara sad va
tasypi tat-prema-vibhvane la
bhogkula-grmya-vihra-jtam
SYNONYMS
sa-premaloving; bhakteof devotional service; paramamost; anuklamappropriate;
dainyamhumility; mahgreatly; puisuccess; karamproducing; sadalways;
vafor you; tasyafor Him; apialso; tatthat; premaof the pure love; vibhvanefor
evoking; alamsufficient; bhogafor obtaining sense gratification; kulaof one who is
agitated; grmyaworldly; vihrain pastimes; jtamborn.
TRANSLATION
You always live in utter humility, which most favorably nourishes devotion in pure love. And
the Lords pastimes of seeming absorbed in worldly pleasure amply evoke such love.
COMMENTARY
In Vaikuha the Lord and His devotees have purely spiritual bodies with which to enjoy
transcendental reciprocations. But when Ka descends to the material world He seems to
have the body of an ordinary human being, and that is even more conducive to the full
blossoming of prema-bhakti. In Vaikuha Lord Nryaa expands unlimited opulence, but on
earth Ka acts even more wonderfully by simply being the friend of His devotees and
satisfying them in every possible way. Nrada here congratulates the Lords devotees for their
humility, which more than anything else helps them achieve all success in loving devotional
service.
BB 3.5.75
TEXT 75
TEXT
premodreka-parpkamahim kena varyatm
ya kuryt paramea ta
sad-bandhum iva laukikam

SYNONYMS
premaof pure love; udrekaof the perfection; parpkaof the maturity; mahimthe
greatness; kenaby whom; varyatmcan be described; yawhich; kurytcan make;
parama-amthe Supreme Lord; tamHim; satgood; bandhuma friend; ivaas if;
laukikamordinary.
TRANSLATION
Who can describe the greatness of the mature perfection of love of God, which makes the
Supreme Lord act as if an ordinary good friend?
COMMENTARY
The Supreme Lords appearance as a cowherd boy in Gokula is no false trick of My. It is
the highest truth, manifest in response to the purest forms of absolute love. The mature stage
of prema shared by Ka and His devotees in Gokula is beyond the power of words to
describe. It is so exalted that it impels the Lord to forget His supremacy and behave like an
ordinary person to fulfill the desires of His devotees. This marvel cannot be an illusion
created by My, because the My of the material world has no power to delude either Ka
or His devotees.
BB 3.5.76
TEXT 76
TEXT
aho laukika-sad-bandhubhva ca staumi yena hi
gauravder vilopena
ke sat-prema tanyate
SYNONYMS
ahooh; laukikaworldly; sat-bandhuof a good friend; bhvamthe mood; caand;
staumiI praise; yenaby which; hiindeed; gauravaof reverence; deand so on;
vilopenaby the eclipse; kein Ka; sat-premapure love; tanyateis expanded.
TRANSLATION
Oh, let me praise Kas mood as an ordinary friend, which does away with the respect and
reverence of His devotees and expands their pure love for Him!
COMMENTARY
After hearing what Nrada has just said, some Vaiavas may remain doubtful, thinking that
love of God can develop to its full potential only by specific knowledge of the Supreme
Lords greatness, not by conceptions of Him in worldly relationships, such as that of a son. In

fact, such devotees might argue that to view the Personality of Godhead in such relationships
is a serious error. After all, in rmad-Bhgavatam (10.85.19) Kas own father r
Vasudeva prayed:
tat te gato smy araam adya padravindam
panna-sasti-bhaypaham rta-bandho
etvatlam alam indriya-llasena
martytma-dk tvayi pare yad apatya-buddhi
Therefore, O friend of the distressed, I now approach Your lotus feet for shelterthe same
lotus feet that dispel all fear of worldly existence for those who have surrendered to them.
Enough! Enough with hankering for sense enjoyment, which makes me identify with this
mortal body and think of You, the Supreme, as my child.
In this prayer, Vasudeva begs to be relieved of the delusion that compels him to imagine that
God is his son. Vasudeva might be advised, You are very happy, so why are you
complaining? But he counters this idea by describing his pitiable confusion, in which out of
greed for sense enjoyment he thinks that he is the body and that the Supreme Lord is his son.
Vasudeva also tells Ka in the Viu Pura (5.20.99):
spahnava mama mano
yad etat tvayi jyate
devaky ctmaja-prty
tad atyanta-viambanam
That both Devak and I are bewildered into loving You like our own child is so absurd!
Vasudeva feels he should be the butt of jokes for daring to consider the Supreme Lord his son.
But here Nrada explains that this exceptional attitude and behavior, even though they appear
to follow the pattern of mundane human relationships, expand the limits of the most perfect
love for Ka. The key to understanding how this kind of devotional service works is to
comprehend that it does away with the restrictions of respect, fear, and reverential faith
toward the Supreme Lord. Awe and reverence may be indispensable in Vaikuha, but they
only inhibit the expression of prema between Ka and His intimate devotees. This has
already been discussed in r Bhad-bhgavatmta and will be made even clearer later on.
Gopa-kumra understands from what Nrada has said that the most beneficial and sensible
thing to do is whatever will strengthen ones pure love for the Personality of Godhead. r
Vasudeva was lamenting because he had focused his attention on the idea that the Lord was
his son, rather than simply act in affection for Him like r Nanda and Yaod. Or
alternatively, Vasudeva, as an extremely humble Vaiava, suffered from the self-

dissatisfaction that naturally arises when bhakti becomes intense. He is of course a perfect
devotee who has all the Lords blessings.
BB 3.5.77
TEXT 77
TEXT
r-gopa-kumra uvca
eva vadan prema-bharbhiyantrito
vikra-jta vividha bhajan muni
tm abhd rtam athha m puna
spekam lakya nijopadeane
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; evamthus; vadanspeaking; premaof
pure love; bharaby the weight; abhiyantritaoverwhelmed; vikraof ecstatic
transformations; jtamkinds; vividhamvarious; bhajanassuming; munithe sage;
tmsilent; abhtbecame; rtamtroubled; athathen; hahe said; mmto me;
punaagain; sa-apekaminterested; lakyanoting; nijahis; upadeanefor the
instructions.
TRANSLATION
r Gopa-kumra continued: After saying this, the sage was overwhelmed by the weight of
love. Swept up in various ecstatic transformations, he remained silent a while. Then he spoke
to me again, perceiving that I was troubled and keen for his instructions.
COMMENTARY
When Nrada stopped he felt ecstatic and showed symptoms like trembling, tears, and
standing of the bodily hairs. But soon he noticed that Gopa-kumra was ill at ease and waiting
for further instructions.
BB 3.5.78
TEXT 78
TEXT
r-nrada uvca
gopla-deva-priya gopa-nandana
rmn ito dra-taro virjate
goloka-nmopari sarva-sma-go
vaikuhato dea-viea-ekhara
SYNONYMS

r-nrada uvcar Nrada said; gopla-devaof Gopla-deva; priyaO dear devotee;

gopa-nandanaO son of a cowherd; rmnsplendid; itafrom here; dra-tarafar
away; virjateshines forth; goloka-nmnamed Goloka; uparihigher; sarvaall;
smalimits; gacrossing; vaikuhatathan Vaikuha; deaof places; viea
special; ekharathe topmost.
TRANSLATION
r Nrada said: Dear devotee of Lord Gopladeva, O son of a cowherd, far away from here
lies the most exalted of all places, called Goloka. It is full of all splendor and beyond the
borders of all other regions, including Vaikuha.
COMMENTARY
Gopa-kumra is gopla-deva-priya in two ways: Lord Gopla is dear to him, and he is dear to
Lord Gopla. This is because Gopa-kumra is gopa-nandana, a young cowherd boy from r
Govardhana Hill.
Goloka stands above all the other spiritual planets because it is superior in every way. The
Brahma-sahit (5.43) states:
goloka-nmni nija-dhmni tale ca tasya
dev-mahea-hari-dhmasu teu teu
te te prabhva-nicay vihit ca yena
govindam di-purua tam aha bhajmi
Lowest of all lies Dev-dhma [the mundane world], next above it is Mahea-dhma [the
abode of Mahea], above Mahea-dhma is Hari-dhma [the abode of Hari], and above them
all is Kas own realm, named Goloka. I adore the primeval Lord Govinda, who has allotted
their respective authorities to the rulers of those graded realms. The eight coverings of the
universe over which Durg presides, and the abode of Lord iva, and the Vaikuha kingdom
of Lord Hari all stand below Goloka.
BB 3.5.79
TEXT 79
TEXT
sa mthura-r-vraja-bhmi-rpas
tatraiva dev mathur-pur ca
vndvandi-vraja-bhmim tmasra vin sthtum aprayant
SYNONYMS

sait; mthurain the district of Mathur; r-vraja-bhmiof the blessed land of Vraja;
rpahaving the form; tatrathere; evaonly; devdivine; mathur-purMathur City;
caand; vndvanaof Vndvana; diand so on; vraja-bhmimVraja-bhmi; tma
her (Mathurs) own; sramessence; vinwithout; sthtumto remain; aprayant
unable.
TRANSLATION
That same Goloka takes the form of the divine Vraja-bhmi of the district of Mathur. And
the city of Mathur is also there, unable to stay apart from her own essenceVndvana and
the other forests of Vraja-bhmi.
COMMENTARY
According to this statement, Mathur is not separate from Vraja-bhmi like Ayodhy and
other abodes of the Lord. One might ask: Although the district of Mathur is nondifferent
from r Goloka, what about the city of Mathur? Mathur City is dev in the sense that she
is effulgent and splendid, and she is included in Goloka. Even though Mathur has her
own distinct identity, she cannot bear to be apart from the forests of Vraja-bhmi. According
to the spiritual geography of Goloka, the Mathur district includes Vndvana and the other
Vraja forests, which are the most essential parts of Mathur.
BB 3.5.80
TEXT 80
TEXT
s go-pradhna-deatvt
sarv r-mathurocyate
goloka iti gho pi
vikhyta sa hi sarvata
SYNONYMS
sthat; goby cows; pradhnapredominated; deatvtbecause of being a region;
sarventire; r-mathurr Mathur; ucyateis called; golokaGoloka; itithus;
ghaconfidential; apialthough; vikhytafamous; sait; hicertainly; sarvata
everywhere.
TRANSLATION
Because the entire region of r Mathur is a land of cows, it is called Goloka. Though a
confidential place, it is famous everywhere.
COMMENTARY

The transcendental abode that includes the city of Ayodhy is also called Ayodhy. Why then
is the abode that includes the city of Mathur called Goloka rather than Mathur? The answer
is that the entire Mathur district, with its city, towns, and forests, is full of cows.
Furthermore, the Goloka of the spiritual world is famous by that name. The intimate pastimes
of the Personality of Godhead are a well-kept secret, but the name Goloka is known
everywhere. Lord Indra, for example, refers to Goloka by name in his prayers to r Ka in
the Hari-vaa. So there is no reason to doubt the glories of Goloka on the grounds that it is
an obscure, unknown place.
BB 3.5.81
TEXT 81
TEXT
sa ca tad-vraja-lokn
rmat-premnuvartin
ke uddha-tareaiva
bhvenaikena labhyate
SYNONYMS
sathat (Goloka); caand; tatof that; vrajaVraja; loknmof the residents; rmatpremathe sublime love; anuvartinwhich follows; keto Ka; uddha-tarea
purest; evaindeed; bhvenaby the ecstatic mood; ekenaonly; labhyateis obtained.
TRANSLATION
That abode can be reached only through the purest sentiments, in which one follows the
sublime love held for Ka by the residents of Vraja.
COMMENTARY
Goloka can by reached only by prema free of fault, untouched by jna, karma, or any other
material endeavor, and concentrated on the son of Nanda Mahrja. And to learn this kind of
prema, one must carefully study the examples of Vraja-vss like r Nanda and Yaod, and
especially the ideal example of r Rdh and Her companions.
BB 3.5.82
TEXT 82
TEXT
tdg bhagavati prem
pramaivarya-dita
sad sampadyate naiva
bhaya-gaurava-sambhavt

SYNONYMS
tdksuch; bhagavatifor the Personality of Godhead; prempure love; pramaaivaryaof supreme power; ditaby a vision; sadalways; sampadyate nacannot
be achieved; evaindeed; bhayaof fear; gauravaand reverence; sambhavtbecause of
the likelihood.
TRANSLATION
Such pure love for the Personality of Godhead one can never achieve by concentrating on His
supreme power, because in that mood one invariably feels fear and reverence.
BB 3.5.83
TEXT 83
TEXT
kevala laukika-prasuhd-buddhy sa sidhyati
loklokottaro yo sv
ati-lokottaro pi ya
SYNONYMS
kevalamonly; laukikaordinary; pra-suhtas dear friend; buddhyby thinking;
sait; sidhyatiis achieved; lokathe material world; alokaand the coverings of the
universe; uttarabeyond; yawhich; asauthat; ati-lokathe transcendental world;
uttarabeyond; apialso; yawhich.
TRANSLATION
One achieves that love only by thinking of the Lord as ones ordinary dear friend. That love is
higher than found in the material worlds and the outer coverings of the universe, and higher
than in the spiritual kingdom beyond.
COMMENTARY
Only by considering Ka ones lifelong friend in one of the spiritual relationships can a
devotee rise to the level of the pure love known only in Vraja. This vraja-prema is not an
inferior version of love of God; it is not love in the mode of worldly affection. It is in fact
superior to any feeling known in loka (the fourteen worlds of the material universe), aloka
(the elemental coverings of the universe), or ati-loka (the Vaikuha planets beyond those
coverings). Vraja-prema is the essential nature of the highest of all worlds; the Lord who is its
object is supreme, and the sweetness it embodies is also supreme.
BB 3.5.81
TEXT 84

TEXT
loknugpi snyonya
priyattta-laukik
madhurty-adbhutaivaryalaukikatva-vimirit
SYNONYMS
lokathe ordinary world; anugimitating; apialthough; sthat; anyonyammutual;
priyataffection; ttabeyond; laukikordinary dealings;
adbhutaextremely

wonderful;

aivaryawith

opulence;

madhursweet; ati-

laukikatvaand

worldly

simplicity; vimiritcombined.
TRANSLATION
Although that reciprocal affection seems to follow the ways of the ordinary world, it is
beyond the world. It combines intimate sweetness, amazing opulence, and worldly simplicity.
COMMENTARY
Golokas Lord and its residents care for one another as do people of the material world, yet
their prema transcends the limits of mundane love. The loving dealings of Vraja are like
nothing ever seen in this world. When Mother Yaod simply remembers Ka, milk flows
from her breasts. And Nanda Mahrja is constantly drenched in a flood of his own tears of
love for Ka. The cowherd men use everything they have, even their wives and children,
only for Kas pleasure, never their own. And some of the old ladies of Vraja adopt the
mood of Yaod, while others disguise themselves as their own young daughters to please
Ka. Kas friends are constantly desirous of seeing Him, so much so that they cannot
tolerate even the momentary obstruction caused by Kas passing behind a tree. And the
blessed cowherd girls have no interest in life other than Him; whether separated from Him, or
going out to meet Him, or enjoying His company, they relish all sorts of extraordinary
ecstasy.
In these ways the prema of Vraja is both amazing and sweet, combining within itself the
majestic opulence of the spiritual world and the simple sweetness of the material world. The
devotees of Vraja possess superworldly opulence, and at the same time they are the most
simple people. By their opulent power they are expertly able to understand and take part in all
the various aspects of the Lords countless pastimes. And like ordinary people, the Vrajavss, it is well known from the accounts of their lives, enjoy food and drink, the company of
friends and relatives, and so on. And even the Personality of Godhead, though showing His
opulence, shows it in the pastimes of an ordinary child. During His infant pastimes, for

example, Ka drank milk from the breast of Ptan and sucked out the life air from that
powerful witch, who had never suspected He could do so. And in countless other ways also,
the Lord, though showing His opulence, acted like an ordinary human being. As the narration
of Bhad-bhgavatmta continues, this will all be thoroughly explained.
With such ideas in mind, r ukadeva Gosvm said:
eva nightma-gati sva-myay
goptmajatva caritair viambayan
reme ram-llita-pda-pallavo
grmyai sama grmya-vad a-ceita
In this way the Supreme Lord, whose soft lotus feet are personally attended by the goddess
of fortune, concealed His transcendental opulences by His internal potency and acted like the
son of a cowherd. Yet even while enjoying like a village boy in the company of other village
residents, He often exhibited feats only God could perform. (Bhgavatam 10.15.19)
The word viambayan in this Tenth Canto verse is a form of the verb viamb (to imitate) as
a present participle (imitating). This participial form, however, can also sometimes mean
for the purpose of, as it does herefor the purpose of imitating. Thus the verse can be
construed to say that Ka hides His supremacy (nightma-gati) by His own special
potencies (sva-myay) for the purpose of imitating or assuming the nature of a cowherd boy
(goptmajatvam). He hides His godly powers (tma-gati) so that He can act like an ordinary
human, but His absolute power is still discernible in the extreme limit of the perfect sweetness
He displays in each of His pastimes. He enjoys having His feet massaged by the supreme
goddess of fortune, and He does things only God can do (a-ceita), and yet He plays like
an ordinary village boy (grmya-vat) in the company of other villagers.
BB 3.5.85
TEXT 85
TEXT
vyavahro sya te ca
so nyonya prema-vardhana
vaikuhe paramaivaryapade na kila sambhavet
SYNONYMS
vyavahrathe dealings; asyaHis; temtheir; caand; sait; anyonyammutual;
prema-vardhanaincreasing their love; vaikuhein Vaikuha; paramasupreme;
aivaryaof opulence; padethe abode; nanot; kilaindeed; sambhavetis possible.

TRANSLATION
In Goloka the dealings between the Lord and His devotees increase their mutual love in a way
not possible in Vaikuha, the abode of supreme opulence.
COMMENTARY
Nrada has said that Goloka lies far away from Vaikuha, and now he explains why. The
Supreme Lord simply cannot behave with His devotees in Vaikuha with the same
familiarity as in Goloka.
BB 3.5.86
TEXT 86
TEXT
td spy ayodhyeya
dvrakpi tato dhik
ata sa loka kena
drata parikalpita
SYNONYMS
tdsimilar; sthat; apialso; ayodhyAyodhy; iyamthis; dvrakDvrak;
apialso; tatathan them; adhikgreater; atatherefore; sathat; lokaplanet;
kenaby Ka; dratafar away; parikalpitalocated.
TRANSLATION
Ayodhy and Dvrak resemble Vaikuha, but Goloka is even greater. Therefore Ka has
arranged for it to be far away.
COMMENTARY
Ayodhy and Dvrak are somewhat secret portions of Vaikuha, but as Gopa-kumra has
already seen, they retain the basic Vaikuha mood of reverence for the Personality of
Godheads supremacy. Dvrak is far superior to Ayodhy, which is superior to the other
Vaikuha planets, but the superiority of both Ayodhy and Dvrak is due to their being even
more opulent than the rest of Vaikuha. Therefore neither Lord Rmacandra in Ayodhy nor
Lord Ka in Dvrak is free to subordinate Himself fully to the control of His devotees
love.
BB 3.5.87
TEXT 87
TEXT
sukha-kr-vieo sau
tatratryn ca tasya ca

mdhuryntyvadhi prpu
sidhyet tatrocitspade
SYNONYMS
sukha-krpleasure pastimes; vieaspecial; asauthose; tatratrynmof the
residents of that place; caand; tasyaHis; caand; mdhuryaof the sweetness; antya
ultimate; avadhithe limit; prputhey have obtained; sidhyetis realized; tatrathere;
ucitadelightful; spadein the abode.
TRANSLATION
In that most delightful abode, the residents share special pleasure pastimes with the Lord and
realize the ultimate limit of sweetness.
COMMENTARY
Here Nrada does not get specific about what makes the pastimes of Goloka unique. He refers
to them only by mentioning sukha-kr-vieo sau (that special kind of enjoyment). The
pronoun asau (that), normally used to point out something visible but distant, indicates that
those pastimes are beyond the power of words to delimit and also that they are the fixed goal
of all of Gopa-kumras endeavors. Only in Goloka can the Lord and His devotees enjoy
pastimes in which the servants and the served equally dominate one another.
BB 3.5.88
TEXT 88
TEXT
aho kila tad evha
manye bhagavato hare
sugopya-bhagavatty
sarva-sra-prakanam
SYNONYMS
ahooh; kilaindeed; tatthat; evaindeed; ahamI; manyeconsider; bhagavataof
the Supreme Lord; hareHari; su-gopyamost confidential; bhagavattyof the status
of being God; sarvacomplete; sraof the essence; prakanamthe displaying.
TRANSLATION
Indeed that world, I think, displays the complete essence of Lord Haris most confidential
Godhood.
COMMENTARY
Goloka is even more splendidly opulent than Vaikuha. Someone may doubt, then, how
Goloka could appear like an ordinary place of the finite world. Despite this doubt, r Goloka

is factually the one spiritual realm where the Supreme Lord shows the essential perfection of
His beauty, personality, and sporting pastimes. This highest perfection is also the most
confidential mystery, which only few fortunate souls are privileged to understand. Goloka
holds the supreme position among all the Lords abodes, for there the Lord constantly
displays perfections never seen anywhere else. Goloka is greater than all other spiritual
abodes, and Ka in Goloka is greater than all other forms of Godhead. Ka in Goloka is
especially known as Hari, the Lord who steals the heart of everyone with His beauty,
personality, and pastimes.
BB 3.5.89
TEXT 89
TEXT
vaikuhopari-vttasya
jagad-eka-iromae
mahim sambhaved eva
golokasydhikdhika
SYNONYMS
vaikuha-upariabove Vaikuha; vttasyawhich is situated; jagatof the worlds; eka
one; ira-maeof the crest jewel; mahimthe glories; sambhavetcan be possible;
evaonly; golokasyaof Goloka; adhika-adhikasuperlative.
TRANSLATION
Standing above Vaikuha, only Goloka, the unique crest jewel of all worlds, can show such
superlative glories.
COMMENTARY
Why is Goloka so glorious? Because it is the most perfect of all worlds. And why is that?
Because Goloka is even higher than Vaikuha. Goloka stands above Vaikuha because its
excellences surpass those of Vaikuha.
BB 3.5.90
TEXT 90
TEXT
martya-lokntara-sthasya
mathur-gokulasya ca
mhtmya sarvata reham
carya kena varyatm
SYNONYMS

martya-loka-antarawithin the material world; sthasyawhich is situated; mathurin

Mathur district; gokulasyaof Gokula; caand; mhtmyamthe greatness; sarvata
compared to everything; rehamsupreme; caryam wonder; kenaby whom;
varyatmcan be described.
TRANSLATION
And the Gokula of the Mathur district within the material world is again so supremely great
that no one can properly describe its astonishing glories.
COMMENTARY
Gokula, Golokas direct expansion on earth, is also greater than Vaikuha.
BB 3.5.91
TEXT 91
TEXT
u kayate jihv
mameya capal sakhe
ratnam udghaymy adya
hn-majurpita cirt
SYNONYMS
uplease listen; kayateis itching; jihvtongue; mamamy; iyamthis; capal
unsteady; sakheO friend; ratnama jewel; udghaymiI will uncover; adyanow;
htof my heart; majuin the treasure chest; arpitamkept; cirtfor a long time.
TRANSLATION
Please listen, dear friend. My unsteady tongue is itching to speak. I shall now uncover a jewel
I have long kept stored in the treasure chest of my heart.
COMMENTARY
Nrada considers his tongue too bold, but in fact such eagerness to glorify Ka is an
admirable quality, in him or anyone else. Nrada, in any case, cannot check his tongue from
disclosing more, and so he is going to describe something he has kept hidden in his heart for a
long time. He has not discussed this with anyone before.
BB 3.5.92
TEXT 92
TEXT
tat-tan-mah-prema-vihra-kma
kasminn api dvpara-kla-ee
goloka-ntho bhagavn sa ka

ktsna-pro vataraty amumin

SYNONYMS
tat-tatvarious; mahmost exalted; premain pure love; vihrapastimes; kma
desiring; kasmin apia certain; apiindeed; dvpara-klaof a Dvpara age; eeat the
end; goloka-nthathe Lord of Goloka; bhagavnthe Personality of Godhead; saHe;
kaKa; ktsnaall; aawith His partial expansions; pracomplete;
avataratidescends; amuminin that place (the district of Mathur on earth).
TRANSLATION
When the Personality of Godhead Ka, Lord of Goloka, wants to enjoy His various
pastimes of the highest pure love, at the end of a certain Dvpara age He descends to the
material world in that special place, complete with all His partial expansions.
COMMENTARY
Beginning with this verse and continuing through Text 172, Nrada now describes the most
confidential glories of Bhauma-vndvana, Golokas manifestation on earth. To prepare the
grounds for establishing these glories, in texts 92 through 101 he first demonstrates the
superexcellence of the Lord of that abode.
The current verse explains why and when Lord Golokantha appears on earth in Mathur
Gokula. The reason He descends is to satisfy His own desires; He is eager to taste the
pleasures of supercharged prema. And the time He descends is during the final earthly years
of Dvpara-yuga, the age that from its dawn to its dusk lasts 2,400 years of the demigods. But
as we know from authoritative scriptures, Ka comes to earth not at the end of every
Dvpara-yuga but only during the twenty-eighth Dvpara-yuga of the seventh manv-antara in
a day of Brahm.
BB 3.5.93-94
TEXTS 9394
TEXT
nntvam ptair iva vartamnai
sarvai svarpai samam advaya san
vaikuha-lokdikam u hitv
nity ca tatratya-paricchaddn

sva-pramaivaryam api prasakta

drd upekya riyam apy ananym
asmdo nanya-gat ca bhtyn

sarvn andtya sa yti tatra

SYNONYMS
nntvamvariegatedness; ptaiwhich have obtained; ivaas if; vartamnaipresent;
sarvaiall;

svarpaiwith His personal expansions; samamequal; advaya

nondifferent; sanbeing; vaikuha-loka-dikamVaikuha-loka and so on; u

suddenly; hitvabandoning; nityneternal; caand; tatratyabelonging to that place;
paricchada-dnparaphernalia and associates; svaHis own; prama-aivaryamsupreme
power; apieven; prasaktamdevoted; drtfar away; upekyaneglecting; riyamHis
opulence; apialso; ananymexclusive; asmdalike us; ananyano other; gatn
whose goal; caand; bhtynservants; sarvnall; andtyadisregarding; saHe;
ytigoes; tatrathere.
TRANSLATION
Though the Lords personal expansions assume many different appearances, the Lord is one
with them all. And that Lord suddenly abandons Vaikuha and His other abodes, He
abandons His things and His people of those abodes, and His own supreme power, and He
leaves far behind His consort and servants like us, who are exclusively devoted to Him and
have no other shelter. Neglecting us all, He goes to the material world.
COMMENTARY
All the expansions of Viu are included within the original Godhead Ka. Thus when
Ka descends to Mathur Gokula in the material world He takes all His expansions with
Him. They are nondifferent from Him, yet each of them also has His own individual identity.
As indicated by the word -dikam (and so on) in the phrase vaikuha-lokdikam, when
Ka comes to earth He leaves aside all His other abodes, from Indras heaven up to
Vaikuha. He abandons His paraphernalia of those abodesHis ornaments, palaces,
weapons, thrones. And as indicated by the second and so on, in the phrase tatratyaparicchaddn, He also leaves behind His servants and attendants. He loses interest in His
innate powers like self-satisfied renunciation and puts them aside too. He even neglects the
goddess Mah-lakm and His eternal associates, not inviting them to accompany Him even
though they are exclusively devoted to Him.
BB 3.5.95
TEXT 95
TEXT
anyai sahnyatra na labhyate yal
labdhu sukha r-mathur-vraje tat

tatratya-lokair ucita-svabhvai
ska yatheccha nitar vihtya
SYNONYMS
anyaiothers; sahawith; anyatraelsewhere; na labhyatecannot be obtained; yat
which; labdhumto obtain; sukhamthe happiness; r-mathurin r Mathur; vrajeof
Vraja; tatthat; tatratyabelonging to that place; lokaiwith the people; ucitasuitable;
svabhvaiwhose natures; skamtogether; yath-icchamas He desires; nitarm
freely; vihtyasporting.
TRANSLATION
To enjoy a happiness unobtainable in any other company, He sports freely in the Vraja of r
Mathur with its residents, who have natures exactly suited to His own.
COMMENTARY
The purpose of Kas descent was mentioned in Text 92 as His wanting to enjoy His
various pastimes of the highest pure love (tat-tan-mah-prema-vihra-kma). This is further
elaborated upon in the current verse. The devotees of Vraja-bhmi are able to satisfy Ka by
joining Him in His favorite pastimes. Thus the earthly Gokula sometimes displays perfections
not found even in Goloka in the spiritual sky.
BB 3.5.96
TEXT 96
TEXT
tadtann dha-bhakti-bhgyaviea-bhj jagat hi skt
dyo bhaven nnam ananya-klaprduktentma-kp-bharea
SYNONYMS
tadtannmof that time; dhafirm; bhaktiof devotion; bhgyathe good fortune;
vieaexceptional; bhjmwho possess; jagatmof the people of the universe; hi
indeed; sktdirectly; dyavisible; bhavetbecomes; nnamindeed; ananyaat no
other; klatime; prduktenarevealed; tmaHis own; kpof the mercy; bharea
by the abundance.
TRANSLATION
By an abundance of His mercy never disclosed before, He then becomes directly visible to the
people of the universe who have the exceptional good fortune of firm devotion for Him.
Bb 2.5.97

TEXT 97
TEXT
ato vaikuha-nthasya
vaikuhe pi kadcana
darana naiva labhyeta
bhavatpy anvabhvi tat
SYNONYMS
atatherefore; vaikuha-nthasyaof the Lord of Vaikuha; vaikuhein Vaikuha;
apieven; kadcanasometimes; daranamthe sight; nanot; evaindeed; labhyetais
obtained; bhavatby you; apiindeed; anvabhvihas been experienced; tatthat.
TRANSLATION
And so it is that sometimes the Lord of Vaikuha is not seen in Vaikuha. You have found
this out for yourself.
COMMENTARY
Sometimes Lord Nryaa sneaks away from His abode to visit the material world, as Gopakumra discovered when staying in Vaikuha.
BB 3.5.98
TEXT 98
TEXT
ata evarayas tat-talloka-vttnta-tatpar
vaikuha-nyaka kecit
sahasra-irasa pare
SYNONYMS
ata evathus; ayasages; tat-tatof various; lokaworlds; vttntain the history;
tat-parengrossed; vaikuha-nyakamthe master of Vaikuha; kecitsome; sahasrairasamthe thousand-headed Lord; pareothers.
TRANSLATION
Sages concerned with the history of various worlds therefore describe Lord Ka in different
ways. Some say He is the master of Vaikuha and others the thousand-headed Purua.
BB 3.5.99-100
TEXTS 99100
TEXT
nryaa nara-sakha

ke pi viu ca kecana
kroda-yina tv anye
keava mathur-pure

avatra vadanty ry
sva-sva-maty-anusrata
nirtevara-mhtmyamdhurydy-avalocant
SYNONYMS
nryaamNryaa; nara-sakhamthe friend of Nara; ke apisome; viumViu;
caand; kecanasome; kra-udain the Ocean of Milk; yinamHe who lies; tuand;
anyeothers; keavamKeava; mathur-purein Mathur City; avatramdescended;
vadantisay; rythe followers of progressive Vedic culture; sva-svaeach their own;
mati-anusrataaccording to the understandings; nirtaascertained; varaof the
Supreme Lord; mhtmyathe supremacy; mdhuryasweetness; diand so on;
avalocantby having studied.
TRANSLATION
Some sages think that the Lord who has descended in Mathur City is Lord Nryaa, the
friend of Nara, others think Him Lord Viu, and yet others Lord Keava, who lies in the
Ocean of Milk. Thus the followers of progressive Vedic culture describe Kas descent,
each in accord with his own understanding, from what they have ascertained about the Lords
supremacy and His sweetness and His other qualities.
COMMENTARY
The great sages of the Vedic culture are all individuals, each with his own spiritual
realizations and opinions, which are reflected in the mantras of the Vedas. In the Vedic hymns
we hear the sages various understandings of who Ka is. In accordance with such
statements as kas tu bhagavn svayamKa is the original Personality of Godhead
(rmad-Bhgavatam 1.3.38)some think that it is the Lord of Vaikuha who incarnates in
Mathur City. Others quote sahasra-irasa brahma-lokdhihtramThe Lord with
thousands of heads rules over the planet of Brahmand identify Ka with the thousandheaded form of Lord Viu. Still others, following their reading of a verse from the Fourth
Canto of the Bhgavatam (4.1.59), consider Ka an incarnation of Nara-Nryaa, the sons
of Dharma and Mrti:
tv imau vai bhagavato

harer av ihgatau
bhra-vyayya ca bhuva
kau yadu-kurdvahau
These two partial expansions of Nara and Nryaa, the Supreme Personality of Godhead,
have now appeared in the dynasties of Yadu and Kuru in the forms of Ka and Arjuna to
mitigate the burden of the world.
Yet other sages say that Ka is the same Lord Keava who lies on the Ocean of Milk. They
cite as evidence for their understanding the words of the Bhgavatam (2.7.26) sita-kakea, which some commentators explain to mean that Lord Krodaka-y Viu created
Balarma and Ka from two strands of His own hair, one white (sita) and the other black
(ka). Lord Krodaka-y Viu is called Keava because His hair is especially beautiful.
And the Viu Pura states more explicitly, ujjahrtmana keau sita-kau mah-mune:
O great sage, the Lord pulled out two of His own hairs, one white and one black. rla Rpa
Gosvm, however, in his Laghu-bhgavatmta (1.5.155164), gives the definitive
understanding of these passages about the hairs. He says that Ka has beautiful black hair
(ka-kea), which is always nicely combed (sita). And since the Lord has an eternally
youthful form, He never appears old enough to have white hairs.
Each sage, having focused his attention on a particular aspect of the Supreme Lords glories,
has realized a particular form of the Lord in meditation. So the sages naturally describe as
having descended to earth as Ka the particular form of the Lord they have realized. Since
all the expansions of Godhead, with their individual features, are included within Ka,
technically there is no fault in saying that one of Kas expansions has come to earth and
become Ka. In effect, however, what all this indicates is that Ka is the Supreme
Personality of Godhead and all other forms of God emanate from Him.
One might ask how these all-knowing sages can have so many differing opinions about
Kas identity. This is not difficult to explain: the sages speak according to their own
realizations, and authorities discuss whichever aspect of the Supreme Lord they understand.
But shouldnt such knowers of the revealed scriptures be able to understand the full reality as
it is? Yes, but they are ryas, which can be understood to mean men of simple intelligence;
the subtle logic that analyzes the identity of Ka is too difficult for them to comprehend. Or,
taking the idea of simplicity a different way: the sages know very well the truth about Ka,
but they express their views as they do because they assume, thinking simply, that glorifying
any one of the Lords incarnations glorifies all His incarnations.
BB 3.5.101

TEXT 101
TEXT
kintu svaya sa eva rgolokeo nija padam
bhr-loka-stham api krvieair bhayet sad
SYNONYMS
kintubut; svayamHimself; saHe; evaindeed; r-goloka-athe divine Lord of
Goloka; nijamHis own; padamabode; bh-lokaon the earth; sthamsituated; api
even; krby pastimes; vieaispecial; bhayet adorns; sadperpetually.
TRANSLATION
But in truth the divine Lord of Goloka eternally adorns His own abode upon the earth,
enjoying His own unique pastimes.
COMMENTARY
After mentioning several other opinions about Kas appearance on earth, Nrada now
states his own.
BB 3.5.102
TEXT 102
TEXT
ntra ko py asti bhinno yat
tatratya-jana-vallabha
uddhavas tva ca tatratyas
tad gopya kicid ucyate
SYNONYMS
nanot; atrahere; ka apianyone; astithere is; bhinnaalien; yatwho; tatratya
who belong to that place; janato the people; vallabhabeloved; uddhavaUddhava;
tvamyou; caand; tatratyaa resident of that place; tatso; gopyamconfidential;
kicitsomething; ucyatecan be said.
rTRANSLATION
No one in this house is an outsider. Uddhava is very dear to the residents of Vraja, and you
are from Vraja yourself. Therefore I can say something confidential.
COMMENTARY
In the previous verse Nrada referred to the glories of the Lord of Goloka, and in the next
verse he begins elaborating on the supreme opulence that in Goloka the Lord displays. In Text

88 Nrada mentioned this topic briefly when he said Indeed that world, I think, displays the
complete essence of Lord Haris most confidential Godhood. Nrada can speak freely in
Uddhavas house because everyone present is fit to hear such topics. Everyone sitting there
has the right kind of special love for the Personality of Godhead.
BB 3.5.103
TEXT 103
TEXT
khm amutraiva par prabhor gat
sphu vibhtir vividh kplut
su-rpatea-mahattva-mdhur
vilsa-lakmr api bhakta-vayat
SYNONYMS
khmthe limit; amutrathere; evaonly; parmultimate; prabhoof the Lord;
gatachieved;

sphuvisibly;

vibhtiopulence;

vividhvarious;

kplut

compassion; su-rpatbeauty; aeaof all; mahattvaHis glories; mdhurthe

sweetness; vilsaof His pastimes; lakmthe splendor; apiand; bhakta-vayatHis
subservience to His devotees.
TRANSLATION
In that Vraja-bhmi the Lords opulences have visibly achieved their final perfection, and so
also, in many various ways, have His mercy, His beauty, the sweetness of all His excellent
qualities, the splendor of His pastimes, and His subservience to His devotees.
BB 3.5.104
TEXT 104
TEXT
vraja sa nandasya guai svakyair
vilsa-bhr sa mah-vibhte
yasy kakea jagad-vibhtir
vaikuha-nthasya ghevar y
SYNONYMS
vrajathe pasture; sathat; nandasyaof Nanda; guaiwith its qualities; svakyai
own; vilsa-bhthe place of pastimes; sahas become; mah-vibhteof topmost
opulence; yasyof which (opulence); kaa-akeaby the sidelong glance; jagatof the
material world; vibhtithe opulence; vaikuha-nthasyaof the Lord of Vaikuha; ghavarthe mistress of its household; ywho.

TRANSLATION
The pastures of Nanda Mahrja, unique in their features, have become the land in which the
Lords highest opulence personally sports, the opulence whose mere sidelong glance creates
all the glories of the material world and who serves as mistress of the household for the Lord
of Vaikuha.
COMMENTARY
Nrada now begins to explain in detail each feature of Kas glories in Gokula. In this verse
and the next, Nrada talks about Kas godly opulence. So attractive is the land of Vraja,
where the gopas headed by Nanda graze their cows, that the supreme goddess of fortune
Mah-lakm has chosen it as the place of her pastimes. Even though her mere sidelong
glance empowers the great controllers of the universe, beginning with Brahm and Rudra, the
gentle charms of Vraja attract her. And if Gokulas opulences enchant Mah-lakm, who
enchants everyone in the material world, then those opulences must be much greater than
those of Brahm, Rudra, and all the demigods. Moreover, since the same Mah-lakm who
comes to Vraja on earth is also the wife of the Lord of Vaikuha, the opulences of Vraja must
be even greater than those of Vaikuha.
In Vaikuha, Lakm has many responsibilities in the household of Lord Nryaa, but in
Vraja she is free to enjoy herself all the time. So the opulences of Lakm are most fully
manifest in Vraja. As ukadeva Gosvm describes in the Tenth Canto of rmad-Bhgavatam
(10.5.18):
tata rabhya nandasya
vraja sarva-samddhimn
harer nivstma-guai
ramkram abhn npa
O Mahrja Parkit, the home of Nanda Mahrja is eternally the abode of the Supreme
Personality of Godhead and His transcendental qualities and is therefore always naturally
endowed with the opulence of all wealth. Yet beginning from Lord Kas appearance there,
it became the place for the pastimes of the goddess of fortune.
BB 3.5.105
TEXT 105
TEXT
yasyaika-vko pi nijena kenacid
dravyea kms tanute rthino khiln
tathpi tat tan na sad prakayed

aivaryam a sva-vihra-vighnata
SYNONYMS
yasyaof which (Vraja-bhmi); ekaone; vkatree; apieven; nijenaown; kenacit
by its own; dravyeasubstances; kmnthe desires; tanutesupplies; arthinaof one
who has desires; akhilnall; tath apinonetheless; tat tatall those; nanot; sad
always; prakayetHe displays; aivaryamHis power; athe Lord; svaHis;
vihrato the pastimes; vighnatabecause of obstruction.
TRANSLATION
In the land of Vraja any tree with any of its parts can fulfill all the desires of anyone who asks.
Yet the Lord does not always display His opulences in Vraja, because that might obstruct the
enjoyment of His pastimes.
COMMENTARY
As a simple example of how opulent is the land of Vraja, even the trees there can satisfy all
desires with a single fruit, a single flower, or any part of their bodies. In other words, a person
who approaches those trees has his lifes ambitions fulfilled. This is described in rmadBhgavatam (10.22.34) by the Personality of Godhead Himself:
patra-pupa-phala-cchymla-valkala-drubhi
gandha-nirysa-bhasmsthitokmai kmn vitanvate
These trees fulfill ones desires with their leaves, flowers and fruits, their shade, roots, bark,
and wood, and also with their fragrance, sap, ashes, pulp, and shoots.
If even the trees in Vraja display such wonderful powers, how could the opulences of Vraja be
kept secret? And how then could Vraja be a suitable place for the Supreme Lord to enjoy
pastimes as an ordinary person? Vraja is suitable because the Lord reveals those opulences
only in select instances, when they are useful for His purposes. If there is no special need for
them He keeps them hidden. Thus the opulences of Godhead are only occasionally seen in
Vraja, though the Lords charming pastimes as the darling of the cowherds are always visibly
expanding.
BB 3.5.106
TEXT 106
TEXT
sad-vea-mtrea hi bla-ghtin
t rkas mt-gati ninya sa

tad-bndhavn muktim aghsurdikn

sdhu-druhas tda-llaynayat
SYNONYMS
satof a respectable person; veabecause of the dress; mtreamerely; hiindeed; blaghtinmthe child-killer; tmher; rkasmthe demoness (Ptan); mtof a mother;
gatimto the destination; ninyabrought; saHe; tather; bndhavnfamily
members; muktimto liberation; agha-asurathe demon Agha; diknand so on; sdhu
of pious devotees; druhaenemies; tdasimilar; llayby pastimes; anayatbrought.
TRANSLATION
Simply because Ptan, the child-killing demoness, disguised herself as a respectable person,
the Lord bestowed upon her the destination of being His mother. By similar pastimes He also
gave liberation to her family membersAghsura and otherseven though they were
enemies of the pious devotees.
COMMENTARY
In these pastimes Ka demonstrates the extent of His kindness. Ptan dressed herself very
nicely, so that Yaod and the other ladies of Vraja would accept her as one of them, a
cultured Vaiava. This was enough to satisfy Ka, who, even though Ptan was a most
wicked demon, arranged for her to achieve an auspicious destination equal to that of Mother
Yaod. Uddhava therefore declared in rmad-Bhgavatam (3.2.23):
aho bak ya stana-kla-ka
jighsaypyayad apy asdhv
lebhe gati dhtry-ucit tato nya
ka v daylu araa vrajema

Alas, how shall I take shelter of one more merciful than He who granted the position of
mother to a she-demon [Ptan] although she was unfaithful and she prepared deadly poison
to be sucked from her breast?
Not only Ptan but also many of her demon friends and relatives, like Agha, Baka, and
Kasa, were liberated simply by being drawn to Kas supremely charming childhood
pastimes. As described by Lord Brahm in his prayers to Ka:
sad-ved iva ptanpi sa-kul tvm eva devpit
yad-dhmrtha-suht-priytma-tanaya-prays tvat-kte

You have already arranged to give Yourself to Ptan and her family members in exchange
for her disguising herself as a devotee. So what is left for You to give these devotees of
Vndvana, whose homes, wealth, friends, dear relations, bodies, children, and very lives and
hearts are all dedicated only to You? (rmad-Bhgavatam 10.14.35)
BB 3.5.107
TEXT 107
TEXT
go-dma-vthbhir udkhalghrau
svasyodare bandhanam dade sau
protshanena vraja-yoit tanntydika t ca nidea-vartitm
SYNONYMS
goof cows; dmafor tying; vthbhiby ropes; udkhalaof a grinding mortar;
aghrauto the base; svasyaHis; udareby the abdomen; bandhanamthe binding;
dadeaccepting; asauHe; protshanenaas the way of enlivening; vraja-yoitmthe
women of Vraja; tatHis; ntya-dikamdancing and so on; tmthat; caand; nidea
according to orders; vartitmthe acting.
TRANSLATION
He allowed His belly to be tied to the base of a grinding mortar by ropes for tying cows. And
to enliven the women of Vraja, He danced, entertained them in other ways, and carried out
their orders.
COMMENTARY
In Text 103, when Nrada listed Kas excellences in Vraja-bhmi, he placed Kas
subservience to His devotees last, but here he takes the opportunity to elaborate on this topic
out of sequence, since it closely bears on the topic of Kas mercy.
When Mother Yaod wanted to punish Ka by tying Him up, she joined all the ropes
available, including the ones used for tying the cows at milking, but still she could not make a
rope long enough to bind her son:
eva sva-geha-dmni
yaod sandadhaty api
gopn su-smayantn
smayant vismitbhavat

Thus Mother Yaod joined whatever ropes were available in the household, but still she
failed in her attempt to bind Ka. Mother Yaods friends, the elderly gops in the
neighborhood, were smiling and enjoying the fun. Similarly, Mother Yaod, although
laboring in that way, was also smiling. All of them were struck with wonder. (Bhgavatam
10.9.17)
Finally Ka agreed to let Himself be tied, but in such a waywith His waist on one end of
the rope and a large grinding mortar on the otherthat He could later turn the mortar over
and climb its wide base to steal more butter. In rmad-Bhgavatam (10.9.1819) r
ukadeva Gosvm narrates:
sva-mtu svinna-gtry
visrasta-kabara-sraja
dv parirama ka
kpayst sva-bandhane
eva sandarit hy aga
hari bhtya-vayat
sva-vaenpi kena
yasyeda sevara vae

Because of Mother Yaods hard labor, her whole body became covered with perspiration,
and the flowers and comb were falling from her hair. When child Ka saw His mother thus
fatigued, He became merciful to her and agreed to be bound. O Mahrja Parkit, this entire
universe, with its great, exalted demigods like Lord iva, Lord Brahm, and Lord Indra, is
under the control of the Supreme Personality of Godhead. Yet the Supreme Lord has one
transcendental attribute: He comes under the control of His devotees. This was now exhibited
by Ka in this pastime.
The ladies of Vraja delighted in witnessing these pastimes, and Ka further encouraged their
love for Him by performing antics for their pleasure and by submitting to their commands.
This too is described by ukadeva Gosvm:
gopbhi stobhito ntyad
bhagavn bla-vat kvacit
udgyati kvacin mugdhas
tad-vao dru-yantra-vat

The gops would say, If You dance, my dear Ka, then I shall give You half a sweetmeat.
By saying these words or by clapping their hands, all the gops encouraged Ka in different
ways. At such times, although He was the supremely powerful Personality of Godhead, He
would smile and dance according to their desire, as if He were a wooden doll in their hands.
Sometimes He would sing very loudly, at their bidding. In this way, Ka came completely
under the control of the gops.
bibharti kvacid japta
phakonmna-pdukam
bhu-kepa ca kurute
svn ca prtim vahan

Sometimes Mother Yaod and her gop friends would tell Ka, Bring this article or
Bring that article. Sometimes they would order Him to bring a wooden plank, wooden
shoes, or a wooden measuring pot, and Ka, when thus ordered by the mothers, would try to
bring them. Sometimes, however, as if unable to raise these things, He would touch them and
stand there. Just to invite the pleasure of His relatives, He would strike His body with His
arms to show that He had sufficient strength.
darayas tad-vid loka
tmano bhtya-vayatm
vrajasyovha vai hara
bhagavn bla-ceitai

To pure devotees throughout the world who could understand His activities, the Supreme
Personality of Godhead, Ka, exhibited how much He can be subdued by His devotees, His
servants. In this way He increased the pleasure of the Vraja-vss by His childhood activities.
(Bhgavatam 10.11.79)
By these pastimes Lord Ka sent a clear message to the jns who think they know Him
very well as the Absolute Truth: To achieve Me through the process of knowledge is not at
all easy. Only by bhakti am I readily obtained.
BB 3.5.108
TEXT 108
TEXT
rpasya tasya mahimnam ala na ko pi
vaktu tathpi kathaymi yathtma-akti

tasypi vismaya-kara yad udkya bhva

ta go-dvija-druma-lat-taravo py agacchan
SYNONYMS
rpasyaof the beauty; tasyaHis; mahimnamthe glories; alamcapable; na ka api
no one; vaktumto describe; tath apinonetheless; kathaymiI speak; yathas far as;
tma-aktimy power; tasyato Him; apieven; vismayaamazement; karamcausing;
yatwhich; udkyaseeing; bhvamecstasy; tamthat; gothe cows; dvijabirds;
drumabushes; latcreepers; taravatrees; apiand; agacchanattained.
TRANSLATION
No one can describe the glories of His beauty, but still I shall speak about them as far as I am
able. His beauty amazes even Him. Seeing Him, the cows, birds, bushes, creepers, and trees
all became ecstatic.
COMMENTARY
Beauty is next in the list of the Supreme Lords opulences in Gokula. In texts 108 through
111, Nrada speaks of that beauty. Because the beauty Ka showed during his appearance in
Vndvana had never before been seen in this world, no one was able to explain it in terms of
previous experience. Uddhava describes that astounding beauty in the Third Canto of rmadBhgavatam (3.2.12):
an martya-llaupayika sva-yogamy-bala darayat ghtam
vismpana svasya ca saubhagarddhe
para pada bhaa-bhagam

Lord Krsna in His eternal form, just suitable for His pastimes, appeared in the mortal world
by His internal potency, Yogamy. His pastimes were wonderful for everyone, even for
those proud of their own opulence, including Ka Himself in His form as the Lord of
Vaikuha. Thus r Kas transcendental body is the ornament of all ornaments.
Upon seeing Ka, the moving and nonmoving creatures of Vndvana would show the
symptoms of prema, including the sttvika ecstasies of horripilation, floods of tears, and so
on. As the young gops told Ka at the beginning of their rsa-ll:
k stry aga te kala-padyata-veu-gtasammohitrya-caritn na calet tri-lokym
trailokya-saubhagam ida ca nirkya rpa
yad go-dvija-druma-mg pulakny abibhran

Dear Ka, what woman in all the three worlds wouldnt deviate from religious behavior
when bewildered by the sweet, drawn-out melody of Your flute? Your beauty makes all three
worlds auspicious. Indeed, even the cows, birds, trees, and deer manifest the ecstatic symptom
of bodily hair standing on end when they see Your beautiful form. (Bhgavatam 10.29.40)
BB 3.5.109
TEXT 109
TEXT
yat tta tsm api dhairya-moaka
y vai kula-str-kula-pjitghraya
rpea lena guena karma
raihya gat hanta mah-riyo pi y
SYNONYMS
yatwhich (beauty); ttamy dear boy; tsmof those women; apialso; dhairyaof the
soberness; moakamthe robber; ywho; vaiindeed; kulaof respectable families;
str-kulaby hordes of women; pjitaworshipable; aghrayawhose feet; rpeaby
their beauty; lenaby their behavior; guenaby their virtues; karmaby their
activities; raihyam gatexcelling; hantaoh; mah-riyathe supreme goddess of
fortune; apieven; ywho.
TRANSLATION
My dear boy, in beauty, character, virtues, and behavior the women of Vraja excelled even the
supreme goddess of fortune. All women of respectable families worshiped their feet. Yet even
so, Kas beauty robbed the women of Vraja of their sobriety.
COMMENTARY
To inspire Gopa-kumra to listen carefully to this important narration, Nrada here uses the
affectionate word tta (my dear boy).
Kas beauty shook the gops determination to uphold their religious principles, but not
because the gops were simply women, who by nature are supposedly unsteady. The gops of
Vraja were reputable cultured ladies in a respectable society, so they were not inclined to
careless behavior. They were equal to Lakm, the best of women, and even better: They were
more beautiful, and more sublime in their gravity and shyness, they were more capable of
making proper decisions, maintaining firm determination, and expertly dealing with all kinds
of situations, and they were more competent in the various activities of worshiping their

beloved. Nrada therefore uses the interjection hanta (indeed) to express his surprise and
delight.
BB 3.5.110
TEXT 110
TEXT
yad-darane pakma-kta apanti
vidhi sahasrkam api stuvanti
vchanti dktva sakalendriy
k k da v na bhajanti lok
SYNONYMS
yatwhich (beauty); daranewhile seeing; pakmaof eyelids; ktamthe creator;
apantithey curse; vidhimBrahm; sahasra-akamthe thousand-eyed (Indra); apiand;
stuvantithey praise; vchantithey hanker for; dktvamthe power of seeing; sakalaon
the part of all; indriymthe senses; km kmwhich various; damstates; vand;
na bhajantithey would not achieve; lokthe people.
TRANSLATION
Seeing His beauty, people would curse Brahm, the creator of eyelids, and praise Indra, who
has a thousand eyes, and hanker for all their senses to become eyes. What extraordinary states
would anyone not attain upon seeing His beauty?
COMMENTARY
r Gopladevas beauty not only stole the sobriety of the gops, His dearmost girlfriends, but
also drove other people to extraordinary states of consciousness. The Vraja-vss cursed
Brahm for creating lids on their eyes that made it more difficult to see Ka constantly. And
even though Indra had committed many offenses against Ka and was deformed because of
Gautama is curse, the Vraja-vss glorified him, for they admired his having a thousand
eyes on his body, eyes with which he could enjoy seeing Ka that much more. The Vrajavss prayed that all their own senses change into eyes so that with those eyes they could see
Ka even more and no competing senses would distract their eyes from the sight of Kas
beauty.
BB 3.5.111
TEXT 111
TEXT
ki varyat vraja-bhuvo mahim sa tasy
yatraiva tat sa bhagavn vitanoti rpam

yat tda-praktinpy amun samet

nnyatrik dadhati bhvam ime pi tadvat
SYNONYMS
kimhow; varyatmcan be described; vraja-bhuvaof Vraja-bhmi; mahimglories;
sathose; tasyof it (Vraja); yatrawhere; evaonly; tatthat (beauty); saHe;
bhagavnthe Personality of Godhead; vitanotiexpands; rpambeauty; yatwhich
(glories and beauty); tdasame; praktinwho has the nature; apialthough; amun
of Him; sametin the company; nado not; anyatrikpersons of other places;
dadhatihave; bhvamecstasy; imethey; apieven; tadvatsuch.
TRANSLATION
How can I describe the greatness of the land of Vraja, where the Personality of Godhead
displayed His own beautiful form? He may possess the same transcendental nature
everywhere, but even in His company the devotees in other places dont feel the same ecstasy.
COMMENTARY
The beauty r Ka displays in Vraja-bhmi is never seen anywhere else. No matter where
He goes His transcendental nature is changeless, and He is always the same person; but
devotees in other places, like Vaikuha and Dvrak, do not taste from seeing Him and being
with Him the same exquisite feelings of love as the Vraja-vss. Thus we should understand
that the Personality of Godhead reveals selected aspects of His special greatness in particular
times and placesand Vraja-bhmi is supremely glorious. For one reason or another, Ka
chooses in some instances to show His eternal glories and in others to allow His personal
energies to conceal them. Nradas sentiment to this effect was closely paralleled by the
words Gopa-kumra had earlier heard on Janoloka from Pippalyana i:
nandaka-svabhvo pi
bhakti-mhtmya-darant
bhaktn harayitu kuryd
durghaa ca sa vara

The Supreme Lord, by nature the bestower of ecstasy, creates such unlikely situations to
delight His devotees by showing them the greatness of devotional service. (Bhadbhgavatmta 2.2.100)
Nrada has now concluded his description of Kas special beauty in Vndvana.
BB 3.5.112
TEXT 112

TEXT
vaya ca tac chaiava-obhayrita
sad tath yauvana-llaydtam
manoja-kaiora-davalambita
prati-kaa ntana-ntana guai
SYNONYMS
vayaage; caand; tatthat; aiavaof childhood (the kaumra age); obhayby the
charm; ritamsheltered; sadalways; tathalso; yauvanaof mature youth; llayby
the

pastimes;

dtamhonored;

manojaattractive;

kaiora-daadolescence;

avalambitampartaking of; prati-kaamat every moment; ntana-ntanamnewer and

newer; guaiby His qualities.
TRANSLATION
Whatever age He appears to be, He always maintains the special charm of childhood, He
accepts service from the pastimes of mature youth, and He also partakes of the attractiveness
of adolescence. And at every moment His personal qualities appear newer and newer.
COMMENTARY
Since youth is a cause of beauty, Nrada now takes the liberty to discuss the variety of ages in
which Ka performs His pastimes. No matter how old Ka may be, He always has the
special qualities of childhoodextreme gentleness, naughty behavior, absence of facial hair,
and so on. Still, Ka is always clever and skillful like a mature young adult, and yet He
always displays the qualities of a fifteen-year-old adolescent. With such an extraordinary
combination of attractive features from all stages of young life, Ka enchants His devotees
more and more at every moment. Thus, attraction to Ka never becomes stale, and those
who see Him are never satiated.
Although Nrada here mentions mature youth (yauvana), Krsna doesnt appear in that age
until after He leaves Vraja. In Vraja Ka appears in three ageskaumra (from birth till the
end of the fifth year), paugaa (after five years up to the end of the tenth), and kaiora (after
ten years until the end of the fifteenth). In both of the two earlier ages, He performs pastimes
more appropriate to the later, kaiora age, and then, after killing the demon Ke, He actually
enters that age. For this reason, and because Nrada is particularly attracted to Ka at the
kaiora age, Nrada especially describes it.
BB 3.5.113
TEXT 113
TEXT

yad yan na prva ktam asti kenacit

svaya ca tenpi kathacana kvacit
tat tat kta sundara-blya-ceay
tatra vraje yac ca pursa dukaram
SYNONYMS
yat yatwhat various things; nanot; prvambefore; ktamdone; astiwere; kenacit
by anyone; svayamHimself; caand; tenaby Him; apieven; kathacanain any way;
kvacitanywhere; tat tatall that; ktamdone; sundarabeautiful; blyaof childhood;
ceayby His activity; tatrathere; vrajein Vraja; yatwhich; caand; pur
previously; sawas; dukaramimpossible to do.
TRANSLATION
What no one before had ever done, what He Himself had never done under any pretext or in
any circumstance, and what till then had been impossible for anyoneall this He did in Vraja
during His all-attractive childhood pastimes.
COMMENTARY
Of the topics listed in Text 103, two remain to be discussed: aea-mahattva-mdhur (the
sweetness of all His excellent qualities) and vilsa-lakm (the splendor of His pastimes).
Following the principle of madhurea sampayet (One should end on a sweet note), rla
Santana prefers to save his description of aea-mahattva-mdhur for last. Thus he now
enters the topic of vilsa-lakm.
No person of the material world, not even Lord Brahm, Rudra, or any demigod, has ever
done anything similar to the wonderful deeds Ka performed in Vndvana. Not even the
Supreme Lords other incarnations, including r Nsiha-deva and r Rmacandra, have
pastimes that can compare to Kas. In Vaikuha the Supreme Lord has never enacted
these pastimes or even tried to make a show of imitating them. Before the Lord unveiled in
Vndvana His all-attractive childhood activities, He never so easily killed demons and
distributed His pure devotional service.
bb 2.5.114
TEXT 114
TEXT
tat-tad-vinodmta-sgarntara
bibhety ala me rasanvaghitum
sadaiva tat-tan-madhura-priypi yat
karmay aakye na jana pravartate

SYNONYMS
tat-tatall those; vinodaof the pastimes; amta of the nectar; sgarathe ocean;
antaramwithin; bibhetiis afraid; alamalas; memy; rasantongue; avaghitumto
delve deeply; sadalways; evaindeed; tat-tatof those (pastimes); madhurato the
sweetness; priyfondly disposed; apialthough; yatwhich; karmaiin an activity;
aakyeimpossible; nanot; janaa person; pravartateproceeds.
TRANSLATION
All those pastimes are an ocean of nectar, and though my tongue is always eager to relish
their sweetness, it is terrified of drowning in them. A person should never proceed with
something impossible.
COMMENTARY
Here Nrada shifts the blame for his rash eagerness to his uncontrollable tongue, but in fact
the greed to relish the rasa of Kas vndvana-ll is his own. Nrada may think that his
tongue is fearful of saying too much, either because it is incapable of speaking properly or
because it is embarrassed to speak in front of others. Either way, in fact it would be perfectly
proper for his tongue to drown in the nectar ocean of Kas pastimes. Nradas speech is but
poetic irony. His tongue is not at all ashamed of what it is about to do.
BB 3.5.115
TEXT 115
TEXT
pta sakt kara-puena tat-talllmta kasya haren na ceta
pravartitu vchati tatra tasml
lajj na raket kila lolat hi
SYNONYMS
ptamdrunk; saktjust once; kara-puenaby the earholes; tat-tatof those various;
llpastimes; amtamthe nectar; kasyawhose; haret nafails to steal; cetamind;
pravartitumto proceed; vchatiit wants; tatrathere; tasmttherefore; lajjm
humility; na raketwill not maintain; kilaindeed; lolatrestlessness; hicertainly.
TRANSLATION
Whose heart would not be stolen when he has drunk even once through his earholes the nectar
of all those pastimes? My tongue therefore wants to proceed. And its restlessness no longer
lets me maintain my shyness.
BB 3.5.116

TEXT 116
TEXT
trai-msiko ya akaa babhaja
sthla ayno mdun padena
stanyya rodity uta ya pras dvivrau mukhe darayati sma vivam
SYNONYMS
trai-msikathree months old; yawho; akaama cart; babhajabroke; sthlam
large; aynalying; mduntender; padenawith His foot; stanyyafor breast milk;
roditicried; utaand then; yawho; prasmto His mother; dvi-vrautwo times;
mukhein His mouth; darayati smashowed; vivamthe universe.
TRANSLATION
At the age of three months, Ka lay under a large cart and broke it with His tender foot, and
then He cried for breast milk. On two occasions He showed His mother the whole universe
within His mouth.
COMMENTARY
In texts 116 through 137, Nrada summarizes many of the pastimes of Ka described in the
Tenth Canto of rmad-Bhgavatam. Anyone who wants more details about these pastimes
can consult that greatest of scriptures.
The first major pastime, the deliverance of Ptan, Nrada has already mentioned while
glorifying Kas merciful nature. The summary begins, therefore, with the breaking of the
cart. The cart that infant Ka was lying under was a large one, as indicated here by the word
sthlam. As ukadeva Gosvm describes, it was so big that several strong cowherd men were
needed to lift it up again after Ka had knocked it down:
prva-vat sthpita gopair
balibhi sa-paricchadam

The strong, stout cowherd men assembled the pots and paraphernalia on the handcart and set
it up as before. (Bhgavatam 10.7.12)
After His miraculous deed of knocking down the cart, Ka cried for His mother to come and
feed Him her milk. It is amazing to contemplate that a person with such unequaled power can
also cry for His mothers breast milk. And from another point of view, it is amazing also that
Ka dared ask His mother for milk after destroying the cart that was virtually the most
valuable possession of the household. Baby Ka twice showed Mother Yaod the universe

within His mouth: once while drinking from her breast and again after she accused Him of
eating dirt. How much more amazing it is, then, that a person who can perform such miracles
can also cry for His mothers milk.
Although after the killing of the Tvarta demon Mother Yaod had visions of the universal
form within Kas mouth on two different occasions, they are mentioned together in this
verse to highlight how wonderful it is that this powerful Ka was crying helplessly for milk.
Kas Gokula Vndvana pastimes are supremely splendid and charming because they
combine the ultimate display of Gods power with the ultimate display of His sweetness.
BB 3.5.117
TEXT 117
TEXT
y s tvarta-vadhena ll
tasytha y rigaa-bhagikbhi
tv ptu gop-gaa-toaya
kt ca y go-rasa-moaena
SYNONYMS
ywhich; sthat; tvarta-vadhenaby the killing of Tvarta; llpastime; tasya
His; athaand; ywhich; rigaaof crawling; bhagikbhiby the charming sports;
tvmyou; ptumay it protect; gop-gaaof the gops; toayafor the satisfaction;
ktdone; caand; ywhich; go-rasaof milk products; moaenaby the stealing.
TRANSLATION
May you be protected by His pastimes of killing Tvarta and crawling around in charming
ways and stealing butter and yogurt to satisfy the gops.
COMMENTARY
The pronouns y s (those very same) imply that these pastimes are extremely famous,
extremely amazing, and extremely attractive. r Nrada prays that these pastimes protect
Gopa-kumraprotect him from all kinds of fear, and perhaps from becoming too bewildered
by the ecstasy that arises from hearing the pastimes of Kas infancy.
Nrada Munis presentation now focuses on the sweetness of Kas pastimes in Vndvana.
He skips mentioning pastimes that do not highlight this sweetness, such as the name-giving
ceremony performed by Garga i. Ka did not do anything special in that pastime, in
which Garga told Nanda and Yaod of Kas glories.
BB 3.5.118
TEXT 118

TEXT
gop-gakroanato janany
skd-bhaylokana-ctur s
m ptu md-bhakaa-kautuka tat
kr ca mtur dadhi-manthane s
SYNONYMS
gop-gaaof the gops; akroanatabecause of the complaints; jananyat his mother;
sktdirectly; bhayafearful; lokanaof glancing; cturcleverness; sthat; mm
me; ptumay it protect; mt-bhakaaof eating dirt; kautukamentertainment; tatthat;
krgames; caand; mtuby His mother; dadhiof yogurt; manthaneduring the
churning; sthose.
TRANSLATION
May I be protected by the clever glances He cast at His mother in apparent fear when the
gops complained to her, by the delight He showed in eating dirt, and by the games He played
while His mother churned yogurt.
COMMENTARY
Like an ordinary child, Ka exposed His fear by glancing quickly from side to side. r
Nrada has already described that when Mother Yaod rebuked Ka for eating dirt, He
showed her the universe within His mouth. After that pastime, rmad-Bhgavatam continues
with a glorification of Nanda and Yaods good fortune, but in that narration Ka is not
active, so Nrada does not refer to it. Next comes the all-auspicious dmodara-ll, described
in this and the following two texts. Nrada did mention this pastime earlier, but only briefly to
help illustrate how Ka submits Himself to the control of His devotees.
While Mother Yaod churned yogurt, baby Ka would play such pranks as holding on to
the churning rod.
BB 3.5.119
TEXT 119
TEXT
tad rodana tad dadhi-bha-bhajana
tac chikya-ptrn nava-nta-moaam
tan mt-bhti-dravaa bhaykullokekaatva ca mahdbhuta prabho
SYNONYMS

tatthat; rodanamcrying; tatthat; dadhi-bhaof yogurt pots; bhajanambreaking;

tatthat; ikyaon ropes suspended from the ceiling; ptrtfrom vessels; nava-ntaof
newly churned butter; moaamstealing; tatthat; mtof His mother; bhtiin fear;
dravaamrunning; bhayawith fear; kuladistraught; lokalook; kaatvamin
whose eyes; caand; mah-adbhutamvery wonderful; prabhoof the Lord.
TRANSLATION
The Lords crying, His breaking the yogurt pots, His stealing new butter from storage pots
hanging from the ceiling, His running away in fear of His mother, and His restlessly looking
about with fear in His eyes are all very wonderful.
BB 3.5.120
TEXT 120
TEXT
karaa yat tad ulkhalasya
baddhasya pair jahare janany
ceto haren me rjuna-bhajana tat
tasy day ca vara-pradnam
SYNONYMS
karaamdragging; yatwhich; tatthat; ulkhalasyaof the grinding mortar;
baddhasyawho was bound; paiby ropes; jahareto His belly; jananyby His
mother; cetathe mind; haretmay it steal; memy; arjunaof the arjuna trees;
bhajanambreaking; tatthat; tasymin that; daymcondition; caand; varaof a
benediction; pradnambestowing.
TRANSLATION
May my mind be enchanted by His dragging the mortar that His mother had tied around His
belly with ropes, by His felling the arjuna trees, and by His bestowing a benediction even
while tied in that way.
COMMENTARY
While still bound tightly to the mortar with the strong ropes used to bind cows, Ka
graciously blessed the reformed sons of Kuvera:
tad gacchata mat-paramau
nalakvara sdanam
sajto mayi bhvo vm
psita paramo bhava

O Nalakvara and Maigrva, now you may both return home. Since you desire to be always
absorbed in My devotional service, your desire to develop love and affection for Me will be
fulfilled, and now you will never fall from that platform. (Bhgavatam 10.10.42)
BB 3.5.121
TEXT 121
TEXT
vndvane taraka-craena
krann ahan vatsa-bakau tath ya
m veu-vdydi-guru sa vanyaveo vatj jantu-rutnukr
SYNONYMS
vndvanein Vndvana; tarakathe calves; craenawhile grazing; kranplaying;
ahankilled; vatsa-bakauthe demons Vatsa and Baka; tathand; yawho; mmme;
veu-vdyaof flute playing; di-guruthe first of gurus; saHe; vanyaof the forest;
veawhose dress; avattmay protect; jantuof the animals; rutaof the sounds;
anukrthe imitator.
TRANSLATION
While playing and tending the calves in the Vndvana forest, He killed Vatsa and Baka. He
adorns Himself in forest dress and imitates the sounds of the animals. May that first guru in
the art of flute playing protect me.
COMMENTARY
Ka performed His earliest pastimes, just described by Nrada, in the forest called
Mahvana. This verse begins the description of His pastimes in the largest of Vrajas twelve
forests, Vndvana. Nrada calls Ka the di-guru of flute players because it was during
these pastimes that Ka perfected the art of playing the flute. While in the forest, Ka and
His friends would collect the peacock feathers, guj berries, and other items with which
Ka would be decorated.
BB 3.5.122
TEXT 122
TEXT
prta sa-vatsa sakhibhi pravio
vndvana yn akarod vihrn
tat-tat-parmara-mahhi-vaktrapraveandn sa-rasn bhaje tn

SYNONYMS
prtaearly in the morning; sa-vatsawith His calves; sakhibhiand the cowherd boys;
praviaentered; vndvanamVndvana; ynwhich; akarotdid; vihrnpastimes;
tat-tatin various ways; parmarapondering; mah-ahiof the giant serpent; vaktrathe
mouth; praveanaentering; dnand so on; sa-rasnrelishable; bhajeI worship; tn
them.
TRANSLATION
I worship the pastimes He performed in the early mornings when He entered the Vndvana
forest with His calves and friendsmost relishable pastimes, such as entering the mouth of a
great serpent after pondering in various ways .
COMMENTARY
On what began as a typical cow-grazing morning, the mighty demon Agha in the form of a
gigantic snake confronted Kas cowherd friends. The boys, having decorated themselves
with festive forest attire, were in a very playful mood. After amusing themselves by stealing
one anothers lunch bags and teasing the monkeys and other animals, they were looking for
another game when they spotted Agha lying on the path with his gaping mouth inviting them
to enter. Ka watched helplessly as they marched into the demons mouth, and He began to
think:
ktya kim atrsya khalasya jvana
na v am ca sat vihisanam
dvaya katha syd iti savicintya
jtvviat tuam aea-dg ghari

Now what is to be done? How can both the killing of this demon and the saving of the
devotees be performed simultaneously? Ka, being unlimitedly potent, decided to wait for
an intelligent means by which He could simultaneously save the boys and kill the demon.
Then He entered the mouth of Aghsura. (Bhgavatam 10.12.28)
These pastimes are filled with all the different rasas of loving exchange, and thus they enchant
the heart of whoever hears them.
BB 3.5.123
TEXT 123
TEXT
saras-tae dvala-jemane y
ll samkarati s mano me

tath prabhos taraka-mrgae y

dadhy-odana-grsa-vilsi-pe
SYNONYMS
saraof a lake; taealong the shore; dvalaon the grass; jemanewhile eating; y
which; llpastime; samkaratitotally enchants; sit; manathe mind; memy;
tathand; prabhoof the Lord; tarakafor the calves; mrgaewhile searching; y
which; dadhiof yogurt; odanaand rice; grsawith a morsel; vilsiadorned; pe
whose hand.
TRANSLATION
My mind is utterly enchanted by the Lords pastime of taking lunch on the grassy shore of a
lake and then going off to search for the calves, His hand adorned with a lump of rice mixed
with yogurt.
COMMENTARY
Lord Brahm wanted to test Kas greatness, so when Ka left His friends during lunch to
go into the dense forest to find the wandering calves, Brahm took the opportunity to kidnap
the calves and the cowherd boys as well. Ka had just taken from a friends plate a lump of
yogurt rice and was still carrying it when He went looking for the calves. ukadeva Gosvm
says:
vme pau masa-kavala tat-phalny agulu
He was holding in His hand a very nice preparation of yogurt and rice, with pieces of
suitable fruit between His fingers. (Bhgavatam 10.13.11)
ity uktvdri-dar-kujagahvarev tma-vatsakn
vicinvan bhagavn ka
sapi-kavalo yayau

Let Me go and search for the calves, Ka said. Dont disturb your enjoyment. Then,
carrying His yogurt and rice in His hand, the Supreme Personality of Godhead, Ka,
immediately went out to search for the calves of His friends. To please His friends, He began
searching in all the mountains, bushes, mountain caves, and narrow passages. (Bhgavatam
10.13.14)
In fact, Ka was still holding that morsel in His hand a year later, when Brahm came to
apologize. Lord Brahm said:
naumya te bhra-vapue taid-ambarya

gujvatasa-paripiccha-lasan-mukhya
vanya-sraje kavala-vetra-via-veulakma-riye mdu-pade paupgajya
My dear Lord, You are the only worshipable Lord, the Supreme Personality of Godhead, and
therefore I offer my humble obeisances and prayers just to please You. O son of the king of
the cowherds, Your transcendental body is dark blue like a new cloud, Your garment is
brilliant like lightning, and the beauty of Your face is enhanced by Your guj earrings and
the peacock feather on Your head. Wearing garlands of various forest flowers and leaves, and
equipped with a herding stick, a buffalo horn, and a flute, You stand beautifully with a morsel
of food in Your hand. (Bhgavatam 10.14.1)
BB 3.5.124
TEXT 124
TEXT
brahmpi y vkya vilsa-mdhur
mumoha t varayitu nu ko rhati
kva stma-vatsrbhaka-rpa-dhrit
kva mugdha-vat tat sakhi-vatsa-mrgaam
SYNONYMS
brahmLord Brahm; apieven; ymwhich; vkyaseeing; vilsaof pastimes;
mdhurmthe charm; mumohabecame bewildered; tmthem; varayitumto describe;
nuindeed; kawho; arhatiis able; kvawhere; sthat; tmaby His own power;
vatsaof the calves; arbhakaand boys; rpaof the forms; dhritthe assuming; kva
where; mugdha-vatlike an innocent child; tatthat; sakhifor His friends; vatsaand
calves; mrgaamsearching.
TRANSLATION
Who can describe the charm of those pastimes, which bewildered even Brahm when he saw
them? Ka Himself assumed the forms of the calves and cowherd boys, and yet He went to
search for His friends and calves like an innocent child.
COMMENTARY
This pastime is doubly bewildering: Ka does something possible only for the supreme
mystic, yet He acts like a naive child. Nrada Muni feels so charmed by this pastime that he
doubts his ability to describe it.
BB 3.5.125
TEXT 125

TEXT
tat-tad-vilsspada-gokulasya sa
brahmaiva mhtmya-viea-vittama
astaut tath yo bhagavantam darn
mrto mah-prema-raso vrajasya ya
SYNONYMS
tat-tatall those; vilsaof the pastimes; spadathe abode; gokulasyaof Gokula; sa
he; brahmLord Brahm; evaindeed; mhtmyaof the glories; vieaspecial; vittamathe best knower; astautpraised; tathalso; yawho; bhagavantamthe
Supreme Lord; dartwith reverence; mrtaembodied; mah-premaof pure love;
rasathe taste; vrajasyaof Vraja; yawho.
TRANSLATION
Lord Brahm grew to understand better than anyone else the special glories of Gokula, the
abode of all those pastimes, so with great respect he praised the Supreme Lord who embodies
the exalted tastes of pure love in Vraja.
COMMENTARY
Brahms defeat by Ka in their match of wits not only humbled Brahm but also elevated
him in understanding of Kas pastimes in Gokula, so much so that Nrada calls him
mhtmya-viea-vittama, the best of those who know the special glories of Gokula. We
find evidence of Brahms understanding in his solemn prayer to Ka:
tad bhri-bhgyam iha janma kim apy aavy
yad gokule pi katamghri-rajo-bhiekam
yaj-jvita tu nikhila bhagavn mukundas
tv adypi yat-pada-raja ruti-mgyam eva
My greatest possible good fortune would be to take any birth whatever in this forest of
Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents.
Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose
lotus feet is still being searched for in the Vedic mantras. (Bhgavatam 10.14.34)
Brahm became qualified to praise Ka suitably by realizing Him as the reservoir of all the
ecstatic moods of vraja-prema. In many verses of rmad-Bhgavatam r ukadeva Gosvm
expertly describes those varieties of rasa. For example:
tan-mtaro veu-rava-tvarotthit
utthpya dorbhi parirabhya nirbharam
sneha-snuta-stanya-paya-sudhsava

matv para brahma sutn apyayan

The mothers of the boys, upon hearing the sounds of the flutes and bugles being played by
their sons, immediately rose from their household tasks, lifted their boys onto their laps,
embraced them with both arms, and began to feed them with their breast milk, which flowed
forth because of extreme love specifically for Ka. Actually Ka is everything, but at that
time, expressing extreme love and affection, they took special pleasure in feeding Ka, the
Para-brahman, and Ka drank the milk from His respective mothers as if it were a nectarean
beverage. (Bhgavatam 10.13.22)
Brahm himself also very competently described these rasas in his prayers:
aho ti-dhany vraja-go-ramaya
stanymta ptam atva te mud
ys vibho vatsatartmajtman
yat-tptaye dypi na clam adhvar
O almighty Lord, how greatly fortunate are the cows and ladies of Vndvana, the nectar of
whose breast-milk You have happily drunk to Your full satisfaction, taking the form of their
calves and children! All the Vedic sacrifices performed from time immemorial up to the
present day have not given You as much satisfaction. (Bhgavatam 10.14.31)
BB 3.5.126
TEXT 126
TEXT
goplanengraja-mnanena
vndvana-r-stavanena csau
tenli-gnbhinaydinpi
prabhur vyadhd y bhaja t su-llm
SYNONYMS
go-planenaby tending the cows; agra-jaHis elder brother; mnanenaby honoring;
vndvanaof Vndvana; rthe beauty; stavanenaby praising; caand; asauHe;
tenaby that; aliof the bees; gnaof the son; abhinayaby imitating; dinand so on;
apialso; prabhuthe Lord; vyadhtenacted; ymwhich; bhajayou should worship;
tmthose; su-llmwonderful pastimes.
TRANSLATION
Please worship the wonderful pastimes the Lord enacted, such as tending the cows, honoring
His elder brother, glorifying the beauty of Vndvana, and imitating the singing of the bees.
COMMENTARY

This verse begins the recounting of Kas paugaa-ll, the pastimes of years six through
ten. Besides imitating the bees, Ka and His friends would also imitate the chattering of
parrots, call out in deep voices to the distant cows, and enjoy naps on beds of soft leaves.
BB 3.5.127
TEXT 127
TEXT
tl-vane yvirabhc ca ll
y dhenuka-jti-vimardane ca
sya vraja-str-gaa-sagame pi
stotu na aknomy abhivdaye tm
SYNONYMS
tl-vanein the Tlavana forest; ywhich; virabhtwas exhibited; caand; ll
pastime; ywhich; dhenukaof the ass Dhenuka; jtithe friends; vimardanein
killing; caand; syamat dusk; vrajaof Vraja; str-gaathe women; sagamein the
meeting; apiand; stotumto praise; na aknomiI am not able; abhivdayeI offer my
respects; tmto them.
TRANSLATION
The Lord disposed of Dhenuka and his relatives in the Tlavana and met at dusk with the
women of Vraja. These pastimes I cannot adequately praise; I can only offer them my
respects.
COMMENTARY
Because the cowherd boys wanted to eat the fruits of the tla trees and play with them as
balls, they asked Ka and Balarma to rid the Tlavana forest of the ass demons who
refused to allow anyone to enter, and Ka and Balarma did so. After such sports, when
Ka came home in the evening, at the entrance of Nanda Mahrjas village He would be
greeted by His family and friends, including the young gops:
ta go-raja-churita-kuntala-baddha-barhavanya-prasna-rucirekaa-cru-hsam
veu kvaantam anugair upagta-krti
gopyo didkita-do bhyagaman samet
Lord Kas hair, powdered with the dust raised by the cows, was decorated with a peacock
feather and forest flowers. The Lord glanced charmingly and smiled beautifully, playing upon
His flute while His companions chanted His glories. The gops, all together, came forward to
meet Him, their eyes very eager to see Him.

ptv mukunda-mukha-sragham aki-bhgais

tpa jahur viraha-ja vraja-yoito hni
tat sat-kti samadhigamya vivea goha
savra-hsa-vinaya yad apga-mokam
With their beelike eyes, the women of Vndvana drank the honey of the beautiful face of
Lord Mukunda, and thus they gave up the distress they had felt during the day because of
separation from Him. The young Vndvana ladies cast sidelong glances at the Lordglances
filled with bashfulness, laughter, and submissionand r Ka, completely accepting these
glances as a proper offering of respect, entered the cowherd village. (Bhgavatam 10.15.42
43)
Nrada feels unable to describe such intimate exchanges between Ka and His devotees,
either because words are incapable of capturing the essence of these pastimes or because
Nrada fears that if he says more than a few words about each pastime he will become too
ecstatic and lose control of himself. Now, therefore, unable to freely offer elaborate service to
these pastimes, he simply offers them obeisances with his words.
BB 3.5.128
TEXT 128
TEXT
yo vai vihro jani kliyasya
hrade yaod-tanayasya tasya
ta smartum o na bhavmi okaprahara-vegt katham lapni
SYNONYMS
yawhich; vaiindeed; vihrasport; ajanioccurred; kliyasyaof Kliya; hradein
the lake; yaod-tanayasyaof the son of Yaod; tasyaHim; tamthat; smartumto
remember; acapable; na bhavmiI am not; okaof sorrow; praharaand joy;
vegtdue to the force; kathamhow; lapnican I speak.
TRANSLATION
The sport that the son of Yaod enjoyed in the lake of Kliya disturbs me so much with both
sorrow and joy that I cant bear to remember it. How then can I recount it to you?
COMMENTARY
Remembering the violence done by Kliya made Nrada sad, but remembering how Ka
tamed Kliya by dancing on his hoods enlivened him.
BB 3.5.129

TEXT 129
TEXT
kva dua-ceasya khalasya tasya
daas tad krodha-bharea krya
kva connate tat-phaa-varga-rage
ntyotsavo hara-bharea tdk
SYNONYMS
kvawhere; duaevil; ceasyawhose behavior; khalasyacruel; tasyaof him
(Kliya); daathe punishment; tadthen; krodhaof anger; bhareaby the swelling;
kryacaused; kvawhere; caand; unnatewhich was upraised; tathis; phaavargaof the row of hoods; rageon the stage; ntyaof dancing; utsavathe festival;
haraof joy; bhareawith an abundance; tdksimilar.
TRANSLATION
When the Lords anger swelled, what a punishment He gave to that wicked, cruel-hearted
creature! And what joy the Lord felt when He performed His festival of dancing on the stage
of that serpents upraised hoods!
COMMENTARY
Kliya had the arrogance to grasp with his filthy coils the divine body of the Supreme Person,
thus causing great anxiety to the Lords devotees. Kliyas heart was full of wicked pride, and
he felt no shame raising his hoods high in the air. Therefore Ka gave him a fitting
punishment: He turned Kliyas hoods into a dancing stage and gleefully pummeled the
serpent into submission.
BB 3.5.130
TEXT 130
TEXT
kva nigrahas tdg anugraha kva v
eo pi ya varayitu na aknuyt
tan nga-patn-nivahya me nama
stuty-arcane yo kta kliyya ca
SYNONYMS
kvawhere; nigrahapunishment; tdksuch; anugrahamercy; kvawhere; vand;
eaAnanta ea; apieven; yamwhich; varayitumto describe; na aknuytis not
able; tatthat; nga-patnof wives of the serpent; nivahyato the crowd; memy;

namaobeisances; stutiprayers; arcaneand worship; yawho; aktaoffered;

kliyyato Kliya; caand.
TRANSLATION
Even Ananta ea is unable to describe such punishment and mercy! To the serpents many
wives, who offered Ka prayers and worship, and to Kliya himself, I bow down.
COMMENTARY
Kliya received the severe punishment of having his heads crushed by the Supreme Lords
heels and simultaneously the exquisite mercy of obtaining the dust of Kas lotus feet on
those same heads. The dust of Kas feet is the rarest treasure. Even the original thousandheaded serpent, Ananta ea, has difficulty, therefore, expressing the glories of the mercy
Kliya received. But Kliyas wives managed to describe it in their humble prayers.
BB 3.5.131
TEXT 131
TEXT
tre hradasysya davnalena y
krdbhut maju-vane py ato dhik
bhra-sakrana-ctur ca s
jyehasya krtyai racit tanotu am
SYNONYMS
treon the shore; hradasyaof the lake; asyaHis; dava-analenawith the forest fire;
ywhich; krpastime; adbhutwonderful; maju-vanein the Maju forest; api
also; atathan that; adhikeven greater; bhrain the Bhra forest; sakranaof
sporting; cturthe clever arrangement; caand; swhich; jyehasyaof His elder
brother; krtyaifor the glory; racitcreated; tanotumay it expand; amgood fortune.
TRANSLATION
The pastime of the forest fire took place on the shore of that same lake, and a fire even greater
in the forest known as Maju. In the Bhra forest the clever arrangements for sporting
magnified the glories of Balarma, the Lords elder brother. May all these pastimes expand
our good fortune.
COMMENTARY
Ka twice saved the cowherd boys from a forest fire, but the second fire was even more
amazing than the first. In that emergency Ka told His friends to simply close their eyes and
He would save them, and then suddenly they found themselves transported to Bhravana.
While the boys played in that forest, Lord Balarma especially showed His glories. Ka,

defeated in wrestling, carried rdma on His back, and victorious Balarma carried
Pralambsura, whom Balarma then killed.
BB 3.5.132
TEXT 132
TEXT
manohar prvi y hi ll
mahruhkrayadik s
jyd vraja-str-smara-tpa-dtr
arad-vana-r-bhara-vardhit ca
SYNONYMS
mana-harenchanting; prviin the rainy season; ywhich; hiindeed; ll
pastimes; mah-ruhaof trees; akaat the base; rayaaresting; dikand so on; s
these; jytshould be glorified; vrajaof Vraja; strto the women; smaraof Cupid;
tpathe torment; dtrwhich give; aratautumnal; vanaof the forests; r-bharaby
the great beauty; vardhitenhanced; caand.
TRANSLATION
All glories to His pastimes in the rainy season, like His resting at the feet of trees, and to His
autumnal pastimesenhanced by the beauty of the forestswhich heaped the pain of
Cupids torment on the women of Vraja.
COMMENTARY
During the rains, Ka enjoyed such seasonal pastimes as sitting at the bases of trees, eating
white radishes, and joining His friends on the tops of big rocks to feast on yogurt rice. When
the next season commenced, the beauty of the forest increased luxuriantly, expanding the
pleasure of Kas pastimes and increasing the disturbance the girls of Vraja felt from the
arrows of Cupid. As described by ukadeva Gosvm in rmad-Bhgavatam (10.20.45):
liya sama-toa
prasna-vana-mrutam
jans tpa jahur gopyo
na ka-hta-cetasa
The people could forget their suffering by embracing the wind coming from the flower-filled
forest, a wind neither hot nor cold. But the gops could not, for their hearts had been stolen by
Ka.
BB 3.5.133
TEXT 133

TEXT
s vanya-bh sa ca veu-vdyamdhurya-pro khila-citta-hr
tad gopa-yoid-gaa-mohana ca
may kadsynubhaviyate ddh
SYNONYMS
sthat; vanyaof the forest; bhadornment; sathat; caand; veu-vdyaof flute
playing; mdhuryaof sweetness; prathe flood; akhilaof everyone; cittathe hearts;
hrwhich steals; tatthat; gopa-yoit-gaaof all the cowherd women; mohanamthe
enchanting; caand; mayby me; kadwhen; asyaHis; anubhaviyatewill be
experienced; addhdirectly.
TRANSLATION
When will I see with my own eyes the way He dresses in forest attire, steals everyones heart
with the downpour of sweetness from the music of His flute, and enchants all the cowherd
girls?
COMMENTARY
About the Personality of Godheads forest dress, ukadeva Gosvm says:
barhpa naa-vara-vapu karayo karikra
bibhrad vsa kanaka-kapia vaijayant ca mlm
randhrn veor adhara-sudhayprayan gopa-vndair
vndraya sva-pada-ramaa prviad gta-krti
Wearing a peacock-feather ornament upon His head, blue karikra flowers on His ears, a
yellow garment as brilliant as gold, and the Vaijayant garland, Lord Ka exhibited His
transcendental form as the greatest of dancers as He entered the forest of Vndvana,
beautifying it with the marks of His footprints. He filled the holes of His flute with the nectar
of His lips, and the cowherd boys sang His glories. (Bhgavatam 10.21.5)
The most expert analysts of the glories of Kas flute are the gops, and many of their
authoritative statements about those glories are recorded in the Tenth Canto of rmadBhgavatamfor example, in the Twenty-first Chapter, in the eight texts beginning with this
one (Text 9):
gopya kim carad aya kuala sma veur
dmodardhara-sudhm api gopiknm
bhukte svaya yad avaia-rasa hradinyo
hyat-tvaco ru mumucus taravo yathry

My dear gops, what auspicious activities must the flute have performed to enjoy the nectar
of Kas lips independently and leave only a taste for us gops, for whom that nectar is
actually meant! The forefathers of the flute, the bamboo trees, shed tears of pleasure. His
mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her
blooming lotus flowers are standing like hair on her body.
The gops, in their constant praise of Ka, frequently return to the theme of the enchanting
power of His flute:
g gopakair anu-vana nayator udraveu-svanai kala-padais tanu-bhtsu sakhya
aspandana gati-mat pulakas tar
niryoga-pa-kta-lakaayor vicitram
My dear friends, as Ka and Balarma pass through the forest with Their cowherd friends,
leading Their cows, They carry ropes to bind the cows rear legs at the time of milking. When
Lord Ka plays on His flute, the sweet music makes the moving living entities become
stunned and the nonmoving trees tremble with ecstasy. These things are certainly very
wonderful. (Bhgavatam 10.21.19)
More than anything else, the sound of Kas flute most fully expresses the essence of His
sweetness (mdhurya), so the wonders of Kas flute-playing will be elaborated even more
in the description of the sweetness of all of Kas excellent qualities (aea-mahattvamdhur).
It was particularly in the autumn that Ka stole the hearts of the gops by playing the flute.
While speaking about the arrival of autumn in Vndvana, r ukadeva Gosvm says:
tad vraja-striya rutya
veu-gta smarodayam
kcit paroka kasya
sva-sakhbhyo nvavarayan
When the young ladies in the cowherd village of Vraja heard the song of Kas flute,
which arouses the influence of Cupid, some of them privately began describing Kas
qualities to their intimate friends. (Bhgavatam 10.21.3)
BB 3.5.134
TEXT 134
TEXT
kvho sa kanymbara-moaotsava
s npa-mrdhany adhirohaa-tvar

narmi tny ajali-vandanrthana

tat svsa-ntuka-dtt ca s
SYNONYMS
kvawhere; ahooh; sathat; kanyof the girls; ambaraof the clothing; moaaof
stealing; utsavathe festival; sthat; npaof the kadamba tree; mrdhanito the top;
adhirohaain climbing; tvarthe speed; narmijoking words; tnithose; ajali
with joined palms; vandanaa gesture of respect; arthanamand requests; tatthat; svaasaon His own shoulder; ntaplaced; aukaof the garments; dttgiving; ca
and; sthat.
TRANSLATION
How wonderfully He enjoyed the festival of stealing the clothes of the young girls! He
climbed quickly to the top of a kadamba tree and spoke joking words to the girls. And after
they offered respects with joined palms and submitted their requests, He gave back the
garments He had placed on His shoulder.
COMMENTARY
In the festival of stealing the gops clothes, Ka had the opportunity to share with the gops
some humorous words:
atrgatybal kma
sva sva vsa praghyatm
satya bravi no narma
yad yya vrata-karit
My dear girls, you may each come here as you wish and take back your garments. Im telling
you the truth and am not joking with you, since I see youre fatigued from executing austere
vows. (Bhgavatam 10.22.10)
Ka ordered the girls to come forward one by one and ask for their garments:
bhagavn hat vkya
uddha-bhva-prasdita
skandhe nidhya vssi
prta provca sa-smitam
When the Supreme Lord saw how the gops were struck with embarrassment, He was
satisfied by their pure loving affection. Putting their clothes on His shoulder, the Lord smiled
and spoke to them affectionately.
yya vivastr yad apo dhta-vrat
vyaghataitat tad u deva-helanam

baddhvjali mrdhny apanuttaye hasa

ktv namo dho-vasana praghyatm
You girls bathed naked while executing your vow, and that is certainly an offense against the
demigods. To counteract your sin you should offer obeisances while placing your joined
palms above your heads. Then you should take back your lower garments. (Bhgavatam
10.22.1819)
BB 3.5.135
TEXT 135
TEXT
t yajva-vipraudana-ycan ca
tat patn-gakaraam apy amuya
tn bhavasthiti-vk-prasdn
e tad anndana-pava ca
SYNONYMS
tmthem; yajva-viprafrom the sacrificial brhmaas; odanaof rice; ycanm
begging; caand; tatthat; patn-gaaof their wives; karaamattraction; apialso;
amuyaby Him; tnthose; bhaaHis ornaments; avasthititheir placement; vk
His speech; prasdnand His mercy; eI glorify; tatthat; annathe food; adanain
eating; pavamthe expertise; caand.
TRANSLATION
I glorify His pastimes of begging food from the sacrificial brhmaas, attracting the
brhmaas wives, and gracefully eating the food the wives offered. I glorify how He
decorated Himself and how He stood, spoke, and bestowed His mercy.
COMMENTARY
In the course of ukadeva Gosvms vivid description of Kas pastimes, he highlights
several of Kas special attractive features. He tells of Kas ornaments:
yma hiraya-paridhi vana-mlya-barhadhtu-pravla-naa-veam anuvratse
vinyasta-hastam itarea dhunnam abja
karotpallaka-kapola-mukhbja-hsam
Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest
flowers and leaves, He was dressed just like a dramatic dancer. His complexion was dark blue
and His garment golden. He rested one hand upon the shoulder of a friend and with the other

twirled a lotus. Lilies graced His ears, His hair hung down over His cheeks, and His lotuslike
face was smiling. (Bhgavatam 10.23.22).
ukadeva Gosvm also describes how Ka spoke:
svgata vo mah-bhg
syat karavma kim
yan no didkay prpt
upapannam ida hi va
Welcome, O most fortunate ladies. Please sit down and make yourselves comfortable. What
can I do for you? That you have come here to see Me is most appropriate. (Bhgavatam
10.23.25)
We also hear about the special mercy Ka showed the brhmaas wives by blessing them:
patayo nbhyasyeran
pit-bhrt-sutdaya
lok ca vo mayopet
dev apy anumanvate

Rest assured that your husbands will not be inimical toward you, nor will your fathers,
brothers, or sons, your other relatives, or the general populace. I will personally advise them
of the situation. Indeed, even the demigods will express their approval. (Bhgavatam
10.23.31)
The love the wives of those Vedic brhmaas had for Ka far exceeded the standards of
worldly affection. Even the brhmaas themselves recognized this. As ukadeva Gosvm
tells us:
dv str bhagavati
ke bhaktim alaukikm
tmna ca tay hnam
anutapt vyagarhayan
Taking note of their wives pure, transcendental devotion for Lord Ka, the Supreme
Personality of Godhead, and seeing their own lack of devotion, the brhmaas felt most
sorrowful and began to condemn themselves. (Bhgavatam 10.23.39) The remorseful
brhmaas were unable to lovingly approach Ka as did their wives, but they did learn to
admire their wives Ka consciousness:
aho payata nrm
api ke jagad-gurau

duranta-bhva yo vidhyan
mtyu-pn ghbhidhn
Just see the unlimited love these women have developed for Lord Ka, the spiritual master
of the entire universe! That love has broken for them the very bonds of deaththeir
attachments to family life. (Bhgavatam 10.23.42)
Ka also demonstrated noble grace in accepting food as charity from the brhmaas wives:
bhagavn api govindas
tenaivnnena gopakn
catur-vidhenayitv
svaya ca bubhuje prabhu
Govinda, the Supreme Personality of Godhead, fed the cowherd boys with that food of four
varieties. Then the all-powerful Lord Himself partook of the preparations. (Bhgavatam
10.23.36)
BB 3.5.136
TEXT 136
TEXT
govardhandre rucirrcan tath
sva-vma-hastena mahdri-dhraam
tad gopa-santoaam indra-sntvana
vande sya govindataybhiecanam
SYNONYMS
govardhana-adreof Govardhana Hill; ruciraall-attractive; arcanmworship; tath
and; svaHis; vmaleft; hastenawith the hand; mah-adriof the great mountain;
dhraamholding; tatthat; gopaof the cowherds; santoaamsatisfying; indraof
Indra; sntvanampacifying; vandeI offer homage; asyaHis; govindatayas Govinda;
abhiecanamto the royal ceremonial bath.
TRANSLATION
I offer my homage to His all-attractively worshiping Govardhana Hill, His holding the great
hill with His left hand, His satisfying the cowherds, consoling Indra, and accepting coronation
as Govinda, the Lord of the cows.
COMMENTARY
Kas intention is always to please His devotees. After He held Govardhana Hill aloft for
seven days just for their benefit, their satisfaction knew no bounds:
ta prema-vegn nirbht vrajaukaso

yath samyu parirambhadibhi

gopya ca sa-sneham apjayan mud
dadhy-akatdbhir yuyuju sad-ia
All the residents of Vndvana were overwhelmed with ecstatic love, and they came forward
and greeted r Ka according to their individual relationships with Himsome embracing
Him, others bowing down to Him, and so forth. The cowherd women presented water mixed
with yogurt and unbroken barleycorns as a token of honor, and they showered auspicious
benedictions upon Him. (Bhgavatam 10.25.29)
Kas miraculous feat of lifting Govardhana Hill left the Vraja-vss confused about who
Ka really was. But Nanda Mahrja was able to dispel their bewilderment and give them
great satisfaction by repeating what Garga Muni had said at Kas name-giving ceremony
about Kas identity.
iti nanda-vaca rutv
garga-gta vrajaukasa
mudit nandam narcu
ka ca gata-vismay
Having heard Nanda Mahrja relate the statements of Garga Muni, the residents of
Vndvana became enlivened. Their perplexity was gone, and they worshiped Nanda and
Lord Ka with great respect. (Bhgavatam 10.26.24)
As we hear from r Parara i in the Viu Pura (5.13.1012), after Ka lifted
Govardhana He also satisfied the Vraja-vss with encouraging words:
mat-sambandhena vo gop
yadi lajj na jyate
lghyo ha vai tata ki vo
vicrea prayojanam
yadi vo sti mayi prti
lghyo ha bhavat yadi
tadtma-bandhu-sad
buddhir va kriyat mayi
nha devo na gandharvo
na yako na ca dnava
aha vo bndhavo jto
nta cintyam ato nyath

My dear cowherds, if you are not embarrassed to be related to Me and if I deserve praise,
then why get perplexed? If you have affection for Me and Im worthy of your praise, then just
think of Me as your dear relative. I am no god or Gandharva or Yaka or Dnava, but am
simply your family member. You should not think otherwise.
BB 3.5.137
TEXT 137
TEXT
vrajasya vaikuha-padnudarana
lokc ca nandnayana pracetasa
na vaktum arhmi parnta-sma-g
vakye katha t bhagavattva-mdhurm
SYNONYMS
vrajasyato the people of Vraja; vaikuha-padathe abode of Vaikuha; anudaranam
showing; loktfrom the world; caand; nandaof Nanda Mahrja; nayanambringing
back; pracetasaof Varua; nanot; vaktumto speak; arhmiI am able; para-anta
final; smato its limit; gmgone; vakyeI should speak; kathamhow; tmabout
that; bhagavattvaof Godhood; mdhurmthe sweetness.
TRANSLATION
I am unable to properly describe His superexcellent pastimes of showing the abode of
Vaikuha to the residents of Vraja and rescuing Nanda Mahrja from Varuas realm. And
how can I ever express in words the sweet way He showed Himself to be the Supreme
Godhead?
COMMENTARY
Ka proved Himself God in one way when He revealed Vaikuha to the Vraja-vss and
another way when He commanded the powerful demigod Varua to release His father. But
Ka displayed His supremacy in the greatest way when He conducted the all-attractive
pastimes of charming the gops with His flute song and enjoying with them in the rsa dance.
This will be discussed later on, under the topic of aea-mahattva-mdhur (the sweetness of
all of Kas excellent qualities).
BB 3.5.138
TEXT 138
TEXT
vcya kim e vraja-ceitn
ya sarvata raihya-bharo vicrai

tad-akar ravae praved

udeti hi prema-bhara prakty
SYNONYMS
vcyapossible to be described; kimwhether; emof these; vrajaof Vraja;
ceitnmactivities;

yawhich;

sarvataall-around;

raihyaof

excellence;

bharathe expanse; vicraiwith careful thought; tatthose; akarmof the

syllables; ravaein the ears; pravetby the entering; udetiarises; hicertainly;
premaof love; bharaa flood; praktynaturally.
TRANSLATION
What can I say about these activities of the Lord in Vraja? One who thinks about them
carefully will conclude them supreme in all respects. As soon as words describing those
pastimes enter the ears, a flood of pure love spontaneously arises in the heart.
COMMENTARY
This verse and the next summarize the topic of vilsa-lakm (the splendor of Kas
pastimes). Anyone who gives thoughtful attention to the pastimes of Vraja will conclude that
they are more wonderful than the deeds of all the other incarnations of the Supreme Lord.
Even the mere words that narrate those Vraja pastimes, beginning with the deliverance of
Ptan, have a magical power to awaken prema in the heart. Prema begins to awaken when
those narrations simply enter ones ears, what to speak of what happens when a thoughtful
devotee contemplates them with attention. Without doubting, we should accept that such an
effect is possible by the innate potency of the words themselves (prakty). Certain
combinations of words have a natural power to evoke spiritual emotions, just as fire has its
natural inalienable potencies of heat and light.
BB 3.5.139
TEXT 139
TEXT
kehitnm akhilottama yas
tarkai prakara tanute sa dhanya
te darkarana-mtrato ya
syt prema-pras tam aha nammi
SYNONYMS
ka-hitnmof Kas activities; akhila-uttamamsupermost; yawho; tarkaiby
logical arguments; prakaramthe excellence; tanutedisseminates; sahe; dhanya
very fortunate; temof them; daraa little; karanaby hearing; mtratasimply;

yawho; sytbecomes; prema-prafull of ecstatic love; tamto him; ahamI;

nammibow down.
TRANSLATION
Very fortunate is one who uses logical arguments to make known the supreme glories of
Kas pastimes. And to one who becomes full of prema simply by hearing a few words
about those pastimes, I offer my humble obeisances.
COMMENTARY
It is wonderful when pure love of God is inspired by thoughtful analysis of the meaning of
Kas pastimes. Much more wonderful, however, is the spontaneous response of pure
devotees who are overcome by a flood of prema as soon as they hear the bare syllables of
those pastimes. Such devotees need only hear the name Ptan or a few words from rmadBhgavatam for a sequence of ecstatic memories to arise in their hearts. Nrada considers
those devotees his worshipable superiors, for they have the priceless treasure of natural
responsiveness to ka-kath.
BB 3.5.140
TEXT 140
TEXT
aho kilea-vilakaasya
tad-eka-yogyasya sad karbje
vikratas tat-priya-vastuno pi
sprau mahattva rasan kim e
SYNONYMS
ahooh; kilaindeed; aeafrom everything else; vilakaasyawhich is distinct; tat
for Him; ekaonly; yogyasyasuitable; sadalways; kara-abjein His lotus hand;
vikrataresting playfully; tatthat; priyadear; vastunaof the possession; apieven;
spraumto touch; mahattvamthe greatness; rasanmy tongue; kimhow; ecan
desire.
TRANSLATION
How can my tongue dare try to touch the greatness of Kas dearmost possession, which
stands out from all else, which befits only Him, and which always rests playfully in His lotus
hands?
COMMENTARY
The sound of Kas flute attracted the young gops to join Ka in the rsa dance, and after
the rsa dance that sound lingered in their memory. In rmad-Bhgavatam, Chapter Thirty-

five, the gops remembrance of that flute song is captured in eleven pairs of verses, of which
this pair is the first:
r-gopya cu
vma-bhu-kta-vma-kapolo
valgita-bhrur adharrpita-veum
komalgulibhir rita-mrga
gopya rayati yatra mukunda
vyoma-yna-vanit saha siddhair
vismits tad upadhrya sa-lajj
kma-mrgaa-samarpita-citt
kamala yayur apasmta-nvya
The gops said: When Mukunda vibrates the flute He has placed to His lips, stopping its
holes with His tender fingers, He rests His left cheek on His left arm and makes His eyebrows
dance. At that time the demigoddesses traveling in the sky with their husbands, the Siddhas,
become amazed. As those ladies listen, they are embarrassed to find their minds yielding to
the pursuit of lusty desires, and in their distress they are unaware that the belts of their
garments are loosening. (Bhgavatam 10.35.23)
Glorifying Kas flute, rla Santana Gosvm here begins a seventeen-verse discussion of
the next topic, aea-mahattva-mdhur (the sweetness of all of Kas excellent qualities).
Texts 140 through 149 specifically glorify Kas flute. Everything about Kas flute is
exceptional. Since there is no other object like it in the entire world, there is nothing to
compare it to. One can understand the greatness of that flute only by studying the amazing
effects its sound produces. No one but Ka could own such a flute, and indeed Ka never
lets it out of His hands; rather, He takes every opportunity to allow the flute to drink the
nectar of His lips.
BB 3.5.141
TEXT 141
TEXT
athpi tat-prasdasya
prabhveaiva kicana
yath-akti tad khymi
bhavatv avahito bhavn
SYNONYMS

atha apinonetheless; tatHis; prasdasyaof the mercy; prabhveaby the power;

evaonly; kicanasomething; yath-aktiaccording to my capability; tatthat;
khymiI will say; bhavatuplease try to be; avahitaattentive; bhavnyour good self.
TRANSLATION
Still, by the power of the Lords mercy I will say something about it, as far as I am able.
Please listen carefully.
BB 3.5.142
TEXT 142
TEXT
na r-mukhenopanian-mukhai kta
yad veda-vkyair aparair vaco-mtai
tat tasya bimbdhara-yoga-mtrata
s drav mohana-vaik karot
SYNONYMS
nanot; rdivine; mukhenaby the mouth; upaniatby the Upaniads; mukhai
headed; ktamcreated; yatwhich; vedaof the Vedas; vkyaiby the words; aparai
other; vacaof speech; amtaiby the nectar; tatthat; tasyaHis; bimba-adharaof the
lips like bimba fruit; yoga-mtratasimply by the contact; sthat; dravwooden
object; mohanaenchanting; vaikthe little bamboo flute; akarotcreated.
TRANSLATION
The words of the Upaniads and the other Vedic texts come forth from the Lords own divine
mouth. But simply by contact with His bimba-red lips, that wooden object, the all-enchanting
little bamboo flute, has created a sound more nectarean than the words of the Vedas and any
other form of speech.
COMMENTARY
Nrada has great admiration for Kas flute, and so he calls it by the affectionate diminutive
name vaik (little bamboo flute). At the same time, however, he cannot help but feel
jealous of the flutes intimate relationship with Ka, which someone like himself can never
have; therefore he also uses the somewhat derogatory term drav (wooden object).
BB 3.5.143
TEXT 143
TEXT
vimna-yn sura-siddha-sagh
sama vadhbhi praayd amuhyan

mahendra-rudra-druhidayas tu
mugdh gat vismta-tattvat te
SYNONYMS
vimnain airplanes; yntraveling; suraof demigods; siddhaand perfected mystics;
saghhordes; samamalong with; vadhbhitheir wives; praaytout of loving
affection; amuhyanbecame bewildered; mah-indraLord Indra; rudraLord iva;
druhiaLord Brahm; dayaand others; tuand; mugdhbewildered; gat
became; vismtaforgetful; tattvatmabout reality; tethey.
TRANSLATION
Hearing that sound of the flute, all the demigods and perfected mystics flying in their
airplanes were bewildered in divine love, and so were their wives. Indra, iva, Brahm, and
other demigods were so confused they could no longer tell fact from illusion.
COMMENTARY
Flying over the earthly Vndvana, the demigods and sages in their vimnas, the subtle
vehicles that carry them all over the universe by the power of air, were helplessly attracted by
Kas flute, and their wives succumbed to the charms of Cupid. In rmad-Bhgavatam
(10.21.12) the gops describe that scene:
ka nirkya vanitotsava-rpa-la
rutv ca tat-kvaita-veu-vivikta-gtam
devyo vimna-gataya smara-nunna-sr
bhrayat-prasna-kabar mumuhur vinvya
Kas beauty and character create a festival for all women. Indeed, when the demigods
wives flying in airplanes with their husbands catch sight of Him and hear His resonant flutesong, their hearts are shaken by Cupid, and they become so bewildered that the flowers fall
out of their hair and their belts loosen.
When the demigods and sages in their vimnas approached Vndvana, they first heard the
faint sound of Kas flute from a distance. Then, as they came closer and the sound became
more audible, even Brahm, iva, and Indra were bewildered:
vividha-gopa-caraeu vidagdho
veu-vdya urudh nija-ik
tava suta sati yaddhara-bimbe
datta-veur anayat svara-jt
savanaas tad upadhrya sure
akra-arva-paramehi-purog

kavaya nata-kandhara-citt
kamala yayur anicita-tattv
O pious Mother Yaod, your son, who is expert in all the arts of herding cows, has invented
many new styles of flute-playing. When He takes His flute to His bimba-red lips and sends
forth harmonious tones in variegated melodies, Brahm, iva, Indra, and other chief demigods
become confused upon hearing the sound. Although they are the most learned authorities,
they cannot ascertain the essence of that music, and thus they bow down their heads and
hearts. (Bhgavatam 10.35.1415) The principal demigods and sages were so confused they
couldnt even remember their own identities. They thought, Now we can no longer be certain
whether the Brahman we know from the Upaniads is actually the Absolute Truth. Perhaps
the sound of this flute is the Absolute Truth instead, because it seems to be the supreme
embodiment of pure ecstasy.
BB 3.5.144
TEXT 144
TEXT
samdhi-bhago tha mah-munn
vikra-jtasya ca janma teu
tat-kla-cakra-bhramanuvarticandrdi-nityu-gater nirodha
SYNONYMS
samdhiof the meditation; bhagadisruption; athaand; mah-munnmof the great
sages; vikra-jtasyaof various transformations; caand; janmadevelopment; teuin
them; tatthat; klaof time; cakraof the wheel; bhramaarotation; anuvartiwho
follow; candra-diof the moon and other planets; nityaperpetual; uswift; gateof
the motion; nirodha cessation.
TRANSLATION
The great sages, their meditations breaking, felt transformations of ecstasy arising within
themselves. And the motions of the moon and other planets, swift and unceasing, which
strictly follow the whirling wheel of time, just stopped.
COMMENTARY
Not only the faithful theists among the demigods and sages but also the self-contented
impersonalists were enchanted by Kas flute. Those impersonalists also experienced the
sttvika-bhvas of love of Godtrembling, horripilation, floods of tears, and so onwhich
they could never have dreamt of while philosophizing on the bliss of Brahman. And apart

from those independent sages, also overcome by prema were the planets in space, whose
motions are normally dictated by the rule of time. The planets felt the sttvika-bhva of being
stunned, as indicated by the words of the gops: Brahm, iva, Indra, and other chief
demigods become confused upon hearing the sound. (Bhgavatam 10.35.15) The other
chief demigods referred to include Candra, Srya, and the other rulers of the planets. rla
ukadeva Gosvm also mentions the ecstasy of the planets in his account of the rsa-ll:
ka-vikrita vkya
mumuhu khe-cara-striya
kmrdit aka ca
sa-gao vismito bhavat
The wives of the demigods, observing Kas playful activities from their airplanes, were
entranced and became agitated with lust. Indeed, even the moon and his entourage, the stars,
became astonished. (Bhgavatam 10.33.18)
BB 3.5.145
TEXT 145
TEXT
gop ca ke rpita-deha-daihiktmano nijcra-vicra-cacal
loka-dvayrthev anapekitdt
bhrym api svasya namanti tat-priym
SYNONYMS
gopthe cowherds; caand; keto Ka; arpitadedicated; dehawhose bodies;
daihikafamilies; tmanaand souls; nijatheir own; craabout the customs; vicra
and personal concerns; cacalindifferent; loka-dvayaof the two worlds (this life and
the next); artheuto the goals; anapekita-dtpaying no respect; bhrymto their
wives; apieven; svasyaown; namantithey offer obeisances; tatto Him; priymwho
are dear.
TRANSLATION
The cowherds dedicated to Ka everything they hadtheir bodies, families, and property
and their very selves. Those cowherds, indifferent to their own customs and needs, paying no
regard to success in this world or the next, had so much respect for Ka that they even
bowed down to their own wives, because those wives were dear to Him.
COMMENTARY

Persons unfamiliar with Ka were not the only ones bewildered by His charms; even His
own close friends and family members were confused. The gopas of Vraja offered everything
they had to Ka, including their children and wives. Thus in the Hari-vaa (2.12.46) the
gopas tell r Nanda Mahrja:
adya-prabhti gopn
gav gohasya cnagha
patsu araa ka
prabhu cyata-locana

From today onward, O sinless one, in dangerous situations broad-eyed Ka will be the
shelter for the cowherds, the cows, and our whole community. He will be the master of us
all. The phrase our whole community implies that the gopas meant to include in their
statement the young gops but were too embarrassed to mention Kas relationship with
them directly. As the gopas well know, even their own wives belong to Ka; therefore,
when the gopas refer to them as bhry, the women they are responsible to maintain, they
mean for Kas enjoyment, not their own.
BB 3.5.146
TEXT 146
TEXT
tad-blak saga-rat hi tasya
chy ivmu kaam apy adv
dre gata kautukata kadcid
rt ramante tvaray spanta
SYNONYMS
tatof them (the cowherds); blakthe sons; saga-ratattached to the association;
hiindeed; tasyaHis; chyHis shadow; ivalike; amumHim; kaamfor a
moment; apieven; advnot seeing; dreto a distance; gatamgone; kautukataon
a whim; kadcitsometime; rtdistressed; ramantethey delighted; tvarayrapidly;
spantatouching.
TRANSLATION
So attached to Kas company were the cowherds little sons that they acted just like His
shadow. If even for a moment they couldnt see Himif He sometimes went away on a
whimthey were filled with distress. And when He returned they would rejoice and rush to
touch Him.

COMMENTARY
Kas cowherd friends were with Him constantly. Sometimes, however, Ka would leave
them for a short while to pursue some other interest, like seeing the beautiful sights of
Vndvana. In rmad-Bhgavatam (10.12.6) ukadeva Gosvm describes how when Ka
returned from those excursions His friends would greet Him:
yadi dra gata ko
vana-obhekaya tam
aha prvam aha prvam
iti saspya remire
Sometimes Ka would go to a somewhat distant place to see the beauty of the forest. Then
all the other boys would run to meet Him, each one saying, I shall be the first to run and
touch Ka! I shall touch Ka first! In this way they enjoyed life by repeatedly touching
Ka.
BB 3.5.147
TEXT 147
TEXT
rdhdys t parama-bhagavatyas tu paty-tmajdn
lokn dharmn hriyam api parityajya bhva tam pt
yenjasra madhura-kaukair vykuls tad-vikrair
mugdh kicit taru-gatim it nnusandhtum
SYNONYMS
rdh-dyr Rdh and the others; tthey; paramasupremely; bhagavatya
fortunate; tuand; patitheir husbands; tmajasons; dnand so on; lokndestinations
in the next life; dharmnreligious duties; hriyamshyness; apialso; parityajya
abandoned; bhvam tam that ecstatic love; ptattained; yenaby which; ajasram
constantly; madhurasweet; kaukaiwith plaintive cries; vykuldistressed; tatof
that (ecstatic love); vikraiby the transformations; mugdhbewildered; kicit
anything; taru-gatimthe fate of trees; itattaining; nanot; anusandhtumto
understand; capable.
TRANSLATION
r Rdh and the other supremely fortunate gops abandoned their husbands, children, and
other relatives, their goals for the next life, their religious principles, and even their shyness;
and the states of ecstatic love they attained left them always distraught. In such states they

complained pitifully in sweet voices and went through upheavals in which they sometimes
lost consciousness, stunned like trees, unable to understand anything.
COMMENTARY
r Rukmi and the other queens of Dvrak are the consorts of Bhagavn, the Personality of
Godhead, but the gops headed by rmat Rdhr are the favorite devotees of Paramabhagavn, the Personality of Godhead in His highest feature. Their love for Ka drives them
to extreme states of ecstasy, as they tell in their own words:
nija-padbja-dalair dhvaja-vajranrajkua-vicitra-lalmai
vraja-bhuva amayan khura-toda
varma-dhurya-gatir ita-veu
vrajati tena vaya sa-vilsavkarpita-manobhava-veg
kuja-gati gamit na vidma
kamalena kavara vasana v
As Ka strolls through Vraja with His lotus-petal feet, marking the ground with the
distinctive emblems of flag, thunderbolt, lotus, and elephant goad, He relieves the distress the
ground feels from the cows hooves. As He plays His renowned flute, His body moves with
the grace of an elephant. Thus we gops, who become agitated by Cupid when Ka playfully
glances at us, stand as still as trees, unaware that our hair and garments are becoming loose.
(rmad-Bhgavatam 10.35.1617)
Nrada speaks of the gops complaints as madhura-kaukai, bittersweet, for those who hear
them are overwhelmed both by joy and by sorrow. Everyone living in Vraja during Kas
presence was constantly immersed in intense prema, but when Ka played His flute the
ecstasy of that prema grew unlimitedly, affecting not only those already in love with Ka,
but all beings, living and inert.
BB 3.5.148
TEXT 148
TEXT
carya vai u pau-ga buddhi-hnatvam pt
gvo vats va-vana-mg pakio vka-vs
dre kr-rata-jala-khag sthvar jna-ny
nadyo megh api nija-nija tatyajus ta svabhvam
SYNONYMS

caryamwonder; vaiindeed; uplease hear; pau-gathe many animals;

buddhiof intelligence; hnatvamlack; ptwho had; gvacows; vatscalves;
vabulls; vanaof the forest; mgand beasts; pakiabirds; vkain the trees;
vswhose residence; dreat a distance; kr-rataabsorbed in sporting; jalakhagwater fowl; sthvarliving beings unable to move; jna-nyunconscious;
nadyarivers; meghclouds; apieven; nija-nijameach their own; tatyajuwould
abandon; tamthat; svabhvamspecific nature.
TRANSLATION
Listen, and I will tell you the most wonderful thing: Upon hearing Kas flute, the many
animals, born without intelligence, abandoned their own natures. The cows did, and the bulls
and calves, and the wild beasts of the forest, and the birds living in the trees, and the water
birds sporting in distant lakes, and so too did the trees and plants and even the inanimate
beings like rivers and clouds.
COMMENTARY
One would expect the Vraja-vss, expert in the arts of rasa, to respond ecstatically to the
sound of Kas flute. What is amazing is that dull animals and even lesser beings shared that
ecstasy.
The creatures of Vndvana mentioned in this verse are listed in order of decreasing
intelligence. Along with the cows, bulls, and calves, the village animals also included
buffaloes, sheep, and goats. Those domestic animals kept company with Ka every day. The
deer and other forest animals saw Him less often, but even they tasted the ecstasies of prema
when they heard Kas flute. The birds frequenting the Vndvana forest, who knew Ka
from the times He had rested beneath their trees, and even the birds who lived in lakes far
away, had the divine intelligence to come nearby when Ka played His flute. The unmoving
creaturesthe trees, bushes, and vinesand even the nonliving rivers also joined this festival
of ecstasy initiated by Kas flute song. And apart from all the beings present in Vraja on
the surface of the earth, those who joined in that festival included even the clouds in the sky.
BB 3.5.149
TEXT 149
TEXT
car sthiratva carat sthir gat
sa-cetan moham acetan matim
nimajjit prema-rase mahaty aho
vikra-jtkramit sadbhavan

SYNONYMS
carmobile creatures; sthiratvamimmobility; caratmmobility; sthirunmoving
beings;

gatattained;

sa-cetanconscious

beings;

mohamunconsciousness;

acetansenseless beings; matimconsciousness; nimajjitdrowned; prema-rasein

the blissful nectar of pure love; mahativast; ahooh; vikra-jtaby many kinds of
transformations; kramitovercome; sadalways; abhavanthey were.
TRANSLATION
The moving creatures became immobile, the inanimate beings moved; the conscious beings
lost consciousness, and the unconscious gained it. Constantly, indeed, these creatures and
objects were submerged in a vast flood of prema-rasa, overwhelmed by many transformations
of ecstasy.
COMMENTARY
Animals, stunned by ecstasy, lost their power to move. Trees and other plants became mobile,
trembling and erupting with new leaves. Conscious creatures no longer showed external
expressions of life, and unconscious logs and stones appeared to come alive by sprouting
leaves and rolling about in the wind. All these extraordinary phenomena were signs of the
ecstasy evoked by the song of Kas flute. In the words of the gops:
g gopakair anu-vana nayator udraveu-svanai kala-padais tanu-bhtsu sakhya
aspandana gati-mat pulakas tar
niryoga-pa-kta-lakaayor vicitram
Dear friends, as Ka and Balarma pass through the forest with Their cowherd friends,
leading Their cows, They carry ropes to bind the cows rear legs at the time of milking. When
Lord Ka plays on His flute, the sweet music causes the moving living entities to become
stunned and the nonmoving trees to tremble with ecstasy. These things are certainly very
wonderful. (Bhgavatam 10.21.19)
BB 3.5.150
TEXT 150
TEXT
rso hi tasya bhagavattva-viea-gopya
sarvasva-sra-pripka-mayo vyanakti
utkat-madhurimpara-sma-nih
lakmy manoratha-atair api yo durpa
SYNONYMS

rsathe rsa dance; hiindeed; tasyaHis; bhagavattvathe status of God; viea

unique; gopyaand most confidential; sarva-svaof everything He possesses; sraof the
essence; pripka-mayacomprising the perfection; vyanaktireveals; utkatof His
superexcellence; madhurimand of His sweetness; apara-sma-nihmthe final limit;
lakmyby the goddess Lakm; manorathawith aspirations; ataihundreds; api
even; yawhich; durpaimpossible to obtain.
TRANSLATION
The Lords rsa dance discloses the most confidential essence of His Godhood. It embodies
the perfection of everything most dear to Him. It reveals the final limit of His supremacy and
sweetness. The goddess Lakm couldnt enter that dance, even after aspiring to do so in
hundreds of attempts.
COMMENTARY
Lakm, the consort of Lord Nryaa, desired with all her heart to join the rsa dance, but all
the austerities she performed to gain this privilege proved futile. As Uddhava sings in rmadBhgavatam (10.47.60):
nya riyo ga u nitnta-rate prasda
svar-yoit nalina-gandha-ruc kuto ny
rsotsave sya bhuja-daa-ghta-kahalabdhi ya udagd vraja-vallabhnm
When Lord r Ka was dancing with the gops in the rsa-ll, the gops were embraced
by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of
fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined
by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble
those of the lotus. And what to speak of worldly women who are very beautiful by mundane
estimation? The gops who enjoy Kas embraces in the rsa dance are clearly much more
fortunate than Lakm, and the rsa dance is clearly the most glorious of the Supreme Lords
pastimes.
BB 3.5.151
TEXT 151
TEXT
aho vaidagdh s madhura-madhur r-bhagavata
samkaraty uccair jagati ktina kasya na mana
kula-str ts vana-bhuvi tathkaraam atho
tath vk-cturya sapadi rudita tbhir api yat

SYNONYMS
ahooh; vaidagdhskill; sthat; madhurathan the sweetest; madhursweeter; rbhagavataof the Supreme Lord; samkaratiattracts; uccaipowerfully; jagatiin this
world; ktinaof the pious person; kasyawhich; nanot; manathe mind; kulastrmof the women of good families; tsmthem; vana-bhuviin the region of the
forest; taththus; karaamthe attracting; atha uand thus; taththus; vkof
speech; cturyamthe cleverness; sapadiat once; ruditamthe crying; tbhiby them;
apiand; yatwhich.
TRANSLATION
Oh, this most sweet skill of the Lord in loving dealings! What pious mind would not be
utterly entranced by Kas attracting women of good families to join Him in the forest, by
the clever words He spoke to them, and by the way they responded by at once breaking into
tearful sobs?
COMMENTARY
Texts 151 through 156 elaborate on the glories of Kas rsa-ll, following r ukadeva
Gosvms description in the five chapters of rmad-Bhgavatam called rsa-pacdhyya.
BB 3.5.152
TEXT 152
TEXT
lghe vahitth-ktit hares t
tat-kku-jtd yadi s sthit syt
vyakttma-bhva kaata sa reme
t mohayan kma-kalvalbhi
SYNONYMS
lgheI praise; avahitthin concealing; ktitmthe expertise; hareof Lord Hari;
tmthat; tatof them (the gops); kkufrom the complaints; jttborn; yadiif; s
that; sthitsteady; sytwould be; vyaktarevealed; tmaHis own; bhvatrue
feelings; kaataat once; saHe; remeenjoyed; tthem; mohayanenchanting;
kmaof Cupid; kal-avalbhiwith all the arts.
TRANSLATION
I could praise the Lords expertise in concealing His mind from the gops had He been able to
keep it concealed after they pitifully complained. But once they began to cry He showed them
His true feelings and enjoyed with those gops, enchanting them with all the arts of Cupid.
COMMENTARY

Pure worship of the Supreme Personality of Godhead has the power to awaken the
transcendental Cupid sleeping in the hearts of all conditioned souls. To introduce such
worship was Kas main purpose for coming into the material world, and so it is that His
pastimes on earth resemble the activities of ordinary people. But in the course of performing
His intimate pastimes, He also displays His complete opulences. As mentioned by r
ukadeva at the very end of the Tenth Canto (Bhgavatam 10.90.48), su-smita-r-mukhena/
vraja-pura-vanitn vardhayan kma-devam: His blissful smiling face always increases the
lusty desires of the gops of Vndvana. Commenting on this verse, rla rdhara Svm
notes, This Cupid is effulgent (deva) in the sense that He intends to conquer the material
world. In other words, He bestows liberation by means of transcendental sense enjoyment.
ukadeva Gosvm also discloses this transcendental pleasure in the Tenth Canto of rmadBhgavatam, chapters 29 through 33, which are dedicated to the rsa-ll:
bhu-prasra-parirambha-karlakorunv-stanlabhana-narma-nakhgra-ptai
kvelyvaloka-hasitair vraja-sundarm
uttambhayan rati-pati ramay cakra
Ka threw His arms around the gops and embraced them. He aroused Cupid in the
beautiful young ladies of Vraja by touching their hands, hair, thighs, belts, and breasts, by
playfully scratching them with His fingernails, and also by joking with them, glancing at
them, and laughing with them. In this way the Lord enjoyed His pastimes. (Bhgavatam
10.29.46)
BB 3.5.153
TEXT 153
TEXT
antardhna tasya tad vipralambhall-dakasynia ko na gyet
yat ts tdg-dhairya-gmbhrya-bhjo
nait t tm uktim h da ca
SYNONYMS
antardhnamdisappearance; tasyaHis; tatthat; vipralambhaof separation; llin
pastimes; dakasyawho is expert; aniamconstantly; kawho; na gyetwill not sing
about;

yatwhich;

tthem

(the

gops);

tdksuch;

dhairyaof composure;

gmbhryaand sobriety; bhjapossessors; anaitbrought; tm tmto all these;

uktimspeech; hmbehavior; damstates of consciousness; caand.

TRANSLATION
Who can avoid constantly chanting the glories of the Lords disappearance from the rsa
dance? He is so expert in pastimes of separation. Though the gops were endowed with great
composure and sobriety, that separation transported them to extraordinary ways of speaking
and acting and extraordinary states of heart.
COMMENTARY
Ka is especially skillful in making His devotees feel agony in separation from Him. More
than once He subjected the gops to such sorrow by abandoning them. When He disappeared
from the rsa dance, the gops apparently went insane and inquired from the animals and
plants whether they knew where Ka had gone:
do va kaccid avattha
plaka nyagrodha no mana
nanda-snur gato htv
prema-hsvalokanai
O avattha tree, O plaka, O nyagrodha, have you seen Ka? That son of Nanda Mahrja
has gone away after stealing our minds with His loving smiles and glances. (Bhgavatam
10.30.5) Speaking thus, the intimate gops began to act out Kas pastimes, and they
reached the highest limits of mah-bhva, the devotional ecstasy known only by rmat
Rdhr and Her most intimate associates.
BB 3.5.154
TEXT 154
TEXT
bibhemy asmd dhanta durbodha-llt
kva tat tasy sra-saubhgya-dnam
kva sadyo ntardhnato rodanbdhv
anthy ytanaikkin y
SYNONYMS
bibhemiI am frightened; asmtby Him; hantaalas; durbodhaunfathomable; llt
whose pastimes; kvawhereas; tatthat; tasyto them (the gops); sraessential;
saubhgyaof good fortune; dnamthe granting; kvawhereas; sadyasudden;
antardhnataby His disappearance; rodanaof lamentation; abdhauin an ocean;
anthyof a person who has lost her master; ytanthe torment; ekkinexclusive;
ywhich.
TRANSLATION

So inconceivable are His pastimes that they frighten me! How could He grant the gops the
very essence of all good fortune and then suddenly cast them into an ocean of grief, a torment
known only to a woman deprived of her life and soul?
COMMENTARY
Nrada considers Kas rsa-ll beyond his comprehension. As hard as he tries, he cannot
fully understand it. He can only offer respects to Ka, who graced rmat Rdhr with
His greatest favor by taking Her away alone from the rsa dance but who then suddenly
disappeared, abandoning Her to Her own lamentation. At that moment even Her girlfriends,
too far away to hear Her cries, were unable to help Her.
BB 3.5.155
TEXT 155
TEXT
tsm rty gta-vad-rodand ya
prdurbhynanda-pra vyadhatta
ya prannm uttara tad dadau ca
svasyaritva-sthpaka so vatu tvm
SYNONYMS
tsmtheir; rtyin distress; gta-vatsonglike; rodantbecause of the crying; ya
who (Ka); prdurbhyaappearing; nandaof bliss; pramin an inundation;
vyadhattaplaced them (the gops); yawho; prannmof their questions; uttaramthe
answer; tatthat; dadaugave; caand; svasyaHis; itvaindebtedness; sthpakam
which established; saHe; avatumay protect; tvmyou.
TRANSLATION
Their sorrowful songlike crying made Ka reappear, to flood them with pure ecstasy. The
answer He then gave to their questions proved His indebtedness. May that Lord protect you.
COMMENTARY
Moved by their cries of trepidation, Ka returned to the rsa dance and immersed all the
gops in a flood of indescribable bliss. The gops then asked Ka about the mystery of His
attitude toward them:
bhajato nubhajanty eka
eka etad-viparyayam
nobhay ca bhajanty eka
etan no brhi sdhu bho

Some people reciprocate the affection only of those who are affectionate toward them, while
others show affection even to those who are indifferent or inimical. And yet others will not
show affection toward anyone. Dear Ka, please properly explain this matter to us.
(Bhgavatam 10.32.16) In response to this question, Ka told the gops:
na praye ha niravadya-sayuj
sva-sdhu-ktya vibudhyupi va
y mbhajan durjara-geha-khal
savcya tad va pratiytu sdhun
I am not able to repay My debt for your spotless service, even within a lifetime of Brahm.
Your connection with Me is beyond reproach. You have worshiped Me, cutting off all
domestic ties, which are difficult to break. Therefore please let your own glorious deeds be
your compensation. (Bhgavatam 10.32.22)
The full purport of this statement will be discussed toward the end of r Bhadbhgavatmta.
BB 3.5.156
TEXT 156
TEXT
s maal-bandhana-ctur prabho
s ntya-gtdi-kalsu dakat
sprva-obhdhikat-parampar
muti ceto mama viva-mohin
SYNONYMS
sthat; maalof circles; bandhanain forming; cturcleverness; prabhoof the
Lord; sthat; ntyaof dance; gta-disong and so on; kalsuin the arts; dakat
expertise; sthat; aprvaunprecedented; obhof splendor; adhikatkinds of
abundance; paramparone after another; mutisteals away; cetamind; mamamy;
vivathe universe; mohinwhich enchant.
TRANSLATION
The Lords cleverness at expertly arranging the gops in a circle, His expertise in arts like
dance and songthe perfections of splendor, one after another, that were never seen before
those wonders steal away my heart and enchant the entire world.
COMMENTARY
As expressed by the word di (and so on) in the phrase ntya-gtdi-kalsu, Ka not only
artistically danced and sang with the gops but also played wonderful water sports with them

in the Yamun. These pastimes enchant great sages like Nradaand enchant everyone in the
world.
BB 3.5.157
TEXT 157
TEXT
kghri-padma-makaranda-nipna-lubdho
jnti tad-rasa-lih parama mahattvam
brahmaiva gokula-bhuvm ayam uddhavo pi
gop-gaasya yad imau laata sma tat tat
SYNONYMS
kaof Ka; aghri-padmaat the lotus feet; makarandathe sweet sap; nipnafor
drinking; lubdhaone who is greedy; jntiknows; tatthat; rasanectar; lihmof
those who lick; paramamsupreme; mahattvamthe greatness; brahmLord Brahm;
evaindeed; gokula-bhuvmof those born in Gokula; ayamthis person; uddhava
Uddhava; apialso; gop-gaasyaof the gops; yatinasmuch as; imauthese two
(Brahm and Uddhava); laata smahankered; tat tatfor all of that.
TRANSLATION
One who is greedy to drink the nectar at Kas lotus feet knows how exalted are the
devotees who relish it. Lord Brahm therefore longs to come in touch with the greatness of
those born in Gokula, and our friend Uddhava with the special greatness of the gops.
COMMENTARY
While describing the glories of r Mathur Gokula, Nrada has already pointed out the
glories of the Vraja-vss, but now he wants to discuss their greatness in more detail. First he
dispels all doubts about the Vraja-vss exaltedness. In the opinion of wise spiritual
authorities like Brahmj and Uddhava, the residents of Vraja are the most fortunate persons.
Brahm showed in his prayers to Ka in Vndvana that he is eager not only to become
Kas servant but more specifically to be given a little of the good fortune possessed by the
Vraja-vss. Brahm said:
tad bhri-bhgyam iha janma kim apy aavy
yad gokule pi katamghri-rajo-bhiekam
yaj-jvita tu nikhila bhagavn mukundas
tv adypi yat-pada-raja ruti-mgyam eva
My greatest possible good fortune would be to take any birth whatever in this forest of
Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents.

Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose
lotus feet is still being searched for in the Vedic mantras. (Bhgavatam 10.14.34)
When Uddhava visited Vndvana he spoke similar praise of the gops:
sm aho caraa-reu-jum aha sy
vndvane kim api gulma-latauadhnm
y dustyaja sva-janam rya-patha ca hitv
bhejur mukunda-padav rutibhir vimgym

The gops of Vndvana have given up the association of their husbands, sons, and other
family members, who are very difficult to give up, and have forsaken the path of chastity to
take shelter of the lotus feet of Mukunda, Ka, which one should search for by Vedic
knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers, or herbs in
Vndvana, because the gops trample them and bless them with the dust of their lotus feet.
(Bhgavatam 10.47.61)
One should not think that Brahms aspiration for any birth at all in Vndvana is better than
Uddhavas specific desire for a birth in which he can have on his head the dust from the
gops feet. Brahm, after all, is the appointed ruler of the material world, and simply to
become a pure servant of Ka would be a great success for him. Uddhava, however, being
already Kas intimate servant and friend, will be satisfied only by becoming one of Kas
dearmost devotees. As a general rule, people desire what they lack. The prayers of both
Brahm and Uddhava, each in their own way, are completely fitting.
BB 3.5.158
TEXT 158
TEXT
ye hi yad-vastuni bhti lobhas
te tadvat bhgya-bala vadanti
gopyo mukunddhara-pna-lubdh
gyanti saubhgya-bhara muraly
SYNONYMS
yemof whom; hiindeed; yatfor which; vastunithe object; bhtiis manifest;
lobhagreed; tethey; tadvatmof those who possess it; bhgyaof the good fortune;
balamthe strength; vadantitalk about; gopyathe gops; mukundaof Ka; adhara
the lips; pnafor drinking; lubdhgreedy; gyantising; saubhgyaof good fortune;
bharamabout the abundance; muralyof His flute.

TRANSLATION
Those who yearn for something praise the good luck of those who have it. So the gops sing
of the extreme good fortune of Mukundas flute because they too are greedy to drink the
nectar of His lips.
COMMENTARY
Here Nrada mentions that the gops admired Kas flute because it had what they wanted:
gopya kim carad aya kuala sma veur
dmodardhara-sudhm api gopiknm
bhukte svaya yad avaia-rasa hradinyo
hyat-tvaco ru mumucus taravo yathry
Dear gops, they said, what auspicious activities must the flute have performed to enjoy
the nectar of Kas lips independently and leave only a taste for us gops, for whom that
nectar is actually meant! The forefathers of the flute, the bamboo trees, shed tears of pleasure.
His mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her
blooming lotus flowers are standing like hair on her body. (Bhgavatam 10.21.9)
BB 3.5.159
TEXT 159
TEXT
tad-goha-lokeu mahdbhutsysakti sad prema-bharea teu
yay gata jyeha-suta stuvanta
vidhi namanta na didkate pi
SYNONYMS
tatHis; goha-lokeufor the company of friends; mah-adbhutmost amazing; asya
His; saktiaffection; sadconstant; premaof love; bhareawith an excess; teufor
them; yaydue to which; gatamwho had come; jyehaeldest; sutamthe son;
stuvantamoffering prayers; vidhimBrahm; namantambowing down; na didkateHe
does not care to notice; apieven.
TRANSLATION
Ka is always so profoundly attached to His dearmost companions for their overwhelming
love that He doesnt even care to notice His eldest son, Brahm, offering prayers to Him and
bowing down.
COMMENTARY

In Vndvana Ka gives Himself entirely to His dear friends and family. So when great
demigods and sages come to visit He hardly pays them any attention. After Brahm was
defeated in his attempt to steal the boys and calves and humbly approached Ka to beg
forgiveness, Ka wasnt even interested in looking at him, what to speak of acknowledging
his eloquent prayers or starting a conversation with him. Later, after Indra tried to destroy
Vndvana and then came with the Surabhi cow to apologize, Ka chose to speak to him,
but only because Indra was terrified of losing his heavenly post. Another reason Ka agreed
to pay attention to Indra is that Ka was pleased with being anointed Lord of the cows and
given two new names, Govinda and Upendra. Ka was further pleased because Surabhi, the
ancestor of all cows, accompanied Indra; because the great devotee Surabhi requested Ka
to forgive the penitent demigods offenses, Ka dealt kindly with Indra.
BB 3.5.160
TEXT 160
TEXT
tat-pda-padmaika-gat ca mdn
sambhitu notsahate pi sa kaam
tair mohito sau kila goha-ngaro
vanyair vicitrauadhi-mantra-vittamai
SYNONYMS
tatHis; pda-padmalotus feet; ekaonly; gatnwhose goal in life; caand; mdn
persons like me; sambhitumto converse with; na utsahatehas no enthusiasm; api
even; saHe; kaamfor a moment; taiby them; mohitaenchanted; asauHe;
kilaindeed; gohaof the cowherd community; ngarathe romantic hero; vanyai
belonging to the forest; vicitravarious; oadhiof herbs; mantraand incantations; vittamaithe best knowers.
TRANSLATION
Not even for a moment is Ka keen to talk with persons like me whose only goal in life is
His lotus feet. Indeed, that romantic hero of the cowherds is enchanted by some forestdwellers who know all sorts of herbs and mantras.
COMMENTARY
Ka might not care much about demigods with official status like Brahm, but what about
Nrada, who is a simple devotee with no material position? Nrada has no shelter other than
Ka, yet he laments that Ka is too busy with the Vraja-vss even to say hello to him,
what to speak of offering the proper greeting for a respectable sage. Nradas jealousy impels

him to suspect that the Vraja-vss are controlling Ka with herbs and mantras. The
Supreme Personality of Godhead, of course, can never succumb to such material influences,
but Nrada in his ecstasy thinks like that. The only power that can subdue Ka is the Vrajavss pure love. Another indication of Nradas jealousy is his ironically speaking of Ka
as goha-ngara, the romantic hero of the cowherd village. This name also implies that
although Ka is very clever, the Vraja-vss are even more clever, since they have Him
under their control.
BB 3.5.161
TEXT 161
TEXT
te tad-saktir api kva vcy
ye nanda-gopasya kumram enam
prem vidanto bahu sevamn
sad mahrtyaiva nayanti klam
SYNONYMS
temtheir; tatfor Him; saktithe attachment; apiand; kvahow; vcycan be
described; yewho; nanda-gopasyaof the cowherd Nanda; kumramas the young son;
enamHim; premin pure love; vidantaknow; bahufully; sevamnbeing
served; sadalways; mah-rtyin great distress; evaonly; nayantithey spend;
klamtheir time.
TRANSLATION
Who can describe the Vraja-vss attachment to Ka? In their pure love they know Him
only as the young son of Nanda Gopa. And though fully blessed with that love, they spend all
their time in great distress.
COMMENTARY
The previous verses have described Kas affection for the Vraja-vss, and now we hear
about their attachment to Him. The residents of Vraja are the greatest Vaiavas because they
are motivated only by absolutely pure love, undiluted by reverence. Such intense love shows
unique symptoms that to untrained eyes appear to be signs of unhappiness. This has already
been discussed in previous chapters of Bhad-bhgavatmta, and later it will be analyzed
even more explicitly.
BB 3.5.162
TEXT 162
TEXT

kltt jna-sampatti-bhjm
asmka ye pjya-pd samantt
vaikuhasynuttamnanda-prabhjm e ydavnm apjy
SYNONYMS
kla-atttranscendental to time; jnaof knowledge; sampattithe asset; bhjmwho
possess; asmkamof us; yewho; pjyaworshipable; pdwhose feet; samanttin
all respects; vaikuhasyaof Vaikuha; anuttamaunexcelled; nandaof ecstasy; pra
of the flood; bhjmwho possess; emfor these; ydavnmYdavas; apialso;
ijyworshipable.
TRANSLATION
The residents of Vraja have transcended time. For those of us blessed with the opulence of
wisdom their feet are deserving of worship in every way. Even the Ydavas here, who know
the unexcelled flood of the ecstasy of Vaikuha, worship those residents of Vraja.
COMMENTARY
It would be wrong to think that the Vraja-vss consider Ka one of their own because they
are ignorant of His absolute position as God. The devotees of Vraja are not ignorant, nor do
they ever suffer or waste time. They act as they do only because of their pure prema, for
which the exalted Vaiavas of Dvrak, including Uddhava, hold them in the highest regard.
BB 3.5.163
TEXT 163
TEXT
kena na vraja-jan kila mohits te
tai sa vyamohi bhagavn iti satyam eva
gatv mayaiva sa hi vismta-deva-kryo
nusmrita kim api ktyam aho kathacit
SYNONYMS
kenaby Ka; nanot; vraja-janthe people of Vraja; kilaindeed; mohit
bewildered; tethey; taiby them; saHe; vyamohihas been bewildered; bhagavn
the Personality of Godhead; itithus; satyamtrue; evaonly; gatvhaving gone to Him;
mayby me; evaindeed; saHe; hiindeed; vismtaforgotten; devafor the
demigods; kryaduty to be done; anusmritareminded; kim apisomething; ktyam
to be done; ahooh; kathacitsomehow.
TRANSLATION

The people of Vraja are not bewildered by Kathe truth is that He is bewildered by them.
When He forgot what He had to do for the demigods, I had to go to Him myself and somehow
remind Him, Oh, You have some unfinished business!
COMMENTARY
After Ka killed the demon Ke, Nrada Muni went to Vndvana and convinced Ka
that Ka had to leave for Mathur to slay Kasa and other enemies of His devotees. With
clever praise and arguments, Nrada reminded Ka that Ka had promised the demigods
led by Brahm to rid the earth of its burden of demonic kings:
sa tva bhdhara-bhtn
daitya-pramatha-rakasm
avatro vinya
sdhn rakaya ca
You, the creator, have now descended on earth to annihilate the Daitya, Pramatha, and
Rkasa demons who are posing as kings, and also to protect the godly.
cra muika caiva
malln any ca hastinam
kasa ca nihata drakye
paravo hani te vibho
In just two days, O almighty Lord, I will see the deaths of Cra, Muika, and other
wrestlers, and of the elephant Kuvalaypa and King Kasaall by Your hand.
(Bhgavatam 10.37.13, 15)
BB 3.5.164
TEXT 164
TEXT
katha katham api prjena
akrrea bald iva
vrajn madhu-pur nto
yadn hitam icchat
SYNONYMS
katham katham apisomehow or other; prjenawise; akrreaby Akrra; baltby
force; ivaas if; vrajtfrom Vraja; madhu-purmto Mathur City; ntabrought;
yadnmof the Yadus; hitamthe benefit; icchatwho desired.
TRANSLATION

Somehow or other the wise Akrra, desiring to promote the welfare of the Yadus, took Him
from Vraja to Madhupur as if by force.
COMMENTARY
By telling Ka about the suffering of His parents, Vasudeva and Devak, Akrra convinced
Him to come to Mathur:
vddhau tavdya pitarau
para-bhtyatvam gatau
bhartsyete tvat-kte tena
kasenubha-buddhin
Your elderly parents have now become dependent servants, and because of You they are
being harassed by evil-minded Kasa. (Hari-vaa 2.26.16)
BB 3.5.165
TEXT 165
TEXT
sa tn vraja-jann htu
aknuyn na kadcana
abhka yti tatraiva
vasati krati dhruvam
SYNONYMS
saHe; tnthem; vraja-jannthe people of Vraja; htumto abandon; aknuyt nais
not able; kadcanaever; abhkamagain and again; ytigoes; tatrathere; eva
indeed; vasatiresides; kratisports; dhruvamcertainly.
TRANSLATION
Ka can never abandon the people of Vraja. He surely returns there again and again to
reside and enjoy His pastimes.
COMMENTARY
In His eternal pastimes, Ka again and again goes to Mathur to help the Yadus, and again
and again returns home to Vndvana. And when He comes back to Vndvana He resumes
His Vndvana pastimes. With the word dhruvam (certainly), Nrada assures Gopa-kumra
that there is no reason to doubt these words.
BB 3.5.166
TEXT 166
TEXT
para parama-kautuk viraha-jta-bhvormito

vrajasya vividhehita nija-manorama vkitum

nikuja-kuhare yath bhavati nma so ntarhitas
tath vividha-llaypasarati chalt karhicit
SYNONYMS
parambut; paramamost; kautukcurious; virahafrom separation; jtaborn; bhva
of ecstasy; rmitadue to the waves; vrajasyaof the devotees of Vraja; vividhavarious;
hitamthe behavior; nijato Himself; manoramamcharming; vkitumto see;
nikujaof a grove; kuharein a cave; yathas; bhavatiis; nmaindeed; saHe;
antarhitahidden; tathso; vividhavarious; llayas pastimes; apasaratigoes away;
chalton a pretext; karhicitsometimes.
TRANSLATION
But Ka is most curious to see how the devotees of Vraja respond to the waves of ecstasy
born of separation. Indeed, seeing this gives Him great pleasure. So just as He sometimes
hides in a cave in the forest groves, on some pretext He sometimes goes away from Vraja
while playing in His various pastimes.
COMMENTARY
If Ka never abandons the Vraja-vss, how is it they experience separation from Him? The
answer is that although Ka is always with them He sometimes hides from them for a while
just to see the extreme ecstasies found only in separation. He does this to increase both their
pleasure and His own.
BB 3.5.167
TEXT 167
TEXT
manye ham eva parama-priyebhyas
tebhya pradeyasya su-durlabhasya
dravyasya kasypi samarparho
vadnya-mauler vyavahra ea
SYNONYMS
manyeconsider; ahamI; evamthus; parama-priyebhyato the most dear friends;
tebhyathem;

pradeyasyaworth

presenting;

su-durlabhasyararely

obtained;

dravyasyaof an object; kasya apicertain; samarpaathe presentation; arhabefitting;

vadnyaof magnanimous persons; mauleof the crest jewel; vyavahrabehavior;
eathis.
TRANSLATION

This way of acting, I think, just befits the most generous, the most magnanimous person, for
He presents to His dearmost friends the most desirable object, the most rarely obtained.
COMMENTARY
No one should criticize Ka for His behavior with the devotees of Vndvana, who cannot
tolerate His absence even for a fraction of a second. Here Nrada says he has no such
complaint against Ka, although some persons may. Nrada understands that Kas
leaving is actually His way of giving the Vraja-vss the most rare treasure of vipralambhabhva. No one else in creation is worthy of that gift, so the Vraja-vss are greatly
distinguished to be its recipients. Thus in rmad-Bhgavatam (10.47.27) Uddhava told
Kas girlfriends:
sarvtma-bhvo dhikto
bhavatnm adhokaje
virahea mah-bhg
mahn me nugraha kta
You have rightfully claimed the privilege of unalloyed love for the transcendental Lord, O
most glorious gops. Indeed, by exhibiting your love for Ka in separation from Him, you
have shown me great mercy. Although Ka is the transcendental Godhead, Adhokaja,
imperceptible to the material senses, the gops of Vraja have conquered Him by their
exclusive devotion. Thus in no way can He ever abandon them. Uddhava recognized the gops
to be the most fortunate and generous souls, who felt the pangs of separation from Ka even
while enjoying with Him face to face.
BB 3.5.168
TEXT 168
TEXT
yath krati tad-bhmau
goloke pi tathaiva sa
adha-rdhvatay bhedo
nayo kalpyeta kevalam
SYNONYMS
yathas; kratiplays; tatin that; bhmauland; golokein Goloka; apialso; tath
evajust so; saHe; adha-rdhvatayin terms of being below and above; bhedathe
difference; anayobetween the two; kalpyetais imagined; kevalamonly.
TRANSLATION

Just as Ka plays in this Vraja-bhmi on earth, so also does He play on Goloka. The two
realms are only imagined to be different, one above the other.
COMMENTARY
The whole purpose of this discourse has been to enlighten Gopa-kumra about the glories of
r Goloka, the topmost spiritual world. What Nrada has said about Gokula on earth is also
true of the original Goloka. The difference between the two is slight: Although one is located
on a planet in the middle of the material universe and the other is above Vaikuha, there is no
substantial difference between them.
BB 3.5.169
TEXT 169
TEXT
kintu tad-vraja-bhmau sa
na sarvair dyate sad
tai r-nanddibhi srdham
arnta vilasann api
SYNONYMS
kintubut; tatthat; vraja-bhmauin Vraja-bhmi; saHe; nanot; sarvaiby all;
dyateis seen; sadalways; taiby them; r-nanda-dibhiwith r Nanda and
others; srdhamtogether; arntamincessantly; vilasanplaying; apieven though.
TRANSLATION
But in this earthly Vraja-bhmi not everyone can see Him all the time, even though He
forever enjoys in the company of r Nanda and others.
COMMENTARY
Only once in a day of Brahm, at the end of a certain Dvpara-yuga, can everyone see Ka
in Gokula. At other times He is visible only occasionally, and only to a few. In Goloka,
however, everyone can see Him all the time.
BB 3.5.170
TEXT 170
TEXT
r-supardayo yadvad
vaikuhe nitya-prad
goloke tu tath te pi
nitya-priyatam mat
SYNONYMS

r-supara-dayar Garua and others; yadvatjust as; vaikuhein Vaikuha;

nityaeternal; pradassociates; golokein Goloka; tuand; tathso; tethey;
apialso; nityaeternally; priya-tammost dear; matconsidered.
TRANSLATION
Just as devotees like r Garua are the Lords eternal associates in Vaikuha, in Goloka the
devotees of Vraja, we understand, are His eternal dear companions.
COMMENTARY
Nanda Mahrja and the other Vraja-vss live with Ka not only on earth but also in the
eternal kingdom of Goloka.
BB 3.5.171
TEXT 171
TEXT
te hi sva-pra-nthena
sama bhagavat sad
lokayor eka-rpea
viharanti yadcchay
SYNONYMS
tethey; hiindeed; sva-praof their own lives; nthenawith the Lord; samam
together; bhagavatwith the Personality of Godhead; sadalways; lokayoin both
worlds; eka-rpeain the same one way; viharantienjoy; yadcchayas they desire.
TRANSLATION
They enjoy pastimes with the Lord of their lives, the Personality of Godhead, in the same way
in both worldsVraja-bhmi on earth and Goloka in the spiritual realmaccording to their
pleasure.
BB 3.5.172
TEXT 172
TEXT
r-goloka gantum arhanty upyair
ydgbhis ta sdhaks tdai syu
drau akt martya-loke pi tasmis
tdk-kra su-prasanna prabhu tam
SYNONYMS
r-golokamto r Goloka; gantumto go; arhantiare able; upyaiby disciplines;
ydgbhiby which; tamto it; sdhakpracticing devotees; tdaiof that sort;

syuwould be; draumto see; aktable; martya-lokein the material world; api
although; tasminin that; tdkof the same kind; kramwith pastimes; su-prasannam
completely satisfied; prabhumthe Lord; tamHim.
TRANSLATION
The disciplines by which devotees in practice can reach r Golokathose very same
disciplines let them see the Lord performing pastimes like those of Gokula, completely
satisfied, in Vraja-bhmi in the mortal world.
COMMENTARY
To search out the Lord in Gokula, Gopa-kumra need not go down to the earth, but he does
need to learn the sdhana, the special practices, for attaining Kas personal abode. For
intimate associates like Nanda Mahrja no spiritual practice is needed, because they are
eternal Vraja-vss. But for everyone else, careful endeavor is required.
On this path, not everyone attains the same level of success. A devotee may develop Ka
consciousness to the point of being able to see Ka but may not be able to see Him busily
enjoying the special pastimes of Vndvana (tdk-kram) with His intimate devotees. When
more advanced, a Vaiava may occasionally see Ka engaging in His Vndvana pastimes
but not displaying the full scope of His blissful enjoyment (su-prasannam). And even such a
Vaiava may not be fortunate enough to enter Kas eternal pastimes and play with Ka
in absolute freedom. The highest perfection of Ka consciousness is rarely achieved.
BB 3.5.173
TEXT 173
TEXT
tta tda-gopladeva-pda-sarojayo
vinoda-mdhur t tm
utsuko skitu katham
SYNONYMS
ttadear boy; tdasuch; gopla-devaof Gopla-deva; pda-sarojayoof the two
lotus feet; vinodaof the pastimes; mdhurthe kinds of sweetness; tm tmvarious;
utsukaeager; asiyou are; kitumto see; kathamhow.
TRANSLATION
My dear boy, how is it that are you so eager to take shelter of the lotus feet of this Gopladeva and see all those sweet pastimes?
COMMENTARY

Nradas mind is perplexed by the thought that this simple boy Gopa-kumra is intent on
gaining the realization most rarely achieved.
BB 3.5.174
TEXT 174
TEXT
satya jnhi re bhrtas
tat-prptir ati-durgha
tat-sdhana ca nitarm
ea me nicaya para
SYNONYMS
satyamcertainly; jnhiyou should know; re bhrtaO brother; tatof that; prpti
the attainment; ati-durghavery difficult; tatfor that; sdhanamthe discipline; caand;
nitarmespecially; eathis; memy; nicayaconviction; paratotal.
TRANSLATION
Dear brother, you must understand that to attain Him is exceedingly difficult, especially
because of the devotional discipline required. Of this I am fully convinced.
COMMENTARY
Gopa-kumra may argue that with the blessings of pure saints like Nrada, nothing is
impossible. But Nrada warns him: so difficult is the goal that even Nradas mercy will not
be of much help. By saying this, Nrada hopes to increase Gopa-kumras eagerness to reach
Goloka.
BB 3.5.175
TEXT 175
TEXT
prina pryaa ny
hithita-vivecanai
nar v katicit teu
santv cra-vicria
SYNONYMS
prinaliving entities; pryaafor the most part; nydevoid; hita-ahitabetween
good and bad; vivecanaiof discrimination; narhuman beings; vor; katicita few;
teuamong them; santuthere may be; craproper behavior; vicriawho can
ascertain.
TRANSLATION

Most living entities have no ability to discern good from bad. Only a few human beings can
ascertain the proper way to behave.
COMMENTARY
The vast majority of conditioned jvas live in subhuman forms of life. In the bodies of lower
species like animal, bird, and insect, they have no higher intelligence with which to judge
ethical values. Human beings normally have some concept of right and wrong, but only a few
apply that understanding consistently in how they act.
BB 3.5.176
TEXT 176
TEXT
dyante thpi bahvas te
rtha-kma-parya
svarga-sdhaka-dharmeu
rats tu katicit kila
SYNONYMS
dyanteare seen; atha apinonetheless; bahvamany; teof them; arthato wealth;
kmaand sense gratification; paryadevoted; svargafor heaven; sdhakastrivers;
dharmeuabout the principles of religion; ratserious; tubut; katicitsome few;
kilaonly.
TRANSLATION
Among them, most are seen devoted to wealth and enjoyment. Only very few are serious
about religious life for entering into heaven.
COMMENTARY
Most people who regulate the way they act are driven by desires for wealth, power, and sense
gratification, not by true respect for religion (dharma). Of the few who follow dharma, most
do so merely for the sake of public esteem. And even fewer desire elevation to Svarga-loka.
BB 3.5.177
TEXT 177
TEXT
te katipaye syur v
rat nikma-karmasu
tathpy argias te
kecid eva mumukava
SYNONYMS

temof them; katipayea few; syuare; vor; ratserious; nikma-karmasu

about duties performed without selfish desires; tath apimoreover; argiaselfless
workers; temamong them; kecita few; evaonly; mumukavaeager for liberation.
TRANSLATION
Of those candidates for heaven, only a few are intent upon working without selfish desire, and
among them fewer still want liberation.
COMMENTARY
Although it is true that the process of nikma-karmaworking without attachment to the
fruits of workencourages the spirit of renunciation, just how effectively it does so varies
among individuals. Only a few nikma-karma-yogs are renounced in their hearts and
therefore eager for liberation.
BB 3.5.178
TEXT 178
TEXT
te paramahas ye
mukt syu kecid eva te
kecin mahays teu
bhagavad-bhakti-tatpar
SYNONYMS
temamong them; parama-hasself-realized persons; yewho; muktliberated;
syuare;

kecita

few;

evaonly;

tethey;

kecitsome;

mah-aywise

transcendentalists; teuamong them; bhagavat-bhaktito the devotional service of the

Supreme Lord; tatpardedicated.
TRANSLATION
Of the aspirants for liberation, hardly a few are transcendental, liberated souls, and of those
exalted transcendentalists only a few are dedicated to the devotional service of the Lord.
COMMENTARY
Persons firmly fixed in the practice of yoga are called hasas, and those who have factually
realized the self are called paramahasas. Paramahasas are liberated, but even most of them
are still enjoying the remnants of their accumulated karma. Among all paramahasas, only a
few are completely perfect, and of those perfected beings fewer still have no desire other than
the selfless devotional service of the Personality of Godhead. Those most rare persons have
the sharpest intelligence and gravest purpose; by the grace of the Supreme Lord they

understand how insignificant liberation is. They are called mahayas, wise souls, by virtue of
their unbounded and unalloyed enthusiasm for bhakti-rasa.
As r Parkit Mahrja told ukadeva Gosvm in the Sixth Canto of rmad-Bhgavatam
(6.14.35):
rajobhi sama-sakhyt
prthivair iha jantava
te ye kecanehante
reyo vai manujdaya
In this material world there are as many living entities as atoms. Among these living entities,
a very few are human beings, and among them, few are interested in following religious
principles.
pryo mumukavas te
kecanaiva dvijottama
mumuk sahasreu
kacin mucyeta sidhyati
O best of the brhmaas, ukadeva Gosvm, out of many persons who follow religious
principles, only a few desire liberation from the material world. Among many thousands who
desire liberation, one may actually achieve liberation, giving up material attachment to
society, friendship, love, country, home, wife, and children. And among many thousands of
such liberated persons, one who can understand the true meaning of liberation is very rare.
muktnm api siddhn
nryaa-paryaa
su-durlabha pranttm
koiv api mah-mune
O great sage, among many millions who are liberated and perfect in knowledge of liberation,
one may be a devotee of Lord Nryaa, or Ka. Such devotees, who are fully peaceful, are
extremely rare. To call the Vaiavas pranttm, persons of peaceful mind, is an
understatement because the satisfaction of Ka consciousness reaches far beyond ordinary
ideas of peace.
BB 3.5.179
TEXT 179
TEXT
rman-madana-goplapda-padmaika-sauhde

rattmno hi nitar
durlabhs tev api dhruvam
SYNONYMS
rman-madana-goplaof rmn Madana-Gopla; pda-padmato the lotus feet; ekasauhdein exclusive friendship; rataabsorbed; tmnawhose hearts; hiindeed;
nitarmextremely; durlabhrare; teuamong them; apialso; dhruvamwithout a
doubt.
TRANSLATION
And even among the Supreme Lords devotees, those eager to give their hearts in exclusive
friendship to the lotus feet of rmn Madana-gopla are by far the most rare, without a doubt.
COMMENTARY
As mentioned above, Parkit Mahrja also confirmed that among great souls devotees of
Ka are the most rare. He therefore said:
vtras tu sa katha ppa
sarva-lokopatpana
ittha dha-mati ka
st sagrma ulbae
Vtrsura was situated in the blazing fire of battle and was an infamous, sinful demon,
always engaged in giving troubles and anxieties to others. How could such a demon become
so greatly Ka conscious? (Bhgavatam 6.14.6)
BB 3.5.180
TEXT 180
TEXT
eva tat-tat-sdhann
rtir apy avagamyatm
taj-jpakn str
vacann ca td
SYNONYMS
evamthus; tat-tatof the various; sdhannmdisciplines for achieving success; rti
the methodology; apiindeed; avagamyatmshould be understood; tatof this
(methodology); jpaknmwhich are teachers; strmof the scriptures; vacannm
of the statements; caand; tdlikewise.
TRANSLATION

The methods of discipline and the scriptural statements that teach them should be understood
to differ according to the different goals to be achieved.
COMMENTARY
Because some goals of life are more popular than others, the disciplines the Vedic scriptures
recommend for various ambitions vary in prominence. The stras teach more about economic
development, somewhat less about sense gratification, still less about religiosity, less again
about liberation, and the least about devotional service. For artha and kma there are
numerous engagements of the body, speech, and mind; for dharma, fewer practices, involving
charity, pilgrimages, proper behavior, and vows of austerity; and for liberation only a few
methods, such as aga-yoga. And still fewer and lesser known are the simple sdhanas of
bhakti-yoga, beginning with hearing and chanting.
Thus we can understand that pure devotional service, especially service given exclusively to
the lotus feet of r Madana-gopladeva, is difficult to achieve. And so too, therefore, is the
spiritual realm of Goloka; it is obtainable only by unalloyed devotion to Madana-gopla.
BB 3.5.181
TEXT 181
TEXT
tatrpi yo vieo nya
kecit ko pi vartate
lokn kila tasyham
khyne ndhikravn
SYNONYMS
tatra apimoreover; yawhich; vieadistinction; anyaother; kecitamong
some; ka apiwhatever; vartateexists; loknmamong persons; kilaindeed; tasya
that; ahamI; khynein describing; nanot; adhikra-vnqualified.
TRANSLATION
Among some of the devotees of r Madana-gopla there are further distinctions still, but I am
unfit to describe them.
COMMENTARY
Here Nrada hints at the superexcellent devotion to r Madana-gopla found in the devotees
whose service follows in the mood of the blessed gops. Nrada considers Uddhava more
qualified than himself to talk about this most confidential topic.
BB 3.5.182
TEXT 182

TEXT
r-gopa-kumra uvca
ity uktvoddhavam ligya
sa-dainya kku-cubhi
yayce nradas tasya
kicit tva kathayeti sa
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; itithus; uktvspeaking; uddhavam
Uddhava; ligyaembracing; sa-dainyamwith great humility; kku-cubhiwith a
plaintive and prayerful voice; yayceimplored; nradaNrada; tasyaabout this;
kicitsomething; tvamyou; kathayaplease tell; itithus; sahe.
TRANSLATION
r Gopa-kumra said: Having spoken thus, Nrada embraced Uddhava and begged him with
great humility, in a plaintive and prayerful voice, Please tell us something about this.
BB 3.5.183
TEXT 183
TEXT
jagau premtura roddhavo ncair muhur naman
vande nanda-vraja-str
pda-reum abhkaa
SYNONYMS
jagauspoke; prema-turaagitated by pure love; rwith his head; uddhava
Uddhava; ncaibending it low; muhurepeatedly; namanpaying respects; vandeI
offer obeisances; nanda-vrajaof Nandas cow pastures; strmof the women; pda
from the feet; reumto the dust; abhkaaconstantly.
TRANSLATION
Uddhava, moved by pure love, bowed his head low again and again. He then said: At every
instant, I offer my respects to the dust from the feet of the women of Nandas Vraja.
COMMENTARY
Uddhava knew exactly what Nrada was referring to. With intense feeling, he bowed his head
to the floor and then lifted his head and began to sing the glories of the gops. The words he
speaks in this verse appear in the Tenth Canto of rmad-Bhgavatam (10.47.63).
BB 3.5.184

TEXT 184
TEXT
kan mahrtito vyagro
ghtv yavasa radai
nradasya padau dhtv
hari-dso vadat puna
SYNONYMS
katafter a short moment; mah-rtitavery distressed; vyagraexcited; ghtv
holding; yavasama blade of grass; radaiby his teeth; nradasyaof Nrada; padauthe
feet; dhtvtaking hold of; hari-dsaUddhava, the great servant of Hari; avadatspoke;
punaagain.
TRANSLATION
For a moment that servant of Hari appeared agitated and greatly distressed. Placing between
His teeth a blade of grass and taking hold of Nradas feet, he spoke again.
COMMENTARY
Uddhava expected that his touching Nradas feet would assure the success of his own prayer.
BB 3.5.185
TEXT 185
TEXT
sm aho caraa-reu-jum aha sy
vndvane kim api gulma-latauadhnm
y dustyaja sva-janam rya-patha ca hitv
bhejur mukunda-padav rutibhir vimgym
SYNONYMS
smof the gops; ahooh; caraa-reuthe dust of the lotus feet; jumdevoted to;
aham symlet me become; vndvanein Vndvana; kim apiany one; gulma-latoadhnmamong the bushes, creepers, and herbs; ythey who; dustyajamvery
difficult to give up; sva-janamfamily members; rya-pathamthe path of chastity; ca
and; hitvgiving up; bhejuworshiped; mukunda-padavmthe lotus feet of Mukunda,
Ka; rutibhiby the Vedas; vimgymto be searched for.
TRANSLATION
The gops of Vndvana have given up the association of husbands, sons, and other family
members, who are very difficult to give up, and have forsaken the path of chastity, to take
shelter of the lotus feet of Mukunda, Ka, which one should search for by Vedic knowledge.

Oh, let me be fortunate enough to be one of the bushes, creepers, or herbs in Vndvana,
because the gops trample them and bless them with the dust of their lotus feet.
COMMENTARY
This is a verse spoken by Uddhava in the Tenth Canto of rmad-Bhgavatam (10.47.61).
Uddhava will now explain this verse briefly, and later more elaborately.
BB 3.5.186
TEXT 186
TEXT
atha prema-parpkavikrair vividhair vta
sa-camatkram utplutya
so gyat punar uddhava
SYNONYMS
athathen; prema-parpkaof fully

blossomed prema;

vikraiwith emotional

transformations; vividhaivarious; vtafilled; sa-camatkramfull of astonishment;

utplutyajumping up; sahe; agyatsang; punaagain; uddhavaUddhava.
TRANSLATION
Then Uddhava, filled with all sorts of emotions of fully blossomed love, jumped up and
continued to sing, full of wonder.
BB 3.5.187
TEXT 187
TEXT
nya riyo ga u nitnta-rate prasda
svar-yoit nalina-gandha-ruc kuto ny
rsotsave sya bhuja-daa-ghta-kahalabdhi ya udagd vraja-sundarm
SYNONYMS
nanot; ayamthis; riyaof the goddess of fortune; ageon the chest; ualas; nitntaratewho is very intimately related; prasdathe favor; svaof the heavenly planets;
yoitmof women; nalinaof the lotus flower; gandhahaving the aroma; rucmand
bodily luster; kutamuch less; anyothers; rsa-utsavein the festival of the rsa
dance; asyaof Lord r Ka; bhuja-daaby the arms; ghtaembraced; kahatheir
necks; labdha-imwho achieved such a blessing; yawhich; udagtbecame
manifest; vraja-vallabhnmof the beautiful gops, the transcendental girls of Vraja-bhmi.

TRANSLATION
When Lord r Ka was dancing with the gops in the rsa-ll, the gops were embraced
by the arms of the Lord. This transcendental favor was never bestowed upon the goddess of
fortune or other consorts in the spiritual world. Indeed, never was such a thing even imagined
by the most beautiful girls in the heavenly planets, whose bodily luster and aroma resemble
those of the lotus. And what to speak of worldly women who are very beautiful by mundane
estimation?
COMMENTARY
This is another verse from the forty-seventh chapter of the Tenth Canto (10.47.60). Nrada
will explain this verse thoroughly later on. Uddhava cites these texts from rmadBhgavatam to give his words more authority.
BB 3.5.188
TEXT 188
TEXT
tato ti-vismayvio
nrado bhagavn puna
nirkyamo mm rta
sa-sambhramam ida jagau
SYNONYMS
tatathen; ati-vismayain extreme surprise; viaimmersed; nradaNrada;
bhagavnthe great personality; punaagain; nirkyamalooking; mmat me;
rtamwho was distressed; sa-sambhramamwith great respect; idamthis; jagausang.
TRANSLATION
Then the great Nrada, immersed in utter surprise, looked at me again in my distress and
spoke to me with great respect.
COMMENTARY
After hearing from Uddhava, Nrada could understand even better how difficult it would be
for a less qualified person like himself to attain the prema of Goloka. He therefore felt
somewhat discouraged.
BB 3.5.189
TEXT 189
TEXT
r-nrada uvca
reyas-tamo nikhila-bhgavata-vrajeu

ys padmbuja-rajo bahu vandamna

ys padbja-yugalaika-rajo-bhimarasaubhgya-bhk-ta-janim uta ycate yam
SYNONYMS
r-nrada uvcar Nrada said; reya-tamathe topmost; nikhilaof all; bhgavatavrajeuthe devotees of the Lord; ysmof which (gops); pada-ambujaof the lotus feet;
rajathe dust; bahumuch; vandamnaglorifying; ysmwhose; pada-abjaof the
lotus feet; yugalatwo; eka-rajaa single particle of dust; abhimaraby touching;
saubhgyagood fortune; bhkattaining; taas a blade of grass; janimbirth; uta
even; ycateprays for; ayamhe.
TRANSLATION
r Nrada said: Uddhava is the very best among all the devotees of the Personality of
Godhead because He is so much absorbed in glorifying the dust of the gops lotus feet.
Indeed, to have the good fortune of being touched by a single particle of dust from those feet,
he has prayed for birth as a blade of grass.
BB 3.5.190
TEXT 190
TEXT
saubhgya-gandha labhate na ys
s rukmi y hi hari-priyeti
khytcyutsta-kulna-kanydharmaika-narmokti-bhiy mteva
SYNONYMS
saubhgyaof the good fortune; gandhama trace; labhate nadoes not attain; ysm
whose; sshe; rukmiRukmi; ywho; hiindeed; hari-priydear to Lord Hari;
itithus; khytrenowned; acyutaof Ka; by the desire; astaabandoned;
kulna-kanyof an aristocratic maiden; dharmwhose religious principles; ekaonly;
narmajoking; ukticaused by some words; bhiyout of fear; mtdead; ivaas if.
TRANSLATION
Rukmi is renowned as the dearest queen of Hari, but despite having abandoned the religious
principles of an aristocratic maiden just to satisfy Lord Acyutas desire, and despite having
once almost died of fear from a few of His joking words, she cannot obtain a trace of the
gops good fortune.
COMMENTARY

In the previous verse, Nrada commented on two of Uddhavas statements (texts 183 and
185): At every instant, I offer my respects to the dust from the feet of the women of Nandas
Vraja and Oh, let me be fortunate enough to be one of the bushes, creepers, or herbs in
Vndvana. Now, in this verse and the next, he comments on the statement (made in Text
187) This transcendental favor was never bestowed upon the goddess of fortune. The name
r in that text (nya riyo ga) can be understood to refer either to the consort of Lord
Nryaa or to Rukmi, Kas first queen in Dvrak. When Uddhava first spoke this
verse, during his visit to Gokula, Rukmi and Ka were not yet married, but in the present
context, because Uddhava is reciting this verse again in the Dvrak of Vaikuha, the name
r may fittingly indicate Rukmi. Or perhaps when Uddhava first spoke this verse he had
the mystic foresight to know that Rukmi would be Kas wife. In any case, Mah-lakm
is Rukmis expansion, so Lakm and Rukmi are nondifferent. Both of them, therefore,
may be called Hari-priy. And because rmat Rukmi is a greater devotee than Lakm, that
the gops are much greater than Lakm is implied.
Rukmi abandoned the standards of behavior acceptable for unmarried girls, just because
Ka wanted her to. Ignoring the rule that an aristocratic girl should be offered in marriage
by her father, she invited Ka to kidnap her. And when Ka once teased her, she almost
died of fear that He was rejecting her. On that occasion Lord Ka had said:
athtmano nurpa vai
bhajasva katriyarabham
yena tvam ia saty
ihmutra ca lapsyase
Now you should definitely accept a more suitable husband, a first-class man of the royal
order who can help you achieve everything you want, both in this life and in the next.
(Bhgavatam 10.60.17) And r ukadeva Gosvm describes:
tasy su-dukha-bhaya-oka-vinaa-buddher
hastc chlathad-valayato vyajana papta
deha ca viklava-dhiya sahasaiva muhyan
rambheva vyu-vihato pravikrya ken
Rukmis mind was overwhelmed with unhappiness, fear, and grief. Her bangles slipped
from her hand, and her fan fell to the ground. In her bewilderment she suddenly fainted, her
hair scattering all about as her body fell to the ground like a plantain tree blown over by the
wind. (Bhgavatam 10.60.24)
BB 3.5.191

TEXT 191
TEXT
kva svar-devya iva str
madhye reha-tam api
klind-satyabhmdy
kva cny rohi-mukh
SYNONYMS
kvawhere; sva-devyathe women of heaven; ivalike; strmladies; madhye
among; reha-tamthe best; apieven; klindKlind; satyabhmSatyabhm;
dyand others; kvawhere; caand; anyothers; rohi-mukhheaded by
Rohi.
TRANSLATION
Though as attractive as the women of heaven, how can even the best of Kas queens
compare to the gops, even the main queenslike Klind and Satyabhmor the others,
headed by Rohi?
COMMENTARY
Despite possessing all heavenly beauty and good character, Kas eight principal queens
cannot hope for even a slight trace of the gops good fortune. So what to speak of Kas
other 16,100 queens? Indeed, svar-yoit nalina-gandha-ruc kuto ny: Never was such
good fortune even imagined by the most beautiful girls in the heavenly planets, whose bodily
luster and aroma resemble those of the lotus. (Bhgavatam 10.47.60) The supreme goddess
of fortune, r Rukmi, sometimes embraces the chest of Ka, but she cannot achieve the
same favor Ka bestows upon the gops. Therefore, since Klind and the other queens are
inferior to Rukmi, how can those queens expect such favor?
BB 3.5.192
TEXT 192
TEXT
aha varka ko nu sy
ts mhtmya-varane
tathpi capal jihv,
mama dhairya na rakate
SYNONYMS

ahamI; varkaan insignificant person; kawhat; nuindeed; symam; tsmof

them; mhtmyathe glories; varanein describing; tath apieven so; capalillmannered; jihvtongue; mamamy; dhairyamsobriety; na rakatedoes not maintain.
TRANSLATION
I am just an insignificant creature. What right do I have to even try to describe the glories of
the gops? Even so, my ill-mannered tongue cannot stay still.
BB 3.5.193
TEXT 193
TEXT
bho gopa-putra vraja-ntha-mitra he
tat-prema-bhakta-pravaro yam uddhava
tat-sra-kruya-viea-bhgyatas
ts vraje prema-bhara tam aikata
SYNONYMS
bho gopa-putraO son of a cowherd; vraja-nthaof the Lord of Vndvana; mitra heO
friend; tatHis (Kas); prema-bhaktaof the devotees in pure love; pravaramost
exalted; ayamthis; uddhavaUddhava; tatHis; sraessential; kruyaof mercy;
vieaspecial; bhgyataby the good fortune; tsmof them; vrajein Vraja; premabharamthe fullness of love; tamthat; aikatahe saw.
TRANSLATION
O son of a cowherd, dear friend of the Lord of Vraja, among Kas devotees in pure love
this Uddhava is the most exalted. By his good fortune he has attained the essence of the
Lords mercy: In Vraja he has seen the extent of the gops love for Ka.
BB 3.5.194
TEXT 194
TEXT
ts prasdtiayasya gocaras
tat-sagato vismta-ka-sagama
nirdhram eta vyavahram da
kurvan vaded yat tad atva sambhavet
SYNONYMS
tsmof them (the gops); prasdaof the mercy; atiayasyaextreme; gocaraa
recipient; tattheir; sagataby association; vismtaforgotten; ka-sagamahis
association with Ka; nirdhramconclusion in his mind; etamthis; vyavahramand

behavior; damlike this; kurvandoing; vadetwould speak; yatwhat; tatthat;

atvavery much; sambhavetis feasible.
TRANSLATION
Uddhava received from the gops such mercy that in their company he even forgot about his
companionship with Ka. So whatever he concludes about them, and whatever he does or
says, will be altogether right.
COMMENTARY
Uddhava, being the best prema-bhakta of Lord Vrajantha, is blessed with Kas
exceptional mercy. Ka has drawn Uddhava very close to Him because the Lord considers
Uddhava especially worthy of His kindness. Uddhava attained this perfection by seeing in
Vndvana the exalted love the gops have for Ka and by obtaining the gops blessings.
The gops disclosed to Uddhava their most confidential ecstasies. In Uddhavas own words:
sarvtma-bhvo dhikto
bhavatnm adhokaje
virahea mah-bhg
mahn me nugraha kta
O most glorious gops, you have rightfully claimed the privilege of unalloyed love for the
transcendental Lord. Indeed, by exhibiting your ecstasy of separation from Him, you have
shown me great mercy. (Bhgavatam 10.47.27) rla rdhara Svm, in his commentary on
this verse, gives his paraphrase, bhagavat-prema-sukha-pradaranena mamaiva mahn
anugraha kta: By showing the joy of your love for the Supreme Lord, you have greatly
favored me. Being in the company of the gops and staying in Gokula for a long time
strongly affected Uddhava, so much so that he forgot his association with Ka, with whom
he had been friends since childhood.
BB 3.5.195
TEXT 195
TEXT
vaphalka-putro bhagavat-pitvya
sa nrasa-jna-viuka-cet
vddho dayrdrntarat-vihna
kasasya dautye bhirato vraje yan
SYNONYMS
vaphalka-putrason of vaphalka; bhagavat-pitvyapaternal uncle of the Supreme
Lord; sahe (Akrra); nrasatasteless; jnaby knowledge; viukadried up; cet

whose heart; vddhaan old man; dayby mercy; rdramelted; antaratthe state of
having ones heart; vihnadevoid of; kasasyaof Kasa; dautyein the service as a
messenger; abhiratadiligently engaged; vrajeto Vraja; yangoing.
TRANSLATION
Akrra, son of vaphalka and paternal uncle of Lord Ka, was an old man whose heart had
dried up from lifeless knowledge. His heart was so devoid of the softness of mercy that he
came to Vraja as the diligent order-carrier of Kasa.
COMMENTARY
Akrras name means not cruel, but by taking Ka away from Vndvana he committed
cruel offenses against the Vraja-vss. He may have been Kas uncle, but according to
Uddhava his heart was completely dried up by knowledge untouched by the rasas of
devotional service. Being an old man, Akrra couldnt even make an outward show of being a
connoisseur of rasas. And therefore, because he had no appreciation for the ecstatic mood of
vraja-prema, he accepted the task of dragging Ka away from Vraja.
BB 3.5.196
TEXT 196
TEXT
sacintayan ka-padmbuja-dvaya
tasya prakartiaya nyavarayat
gop-mahotkara-bharnuvaranais
tal-lolito dhryam abhvayan hdi
SYNONYMS
sacintayanthinking; kaof Ka; pada-ambujaof the lotus feet; dvayamabout the
pair; tasyaHis; prakara-atiayamsuperexcellence; nyavarayathe described; gopof
the gops; mah-utkarathe glories; bharaextensive; anuvaranaiby describing; tat
by them; lolitaunsettled; dhryamhis audacity; abhvayanunaware of; hdiin his
heart.
TRANSLATION
Yet while meditating on the two lotus feet of Ka, he began to speak of Kas supremacy.
And with his heart tossing and turning from describing the superexcellent glories of the gops,
he was blind to his own audacity.
BB 3.5.197
TEXT 197
TEXT

yad arcita brahma-bhavdibhi surai

riy ca devy munibhi sa-stvatai
go-craynucarai carad vane
yad gopikn kuca-kukumcitam
SYNONYMS
yatwhich (lotus feet); arcitamworshiped; brahma-bhavaby Brahm and iva;
dibhiand other; suraidemigods; riyby r; caalso; devythe goddess of
fortune; munibhiby the sages; sa-stvataialong with the devotees; gothe cows;
crayafor tending; anucaraitogether with His companions; caratmoving about;
vanein the forest; yatwhich; gopiknmof the cowherd girls; kucafrom the breasts;
kukumaby the red kukuma powder; kitammarked.
TRANSLATION
[Akrra thought:] Those lotus feet are worshiped by Brahm, iva, and all the other
demigods, by the goddess of fortune, and also by the great sages and Vaiavas. Upon those
lotus feet the Lord walks about the forest while herding the cows with His companions, and
those feet are smeared with the kukuma from the gops breasts.
COMMENTARY
This verse from rmad-Bhgavatam (10.38.8) expresses one of the thoughts Akrra had
while on the road to Vndvana. The persons of whom Akrra speaks he mentions one after
another in order of their increasing greatness. Were he not to mention them in this way, his
praise would be as ridiculous as praise given to the same person first for being a great
brhmaa and then a great king. Competent poets disapprove of such awkward sequences;
such poets generally glorify related subjects in order, from the least significant to the most.
That Brahm and other demigods worship Kas lotus feet indicates that those feet are the
supreme worshipable Deity and that Ka is the supreme controller. The goddess Lakm,
who bestows all riches simply by her sidelong glance, also worships Kas feet, which
indicates that Kas feet possess the extreme limit of good fortune. Mystics who are selfsatisfied (tmrma) are indifferent to the favor of the goddess of fortune, yet they also
worship Kas lotus feet. This means that to obtain Kas feet is the highest goal of life.
And apart from great mystics, also worshiping Kas feet are the devotees interested only in
pure devotional service to the Supreme Person. Such devotees are much greater than the
tmrma mystics because pure devotees do not care even for liberation. This also implies
that Ka is the most generous giver of charity because to such pure devotees He gives away
even His very self.

Sages busy in the cultivation of karma and jna have no time to worship the Personality of
Godheads lotus feet. They lack the special knowledge that would inspire them to begin such
worship, and they also lack the spiritual strength needed for devotional service. But karm and
jn sages who associate with pure Vaiavas can receive the Vaiavas mercy and thus
acquire the requisite knowledge and strength. In other words, the devotees of the Supreme
Lord are superior to nondevotee sages.
By referring to the goddess r as dev (demigoddess) rather than bhagavat (beloved of
Bhagavn), Akrra indicates that he is talking not about Lord Nryaas wife Mah-lakm
but about the partial expansion of Mah-lakm who rules the opulences of the material world.
Vaiavas worship the original Mah-lakm as the dearmost consort of the Supreme Lord,
which means that the Vaiavas accept her as greater than themselves.
Akrra contemplates Ka going to the forest with His companions, the young cowherd
boys, and in this way thinks of Kas absolute affection and compassion for His devotees.
The forest is Vndvana, the place of Kas greatest pleasure pastimes, and the purpose of
His entering that forest is to tend His cows, a pastime of supreme happiness.
It is not precisely right to think that the words arcitam and anucarai together mean
worshiped by His companions. There may be some grammatical justification for such an
understanding, but because the cowherd boys are Kas intimate friends, their worship of
His lotus feet differs from the worship usually indicated by the word arcitam.
Akrra says that Kas lotus feet are smeared with kukuma from the breasts of the gops.
This not only points toward an uncommon mode of worshiping the Supreme Lord but also
indicates how Ka sports romantically and bestows the highest form of His mercy by
coming under the control of pure love. The gops are mentioned last in this comparative
sequence because they are the greatest of all of Kas worshipers, and the word yad is
repeated a second time in the last line to highlight the special nature of their worship. The
sweetness invoked by the image of Kas feet smeared with the gops kukuma suggests
that His loving exchanges with the gops are the most important purpose for which He
descended as an avatra; His favoring the gops by submitting to their love is the most
glorious thing He ever does.
In this way Akrra compares various worshipers of Kas lotus feet in exactly the fitting
order: Lord Brahm is greater than the demigods, Lord iva greater than Brahm, the goddess
r greater than iva, the self-contented sages greater than r, the pure Vaiavas greater than
the sages, and Kas cowherd friends and finally the gops greater than all others. Thus
Akrra became ecstatic as he approached Vndvana, thinking:

athvarha sapadayo ratht

pradhna-puso caraa sva-labdhaye
dhiy dhta yogibhir apy aha dhruva
namasya bhy ca sakhn vanaukasa
Then I will at once alight from my chariot and bow down to the lotus feet of Ka and
Balarma, the Supreme Personalities of Godhead. Theirs are the same feet that great mystic
yogs striving for self-realization bear within their minds. I will also offer my obeisances to
the Lords cowherd boyfriends and to all the other residents of Vndvana. (Bhgavatam
10.38.15)
BB 3.5.198
TEXT 198
TEXT
apy aghri-mle patitasya me vibhu
irasy adhsyan nija-hasta-pakajam
dattbhaya kla-bhujga-rahas
prodvejitn araaii nm
SYNONYMS
apifurthermore; aghriof His feet; mleat the base; patitasyawho have fallen; me
of me; vibhuthe almighty Lord; irasiupon the head; adhsyatwill place; nijaHis
own; hastahand; pakajamlotuslike; dattawhich grants; abhayamfearlessness;
klatime; bhuja-agaof the serpent; rahasby the swift force; prodvejitnmwho
are greatly disturbed; araashelter; eimsearching for; nmto persons.
TRANSLATION
And when I have fallen at His feet, the almighty Lord will place His lotus hand upon my
head. For those who seek shelter in Him because they are greatly disturbed by the swift,
powerful serpent of time, that hand removes all fear.
COMMENTARY
Akrra also speaks this verse and the next in the Tenth Canto of rmad-Bhgavatam
(10.38.1617). The words kla-bhujga suggest that persons who are serious about achieving
liberation fear the force of time. In another sense, however, the words kla-bhujga refer to
liberation itself, comparing it to an all-devouring python or (still another meaning of
bhujga) a profligate man. A profligate man may boldly enter another persons house and
refuse to leave, even if the owner tries to expel him; similarly, even though by the strength of

Vaiava association a liberated soul may come to understand the paltriness of liberation and
try to reject it, liberation may still persist in its hold on him.
BB 3.5.199
TEXT 199
TEXT
samarhaa yatra nidhya kauikas
tath bali cpa jagat-trayendratm
yad v vihre vraja-yoit rama
sparena saugandhika-gandhy apnudat
SYNONYMS
samarhaamthe respectful offering; yatrainto which; nidhyaby placing; kauika
Purandara; tathas well as; baliBali Mahrja; caalso; paattained; jagatof the
worlds; trayathree; indratmrulership (as Indra, the King of heaven); yatwhich (lotus
hand of the Lord); vand; vihreduring the pastimes (of the rsa dance); vraja-yoitm
of the ladies of Vraja; ramamthe fatigue; sparenaby their contact; saugandhikalike an
aromatic flower; gandhifragrant; apnudatwiped away.
TRANSLATION
By offering charity to that lotus hand, Purandara and Bali earned the status of Indra, king of
heaven, and during the pleasure pastimes of the rsa dance, when the Lord wiped away the
gops perspiration and removed their fatigue, the touch of their faces made that hand as
fragrant as a sweet flower.
COMMENTARY
Having described how Ka removes all fear from persons who take shelter of Him, Akrra
now describes how Ka awards His devotees success in life, whether or not they still have
material desires, and how He gives Himself away to His most surrendered devotees.
Both Indra, while performing sacrifice, and Bali, while fulfilling Lord Vmanas request for
charity, sanctified their acts by placing items of worship in the Supreme Lords hand. That
was the right way for them to proceed, because no one can have a fruitful ritualistic
performance without making some offering to the Supreme Lord.
Here the word kauika refers to Indra Purandara, who is called Kauika because he is a
descendant of Kuika i, but Kauika is also another name of the sage Vivmitra. During
the pastimes of Lord Rmacandra, Vivmitra made various offerings to the Lord, such as
teachings in stra and mantras, and various items of hospitality in his rama, including
sanctified food. It is well known how Vivmitra thus became great in several ways,

especially by attaining intense devotion to the Lords lotus feet. Thus Vivmitra became as
prominent among the sages as Indra among the demigods.
Ka blessed the gops with the highest joy and became subservient to the dictates of their
love because they considered Him their very life and soul. The word vihra (sport) indicates
that Kas pastimes with the gops were very enjoyable. The words vraja-yoitm (of the
women of Vraja) suggest that it was fitting for Ka to grant them His favor because these
women of Vrajathe gopswere so affectionate to Him. The word ramam (fatigue)
implies that Ka reciprocated with the gops very skillfully, giving them the greatest
pleasure, which compensated for the effort the gops spent in singing and dancing. That He
removed their fatigue by His touch (sparena) implies the coolness of His touch, and that
His hand is saugandhika-gandhi (fragrant like a flower) implies that His hand is supremely
attractive and has the power to create happiness. In the same way that the subtle fragrance of a
flower may be perceivable only by certain people, Kas beauty and charm are fully relished
only by devotees as dear to Him as the Vraja gops.
BB 3.5.200
TEXT 200
TEXT
pitmaho sau kuru-pavn
bhad-vrato dharma-paro pi bhma
vrajganotkara-nirpaena
tam anta-kle bhagavantam astaut
SYNONYMS
pitmahathe grandfather; asauhe; kuruof the Kurus; pavnmof the Pavas;
bhat-vratathe executor of the great vow of lifelong celibacy; dharma-paradevoted to
the principles of religion; apialso; bhmaBhma; vraja-aganof the young women
of Vraja; utkarathe excellence; nirpaenaby describing; tamHim; anta-kleat the
time of passing away; bhagavantamthe Personality of Godhead; astautpraised.
TRANSLATION
[Nrada continued:] The grandfather of the Kurus and PavasBhma himself, sworn to
the great vow of lifelong celibacy and strictly true to the principles of religionat the time of
passing away, praised the Personality of Godhead by telling of the excellence of the young
women of Vraja.
COMMENTARY

As wonderful as it is that Akrra appreciated the gops, it is even more amazing that Bhma,
a warrior and lifelong celibate who should know nothing about such things, also glorified
these young girls. As Bhma lay on a bed of arrows on the Kuruketra battlefield, just before
he left his body, he sang the glories of Kas girlfriends in Vndvana. This was the same
Bhma who was a strict naihika-brahmacr, a katriya more interested in warfare than
romantic concerns, the same Bhma who dueled with his own guru, Paraurma, the Supreme
Lords incarnation, and shot cruel arrows at Ka, Arjunas chariot driver. Such a great
authority is Bhma that if he considers the gops so elevated, surely they must be.
BB 3.5.201
TEXT 201
TEXT
lalita-gati-vilsa-valgu-hsapraaya-nirkaa-kalpitoru-mn
ktam anuktavatya unmadndh
praktim agan kila yasya gopa-vadhva
SYNONYMS
lalitaattractive; gatimovements; vilsafascinating acts; valgu-hsasweet smiling;
praayaloving; nirkaalooking upon; kalpitamentality; uru-mnhighly glorified;
ktam anuktavatyain the act of copying the movements; unmada-andhgone mad in
ecstasy; praktimcharacteristics; aganassumed; kilacertainly; yasyawhose; gopavadhvathe cowherd damsels.
TRANSLATION
Let my mind be fixed upon Lord r Ka, whose motions and smiles of love made the
gops of Vraja-dhma feel greatly honored. Those gops, in blind ecstasy, imitated the
activities of Ka and became just like Him.
COMMENTARY
This verse from rmad-Bhgavatam (1.9.40) is among those that impart Bhmas final
words. The Supreme Personality of Godhead Ka favored the gops with the highest honor
by worshiping them with His own graceful movements and gestures during His rsa-ll and
other pastimes. Therefore the gops should be understood to be the greatest devotees of the
Supreme Lord, greater than all the recipients of the Lords gifts of sense enjoyment, power,
liberation, and devotion, and greater even than Mah-lakm.
When Ka left the gops at the beginning of the rsa dance, in their ecstatic madness they
became as if blind; in other words, they lost their ability to see the means and ends of

happiness in this world and the next. In that state they acted out His pastimes, like the lifting
of Govardhana Hill, and became just like Him. That is to say, they entered a special kind of
trance in which their bodies assumed many of His excellent qualities (praktim agan). The
gops, fixed in the sac-cid-nanda spiritual nature, then appeared worthy of worship by the
entire world, able to deliver the universe, and full of compassion for everyone.
Or, taking the meaning of the word prakti to be mind and agan to be entered, when
Ka was away from the rsa dance the gops deeply entered His mind, and because of their
extreme devotion while feeling His absence they became the object of His deep meditation.
Therefore the gops are glorified in this way:
viyoginnm api paddhati vo
na yogino gantum api kamante
yad dhyeya-rpasya parasya puso
yya gat dhyna-pada durpam
Even great yogs are not able to pursue your method of worshiping the Supreme Lord with
the feeling of His absence. He is the proper object of meditation, but you have become the
object of His. This is a perfection nearly impossible to attain. (Padyval of rla Rpa
Gosvm, 351)
Though Ka is the supreme goal, rarely achieved, of powerful lords of the universe like
Brahm and other demigods, of self-satisfied yogs like Sanaka and his brothers, of pure
devotees like Nrada, and of beloved consorts like the goddess Lakm, Ka truly worships
the gops, endeavoring to attract them with His unprecedented and splendid pastimes. When
the gops are maddened in the height of their love in separation, they cannot discern right
from wrong. And so they imitate Kas activities and invade Kas own mind. Thus they
are surely the greatest of all Vaiavas, and to be the only object of desire for these greatest of
Vaiavas, Ka must be the Supreme Person.
Thinking like this, Bhma, filled with ecstasy at the time of his passing away, prayed that r
Gopntha be present before his eyes as he left his body.
BB 3.5.202
TEXT 202
TEXT
ts tathaivhur anyonya
kauravendra-pura-striya
payantyo bhagavanta ta
gacchanta sva-pura tata

SYNONYMS
tthey; tath evain the same way; huspoke; anyonyamto one another; kauravaindraof the king of the Kauravas; puraof the capital city; striyathe ladies;
payantyawatching; bhagavantamthe Supreme Lord; tamHim; gacchantamleaving;
svaHis; puramfor the city; tatathus.
TRANSLATION
The ladies of the capital of King Yudhihira spoke the same way among themselves while
watching that very Personality of Godhead leave for His own capital:
COMMENTARY
Since the greatly learned Bhma knew about the glories of the Personality of Godhead, it is
understandable that he should have spoken such praise of the gops. More surprising,
however, is that women without such specialized knowledge could glorify the gops in the
same way, as did the women of Hastinpura. As described in the First Canto of rmadBhgavatam (1.10.20):
anyonyam st sajalpa
uttama-loka-cetasm
kauravendra-pura-str
sarva-ruti-mano-hara
Absorbed in the thought of the transcendental qualities of the Lord, who is glorified in select
poetry, the ladies on the roofs of all the houses of Hastinpura began to talk of Him. This talk
was more attractive than the hymns of the Vedas.
rla rdhara Svm explains: The prayers of the ladies in Hastinpura attracted the attention
of all the Vedas, and thus the personified Upaniads congratulated those ladies. Because the
ladies belonged to the capital of r Yudhihira, the Kaurava king, it is implied that by their
connection with him they certainly could have spoken such realizations.
What is more, the women of Hastinpura expressed those realizations at a moment of painful
crisis for them, when Ka was leaving the Kaurava capital for His own city, Dvrak.
Kas influence is so wonderful that even while Ka was abandoning them they could
glorify their rivals in Dvrak and Vndvana.
BB 3.5.203
TEXT 203
TEXT
nna vrata-snna-hutdinevara
samarcito hy asya ghta-pibhi

pibanti y sakhy adharmta muhur

vraja-striya sammumuhur yad-ay
SYNONYMS
nnamcertainly in the previous birth; vratavow; snnabath; hutasacrifice in the fire;
dinby all these; varathe Personality of Godhead; samarcitaperfectly worshiped;
hicertainly; asyaHis; ghta-pibhiby the married wives; pibantirelish; ythose
who; sakhiO friend; adhara-amtamthe nectar from His lips; muhuagain and again;
vraja-striyathe damsels of Vraja-bhmi; sammumuhuoften fainted; yat-ay
expecting to be favored in that way.
TRANSLATION
O friends, just think of His wives, whose hands He has accepted. How they must have
undergone vows, baths, fire sacrifices, and perfect worship of the Lord of the universe to
constantly relish now the nectar from His lips [by kissing]. The damsels of Vraja-bhmi
would often faint just by expecting such favors.
COMMENTARY
This verse appears in the song by the Hastinpura ladies in the First Canto of rmadBhgavatam (1.10.28). In the opinion of these ladies, r Kas queens in Dvrak must in
previous lives have disciplined themselves and worshiped Him in many ways to have gained
Him as their husband, for those queens can regularly taste the nectar of Kas lips. But the
gops of Vndvana are even greater because they always think about that nectar within their
hearts. The nectar of Kas lips must be exceedingly pleasant, since the gops, those most
respectable girls, are enchanted by it. Thus it is proven once again that Ka is the Supreme
Person and that because of the extreme love the divine gops of Vraja have for Him they are
superior even to r Rukmi and Kas other wives.
Surely the gops also had the privilege of drinking the adharmta, the nectar from Kas
lips; but beyond even that, they would become bewildered just by remembering it.
Although one can also achieve r Goloka by developing love in the mood of Mother Yaod,
Nanda Mahrja, and other Vraja-vss, it is mainly by developing love that follows the mood
of the gops that one can attain the special perfection in which all ones ambitions are
fulfilled.
r Uddhava speaks another verse glorifying the gops in the Third Canto of rmadBhgavatam (3.2.14):
yasynurga-pluta-hsa-rsallvaloka-pratilabdha-mn

vraja-striyo dgbhir anupravttadhiyo vatasthu kila ktya-e

The damsels of Vraja, after pastimes of laughter, humor, and exchanges of glances, were
anguished when Ka left them. They used to follow Him with their eyes, and thus they sat
down with stunned intelligence and couldnt finish their household duties. Nrada, however,
chose to forgo reciting this verse, because he wished to avoid making the pure devotees who
were present remember the pain the gops felt after Ka left Vndvana.
BB 3.5.204
TEXT 204
TEXT
r-gopa-kumra uvca
eva vadan sa bhagavn parirabdhavn m
prembdhi-kampa-pulakru-taraga-magna
dav radais tad-anuvarana-lola-jihv
ntyan vicitram agamad vividhm avasthm
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; evamthus; vadansaying; sahe
(Nrada); bhagavnthe spiritually potent person; parirabdhavnembraced; mmme;
prema-abdhiin an ocean of love of God; kampaof trembling; pulakahorripilation;
aruand tears; taragain the waves; magnaimmersed; davbiting; radaiwith
the teeth; tatthat (topic); anuvaranafor describing; lolaeager; jihvmhis tongue;
ntyandancing;

vicitramwonderfully;

agamatassumed;

vividhmvarious;

avasthmecstatic states.
TRANSLATION
r Gopa-kumra said: After speaking thus, the great sage Nrada embraced me. Immersed in
waves of an ocean of love of Godhead, he trembled and wept, and his hairs stood on end. He
bit his tongue, a tongue uncontrollably eager to keep speaking. And he danced wonderfully
and showed many symptoms of ecstasy.
COMMENTARY
Nrada wanted to hold back from elaborating any further on the many-faceted glories of the
gops because he was afraid of losing control of himself in ecstasy. As it was, he was already
beginning to lose control; in fact, right in front of Gopa-kumra and Uddhava he rolled on the
ground, jumped about, and shouted and cried like a madman.
BB 3.5.205

TEXT 205
TEXT
kat svsthyam ivsdya
dv m dna-mnasam
sntvayan lakay vc
munndra punar ha sa
SYNONYMS
katafter a moment; svsthyamnormal consciousness; ivaas if; sdyaobtaining;
dvseeing; mmme; dnadiscouraged; mnasamin my mind; sntvayan
consoling; lakaysweet; vcwith words; muni-indrathe best of sages; puna
again; haspoke; sahe.
TRANSLATION
A moment later, he came back to more or less normal. Seeing me feeling discouraged, that
best of sages spoke again, consoling me with sweet words.
COMMENTARY
Seeing Nrada go mad in ecstasy made Gopa-kumra worry that his own goal might be
difficult to achieve.
BB 3.5.206
TEXT 206
TEXT
r-nrada uvca
ida tu vtta sarvatra
gopanya sad satm
vieato mahaivaryaprkaya-bhara-bhmiu
SYNONYMS
r-nrada uvcar Nrada said; idamthis; tubut; vttamsubject matter; sarvatra
everywhere; gopanyamto be kept private; sadalways; satmfor saintly persons;
vieataespecially; mah-aivaryaof supreme opulences; prkaya-bharaof extensive
display; bhmiuin the places.
TRANSLATION
r Nrada said: This subject should always be kept private, to be spoken only among saintly
devotees. And it should especially be avoided in places where the Lords supreme opulence is
displayed.

COMMENTARY
Thus Nrada asked Gopa-kumra never to repeat in an unsuitable place what Nrada had just
told him about various topics, beginning with the position of Goloka and ending with the
glories of the gops.
BB 3.5.207
TEXT 207
TEXT
atas tadn vaikuhe
na may te prakitam
para tvad-bhva-mdhuryalolito trvada kiyat
SYNONYMS
ataso; tadnmat that time; vaikuhein Vaikuha; nanot; mayby me; tethese
matters; prakitamrevealed; paramonly; tvatyour; bhvaof the ecstatic love;
mdhuryaby the charm; lolitadriven; atrahere; avadamI have spoken; kiyata
little.
TRANSLATION
That is why I didnt reveal these things to you in Vaikuha. Only here, moved by the charm
of your ecstatic love for the Lord, have I spoken of them a little.
COMMENTARY
Not in Vaikuha but only here in Dvrak in Uddhavas house had it been appropriate to tell
Gopa-kumra something about Goloka and its devotees.
BB 3.5.208
TEXT 208
TEXT
svasyoddhavasya te py ea
ktvha apatha bruve
dusdhya tat pada hy atra
tat-sdhanam api dhruvam
SYNONYMS
svasyaon behalf of myself; uddhavasyaand Uddhava; teto you; apiand; eathis;
ktvmaking; ahamI; apathamvow; bruvesay; dusdhyamvery difficult to
achieve; tatthat; padamabode; hiindeed; atrahere; tatfor achieving that;
sdhanamthe discipline; apialso; dhruvamcertainly.

TRANSLATION
On my own behalf and that of Uddhava I testify to you that from here that abode of the Lord
is in fact most difficult to achieveand so too is the discipline that leads to it.
COMMENTARY
By using the words hy atra (indeed here), Nrada hints at the confidential truth that one can
achieve this most difficult goal by residing in Mathur Vraja-bhmi on earth.
BB 3.5.209
TEXT 209
TEXT
kintpadea hitam ekam eta
matta u r-puruottamkhyam
ketra tad atrpi vibhty adre
prva tvay yad bhuvi dam asti
SYNONYMS
kintubut; upadeampiece of advice; hitambeneficial; ekamone; etamthis;
mattafrom me; uplease hear; r-puruottama-khyamnamed r Puruottama;
ketramthe holy abode; tatit; atrahere; apialso; vibhtiis present; adrenot far;
prvampreviously; tvayby you; yatwhich; bhuvion earth; damseen; astiwas.
TRANSLATION
But please hear from me this one piece of advice: Not far from here lies the Lords holy abode
known as r Puruottama-ketra, which you visited before on earth.
COMMENTARY
The transcendental abode of Lord Jaganntha on earth is also present in Vaikuha.
BB 3.5.210
TEXT 210
TEXT
tasmin subhadr-balarma-sayutas
ta vai vinoda puruottamo bhajet
cakre sa govardhana-vndakavkalindaj-tra-bhuvi svaya hi yam
SYNONYMS
tasminthere; subhadrby Subhadr; balarmaand Balarma; sayutajoined; tam
He; vaiindeed; vinodamin sports; puruottamaLord Puruottama; bhajetengages;
cakreperformed; saHe; govardhanaof Govardhana; vndaka-aavthe forest of

Vndvana; kalinda-jof the Yamun; traalong the shores; bhuvion the land;
svayamHimself; hicertainly; yamwhich.
TRANSLATION
There, in the company of Subhadr and Balarma, Lord Puruottama enjoys the same sports
He enacted at Govardhana and in the Vndvana forest and on the shores of the Yamun.
COMMENTARY
Lord Jaganntha is Ka Himself. By visiting Puruottama-ketra in Vaikuha, Gopakumra will be able to see the object of his worship, Lord Ka, enjoying His favorite
pastimes.
BB 3.5.211
TEXT 211
TEXT
sarvvatraika-nidhna-rpas
tat-tac-caritri ca santanoti
yasmai ca roceta yad asya rpa
bhaktya tasmai khalu darayet tat
SYNONYMS
sarvaall; avatraof incarnations; eka-nidhnathe one source; rpawhose form; tattatall the various; caritripastimes; caand; santanotiHe expands; yasmaito
whom; caand; rocetais attractive; yatwhich; asyaHis; rpamform; bhaktyato
that devotee; tasmaihim; khaluindeed; darayetwill show; tatthat.
TRANSLATION
His transcendental form, the one source of all incarnations, expands all of His various
pastimes. Whichever of His forms a devotee finds attractive, that form the Lord shows him.
COMMENTARY
Within Lord Jaganntha, Gopa-kumra will be able to see all the different forms of the
Supreme Lord, for Lord Jaganntha shows Himself as one incarnation of Viu or another, at
suitable times and places, by displaying that incarnations pastimes. Gopa-kumra may doubt
whether all his desires can be fulfilled by Lord Jaganntha, whose form differs from that of
Madana-gopla. After all, Gopa-kumras heart belongs only to Madana-gopla, who alone
can attract him. To remove this doubt, Nrada speaks the second half of this verse. Lord
Jaganntha will surely respond to Gopa-kumras particular mood of devotion by appearing
as his worshipable Lord Gopla.
BB 3.5.212

TEXT 212
TEXT
r-ka-devasya sad priya tat
ketra yath r-mathur tathaiva
tat-pramaivarya-bhara-prakaloknusri-vyavahra-ramyam
SYNONYMS
r-ka-devasyaof r Kadeva; sadeternally; priyamdear; tatthat; ketram
holy abode; yathjust as; r-mathurr Mathur; tath evaso; tatHis; pramaaivaryaof His supreme opulence; bharacompleteness; prakawith the display; loka
the ordinary world; anusrifollowing; vyavahrawith behavior; ramyamcharming.
TRANSLATION
Eternally as dear to r Kadeva as His beautiful Mathur-dhma is that Puruottama-ketra.
There the Lord displays His supreme opulence and yet charms His devotees by acting like an
ordinary person of the world.
COMMENTARY
Gopa-kumra may still insist that Ka reveals Himself in full sweetness only in His favorite
abode, Vraja-bhmi. And Gopa-kumra may therefore not want to go anywhere else. But here
Nrada explains that in Puruottama-ketra, nondifferent from Vraja, Ka also manifests all
His powers of Godhead and all His sweetness.
Lord Jagannthas being the complete, omnipotent Personality of Godhead is confirmed in r
iva Pura:
ste nanto vyayo viu
pura-puruottama
mukti dadti yo deva
saptadh bhakta-vatsala
smarad bhakad ynt
tath nmnukrtant
ketre vsd asu-tygd
daranc ca yath tath

The unlimited infallible Viu, the primeval Supreme Person, abides there [in Pur]. That
Lord, who is very kind to His devotees, bestows liberation in seven ways: His devotees in
Pur are liberated by remembering Him, by eating remnants of His food, by making a

pilgrimage, by repeatedly chanting His names, by living in that abode, by giving up their life
airs, or by seeing Him.
r Skanda Pura confirms:
yasmd arthj jagad ida
sambhta sa-carcaram
so rtho dru-svarpea
ketre jva iva sthita

The same Being who created this universe with all its moving and nonmoving creatures is
present in r Ketra in a form of wood.
Therefore, since Ka enjoys with the same freedom in Pur as in Vraja-bhmi, Gopa-kumra
should be able to achieve in Pur everything he desires.
BB 3.5.213
TEXT 213
TEXT
gatas tatra na santpyes
tasya daranato pi cet
tad tatrnutihes tva
nijea-prpti-sdhanam
SYNONYMS
gatahaving gone; tatrathere; na santpyeyou are not satisfied; tasyaHis;
daranataby the seeing; apieven; cetif; tadthen; tatrathere; anutiheshould
remain; tvamyou; nija-iayour own goal; prptifor achieving; sdhanamas the
means.
TRANSLATION
And if you are still not fully satisfied after going there and seeing Him, then at least stay there
some time as the means to achieve your desired goal.
BB 3.5.214
TEXT 214
TEXT
tac ca r-ballav-prantha-pda-sarojayo
premaiva tad-vraja-premasajtya na cetarat

SYNONYMS
tatthat (goal); caand; r-ballavof the divine gops; pra-nthaof the life and soul;
pda-sarojayofor the lotus feet; premapure love; evaonly; tatHis; vrajaof Vraja;
prema-sajtyamin the mood of the love; nanot; caand; itaratany other.
TRANSLATION
Of course, your ultimate goal is pure love for the lotus feet of Ka, the divine gops life and
soullove that follows the mood of the Lords own Vraja-bhmi. You seek no other goal
than that.
COMMENTARY
Here Nrada defines both Gopa-kumras desired goal and the correct means for achieving it.
The only effective means of achieving Ka in Goloka is pure love. And the only proper
objects of that love are the two lotus feet of r Gopntha.
BB 3.5.215
TEXT 215
TEXT
nidna tu para prema
r-ka-karu-bhara
kasypy udety akasmd v
kasyacit sdhana-kramt
SYNONYMS
nidnamthe cause; tumoreover; paramprime; premaof pure love; r-kaof r
Ka; karu-bharathe complete mercy; kasya apifor someone; udetiit arises;
akasmtcauselessly; vor; kasyacitfor someone; sdhanaof practice; kramtby
gradual development.
TRANSLATION
But the prime cause of pure love for r Ka is Kas full mercy, which in someone may
arise spontaneously and in someone else by gradual practice of devotional service.
BB 3.5.216
TEXT 216
TEXT
yathodrn milaty anna
pakva v pka-sdhanam
sdhakasyocyate stragatyya sdhana-krama

SYNONYMS
yathas; udrtfrom a generous donor; milatione receives; annamfood; pakvam
cooked; vor; pka-sdhanamthe means of cooking; sdhakasyaof a practitioner;
ucyateis said; stra-gatyaccording to the opinions of scripture; ayamthis; sdhana
of devotional practice; kramastep-by-step procedure.
TRANSLATION
Just as from a generous donor one might receive food already cooked or the means and
ingredients for cooking food oneself, so according to the opinions of scripture one receives
Kas mercy through a method of devotional practice [either regulative or spontaneous].
COMMENTARY
Though all perfection in bhakti comes only by Kas mercy, there is still a need for different
methods of sdhana. To illustrate the point, we may consider the hungry people who should
receive charity. Some should be given food already cooked and offered to the Supreme Lord.
Others, like strict brhmaas who eat only what they have cooked themselves and offered to
their own Deities, should be given rice, other ingredients, and pots and fuel for cooking.
Similarly, most aspiring Vaiavas need to be purified from material contamination by
regulative devotional practice; only a few souls, already pure, can enter directly into
spontaneous loving service.
BB 3.5.217
TEXT 217
TEXT
tat tu laukika-sad-bandhubuddhy prema bhaydi-jam
vighna nirasya tad-gopagop-dsyepsayrjayet
SYNONYMS
tatthat (goal); tuand; laukikaordinary; sat-bandhuof a close friend; buddhywith
the idea; premapure love; bhaya-difear and so on; jamborn out of; vighnam
obstacles; nirasyadismissing; tatHis; gopaof the cowherd boyfriends; gopand
cowherd girlfriends; dsyathe service attitude; psaywith the desire of attaining;
arjayetone can earn.
TRANSLATION
Once one has overcome the obstacles on the path that arise from frailties like fear, one can
then achieve pure love in which one thinks of the Lord like a close friend in the ordinary

world. For this one must have a strong desire to serve the Lord in the manner of His gopas
and gops.
COMMENTARY
When a serious devotee first sets his aim on following in the footsteps of the Goloka-vss,
the goal may seem far away. He may begin his endeavor still encumbered by many material
desires. But the more he carefully studies the transcendental reality, the more he renounces his
unsuitable desires. He then rises above the misgivings born of fear, reverence, distrust, and
shame. The real beginning of spiritual life, therefore, is to become free from material desires.
Until the obstacles are overcome, the devotee sees the object of his devotion only as the
supreme powerful and so remains too fearful and respectful to have any real love for Him. But
later, when the devotee swims in the vast ocean of bhakti, the superficial waves of contrary
impulses recede, and he is granted the superintelligence for friendship with the Supreme. The
devotee then approaches the Lord with such apparently worldly moods as that of a consort or
a son and serves His lotus feet accordingly. He renders pure devotional service, as defined in
the Padma Pura:
ananya-mamat viau
mamat prema-sayut
bhaktir ity ucyate bhmaprahldoddhava-nradai
When one develops an unflinching sense of ownership or possessiveness in relation to Lord
Viu, or, in other words, when one thinks Viu and no one else to be the only object of
love, such an awakening is called bhakti by exalted persons like Bhma, Prahlda, Uddhava,
and Nrada.
BB 3.5.218
TEXT 218
TEXT
tad dhi tat-tad-vraja-krdhyna-gna-pradhnay
bhakty sampadyate prehanma-sakrtanojjvalam
SYNONYMS
tatthat; hiindeed; tat-tatvarious; vraja-krthe pastimes in Vraja; dhyna
meditation on; gnaand singing about; pradhnayconsisting primarily of; bhaktyby

devotional service; sampadyatedevelops; prehawhich are beloved; nmaof the

names; sakrtanaby the ecstatic chanting; ujjvalammade brilliant.
TRANSLATION
One develops that love by practicing the devotional service whose main ways are meditation
on and singing about the many Vraja pastimes of the Lord. That service becomes brilliant by
sakrtana of the Lords most beloved holy names.
COMMENTARY
Vaidh-sdhana-bhakti, which consists of nine basic devotional practices, beginning with
hearing, chanting, and remembering, prepares a devotees heart for the awakening of prema,
love of God. Dhyna and gnathe general methods of remembering and chanting about the
Supreme Lord and His pastimestransform, in the advanced stages of sdhana, into prehanma-sakrtana, ecstatic absorption in the nectarean names of ones worshipable Lord. This
sakrtana is the most essential means for achieving prema. By nma-sakrtana one easily
realizes the full glories of Ka and His pleasure potency.
BB 3.5.219
TEXT 219
TEXT
tad-eka-rasa-lokasya
sage bhivyaktat svata
praysyad api tad vastu
gopanya prayatnata
SYNONYMS
tatthat; ekaonly; rasarelishing the taste; lokasyaof people; sagein the association;
abhivyaktatmmanifestation; svatanaturally; praysyatcoming to be obtained; api
and; tatthat; vastuobject (pure love); gopanyammeant to be concealed; prayatnata
with effort.
TRANSLATION
In the company of people whose only taste is for devotional service in pure love, that love
appears of its own accord. Yet one must try hard to keep it concealed.
COMMENTARY
The quickest way to achieve prema is to stay in the company of those who know its value.
The association of first-class pure Vaiavas has the power to evoke prema in an aspirants
heart. But when love for Ka begins to mature, a devotee must be careful not to make a
public show of his ecstasy. There is a saying, gopayet mt-jra-vat: One should keep prema

hidden, as one would conceal that ones mother has a paramour. A devotee actually
experiencing prema would never divulge his inner ecstasies just to establish a reputation for
himself among Vaiavas. Still, as indicated here by the word svata (of its own accord),
the situation of an ecstatic devotee is like that of an ordinary person separated from a loved
one long enough for time to have covered the pain yet not so long that meeting friends of his
beloved wont suddenly plunge him again into agony. The word pryasyat is in a future tense,
which implies that the injunction to keep prema hidden applies only before prema has fully
appeared. Once fully developed, prema cannot be checked from showing itself whenever it
wants.
BB 3.5.220
TEXT 220
TEXT
tad vai tasya priya-krvana-bhmau sad raha
nivasas tanuyd eva
sampadyetcird dhruvam
SYNONYMS
tatthat (prema); vaiindeed; tasyaHis; priyafavorite; kr-vanaof the pastime
forests; bhmauin the land; sadalways; rahain seclusion; nivasanresiding;
tanuytwill develop; evamthus; sampadyetawill be fully achieved; acirtsoon;
dhruvamcertainly.
TRANSLATION
When one resides always in seclusion in the land of the Lords favorite pastime forests, surely
such love will soon develop and mature.
COMMENTARY
Sdhana-bhakti performed in Kas holy dhma is especially conducive to the awakening of
prema.
BB 3.5.221
TEXT 221
TEXT
tat karma-jna-yogdisdhand drata sthitam
sarvatra nairapekyea
bhita dainya-mlakam

SYNONYMS
tatthat; karma-jna-yoga-disuch as karma, jna, and yoga; sdhantfrom
disciplines; drataby far differently; sthitamsituated; sarvatrain all stages;
nairapekyeawith indifference to other things; bhitamdecorated; dainyautter
humility; mlakamhaving as its foundation.
TRANSLATION
That loving devotional service is far different from disciplines such as karma, jna, and
yoga. At every stage it is decorated by indifference to them, and its root is dainya, utter
humility.
COMMENTARY
The question here is whether prescribed duties and other methods of purification should be
continued along with devotional service. Should one keep on with karma (the following of
varrama regulations) or jna (the cultivating of discrimination between spirit and matter)?
What about the eightfold practice of yoga and meditation in samdhi? And what about
renunciation, chanting mantras, and other disciplines? Here Nrada answers that although
these disciplines, starting with karma, may all assist in the sdhana of love of God, only in the
very early stages of devotional practice are they of much use. Once sdhana-bhakti has
yielded its fruitrgnuga-bhakti, spontaneous devotionand especially once prema has
appeared, the fruit of rgnuga-bhakti, there is no longer any place in a devotees life for
those other practices.
The fact is that prema is not achievable by other methods, such as karma and jna. Devotees
should therefore disregard those methods and simply busy themselves with the devotional
service of hearing, chanting, remembering, and so on. This point has already been discussed
in detail at the end of the Second Chapter of this part of Bhad-bhgavatmta, in the context
of the glories of bhakti.
Great authorities have said:
kyena dre vrajina tyajant
japantam anta-karae hasant
samdhi-yoge ca bahir bhavant
sandyate kpi mukunda-bhakti
Devotional service to Lord Mukunda can be seen personified as it runs far away from those
who perform fruitive rituals, and laughs at those who chant silent mantras in their minds, and
avoids those who practice meditational yoga.

Bhakti-yoga in all its phases of practice and achievement, in this life and the next, is always
decorated with the ornament of indifference to material desires. This holds true whether
bhakti is performed internally with the subtle body or externally with ones physical body and
senses and the bodys external possessions. When one allows secondary means and goals to
become prominent, one deviates from bhakti. The most essential supportand a candidate for
pure bhakti must always take help from itis utter humility.
BB 3.5.222
TEXT 222
TEXT
yensdhraaktdhama-buddhi sadtmani
sarvotkarnvite pi syd
budhais tad dainyam iyate
SYNONYMS
yenaby which; asdhraaexceptional; aaktaof being incapable; adhamaand fallen;
buddhithe mentality; sadalways; tmaniin oneself; sarvawith all; utkara
excellences; anviteendowed; apieven; sytis; budhaiby the wise men; tatthat;
dainyamutter humility; iyateis called.
TRANSLATION
Wise men define dainya as the state in which one always thinks oneself exceptionally
incapable and low, even when endowed with all excellences.
COMMENTARY
Nradas own definition of dainya distinguishes his use of the word from other possible
meanings, such as poverty, becoming selfless by not accepting charity, and being free
from egotism. Someone might say that the quality of thinking oneself very fallen may also
be seen in persons who are simply lazy or those who abandon auspicious work or indulge in
sinful acts. Therefore Nrada specifies that one who actually has dainya is endowed with all
good qualities; for instance, such a person observes positive and negative regulations, he is
free of false ego, and he has a healthy fear of material life. Furthermore, though Nrada
doesnt say so, transcendental dainya is a state of extreme agitation that can lead to tears and
other ecstatic outbreaks.
BB 3.5.223
TEXT 223
TEXT

yay vcehay dainya

maty ca sthairyam eti tat
t yatnena bhajed vidvs
tad-viruddhni varjayet
SYNONYMS
yayby which; vclanguage; hayand behavior; dainyamutter humility; maty
by which mode of thinking; caand; sthairyamfirmness; etiattains; tatit; tmthat;
yatnenawith endeavor; bhajetshould cultivate; vidvnan intelligent person; tatto
that; viruddhniobstacles; varjayethe should avoid.
TRANSLATION
An intelligent person should carefully cultivate speech, behavior, and thinking that fix him in
utter humility, and anything that stands in the way of it he should avoid.
BB 3.5.224
TEXT 224
TEXT
dainya tu parama prema
parpkea janyate
ts gokula-nrm
iva ka-viyogata
SYNONYMS
dainyamutter humility; tuand; paramamthe highest degree; premaof pure love;
parpkeawith the full maturity; janyateis generated; tsmthose; gokulaof Gokula;
nrmof the women; ivaas; ka-viyogatain separation from Ka.
TRANSLATION
Dainya at its most exalted comes forth when prema, pure love of God, reaches full maturity,
as it did in the women of Gokula when they were separated from Ka.
COMMENTARY
Ordinary dainya can be developed by human effort, but there is also a type of dainya, beyond
the mundane, that comes from receiving the Supreme Lords favor. The word tu in this verse
contrasts these distinct kinds of dainya. Almost everyone in the material world is separated
from Ka, but most people never experience dainya because they have no prema. Therefore
they can never become free from suffering and attain true happiness. To achieve
transcendental dainya, one must learn to love Ka in the mood felt by the gops, led by r
Rdh, when Ka left them to go to Mathur. We can understand from the example of the

gops viraha-bhva, their feelings of love in separation, that this special dainya arises only
when, by r Kas exceptional mercy, a devotee who has realized Kas sweetness
develops extraordinary prema in his heart in the mood of separation. As prema appears in
degrees of excellence, so does dainya.
BB 3.5.225
TEXT 225
TEXT
paripkea dainyasya
premjasra vitanyate
paraspara tayor ittha
krya-kraatekyate
SYNONYMS
paripkeaby the maturity; dainyasyaof dainya; premapure love; ajasramwithout
limit; vitanyatedevelops; parasparammutual; tayoof both (dainya and prema);
itthamin this way; krya-kraatthe relationship of cause and effect; kyateis seen.
TRANSLATION
When dainya fully matures, prema unfolds without limit. And so we see dainya and prema
acting in a relationship in which each is both cause and effect.
COMMENTARY
If prema is supposed to be the final result of all devotional endeavors, how can dainya be a
consequence of prema? In answer: Yes, prema is the final goal, but dainya is not altogether
different from prema. Dainya is an integral component of prema, and both foster one another.
It is a misunderstanding to think that because there is always another level of perfection to
achieve, one can never reach the supreme goal of life. What the progressive development of
prema shows is not that there is no goal but that in spiritual life there is endless variety. By
pure love for the lotus feet of r Gopntha, the fruit one achieves is the attainment of r
Goloka; by that attainment, the direct sight of r Gopntha; by that direct vision, His special
mercy; by that mercy, the highest ecstasies of viraha-bhva, and so on. This endless sequence
is not a fault but simply the unfolding of spiritual variety. Even in Vaikuha, what to speak of
Goloka, the bliss of devotional service unfolds in an infinite variety that puts the happiness of
liberation to shame.
BB 3.5.226
TEXT 226
TEXT

bhrta prema svarpa yat

tad dhi jnanti tad-vida
yasya cittrdrat-jta
bhya kampdi-lakaam
SYNONYMS
bhrtadear brother; premaof love of God; svarpamthe essential nature; yat
which; tatthat; hiindeed; jnantiknow; tad-vidathose who have realized it; yasya
whose; cittaof the heart; ardratfrom the condition of melting; jtamborn; bhyam
externally; kampatrembling; diand so on; lakaamwhose symptoms.
TRANSLATION
Dear brother, those who know the essence of prema recognize its presence when the melting
of a devotees heart gives rise to trembling and other such outward signs.
COMMENTARY
This statement settles a possible doubt over the nature of prema. Since prema develops from
feelings of utter helplessness (dainya), is prema a mood of wretchedness? Or since prema is
considered the greatest of all goals, is it a special mood of bliss that comes from getting free
from all causes of wretchedness? According to Nrada, only those who have realized prema
can distinguish its real nature. The essence of prema cannot be defined in mere words. At best
it can be recognized by its secondary characteristics (taastha-lakaa). Thus we can
understand the presence of prema by its external symptoms like trembling, floods of tears, and
standing erect of the bodily hair. Softening of the heart (cittrdrat) also counts as an external
symptom because it is knowable by the mind, even though it is also said to be internal
because it is not a directly visible object.
BB 3.5.227
TEXT 227
TEXT
davnalrcir yamunmta bhavet
tath tad apy agni-ikheva yadvatm
via ca pyuam aho sudh via
mti sukha jvanam rti-vaibhavam
SYNONYMS
dva-analaof a forest fire; arcithe flames; yamunof the Yamun; amtamthe
nectar; bhavetbecomes; taththat; tatthat; apialso; agniof a fire; ikhthe
flames; ivaas if; yat-vatmfor those who possess that (prema); viampoison; caand;

pyuamnectar; ahooh; sudhnectar; viampoison; mtideath; sukham

happiness; jvanamlife; rti-vaibhavaman expansion of misery.
TRANSLATION
For those who have prema, the blazing conflagration of their agony is like the nectarean water
of the Yamun and yet like the burning flames of a fire. To them poison is like nectar, and
nectar like poison, death is happiness, and life but an expansion of misery.
COMMENTARY
In the intoxication of prema, sources of pleasure seem like those of pain, and vice versa. In
other words, the difference between pleasure and pain becomes blurred. Things one should
accept as auspicious and beneficial one abhors because they remind one of the very beloved
one is trying to forget; and things that help one forget ones beloved one welcomes as
auspicious.
BB 3.5.228
TEXT 228
TEXT
yato vivektu na hi akyate ddh
bheda sa sambhoga-viyogayor ya
tathedam nanda-bhartmaka vtha v mah-oka-maya hi vastu
SYNONYMS
yatabecause; vivektumto be distinguished; nanot; hiindeed; akyateis possible;
addhclearly; bhedadifference; sathat; sambhogaof union; viyogayoand
separation; yawhich; taththus; idamthis; nanda-bharaan abundance of ecstasy;
tmakamconsisting; veither; atha vor else; mah-oka-mayamfull of great
suffering; hiindeed; vastuobject.
TRANSLATION
Indeed, because one cannot clearly tell between coming together with the object of prema and
being separated from it, prema is full of both the greatest ecstasy and the worst of anguish.
COMMENTARY
A devotee under the influence of prema loses the power to discriminate between ecstasy and
misery. For example, in the final chapter of rmad-Bhgavatams Tenth Canto we find that
Kas queens, after enjoying water sports with Ka, lamented the pain of their separation
from Him even though He was still present with them. The nature of bhakti is such that it
generates all varieties of emotions, especially as it develops towards its extreme limits. Even

in ordinary life, things taken to their extremes can seem to change into their opposites; the
coldest ice may feel hot to the touch like fire.
Devotees advanced in prema enjoy the company of the Personality of Godhead, the
embodiment of supreme bliss. They delight in the special joy derived from taking part in His
wonderful pastimes. But by the extraordinary nature of bhakti, in the very midst of that
enjoyment appears the pain of separation. The ecstasy of separation, indeed, is the ripe fruit of
fully developed prema and is one of its essential components, just as hunger is an essential
part of the complete enjoyment of eating.
However it may appear superficially, the happiness of prema in separation is the rarest
treasure. In previous chapters of Bhad-bhgavatmta this has already been discussed, and in
the last two chapters it will be clarified still further.
BB 3.5.229
TEXT 229
TEXT
bhavanti sampatty-udayena yasya
sad mahonmatta-viceitni
na yad vin sajanayet sukha s
nava-prakrpi mukunda-bhakti
SYNONYMS
bhavantiare; sampattiof the opulences; udayenaby the manifesting; yasyaof which
(prema); sadalways; mah-unmattaof a person utterly insane; viceitnivarious kinds
of behavior; nanot; yatwhich; vinwithout; sajanayetproduces; sukham
happiness; sthat; nava-prakrninefold; apieven; mukunda-bhaktidevotional
service to Lord Mukunda.
TRANSLATION
When prema matures, one inevitably acts from time to time in the ways of an utter madman.
And without such prema not even the nine kinds of devotional service to Lord Mukunda can
bring real happiness.
COMMENTARY
The purpose of devotional service in regulative practice is to bring one to the stage of prema.
Only by realizing the fullness of prema can one truly become happy. The symptoms of this
prema are obvious and altogether different from those of any other kind of success:
eva-vrata sva-priya-nma-krty
jtnurgo druta-citta uccai

hasaty atho roditi rauti gyaty

unmda-van ntyati loka-bhya
By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead.
Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually
becomes very much attached to a particular name and form of the Supreme Personality of
Godhead. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts.
Sometimes he sings and dances like a madman, for he is indifferent to public opinion.
(Bhgavatam 11.2.40)
BB 3.5.230
TEXT 230
TEXT
yath hi ko lavaa vinaiva
kudh vin bhogya-cayo yath ca
vinrtha-bodhd iva stra-pha
phala vinrma-gao yathaiva
SYNONYMS
yathlike; hicertainly; kavegetables; lavaamsalt; vinwithout; evaindeed;
kudhmhunger; vinwithout; bhogya-cayamany eatables; yathlike; caand;
vinwithout; artha-bodhtunderstanding of the meaning; ivaas if; stra-phastudy
of the scriptures; phalamfruit; vinwithout; rma-gaagardens; yathlike; eva
indeed.
TRANSLATION
Indeed, without prema the nine kinds of devotional service are like vegetables without salt, an
elaborate meal without hunger, scriptural study without understanding, or gardens without
fruit.
BB 3.5.231
TEXT 231
TEXT
smnyata kicid ida mayokta
vaktu vieea na akyate tat
prem tu ke vraja-yoit yas
tat tattvam khytum ala katha sym
SYNONYMS

smnyatain general; kicitsomething; idamthis; mayby me; uktamsaid;

vaktumto speak; vieeain detail; na akyateis not possible; tatthat; premthe
pure love; tubut; kefor Ka; vraja-yoitmof the women of Vraja; yawhich;
tatthat; tattvamtruth; khytumable to explain; alamproperly; kathamhow;
symI am.
TRANSLATION
I am saying something general about this love, but it cannot be described in full detail. How
can I adequately tell of the nature of the pure love the women of Vraja have for Ka?
COMMENTARY
The general characteristics of prema can be seen in devotees of some of Kas avatras and
in the servants of r Vaikuhantha. But the love that r Rdhik and Her followers offer to
r Nanda-nandana is so exceptional that Nrada feels he has no authority to speak about it.
BB 3.5.232
TEXT 232
TEXT
ke gate madhu-pur bata ballavn
bhvo bhavat sapadi yo laya-vahni-tvra
premsya hetur uta tattvam ida hi tasya
m tad-vieam apara bata boddhum iccha
SYNONYMS
keKa; gatewhen He went; madhu-purmto Mathur; bataalas; ballavnmof
the cowherd women; bhvathe state; abhavatwas; sapadiat once; yawhich; laya
of universal annihilation; vahnilike the fire; tvraacute; premaprema; asyaof this;
hetuthe cause; utaindeed; tattvamtruth; idamthis; hiindeed; tasyaof this
matter; mnot; tatabout that; vieamdetail; aparamfurther; bataalas; boddhum
to learn; icchayou should desire.
TRANSLATION
When Ka went to Mathur City, the cowherd women were plunged at once into a state
more intense than the fire of universal annihilation. The simple truth is that the cause of this
state was prema. Please, I beg you, do not try to delve into this any deeper.
COMMENTARY
Feeling himself unqualified to explain the essence of the gops prema, Nrada here again
says only a little about this prema in terms of its secondary characteristics. He is fearful of

proceeding further because a further description might make both Gopa-kumra and himself
lose control of their ecstasy.
BB 3.5.233
TEXT 233
TEXT
s rdhik bhagavat kvacid kyate cet
prem tadnubhavam cchati mrtimn sa
akyeta ced gaditum ea tay tadaiva
ryeta tattvam iha ced bhavati sva-akti
SYNONYMS
sShe; rdhikRdhik; bhagavatthe divine goddess; kvacitsomehow; kyateis
seen; cetif; premlove; tadthen; anubhavamrealization; cchatiwill reach; mrtimnin person; sait; akyetait will be possible; cetif; gaditumto be spoken about;
eathis (prema); tayby Her; tadthen; evaonly; ryetaone may hear; tattvam
the truth; ihain this matter; cetif; bhavatithere is; svain you; akticapacity.
TRANSLATION
If ever you meet the divine goddess Rdhik, then you will see prema in person. And if ever
She speaks about prema, only then can you hear the truth about it, if you are able to
understand it.
COMMENTARY
Nrada can hardly describe the nature of the gops pure love, and even if with great endeavor
he could, that love is something Gopa-kumras heart is not yet prepared to realize. But if
Gopa-kumra were to meet a person who in truth possesses that love, then he would be able to
perceive it directly. Of all the Lords gops, rmat Rdhr is famous as the most dear to
the Lord. If Gopa-kumra could meet Her, She could explain the truth about Her love for
Kahow supremely ecstatic it is, how supremely painful and distressing, and so on. Even
if Nrada could receive such instructions from rmat Rdhr, he would not be able to
repeat them to Gopa-kumra, because those instructions would render Nrada completely
bewildered, like a madman. Thus Gopa-kumra will only be able to learn the mysteries of this
most exalted science by seeing them for himself in the person of its original teacher, rmat
Rdhr.
BB 3.5.234
TEXT 234
TEXT

cet ka-candrasya mahvatras

tdg nija-prema-vitna-kr
syd v kadcid yadi rdhiky
premnubhti tad upaity athpi
SYNONYMS
cetif; ka-candrasyaof Kacandra; mah-avatraa complete incarnation; tdk
such; nijaHis own; premaof the pure love; vitnathe distribution; krdoing; syt
there were; vor; kadcitsometime; yadiif; rdhikyof Rdhik; premaanubhtimthe experience of prema; tatthat; upaitiattains; atha apior else.
TRANSLATION
Or should there ever be a full incarnation of r Kacandra to distribute pure ka-prema,
or to experience the ka-prema of rmat Rdhik, you might be able to understand it.
COMMENTARY
Since rmat Rdhr is rarely seen by ordinary souls in this world, Gopa-kumra might
doubt whether a modern person like himself could ever get Her favor and understand Her
glories. But if She were not the only source of prema in this world, the conditioned souls
would not need to be hopeless. To protect the hope of Gopa-kumra and other devotees to
obtain love at the lotus feet of r Rdhik and the Lord of Her heart, here Nrada hints at the
future appearance of r Caitanya Mahprabhu, the combined form of r r Rdh and
Ka. For even subtly alluding to the merciful descent of Lord Caitanya, Nrada is allglorious.
BB 3.5.235
TEXT 235
TEXT
tad gaccha ghra tat ketra
mthura vraja-bh-bhava
nijrtha-siddhaye tva hi
na mdk tad-daylaya
SYNONYMS
tattherefore; gacchaplease go; ghramquickly; tatto that; ketramholy place;
mthuramthe replica of Mathur; vraja-bhin Vraja-bhmi; bhavayou who were born;
nijayour; arthaof the desires; siddhayefor the fulfillment; tvamyou; hiindeed; na
mdkunlike me; tatHis; dayof mercy; layaa repository.
TRANSLATION

So, dear son of Vraja-bhmi, to fulfill your desires go quickly to Lord Jagannthas abode, the
holy place that is an image of Mathur. Unlike me, you are surely a person in whom the Lord
has reposed His mercy.
COMMENTARY
Gopa-kumra should not be discouraged that Nrada has declared the prema of Vraja
extremely difficult to achieve. Nrada himself may not expect to attain such prema, but Gopakumra, born in Vraja and blessed with so much of Kas mercy, is more fortunate.
BB 3.5.236
TEXT 236
TEXT
rmad-uddhava uvca
ketra yath tat puruottama prabho
priya tathaitat puram apy ado yath
pareat-laukikatocitehitair
vibhita tasya yathedam apy tam
SYNONYMS
rmat-uddhava uvcarmn Uddhava said; ketramthe holy abode; yathas; tat
that; puruottamamJaganntha Pur; prabhoto the Lord; priyamdear; tathso; etat
this; puramtranscendental city; apialso; adathat (Pur); yathas; para-atfor the
capacity of the supreme controller; laukikatand for the capacity of an ordinary person;
ucitaappropriate; hitaiby activities; vibhitambeautified; tasyaHis; yathas;
idamthis; apialso; tamreal.
TRANSLATION
rmn Uddhava said: Certainly as dear to our Lord as that Puruottama-ketra is this
Dvrak-pur. Dvrak is as fully beautified by the deeds the Lord performs, both as the
supreme controller and as an ordinary person of the world.
COMMENTARY
As a loyal devotee of Ka in His form of r Dvrakntha, Uddhava cannot agree with
Nradas depiction of Dvrak as inferior to Puruottama-ketra, Jaganntha Pur. That the
glories of Dvrak are real (ta) has been verified by the personal experience of countless
reputable Vaiavas.
BB 3.5.237
TEXT 237
TEXT

r-daivak-nandana ea na prabhus
tad-rpa-dhr puruottame svayam
sthairya bhajan krati tan-nivsin
tat-prema-prrdra-hd sad mude
SYNONYMS
r-daivak-nandanathe son of Devak; eathis; naour; prabhuLord; tatthat;
rpaform; dhrwho assumes; puruottamein Puruottama-ketra; svayamHimself;
sthairyamimmobility;

bhajanassuming;

kratiHe

sports;

tatof

that

place;

nivsinmof the residents; tatfor Him; prema-prain a flood of love; rdramelting;

hdmwhose hearts; sadeternally; mudefor the pleasure.
TRANSLATION
It is our own master, r Devak-nandana, who in Puruottama-ketra assumes the form of
Lord Jaganntha. Standing motionless, He sports eternally for the pleasure of its residents,
whose hearts melt in a flood of love for Him.
COMMENTARY
The same son of Devak whom the Yadus consider their master appears as dru-brahma, the
Absolute Truth in wood, in His abode of Puruottama-ketra. Why does He do this? One
reason is to give joy to the residents of that abode.
BB 3.5.238
TEXT 238
TEXT
yat tatra sasidhyati vastv ihpi
sampadyate tat kila nsti bheda
kintv asya tatra vraja-bh-caritradi-rutibhy bhavit sa oka
SYNONYMS
yatwhich; tatrathere; sasidhyatiis available; vastureality; ihahere; apialso;
sampadyateis manifest; tatthat; kilaindeed; na astithere is no; bhedadifference;
kintubut; asyaHis; tatrathere; vraja-bhof Vraja-bhmi; caritrathe pastimes;
diby hearing; rutibhymand by seeing; bhavitthere will be; sasome; oka
unhappiness.
TRANSLATION
The same reality shown there is also found here, without any difference. But there, by seeing
and hearing about His pastimes in Vraja-bhmi, you will feel a certain kind of sorrow.

COMMENTARY
Since both in Pur and in Dvrak the same Ka rules, Uddhava says, there is no reason to
make the effort to travel from one place to the other. And being in Pur will have one
disadvantage: There Gopa-kumra will see plays of Kas Gokula pastimes and hear those
pastimes depicted in songs and recitations. Being reminded about his worshipable Lord yet
being unable to see Him directly will cause Gopa-kumra pain.
BB 3.5.239
TEXT 239
TEXT
tasmin jaganntha-mukhbja-darann
mah-prasdvali-lbhata sad
ytrotsavaughnubhavd api sphuraty
ullsa evtmani naiva dnat
SYNONYMS
tasminthere; jagannthaof Lord Jaganntha; mukha-abjathe lotus face; darantfrom
seeing; mah-prasdaof His mah-prasdam; valiheaps; lbhatafrom receiving;
sadalways; ytraof excursions; utsavaand festivals; oghathe huge number;
anubhavtfrom experiencing; apialso; sphuratiis experienced; ullsadelight; eva
certainly; tmaniin your heart; nanot; evaat all; dnatthe feeling of lowliness.
TRANSLATION
And by seeing there Lord Jagannthas lotus face, by getting plenty of His mah-prasdam,
and by enjoying His frequent festivals and processions, you will certainly feel delight in your
heart as wellbut not humility.
COMMENTARY
In Uddhavas opinion, the environment of Pur will be at once so disturbing and so enjoyable
that Gopa-kumra will neither realize the happiness of ka-prema nor obtain his objective,
Goloka.
BB 3.5.240
TEXT 240
TEXT
t vinodeti na prema
goloka-prpaka hi yat
na ca tal-loka-lbhena
vinsya svsthyam udbhavet

SYNONYMS
tmthat (dainyam); vinwithout; udeti nadoes not develop; premathe pure love;
goloka-prpakamleading to entrance into Goloka; hiindeed; yatwhich; nanot; ca
and; tatthat; lokaof the world; lbhenathe attainment; vinwithout; asyaof that;
svsthyampeacefulness; udbhavetarises.
TRANSLATION
Without utter humility, the pure love that leads to entrance into Goloka will never arise. And
until you attain that world, you will never be at peace.
BB 3.5.241
TEXT 241
TEXT
punas tato sau para-dukha-ktara
praheyati r-puruottamas tv imam
sva-gokule r-mathur-vibhae
tad ea tatraiva katha na clyate
SYNONYMS
punafurthermore; tatafrom there; asauHe; paraof others; dukhaby the distress;
ktarafeeling disturbed; praheyatiwill send away; r-puruottamaLord Jaganntha;
tubut; imamthis place; svaHis own; gokulein Gokula; r-mathurof Mathur;
vibhaewhich is the ornament; tatthere; eathis (Gokula); tatrathere (in
Mathur); evajust; kathamwhy; na clyateshould not be gone to.
TRANSLATION
Whats more, Lord Puruottama, who feels sympathy for the distress of others, will surely
send you from Jaganntha Pur to His own Gokula, the ornament of r Mathur. Then why
not just go there directly?
COMMENTARY
Lord Jaganntha cannot tolerate seeing anyone suffer, especially not His very dear devotees.
So just as before, He will again send Gopa-kumra to Vndvana.
BB 3.5.242-243
TEXTS 242243
TEXT
atraivotpadyate dainya
tat-prempi sad satm
tat tac chnyam ivraya-

sarid-giry-di payatm

sad hh-ravkrntavadann tath hdi

mah-santpa-dagdhn
sva-priya parimgyatm
SYNONYMS
atrathere; evaindeed; utpadyatearises; dainyamutter humility; tatfor Him;
premapure love; apialso; sadalways; satmof the devotees; tat tatall these;
nyamempty; ivaas if; arayathe forests; saritrivers; girimountains; diand so
on; payatmwho are seeing; sadalways; hh-ravawith cries of alas!; krnta
overtaken; vadannmwhose mouths; tathsimilarly; hdiin their hearts; mahsantpaby the intense burning; dagdhnmwho are scorched; svatheir own; priyam
beloved; parimgyatmwho are seeking.
TRANSLATION
There in Gokula the pure devotees always feel humility and pure love for the Lord. In that
mood, they see the forests, rivers, and hills as if an empty wilderness. Those devotees, their
mouths filled with cries of lamentation, their hearts burning in absolute grief, are always
searching for their beloved.
COMMENTARY
The mood of Gokula will assist Gopa-kumra in quickly achieving his desired goal. After all,
humility and pure love are abundant in Gokula, where the forests like r Vndvana, the
rivers like r Yamun, the mountains like r Govardhana, and the lakes and meadows are all
decorated with the sports of Nanda-nandana.
The devotees who live in Gokula are always in agony, searching for r Nanda-nandana and
the nectar of seeing Him. All the ingredients of humility, therefore, are readily at hand, and
this means that pure love can quickly grow to maturity. By achieving that pure love in
Gokula, Gopa-kumra will very soon reach Goloka. Therefore he should depart for Gokula at
once.
BB 3.5.244
TEXT 244
TEXT
r-gopa-kumra uvca
mantri-pravara-vkya tat

sva-hdya nyya-bhitam
niamya nitar prto
bhagavn nrado bravt
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; mantri-pravaraof the best of counselors;
vkyamthe statement; tatthat; svato himself; hdyamcongenial; nyyawith good
reason;

bhitamfilled;

niamyahearing;

nitarmextremely;

prtapleased;

bhagavnthe great personality; nradaNrada; abravtspoke.

TRANSLATION
r Gopa-kumra said: The statements of that best of counselors were all reasonable, and they
accorded with Nradas own heart. So when the great Nrada heard them he was extremely
pleased. He then spoke in reply.
COMMENTARY
Though Uddhavas statement differed from Nradas, it reverberated sympathetically in
Nradas heart. Nrada was happy to hear what he himself had not quite been able to say.
BB 3.5.245
TEXT 245
TEXT
r-nrada uvca
satyam uddhava tad-bhmilokeu prtimn asi
yad asyv-ia-siddhy-artham
ttha mantram ima hitam
SYNONYMS
r-nrada uvcar Nrada said; satyamtruly; uddhavaO Uddhava; tatof that;
bhmiland; lokeufor the residents; prti-mnpossessing great affection; asiyou are;
yatsince; asyaof him (Gopa-kumra); uquick; iaof what he wants; siddhiarthamfor the achievement; tthayou have spoken; mantramadvice; imamthis;
hitambeneficial.
TRANSLATION
r Nrada said: O Uddhava! You truly must have great affection for the residents of that
land, for you have spoken your good advice to help this boy quickly achieve what he desires.
COMMENTARY

Nrada admits that Vraja-bhmi is the best place for Gopa-kumra to advance further. In r
Puruottama-ketra the same perfection could be achieved, but only gradually.
BB 3.5.246
TEXT 246
TEXT
tasy vraja-bhuvo vetti
bhavn eva mahihatm
nijea-daivata ka
tyaktv yatrvasac ciram
SYNONYMS
tasyof that; vraja-bhuvaof Vraja-bhmi; vettiknows; bhavnyour good self;
evaindeed; mahihatmthe supreme greatness; nijayour own; ia-daivatam
worshipable Deity; kamLord Ka; tyaktvleaving; yatrahere; avasatyou
remained; ciramfor a long time.
TRANSLATION
You know the supreme greatness of that Vraja-bhmi. You left Lord Ka, your worshipable
Deity, and resided there a long time.
COMMENTARY
For not first recommending that Gopa-kumra return to Gokula on earth, Nrada excuses
himself on the grounds that he doesnt know the special glories of Gokula as well as Uddhava.
BB 3.5.247
TEXT 247
TEXT
r-gopa-kumra uvca
parita punar lokya
lakani ubhni sa
ho mm ha sarva-jo
nrado vaiava-priya
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; paritaon all sides; punaagain;
lokyaseeing; lakanisigns; ubhniauspicious; sahe; hajoyfully; mmto
me; hasaid; sarva-jathe all-knowing; nradaNrada; vaiava-priyathe dear
friend of the Vaiavas.
TRANSLATION

r Gopa-kumra said: Nrada again looked all around. Beholding auspicious signs, that allknowing sage and dear friend of the Vaiavas addressed me joyfully.
COMMENTARY
Before taking the liberty to speak again, Nrada looked around him and noticed birds chirping
and other auspicious omens. He wanted only the best for Gopa-kumra.
BB 3.5.248
TEXT 248
TEXT
r-nrada uvca
vraja-vra-priya rman
svrtha viddhy u sdhitam
etac csti mah-bhga
puraivnumita may
SYNONYMS
r-nrada uvcar Nrada said; vraja-vraof the hero of Vraja; priyaO beloved;
rmanO glorious one; sva-arthamyour goal; viddhiplease understand; usoon;
sdhitamachieved; etatthis; caand; astiwas; mah-bhgaO most fortunate one;
purbefore; evaeven; anumitamsurmised; mayby me.
TRANSLATION
r Nrada said: O glorious one, beloved of the hero of Vraja, please know that soon your
purpose will be achieved! Long ago, greatly fortunate one, I concluded that this would
happen.
BB 3.5.249
TEXT 249
TEXT
r-vaikuhe tula-sukha-bhara-prnta-smspade syyodhy-pury tad-adhika-tare dvrakkhye pure smin
ytasypi tava balate durghaa citta-dukha
svargdau ca prabhu-vara-padbjekaenpy abodha
SYNONYMS
r-vaikuhein r Vaikuha; atulaincomparable; sukha-bharagreat happiness; prntasmaof the limit; spadein the abode; asyaHis; ayodhy-purymin the transcendental
city Ayodhy; tatthan that (Vaikuha); adhika-taremuch greater; dvrak-khye
named Dvrak; purein the city; asminthis; ytasyawho have come; apiindeed;

tavaof you; balateincreases in force; durghaamin an unlikely way; cittaof your

mind; dukhamthe distress; svargain heaven; dauand so on; caand; prabhu-vara
of the Lord; pada-abjalotus feet; kaenawhile seeing; apieven; abodhaignorance.
TRANSLATION
Even when you came to r Vaikuha, the Lords abode of limitless, incomparable joy, and
to His transcendental city of Ayodhy, and to this city of Dvrak, even greater than both,
your hearts distress only multiplied in a most unlikely way. On Svarga and the other material
planets you remained naive, even though seeing the lotus feet of your Lord.
COMMENTARY
It seems contrary that the dissatisfaction Gopa-kumra felt in Vaikuha, Ayodhy, and
Dvrak was in fact a sign of his approaching the highest extreme of spiritual happiness, just
as it seems contrary that on each planet in his earlier travels in the material worlds he had the
personal association of Lord Viu in His various expansions and yet was unaware of higher
realms.
BB 3.5.250
TEXT 250
TEXT
tac cmu ca sva-dayita-vara-svmi-pdravindadvandve dye praaya-paal-vardhanyaiva manye
smil loke katham itarath sambhaved dukha-hetus
tasmis tasminn api mati-pade tatra tatrjat v
SYNONYMS
tatthat (misery); caand; amumthis (ignorance); caand; svayour own; dayitavaramost beloved; svmiof the master; pda-aravindaof the lotus feet; dvandvefor
the pair; dyevisible; praayaof love; paalof the abundance; vardhanyafor
expanding; evaonly; manyeI consider; asminin this; lokeworld; kathamhow;
itarathotherwise; sambhavetthere could be; dukhafor distress; hetucause; tasmin
tasminin these various; apieven; matiof wisdom; padein the realms; tatra tatrain
those other (realms); ajatignorance; vor.
TRANSLATION
I think all this occurred just to deepen your great love for the supreme object of your sight,
those two lotus feet of your own dearest Lord. How else could there be any reason for distress
in this realm, or ignorance in any of those abodes of knowledge?
COMMENTARY

The lotus feet of r Madana-gopla have long been visible in the core of Gopa-kumras
heart, and he hopes that he will soon be able to see them with his very eyes. Other than to
deepen his attraction to his Lords lotus feet, there would be no intelligible purpose for his
sorrow in the spiritual world or his ignorance on the planets of the all-knowing sages.
BB 3.5.251
TEXT 251
TEXT
yay ht-kobha-rhityn
mah-kautukato pi te
vtta bhva-vieea
tat-tal-loke cyutekaam
SYNONYMS
yayby which (ignorance); htof the heart; kobhaof agitation; rhitytbecause of
absence; mah-kautukatadue to the acute curiosity; apiindeed; teyour; vttam
occurred; bhvawith ecstasy; vieeaspecial; tat-tatin each; lokeworld; acyutaof
Lord Acyuta; kaamthe discovering.
TRANSLATION
Your naivet let you feel the piqued curiosity of a simple heart free from agitation. Thus you
enjoyed the special ecstasy of discovering Lord Acyuta on every planet.
COMMENTARY
Misery may sometimes intensify affection, but what is the use of ignorance? Nrada answers
that on Mahar-loka and other planets Gopa-kumras simplicity allowed him to see in a very
pure loving mood the Personality of Godhead. A mind filled with all kinds of knowledge
becomes easily agitated by critical thoughts and is not free to enjoy enthusiasm like the mind
of a simple person. Had Gopa-kumra been more sophisticated, he would not have been able
to discover the Supreme Lord in His various aspects with as much sincere affection and would
not have derived as much joy from the Lords darana.
BB 3.5.252
TEXT 252
TEXT
tad gacchatu bhavn ghra
sva-drghbha-siddhaye
mdhur vraja-bhmi t
dhar-r-krti-vardhinm

SYNONYMS
tattherefore; gacchatushould go; bhavnyour good self; ghramquickly; svayour;
drghalong-held; abhaof the desire; siddhayefor the attainment; mdhurmsweet;
vraja-bhmimto Vraja-bhmi; tmthat; dharof the earth; rthe splendor; krtiand
fame; vardhinmwhich increases.
TRANSLATION
So now go quickly to that most sweet Vraja-bhmi, which enhances the fame and splendor of
the earth. Go fulfill the desire you have held for so long.
COMMENTARY
In Vndvana on earth Gopa-kumra will finally see the lotus feet of r Madana-gopla. How
Vndvana increases the earths beauty and reputation is described by the gops of Vndvana:
vndvana sakhi bhuvo vitanoti kti
yad devak-suta-padmbuja-labdha-lakmi
govinda-veum anu matta-mayra-ntya
prekydri-snv-avaratnya-samasta-sattvam
O friend, Vndvana is spreading the glory of the earth, having obtained the treasure of the
lotus feet of Ka, the son of Devak. The peacocks dance madly when they hear Govindas
flute, and upon seeing them from the hilltops other creatures all become stunned.
(Bhgavatam 10.21.10)
BB 3.5.253
TEXT 253
TEXT
tatraiva sdhana satya
sdhu sampadyate cirt
vaikuhopari vibhrjac
chrmad-goloka-ypakam
SYNONYMS
tatrathere; evaindeed; sdhanamspiritual practice; satyamtruly; sdhuproperly;
sampadyateis executed; acirtwithout delay; vaikuha-upariabove Vaikuha;
vibhrjatshining; rmat-golokato r Goloka; ypakambringing.
TRANSLATION
There, without delay, you will surely succeed in the spiritual practice that will bring you to
the brilliant world above Vaikuhar Goloka.
BB 3.5.25

TEXT 254
TEXT
r-gopa-kumra uvca
tasya vk-sudhay prtas
tatrha gantum utsuka
antar bhagavad-jrth
salakyokto mahtman
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; tasyahis (Nradas); vkof the words;
sudhayby the nectar; prtapleased; tatrathere; ahamI; gantumto go; utsuka
eager; antawithin; bhagavatfrom the Supreme Lord; jpermission; arthanxious
to

obtain;

salakyaperceiving;

uktawas

addressed;

mah-tmanby

the

magnanimous soul (Uddhava).

TRANSLATION
r Gopa-kumra said: Pleased by Nradas nectarean words, I was eager to go to Vrajabhmi. But Uddhava perceived that within my heart I was anxious first to take permission
from the Lord, and so the magmanimous Uddhava said something to me.
COMMENTARY
Uddhava could tell by looking at Gopa-kumra that he was anxious to ask permission from
r Dvrakntha before going anywhere.
BB 3.5.255
TEXT 255
TEXT
rmad-uddhava uvca
tadaiva ydavendrjpeky syd yadi gamyate
kutrpi bhavatnyatra
s bhr hy asya mah-priy
SYNONYMS
rmat-uddhava uvcarmn Uddhava said; tadthen; evajust; ydava-indraof the
Lord of the Ydavas; jthe order; apekyto be honored; sytis; yadiif; gamyate
would be going; kutra apisomewhere; bhavatyou; anyatraelse; sthat; bhland;
hibut; asyaHis; mah-priymost dear.
TRANSLATION

rmn Uddhava said: If you were going anywhere else, the proper thing would be to take
permission from the Lord of the Ydavas. But that land of His is most dear to Him.
COMMENTARY
As implied here by the word mah-priy (most dear), earthly Vndvana is Kas favorite
abode. He favors it even more than His Dvrak in Vaikuha.
BB 3.5.256
TEXT 256
TEXT
na skt sevay tasya
y prtir iha jyate
tad-vraja-sthna-vsena
s hi sampadyate dh
SYNONYMS
nanot; sktdirectly; sevayby the service; tasyaof Him; ywhich; prtilove;
ihahere (in Dvrak); jyateis born; tatthat; vraja-sthnain the land of Vraja;
vsenaby residing; sthat; hijust; sampadyatedevelops; dhsolidly.
TRANSLATION
Not even by direct service to the Lord here in Dvrak does the love arise that firmly develops
if one merely lives in the land of Vraja.
BB 3.5.257
TEXT 257
TEXT
ata evoita tasy
vraja-bhmau cira may
tatratya-tat-priya-privargasyvsana-cchalt
SYNONYMS
atatherefore; evaonly; uitamresiding was done; tasymin that; vraja-bhmau
land of Vraja; ciramfor a long time; mayby me; tatratyawho live in that place; tat
His; priyabeloved; pri-vargasyaof those (devotees) left with only their lives;
vsanaof the consoling; chalton the pretext.
TRANSLATION
Therefore I spent a long time in Vraja-bhmi, on the pretext of consoling the Lords dear
devotees, who lived there with nothing left but their lives.

COMMENTARY
In spending so much time in Vraja-bhmi, wasnt Uddhavas purpose to console the Vrajavss in their plight of having been abandoned by Ka? Externally it may have appeared so,
but comforting the cowherd men and women was in fact only a pretext for Uddhavas visit.
From his point of view there was no question of consoling the Vraja-vss. He went to
Vndvana to learn from them how to love Ka.
BB 3.5.258
TEXT 258
TEXT
manye mad-varo vetya
kmam eta tavotkaam
t neyaty ea bhmi tv
svaya svasya priy priya
SYNONYMS
manyeI think; matmy; varaLord; avetyaknowing; kmamdesire; etamthis;
tavayour; utkaampowerful; tmto that; neyatiwill bring; eaHe; bhmim
land; tvmyou; svayamHimself; svasyaHis own; priymdear (land); priyam(you
who are) dear.
TRANSLATION
I am sure my Lord already knows of your powerful desire. So He will personally bring you,
His dear friend, to His dearest abode.
COMMENTARY
Gopa-kumra might concede that to travel he need not ask the Lords permission; but still,
before leaving, he might simply want to have the Lords auspicious darana. Uddhava
therefore tells Gopa-kumra that Ka will go with him on his journey. Vndvana is very
dear to Ka, and so is Gopa-kumra. Therefore Ka Himself will surely take Gopakumra to Vndvana.
BB 3.5.259
TEXT 259
TEXT
r-gopa-kumra uvca
tad-vg-amta-pnena
paramnanda-prita
gato moham ivmutra

kaa d nyamlayam
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; tathis; vkof the words; amtathe
nectar; pnenaby drinking; parama-nandawith topmost ecstasy; pritafilled; gata
mohamI became unconscious; ivaas if; amutrathere (in Dvrak); kaamfor a
moment; dmy eyes; nyamlayamI closed.
TRANSLATION
r Gopa-kumra said: Filled with the highest ecstasy from drinking the immortal nectar of
Uddhavas words, I seemed to lose consciousness. There in Dvrak, for a moment I closed
my eyes.
COMMENTARY
Here the word iva implies that Gopa-kumra did not actually faint; he only lost his external
vision for a moment because of closing his eyes.
BB 3.5.260
TEXT 260
TEXT
kenacin nyamno smi
kutrpti vitarkayan
dv unmlya paymi
kuje sminn asmi sagata
SYNONYMS
kenacitby someone; nyamnabeing carried; asmiI was; kutra apisomewhere; iti
thus; vitarkayanguessing; daumy eyes; unmlyaopening; paymiI saw; kujeto
the grove; asminthis; asmiI have been; sagatabrought.
TRANSLATION
Sensing that someone had taken me elsewhere, I then opened my eyes and saw that I had been
brought to this grove.
COMMENTARY
With his eyes closed, Gopa-kumra couldnt see who was carrying him. Had he seen that it
was Ka taking him to earth to leave him in Gokula, he would never have been able to give
up the company of his Lord in Dvrak to attain Goloka, the ultimate destination. Uddhava
had also discouraged Gopa-kumra from seeing Ka before leaving Dvrak because if
Gopa-kumra had met Ka, to leave for Gokula Vndvana would have been impossible.
Ka and His devotees were conspiring to assure Gopa-kumras ultimate success.

Thus ends the fifth chapter of Part Two of rla Santana Gosvms Bhad-bhgavatmta,
entitled Prema: Love of God.
BB 6. Abha-lbha: The Attainment of All Desires
6. Abha-lbha: The Attainment of All Desires
BB 3.6.1-2
TEXTS 12
TEXT
[qGaaePaku-Maar ovac
Taa& NaardqYaaMaNauSa*TYa iXa+aa&
k*-Z<aNaaMaaiNa iNaJaiPa[Yaai<a )
SaqTaRYaNSauSvrMa}a l/Il/aSa(
TaSYa Pa[GaaYaNauicNTaYa& ))
TadqYal/Il/aSQal/JaaTaMaeTad(
ivl/aek-YaN>aavdXae GaTaae Yae )
TaYaae" Svictae k-r<aeNa l/e
k-Qa& PariSMaNk-QaYaaNYah& Tae ))

r-gopa-kumra uvca
t nradym anustya ik
r-ka-nmni nija-priyi
sakrtayan su-svaram atra lls
tasya pragyann anucintaya ca

tadya-ll-sthala-jtam etad
vilokayan bhva-dae gato ye
tayo sva-citte karaena lajje
katha parasmin kathayny aha te
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; tmthose; nradymof Nrada;
anustyafollowing; ikminstructions; r-kaof r Ka; nmnithe names;
nijato myself; priyidear; sakrtayanchanting; su-svaramin a melodious voice;
atrahere; llthe pastimes; tasyaHis; pragyansinging loudly; anucintayan
remembering; caand; tadyaHis; ll-sthala-jtammany places of pastimes; etatthese;

vilokayanseeing; bhvaan ecstatic mood; daeand state of excitement; gata

obtaining; yewhich; tayoof them; sva-cittein my own mind; karaenaby
expressing; lajjeI become embarrassed; kathamhow; parasminto another; kathayni
can describe; ahamI; tethem.
TRANSLATION
r Gopa-kumra said: Following Nradas instructions, here in Vraja I went to see the many
places of Sri Kas pastimes. I sang His names most dear to me, I sang about His pastimes
loudly and sweetly, I focused my mind upon themand I attained such a state of ecstasy and
became so emotional that it embarrasses me even to think of it. How then can I describe this
to anyone else?
COMMENTARY
In this Sixth Chapter, Gopa-kumra goes to Goloka and meets r Ka. Ka shows him
special mercy, and Gopa-kumra joins the pastimes of that world.
The first five verses show the good fortune Gopa-kumra gained by following the instructions
of r Nrada. This good fortune will be his means of achieving Goloka. While visiting r
Vndvana on earth, Gopa-kumra saw with his own eyes Ka performing His cowherd
pastimes. As a result, Gopa-kumras mind reached a rare level of ecstasy and manifested
such exceptional states as unmda (divine madness).
BB 3.6.3
TEXT 3
TEXT
Sada MahaTYaaR k-<aSvrE dNa(
NaYaaiMa ra}aqidRvSaa& k-aTar" )
Na vei YaTSauicradNauiTa&
Sau%aYa va TataduTaaiTaRiSaNDave ))

sad mahrty karua-svarai rudan

naymi rtrr divas ca ktara
na vedmi yad yat su-cird anuhita
sukhya v tat tad utrti-sindhave
SYNONYMS
sadconstantly; mah-rtyin great distress; karuapitiful; svaraiin tones; rudan
crying; naymiI spent; rtrthe nights; divasdays; caand; ktaradistressed; na
vedmiI did not know; yat yatall of which; su-cirtfor a long time; anuhitam

practiced; sukhyafor happiness; vor; tat tatof that; utaotherwise; rtiof distress;
sindhavefor (obtaining) an ocean.
TRANSLATION
I spent my days and nights in great distress, always crying in a pitiful voice, not knowing
whether the practice I had so long been following would lead me to happiness or cast me into
an ocean of distress.
COMMENTARY
It is difficult for Gopa-kumra to describe his embarrassing state, but because of his special
affection for the Mathur brhmaa he will try to explain it to some extent. Gopa-kumra
began his spiritual practice the day he left home as a young boy, and now all his practice
seems to be reaching its culmination. But now he is uncertain whether the final result will be
happy. Gopa-kumra expresses himself here in a narrative present tense. Thus he says na
vedmiliterally, I do not know. But this clearly implies that this doubt has been with him
for a long time and will continue for some time more.
BB 3.6.4
TEXT 4
TEXT
k-QaidPYaak-l/YaaiMa NaETaTa(
ik-Maez davaiGaniXa%aNTare_hMa( )
vSaaiMa ik&- va ParMaaMa*TaaC^=
SauXaqTal/[qYaMauNaaJal/aNTa" ))

kathacid apy kalaymi naitat

kim ea dvgni-ikhntare ham
vasmi ki v parammtcchasu-tala-r-yamun-jalnta
SYNONYMS
kathacitsomehow; apialthough; kalaymi naI could not distinguish; etatthis;
kimwhether; eathis; dva-agniof a forest fire; ikhthe flames; antarewithin;
ahamI; vasmiwas living; kim vor whether; paramasupreme; amtaof the nectar;
acchaclear; su-talaand very cool; r-yamunof r Yamun; jala-antain the
water.
TRANSLATION

I couldnt tell whether I was living in the flames of a forest fire or in the supreme nectar of the
clear, cool waters of r Yamun.
BB 3.6.5
TEXT 5
TEXT
k-daicdev& ik-l/ iNaiNaaeMYah&
Xa#=SYa hSTae PaiTaTaae_iSMa k-SYaicTa( ))
Sada NYaMa& bhudu"%SaaGare
Sau%SYa GaNDaae_iPa Na Maa& SPa*XaeTKvicTa( ))

kadcid eva kila nicinomy aha

ahasya haste patito smi kasyacit
sad nyamaja bahu-dukha-sgare
sukhasya gandho pi na m spet kvacit
SYNONYMS
kadcitsometimes; evamthus; kilaindeed; nicinomithought; ahamI; ahasyaof
a cheater; hastein the hand; patitafallen; asmiI was; kasyacita certain one; sad
constantly; nyamajamI was being submerged; bahu-dukhaof great misery; sgarein
an ocean; sukhasyaof happiness; gandhaa trace; apieven; nanot; mmme;
spetwould touch; kvacitever.
TRANSLATION
Sometimes I thought I had fallen into the hands of some great deceiver. I was always
submerged in a vast ocean of misery. Not even a drop of happiness ever touched me.
BB 3.6.6
TEXT 6
TEXT
wTQa& vSaiaku-e_iSMaNv*NdavNaiv>aUz<ae )
Wk-da raedNaaM>aaeDaaE iNaMaGanae MaaehMav[JaMa( ))

ittha vasan nikuje smin

vndvana-vibhae
ekad rodanmbhodhau
nimagno moham avrajam
SYNONYMS

itthamin this manner; vasanresiding; nikujein the grove; asminthis; vndvanavibhaean ornament of Vndvana; ekadone day; rodanaof crying; mbhodhauin
an ocean; nimagnadrowning; mohamunconsciousness; avrajamI obtained.
TRANSLATION
In such a way I lived in this grove, this most attractive ornament of Vndvana. And one day,
while immersed in an ocean of weeping, I fell unconscious.
BB 3.6.7
TEXT 7
TEXT
dYaalu/cU@aMai<aNaaMauNaEv
SvYa& SaMaaGaTYa k-raMbuJaeNa )
v&XaqrTaeNaaMa*TaXaqTale/Na
Maa}aTaae MaaJaRYaTaa rJaa&iSa ))

daylu-cmainmunaiva
svaya samgatya karmbujena
va-ratenmta-talena
mad-gtrato mrjayat rajsi
SYNONYMS
dayluof merciful persons; c-mainthe crown jewel; amunthat; evaonly;
svayamin person; samgatyawho approached; kara-ambujenawith His lotus hand;
vato the flute; ratenawhich was fondly attracted; amtalike nectar; talenacool;
mat-gtratafrom my limbs; mrjayatwho was wiping; rajsithe dust.
TRANSLATION
Then the crest jewel of all who are merciful appeared before me. With His own lotus hand, a
hand cool like nectar and always pleased to hold His flute, He wiped the dust from my limbs.
BB 3.6.8
TEXT 8
TEXT
NaqTaae_iSMa SaaLYa Mauhu" Sal/Il&/
Sa&ja& MahaDaUTaRvre<a YaaTa( )
NaaSaaPa[ivErPauraNau>aUTaEr(
AaPaUYaR SaaEr>Ya>arE" Svk-IYaE" ))

nto smi saclya muhu sa-lla

saj mah-dhrta-varea yatnt
ns-praviair apurnubhtair
prya saurabhya-bharai svakyai
SYNONYMS
ntabrought; asmiI was; saclyabeing stirred; muhuagain; sa-llamplayfully;
sajmto consciousness; mah-dhrtaof great cheats; vareaby the best; yatnt
with some endeavor; nsmy nose; praviaiwhich entered; apurnever before;
anubhtaiexperienced; pryafilling; saurabhyaof fragrances; bharaiwith the
abundance; svakyaiHis own.
TRANSLATION
It wasnt easy, but that greatest of cheats playfully stirred me back to consciousness by filling
my nostrils with His unique heady fragrances, which I had never known before.
COMMENTARY
r Madana-gopla-deva appeared in person before Gopa-kumra to award him the highest
perfection. Gopa-kumra was in a deep swoon, oblivious to everything around him, but
Kas presence awakened one of his senses, namely the sense of smell. Because Ka, the
most expert enchanter, knows very well how to stir the senses of even an unconscious person,
Gopa-kumra wants to acknowledge Kas omniscience by speaking of Him as mahbhijavara (the best of those who know everything), but the ecstasy of his love transforms that
original idea, and it comes out from his mouth as mah-dhrta-vara (the greatest of cheats).
Gopa-kumras ecstasy forces him to reason, Although Ka may now be wiping my body
with His own hands, soon enough that same Ka is just as likely to abandon me.
BB 3.6.9
TEXT 9
TEXT
TadqYav-aBJaMaQaavl/aeKYa
SaSaM>a[Ma& SaTvrMauiTQaTaae_hMa( )
AMau& ivDaTau| vrPaqTave
SaMauTaae hzR>araicTaaTMaa ))

tadya-vaktrbjam athvalokya
sa-sambhrama satvaram utthito ham
amu vidhartu vara-pta-vastre

samudyato hara-bharcittm
SYNONYMS
tadyaHis; vaktra-abjamlotus face; athathen; avalokyaseeing; sa-sambhramamin
perplexity; satvaramquickly; utthitastanding up; ahamI; amumHim; vidhartumto
take hold of; varasplendid; ptayellow; vastrethe garment; samudyataattempting;
haraof joy; bharaa burden; citaaccumulating; tmin my heart.
TRANSLATION
Then, seeing His lotus face, I quickly stood up. Not knowing what I was doing, my heart
filling with joy, I tried to catch hold of His splendid yellow cloth.
BB 3.6.10
TEXT 10
TEXT
Sa NaaGareNd]ae_PaSaSaar Pa*Taae
iNaNaadYa&STaa& Maurl/I& Svl/Il/Yaa )
A>aU ku-aNTairTa" SaPaSaaE
MaYaa Na l/BDaae bTa DaavTaaPYal/Ma( ))

sa ngarendro pasasra phato

nindayas t mural sva-llay
abhc ca kujntarita sapady asau
may na labdho bata dhvatpy alam
SYNONYMS
saHe; ngaraof heroes; indrathe king; apasasraescaped; phatabehind me;
nindayanvibrating; tmthat; muralmflute; sva-llayin His playful way; abhtHe
was; caand; kujaa grove; antaritawithin; sapadisuddenly; asauHe; mayby
me; nanot; labdhaattained; bataah; dhvatrunning; apialthough; alama lot.
TRANSLATION
That king of charming heroes blew His flute in His own playful way and escaped behind me.
Suddenly He stepped into a grove. Andalas!though I ran about looking, I couldnt find
Him.
BB 3.6.11
TEXT 11
TEXT
ANTaihRTa& Ta& Tvivl/aeKYa MaUC^a|

Pa[aae_PaTa& [qYaMauNaaPa[vahe )
WTaSYa veGaeNa SaMauMaaNaae
l/Bev Sa&ja& VYaik-r& Svd*q ))

antarhita ta tv avilokya mrcch

prpto pata r-yamun-pravhe
etasya vegena samuhyamno
labdhveva saj vyakira sva-d
SYNONYMS
antarhitamwho had disappeared; tamHim; tuand; avilokyanot seeing; mrcchm
unconsciousness; prptaobtaining; apatamI fell; r-yamunof r Yamun;
pravhein the swift current; etasyaits; vegenaby the force; samuhyamnabeing
carried; labdhvregaining; ivaas if; sajmnormal consciousness; vyakiramI cast;
sva-dmy glance.
TRANSLATION
He had disappeared. Unable to see Him, I fainted and fell into the swift current of the
Yamun. And as it forcefully carried me away, I seemed to regain normal awareness and
looked around.
COMMENTARY
Gopa-kumra says that he seemed to regain consciousness (labdhv iva sajm) because
he had not actually lost his awareness; his fainting was not a material disturbance but an
external symptom of ecstasy. His recovery of normal consciousness was also only apparent,
because the abnormal bewilderment of his prema had still not subsided. Two verses later he
will describe his collecting his wits (cittam samdhya), which shows that now, at this
earlier moment, he was still disoriented.
BB 3.6.12
TEXT 12
TEXT
PaXYaaMYaiTa-aNTaMaNaaeJaveNa
YaaNaeNa ke-NaaiPa MahaeDaRGaeNa )
ke-NaaiPa MaaGaeR<a MahauTaeNa
deXaaNTare ku-}aicdaGaTaae_iSMa ))

paymy atikrnta-mano-javena

ynena kenpi mahordha-gena

kenpi mrgea mahdbhutena
dentare kutracid gato smi
SYNONYMS
paymiI saw; atikrntawhich superseded; mana-javenathe speed of the mind;
ynenaby a vehicle; kena apisome; mah-rdhaway above; genawhich was going;
kena apiby some; mrgeapath; mah-adbhutenamost wonderful; dea-antareto
another place; kutracitsomewhere; gatacome; asmiI was.
TRANSLATION
I saw myself being transported to another place, along some wonderful path, by a vehicle
flying faster than the mind and higher than one could imagine.
COMMENTARY
Gopa-kumra couldnt identify the vehicle that took him away, so he refers to it simply as a
certain vehicle (ynena kenpi). He could only say that it was moving upward at a speed
greater than that of the mind. The path the vehicle took was also unfamiliar and not able to be
identified, so Gopa-kumra could only describe it as most amazing. It was utterly different
from any road he had ever traveled before.
BB 3.6.13
TEXT 13
TEXT
icta& SaMaaDaaYa Ma*XaaiMa Yaavd(
vEku-<#=l/aek&- TaiMaTaae_iSMa TaavTa( )
Ta& iviSMaTaae vq+Ya vhNPa[hz|
PaXYaYaaeDYaaidk-MaTYaGaa& TaTa( ))

citta samdhya mmi yvad

vaikuha-loka tam ito smi tvat
ta vismito vkya vahan prahara
payann ayodhydikam atyag tat
SYNONYMS
cittammy mind; samdhyacollecting; mmiI noticed; yvatwhile; vaikuhalokamworld of Vaikuha; tamthat; itafrom there; asmiI reached; tvatthen;
tamthat; vismitaamazed; vkyaseeing; vahanexperiencing; praharamdelight;

payanwatching; ayodhy-dikamAyodhy and other regions; atyagmI passed; tat

them.
TRANSLATION
Collecting my wits, I was amazed to see I was passing through Vaikuha-loka, and going
beyond. I watched with great delight as I passed Ayodhy and other realms.
COMMENTARY
Without delay, the vehicle sped past the domain of Lord Nryaa, in which Gopa-kumra
had previously resided, and then past other supreme abodes, including Ayodhy and Dvrak.
BB 3.6.14
TEXT 14
TEXT
[qGaael/aek&- Ta& icraXaavl/Mb&
Pa[aae >aaNTa& SavRl/aek-aePairaTa( )
AaSTae [qMaNMaaQaure Ma<@le/_iSMaNa(
Yaad*KSav| Ta}a vE Taad*Gaev ))

r-goloka ta cirvalamba
prpto bhnta sarva-lokoparit
ste rman-mthure maale smin
ydk sarva tatra vai tdg eva
SYNONYMS
r-golokamat r Goloka; tamthat; ciralong-held; of my desires; avalambam
the resort; prptaI arrived; bhntamshining; sarva-lokaall worlds; uparitabove;
stewas; rmatdivine; mthure maalein Mathur-maala; asminthis; ydkas;
sarvameverything; tatrathere; vaiindeed; tdkso; evajust.
TRANSLATION
I arrived at the shining world above all othersr Goloka, which I had long aspired to reach.
Everything there appeared the same as in this divine Mathur-maala of the material world.
COMMENTARY
Gopa-kumra had long desired to attain Goloka, the land where his worshipable Lord, r
Ka, eternally enjoys His pastimes. The Mathur brhmaa, Gopa-kumras disciple, lacks
the spiritual vision to understand Goloka properly, but to give him some idea of the glories of
Goloka, Gopa-kumra compares it to the transcendental abode where the two of them now sit.
Golokas resemblance to the earthly Gokula is the very reason why Goloka does without the

mood of reverence for Gods supremacy and displays instead the priceless treasure of
superexcellent prema.
BB 3.6.15
TEXT 15
TEXT
TaiSMaH[qMaQauraPae GaTva MaDauPaurqMahMa( )
A}aTYaaiMav Taa& d=*a ivSMaYa& hzRMaPYaGaaMa( ))

tasmi r-mathur-rpe
gatv madhu-purm aham
atratym iva t dv
vismaya haram apy agm
SYNONYMS
tasminthat; r-mathurof r Mathur; rpein the prototype; gatvcoming; madhupurmto Mathur City; ahamI; atratymlocated here (on earth); ivaas if; tmit;
dvseeing; vismayamsurprise; haramjoy; apiand; agmI experienced.
TRANSLATION
In that original land of Mathur, I visited Mathur City. I was surprised and happy to see that
it resembled the Mathur here on earth.
COMMENTARY
Gopa-kumra was astonished to see that even above Vaikuha things appeared as in the
mortal world. He was pleased to find such arrangements for fulfilling his spiritual desires.
BB 3.6.16
TEXT 16
TEXT
TaSYaaMaXa*<av& ced& iNaGa* iPaTar& SvYaMa( )
devk-I& vSaudev& c k&-Saae raJYa& k-raeiTa Sa" ))

tasym aava ceda

nighya pitara svayam
devak vasudeva ca
kaso rjya karoti sa
SYNONYMS

tasymthere; aavamI heard; caand; idamthese; nighyaarresting; pitaramhis

father; svayamon his own initiative; devakmDevak; vasudevamVasudeva; caand;
kasaKasa; rjyam karotiwas ruling; sahe.
TRANSLATION
In that original Mathur, I heard that Kasa had taken it upon himself to arrest his father and
Kas parents, Devak and Vasudeva, and was ruling the kingdom.
COMMENTARY
Kasa needed no introduction, especially to a person who hailed from Mathur City. The
brhmaa must at least have read about him in the Puras and other scriptures. Later in this
narration we will discover how persons like wicked Kasa, who in the material world had
died long ago, could still be active in r Goloka.
BB 3.6.17
TEXT 17
TEXT
TaSYa iPa[YaSauraiMa}aPairvarSYa XaYaa )
NaaeTSahNTae YaQaak-aMa& ivhTau| Yaadva" Sau%Ma( ))

tasya priya-surmitraparivrasya akay

notsahante yath-kma
vihartu ydav sukham
SYNONYMS
tasyaof him; priyawere dear; sura-amitraand were enemies of the demigods;
parivrasyawhose family and friends; akayout of fear; na utsahantedid not dare;
yath-kmamas they might desire; vihartumto enjoy; ydavthe Ydavas; sukham
freely.
TRANSLATION
Out of fear of Kasa, whose family and friends were enemies of the demigods, the Ydavas
dared not enjoy themselves freely.
BB 3.6.18
TEXT 18
TEXT
TaSMaahuivDaa& baDaaMaiPa ivNdiNTa Tae_iNaXaMa( )
ku-}aaPYaPaSa*Taa" ke-icTSaiNTa ke-_iPa TaMaai[Taa" ))

tasmd bahu-vidh bdhm

api vindanti te niam
kutrpy apast kecit
santi ke pi tam rit
SYNONYMS
tasmton account of him; bahu-vidhmof many kinds; bdhmaffliction; apialso;
vindantiexperienced; tethey; aniamconstantly; kutra apisomewhere; apast
fled; kecitsome; santiwere; ke apisome; tamof him; ritunder the shelter.
TRANSLATION
Because of him they constantly suffered all sorts of affliction. Some of the Ydavas escaped
elsewhere, and others took shelter of him.
COMMENTARY
Uddhava and other Ydavas went into exile in other districts. And some, like Akrra, became
Kasas order carriers. As described in rmad-Bhgavatam (10.2.14):
pralamba-baka-cratvarta-mahanai
muikria-dvividaptan-ke-dhenukai
anyai csura-bhplair
ba-bhaumdibhir vta
yadn kadana cakre
bal mgadha-saraya
Under the protection of Magadharja [Jarsandha], the powerful Kasa began persecuting
the kings of the Yadu dynasty. In this he had the cooperation of demons like Pralamba, Baka,
Cra, Tvarta, and Aghsura, and still othersMuika, Aria, Dvivida, Ptan, Ke,
and Dhenuka, as well as Bsura and Naraksura and many other demonic kings on the
surface of the earth.
te pit niviviu
kuru-pacla-kekayn
lvn vidarbhn niadhn
videhn koaln api
eke tam anurundhn
jtaya paryupsate

Persecuted by the demonic kings, the Ydavas left their own kingdom and entered various
others, like those of the Kurus, Paclas, and Kekayas, the lvas, Vidarbhas, and Niadhas,
and the Videhas and Koalas. Some of the Ydavas, however, began to follow Kasas
principles and act in his service.
The Supreme Lord arranges for His pleasure pastimes to occur in Goloka just as on earth.
Were this not so, the hearts of His unalloyed devotees would not be fully satisfied.
BB 3.6.19
TEXT 19
TEXT
TaTaae_hMaiPa >aqTa" SaNk*-Taiv[aiNTaMaNa" )
iNa"Sa*TYa TvrYaaGaC^& [qMa*NdavNa& TaTa" ))

tato ham api bhta san

kta-virnti-majjana
nistya tvaraygaccha
rmad-vndvana tata
SYNONYMS
tataso; ahamI; apialso; bhtaafraid; sanbeing; ktahaving done; virntiat
Virma-gha; majjanabathing; nistyaleaving; tvarayquickly; agacchamI went;
rmat-vndvanamto rmad Vndvana; tatathen.
TRANSLATION
I too was afraid of Kasa. So as soon as I finished bathing at Virnti-gha I hurriedly left
Mathur and went to glorious Vndvana.
COMMENTARY
It was very good for Gopa-kumra that he was already assuming the character of the Golokavss, for that would lead him to his final perfection.
BB 3.6.20-21
TEXTS 2021
TEXT
TaiSMaGaMYae_i%l/devTaaNaa&
l/aeke-ra<aaMaiPa PaazRdaNaaMa( )
WTaSYa >aU>aarTavzRk-IYaa=
YaaRvTaRdeXaSYa iNaPYa rqiTaMa( ))
idVYaa& idNaeXaaeMaNaaidNaETaa&

>aaEMaq=& Na*>aazacirTaaidNaaiPa )
MahacMaTk-ar>are<a ae
NYaMaMaaNaNdrSaaMburaXaaE ))

tasminn agamye khila-devatn

lokevarm api pradnm
etasya bh-bhrata-varakyryvarta-deasya nirpya rtim

divy dineodgamandinait
bhaum n-bh-caritdinpi
mah-camatkra-bharea ruddho
nyamajjam nanda-rasmbu-rau
SYNONYMS
tasminthere; agamyeinaccessible; akhilaall; devatnmto the demigods; lokavarmto the rulers of the planets; apialso; pradnmto the Lords personal
associates; etasyaof this (the ryvarta country); bhon earth; bhrata-varakyaof
Bhrata-vara; ryvarta-deasyaof the ryvarta country; nirpyanoticing; rtimthe
ways; divymin the sky; dina-aof the sun (ruler of the days); udgamanaby the rising;
dinand so on; etmthis; bhaummon the ground; nof humans; bhby the
language; caritabehavior; dinand so on; apialso; mah-camatkraof extreme
astonishment; bhareaby an excess; ruddhastunned; nyamajjamI drowned; nandarasaof ecstatic rasa; ambu-rauin an ocean.
TRANSLATION
In that realm, beyond the reach of all the demigods, planetary rulers, and personal attendants
of the Supreme Lord, I saw that life was going on just as here in this ryvarta country in
Bhrata-vara on earth. The sun was rising and the other natural events were taking place
every day in the sky, and on the land the people were speaking and behaving in the same way
as here. I was stunned by astonishmentextreme astonishmentand immersed in an ocean
of ecstatic rasa.
COMMENTARY
Demigods like Srya and Candra, planetary rulers like Indra and Brahm, and even associates
of Lord Nryaa like r Garua cannot enter Goloka. Gopa-kumra, preparing his student
for descriptions of life there, now gives him a glimpse of how Goloka resembles Vndvana

on earth. Gopa-kumra saw for himself that the environment and culture of Goloka were just
like those of ryvarta, north central India, refined in civilization, where Vraja-bhmi is
located. What he saw in the sky (divym) and on the ground (bhaumm) could hardly be
distinguished from the common experience of life on earth. This sight amazed him. He could
now perceive the spiritual reality of rasa as something tangible, and the ecstasy of that rasa at
once filled his heart and overflowed and left him swimming in an ocean of the nectar of
devotion.
BB 3.6.22
TEXT 22
TEXT
+a<aadPaXYa& >a[MaTaae GaaePaaiNav vNae NaraNa( )
PauZPaai<a icNvTaqv*Ra GaaePaqveXavTaqSTaQaa ))

kad apaya bhramato

gopn iva vane narn
pupi cinvatr vddh
gop-vea-vats tath
SYNONYMS
katafter a few moments; apayamI saw; bhramatawandering; gopncowherds;
ivaas if; vanein the forest; narnmen; pupiflowers; cinvatcollecting;
vddhelderly women; gop-vea-vatdressed as cowherdesses; tathand.
TRANSLATION
After a few moments I saw some men, who might have been cowherds, wandering in the
forest with some ladies, advanced in years and also wearing cowherd dress, who were picking
flowers.
COMMENTARY
Gopa-kumra says that the men appeared as if cowherds (gopn iva). They certainly could
not have been ordinary cowherds of the material world. Nor could he assume that the old
women he saw were what they appeared. They were dressed as cowherd women, but what
they actually were, Gopa-kumra leaves for his student to find out later. The younger gops
were not there picking flowers, either because their feelings of separation from Ka
disenabled them from such useful service or else because they were not allowed to leave the
cowherd village. In any case, Gopa-kumra saw clearly that even the old people of Goloka
had very special love for the Supreme Lord.

BB 3.6.23
TEXT 23
TEXT
Tae c SaveR JaNaa" PaUvRd*SavRivl/+a<aa" )
ke-NaaiPa TaitaaSTaavVYaaku-l/a wv ))

te ca sarve jan prvada-sarva-vilaka

kenpi hta-hd-vitts
tad-bhva-vykul iva
SYNONYMS
tethey; caand; sarveall; janthe people; prva-daseen before; sarvafrom
everyone; vilakadifferent; kena apiby someone; htastolen; htof their hearts;
vittthe wealth; tatfor him; bhvaby love; vykuldisturbed; ivaas if.
TRANSLATION
The people there were different from anyone I had ever seen. Someone, it appeared, had
stolen the wealth of their hearts and left them helplessly in love with him.
COMMENTARY
Since the beauty and good character of Golokas people were not to be found anywhere else,
Gopa-kumra could hardly think of an adequate metaphor by which these people could be
described. They seemed distracted, as if someone had stolen their hearts. The actual cause of
this strange behavior was that they suffered from divine madness. They seemed distraught
because a thief had stolen the treasure of their hearts. Or at least that was how things appeared
on the surface (vykul iva); because Gopa-kumra had just been introduced to life in Goloka,
he preferred to hold off on making a final judgment.
BB 3.6.24
TEXT 24
TEXT
Taeza& dXaRNaMaa}ae<a Taad*Xa& >aavMaaPanuvNa( )
YaaEYaRiMavaSa*TYaaPa*C^& TaaiNadMaadraTa( ))

te darana-mtrea
tda bhvam pnuvan
yatnd dhairyam ivsty-

pccha tn idam dart

SYNONYMS
temthem; daranaby seeing; mtreaonly; tdamof the same kind; bhvam
loving affection; pnuvanobtaining; yatntwith endeavor; dhairyamcomposure; iva
as if; styassuming; apcchamI asked; tnthem; idamthis; dartwith respect.
TRANSLATION
Simply by seeing them, I felt the same kind of loving affection. Trying hard, I composed
myself and respectfully asked them the following questions.
COMMENTARY
The mere sight of these devotees made Gopa-kumra feel the same turbulent feelings they
did. He managed to bring himself back to a condition almost sober (dhairyam iva stya), but
not completely sober, otherwise he wouldnt have asked questions he could already answer.
BB 3.6.25
TEXT 25
TEXT
ParMah&SaMaNaaerQadul/R>aE"
ParMahzR>arE" PairzeivTaa" )
Pa[<aYa>a-JaNaE" k-Mal/aPaTae"
ParMaYaaCYaTadqYadYaal/Yaa" ))

paramahasa-manoratha-durlabhai
parama-hara-bharai parievit
praaya-bhakta-janai kamal-pate
parama-ycya-tadya-daylay
SYNONYMS
parama-hasaof the topmost sages; manorathain the imagination; durlabhairarely
obtainable;

paramasupreme;

haraof

happiness;

bharaiby

the

abundance;

parievitserved; praayaloving; bhakta-janaiby the devotees; kamal-pateof the

husband of the goddess of fortune; paramasupreme; ycyawhich is the object of prayer;
tadyaHis; dayof the mercy; layreservoirs.
TRANSLATION
O good people, you are served by a happiness so vast that the greatest sages cant obtain it
even in dreams! You are reservoirs of the mercy of the Lord, the husband of the goddess of
fortune, mercy for which His loving devotees always pray.

COMMENTARY
Before placing his questions, Gopa-kumra addresses the Goloka-vss in this way because he
cannot comprehend how the hearts of such supremely fortunate devotees could be disturbed.
The kind of happiness these pure souls know cannot be imagined by sages fixed in the
conception of Brahman, for the devotees of Goloka are much greater than liberated sages and
even greater than the servants of the Lord of Vaikuha, who love Lord Nryaa with pure
intent. Though the devotees of Nryaa admire and pray for the same mercy bestowed upon
the Goloka-vss, they never actually obtain it.
BB 3.6.26
TEXT 26
TEXT
ParMadqNaiMaMa& Xar<aaGaTa&
k-<aYaa bTa PaXYaTa PaXYaTa )
k-QaYaTaaSYa Na*Paae ivzYaSYa k-ae
Ga*hMaMauZYa ku-Taae_SYa c vTMaR ik-Ma( ))

parama-dnam ima aragata

karuay bata payata payata
kathayatsya npo viayasya ko
gham amuya kuto sya ca vartma kim
SYNONYMS
parama-dnammost wretched person; imamthis; araafor shelter; gatamwho has
come; karuaywith kindness; bataoh; payataplease look; payataplease look;
kathayataplease tell; asyaof this; npathe king; viayasyaof the region; kawho;
ghamthe residence; amuyahis; kutawhere; asyato it; caand; vartmathe road;
kimwhich.
TRANSLATION
Please, please look with kindness upon this most wretched person, who has come to you for
shelter. Tell me, who is the king of this region? Where is his residence? Which road leads
there?
BB 3.6.27
TEXT 27
TEXT
>aae >aae" Sak-aku- Pa*C^NTa& DaNYaa" k*-PaYaTaa}a MaaMa( )

dta Pa[TYautar& ik-iTSaeTaeNaaiPa Sauv[Taa" ))

bho bho sa-kku pcchanta

dhany kpayattra mm
datta pratyuttara kicit
saketenpi su-vrat
SYNONYMS
bho bhodear people; sa-kkuin pitiful tones; pcchantaminquiring; dhanyO
most fortunate persons; kpayataplease be merciful; atrahere; mmto me; datta
please give; pratyuttaraman answer; kicitsome; saketenaby a gesture; apieven; suvratO faithful ones.
TRANSLATION
Dear, dear most fortunate people, please be merciful to me, who am asking you with
mournful cries. Please give me some answer, O faithful devotees, if even only by gesture!
COMMENTARY
Not receiving an answer, Gopa-kumra first guesses that perhaps these Goloka-vss are
nearly deaf. He therefore repeats his address more distinctly, saying loudly bho bho (dear
people, dear people). He then realizes they are not deaf but simply paying no attention to
him, so he tries to impress on them the sincerity of his request. He praises them as dhany
(most fortunate) and su-vrat (faithful followers of regulative principles). And if these
devotees are following a vow of silence, at least they can answer him by hand signals.
BB 3.6.28
TEXT 28
TEXT
Ahae bTa MahaTaRSYa Xa*<auTaaiPa vca&iSa Mae )
NaUNa& TaSYaEv DaUTaRSYa YaUYa& >aaveNa MaaeihTaa" ))

aho bata mahrtasya

utpi vacsi me
nna tasyaiva dhrtasya
yya bhvena mohit
SYNONYMS
ahooh; bataalas; mahvery much; rtasyaof one who is tormented; utaplease
hear; apiand; vacsithe words; memy; nnamcertainly; tasyafor him; eva

indeed; dhrtasyathe deceiver; yyamyou; bhvenaby the behavior; mohit

bespelled.
TRANSLATION
Oh, please hear the words of this tormented soul! Alas, you must be under the spell of that
clever cheat.
COMMENTARY
Even after Gopa-kumras fervent plea, the Goloka-vss didnt respond. They didnt even
look at him. But Gopa-kumra, rather than become angry with them for their neglect, placed
the blame on the enchanting Ka, who, after all, had deceived Gopa-kumra just as He had
them. Ka is indeed the most expert cheat; only He (tasyaiva) could bewilder them like this,
and no one else.
BB 3.6.29
TEXT 29
TEXT
wTQa& Mauhu" Sak-aTaYa| SaMPa*C^&STaaiNaTaSTaTa" )
d*XYaMaaNaaNPaurae >aUTva v[JaSQaaNaaNYavaPanuvMa( ))

ittha muhu sa-ktarya

sampcchas tn itas tata
dyamnn puro bhtv
vraja-sthnny avpnuvam
SYNONYMS
itthamin this manner; muhurepeatedly; sa-ktaryamanxiously; sampcchanasking;
tnthem; ita tatahere and there; dyamnnwhom I saw; puraforward; bhtv
going; vraja-sthnnithe pasturing grounds; avpnuvamI reached.
TRANSLATION
In this way I moved here and there, anxiously questioning each person I met. And as I made
my way forward, I came to the pasturing grounds of the cowherds.
COMMENTARY
The anxiety Gopa-kumra felt upon His arrival in Goloka was actually a symptom of dainya,
the transcendental, unconditional humility that is the most important prerequisite for gaining
eternal residence in Goloka.
BB 3.6.30
TEXT 30

TEXT
PairTaal/Ya&+au" PaurqMaek-a& ivdUrTa" )
Ad]a+a& MaaDaurqSaarParqPaake-<a SaeivTaaMa( ))

parita claya caku

purm ek vidrata
adrka mdhur-sraparpkea sevitm
SYNONYMS
paritaaround; clayanmoving; cakumy eyes; purma town; ekmone;
vidratafar away; adrkamI saw; mdhurof sweetness; sraof the essence;
parpkeawith the mature perfection; sevitmadorned.
TRANSLATION
Looking around in all directions, I spotted in the distance a town adorned with the essence of
all sweetness.
COMMENTARY
The other realms Gopa-kumra had visited in the material and spiritual worlds were each
great in their own way, but none of them, not even Vaikuha, was as attractive as this.
BB 3.6.31
TEXT 31
TEXT
TaTPaaeR cai>aTaae_[aEz& GaaePaqNaa& GaqTaMauTaMa( )
dDNaa& MaQaNagaaeza!y& k-aNTa& >aUz<aiSaiTaE" ))

tat-prve cbhito raua

gopn gtam adbhutam
dadhn mathana-ghohya
knta bhaa-sijitai
SYNONYMS
tatof it (the town); prveon a side; caand; abhitaall around; arauamI heard;
gopnmof cowherd women; gtamsinging; adbhutamwonderful; dadhnmof yogurt;
mathanaof churning; ghoaby the sound; hyamenhanced; kntamattractive;
bhaaof ornaments; sijitaialong with the jingling.
TRANSLATION

On one side of that town, all about I heard wonderful songs, sung by cowherd women, and the
charming sound of the churning of butter, and the jingling of bangles.
COMMENTARY
Nowhere had Gopa-kumra ever heard such wonderful songs. Even though he was a liberated
soul, with no interest in material sense gratification, he was attracted by the jingling sound of
these womens bangles.
BB 3.6.32-34
TEXTS 3234
TEXT
Pa[hzaRku-l/MaaTMaaNa& iv>Ya PaurTaae v[JaNa( )
Pa[aPanuv& k*-Z<a k*-Z<aeiTa SavEYaGa[y& iNarNTarMa( ))
k-ITaRYaNTa& dNTa& c iNaiv& v*Maek-l/Ma( )
TaSMaaTPa[YacaTauYar[aEz& Gada+araTa( ))
GaaeParaJaSYa NaNdSYa TaC^\qk*-Z<aiPaTau" PaurMa( )
TaC^Bd[uiTaMaa}ae<a VYaMau& hzRveGaTa" ))

praharkulam tmna
viabhya purato vrajan
prpnuva ka keti
sa-vaiyagrya nirantaram

krtayanta rudanta ca
nivia vddham ekalam
tasmt prayatna-cturyair
araua gadgadkart

gopa-rjasya nandasya
tac chr-ka-pitu puram
tac-chabda-ruti-mtrea
vyamuhya hara-vegata
SYNONYMS
praharaby joy; kulamagitated; tmnammyself; viabhyabringing under control;
purataforward; vrajanwalking; prpnuvamI found; ka kaO Ka! Ka!;
itithus; sa-vaiyagryamwith intense emotion; nirantaramincessantly; krtayantam

chanting; rudantamcrying; caand; niviamseated; vddhaman old man; ekalam

one; tasmtfrom him; prayatnaby endeavors; cturyaiskillful; arauamI heard;
gadgadachoking; akartin syllables; gopa-rjasyaof the king of the cowherds;
nandasyaNanda; tatit; r-ka-pituof Kas father; puramthe town; tatthose;
abdawords; ruti-mtreajust by hearing; vyamuhyamI fainted; haraof my joy;
vegataby the force.
TRANSLATION
Trying to subdue my agitated joy, I walked forward and came across a seated elderly
gentleman, sobbing profusely, incessantly chanting Ka! Ka! With some skillful effort
I made him speak, and I heard him say, in a choked voice, that this town belonged to Nanda,
the king of the cowherds, r Kas father. As soon as I heard those words I fainted,
overcome with delight.
COMMENTARY
From this verse we can understand that Nanda Mahrja was officially the ruler of the district.
BB 3.6.35
TEXT 35
TEXT
+a<aataeNaEv v*eNa ceiTaTaae_h& dYaalu/Naa )
DaavGa[e_i>aSa*TYaaSYaa NYazqd& GaaePaure Paur" ))

kat tenaiva vddhena

cetito ha daylun
dhvann agre bhistysy
nyada gopure pura
SYNONYMS
katafter a moment; tenaby him; evaindeed; vddhenathe old man; cetita
brought back to consciousness; ahamI; daylunwho was compassionate; dhvan
running; agreahead; abhistyaapproaching; asyof that; nyadamI sat down;
gopurein a gateway; puraof the town.
TRANSLATION
After a moment that compassionate old man revived me, and I ran ahead and approached a
gateway of the town and sat there in the gate.
BB 3.6.36
TEXT 36

TEXT
Ad*Ma[uTa& caNYaErSaM>aaVYa& VYal/aek-YaMa( )
bhuPa[k-arMaaYa| l/+aXaSTa}a k-aei$=Xa" ))

adam aruta cnyair

asambhvya vyalokayam
bahu-prakram carya
lakaas tatra koia
SYNONYMS
adamunseen; arutamunheard of; caand; anyaiby others; asambhvyam
unimaginable; vyalokayamI saw; bahu-prakramof many kinds; caryamwonders;
lakaaby the hundreds of thousands; tatrathere; koiaand by the tens of millions.
TRANSLATION
And there I saw, by the hundreds of thousands and tens of millions, all sorts of wonders,
unseen, unheard of, unimaginable by anyone of this world.
COMMENTARY
About the amazing things he saw, Gopa-kumra cannot say much to someone like the
Mathur brhmaa, who has not seen anything comparable. But being kindly disposed toward
this disciple, Gopa-kumra will try to help him understand something.
BB 3.6.37
TEXT 37
TEXT
iNaeTau& NaaXak&- ik&- Tae ParMaaNaNdiNav*RTaa" )
ik&- va du"%>arGa[STaa JaNaa" SaveR iJaaetaMa ))

nicetu naka ki te
paramnanda-nirvt
ki v dukha-bhara-grast
jan sarve dvijottama
SYNONYMS
nicetumto determine; na aakamI was not able; kimwhether; tethey; paramathe
highest; nandabliss; nirvtenjoying; kim vor whether; dukha-bharaby terrible
misery; grastgripped; janthe people; sarveall; dvija-uttamaO best of brhmaas.
TRANSLATION

O best of brhmaas, I couldnt discern whether the people there were all enjoying the highest
bliss or suffering in the grip of terrrible misery.
BB 3.6.38
TEXT 38
TEXT
GaaeiPak-aNaa& c YaqTa& [UYaTae raedNaaiNvTaMa( )
TataaezSYa Xaucae vaNTYak-aYaeiTa Na buDYaTae ))

gopikn ca yad gta

ryate rodannvitam
tat-toasya uco vntyakhayeti na budhyate
SYNONYMS
gopiknmby the cowherd women; caand; yatwhat; gtamwas sung; ryatewas
heard; rodana-anvitamaccompanied by crying; tatthat; toasyaof satisfaction; uca
of lamentation; vor; antya-khayas the extreme limit; itithus; na budhyatewas
not understood.
TRANSLATION
I heard the gops songs, coupled with their crying, but were they songs of the greatest
contentment or the greatest sorrow? I couldnt tell.
COMMENTARY
The behavior of the Goloka-vss, arising as the culmination of their wonderful love for
Ka, puzzled Gopa-kumra. Such exalted prema is beyond the understanding of all but a
few most fortunate persons.
BB 3.6.39-40
TEXTS 3940
TEXT
Pad& TaTPaXYaTaa MaTYaRl/aeke-_SMaqTYaev MaNYaTae )
Yada Tau PaUvRPaUvaRNauSaNDaaNa& i-YaTae bhu ))
Tadai%l/aNaa& l/aek-aNaaMal/aek-aNaaMauPaYaRiPa )
TaQaa l/aek-aiTal/aek-aNaa& vTaeRYaeTYavGaMYaTae ))

pada tat payat martyaloke smty eva manyate

yad tu prva-prvnusandhna kriyate bahu

tadkhiln loknm
aloknm upary api
tath lokti-lokn
varteyety avagamyate
SYNONYMS
padamabode; tatthat; payatobserving; martya-lokein the mortal world; asmiI
am; itithus; evaindeed; manyatehe would consider; yadif; tuhowever; prvaprvaon various previous experiences; anusandhnamreflection; kriyateis done;
bahusufficient; tadthen; akhilnmall; loknmmaterial planets; aloknm
nonplanetary regions; upariabove; apialso; tathand; loka-ati-loknmtranscendental
abodes; varteyaI am present; itithus; avagamyatewould be understood.
TRANSLATION
A person seeing that place might think he was in the material world. But by carefully
reflecting on whatever he had seen before, he would understand he was now somewhere
above all material planets, all higher nonplanetary regions, and all the transcendental realms
of the spiritual world.
COMMENTARY
Because Goloka in the spiritual sky and Mathur-maala here on earth are nondifferent, at
first Gopa-kumra mistook one for the other. Reflecting back on his travels, however, he
reconsidered. He had been to Vaikuha, Ayodhy, and Dvrak, and where he was now had
all the signs of being even more exalted. Evidently this place was greater than the fourteen
planetary systems of the material world (loknm), the outer coverings of the material
universe (aloknm), and the transcendent spiritual realms of Vaikuha (lokti-loknm). His
present location, therefore, must be above all other worlds.
BB 3.6.41
TEXT 41
TEXT
AQa Ta}aaGaTaaMaek-a& v*a& NaTvaiTak-aku-i>a" )
APa*C^& ivhrTYa KvaSaaE [qNaNdNaNdNa" ))

atha tatrgatm ek

vddh natvti-kkubhi
apccha viharaty adya
kvsau r-nanda-nandana
SYNONYMS
athathen; tatrathere; gatmwho came; ekman; vddhmold lady; natv
bowing down to; ati-kkubhiin an extremely plaintive voice; apcchamI asked;
viharatiplays; adyatoday; kvawhere; asauHe; r-nanda-nandanar Nandanandana.
TRANSLATION
Then an elderly lady came by. I bowed down to her and asked in a plaintive voice where r
Nanda-nandana was playing today.
COMMENTARY
Gopa-kumra was still sitting inside the gateway of Nanda Mahrjas cowherd village.
BB 3.6.42
TEXT 42
TEXT
[qv*aevac
Pa[aTaivRhTau| GahNa& Pa[ivae
Gaaei>avRYaSYaE MahaGa[JaeNa )
Pa[a<aPa[daTaa v[JavaiSaNaa& Na"
SaaYa& SaMaaYaaSYaiTa Saae_DauNaEv ))

r-vddhovca
prtar vihartu gahana pravio
gobhir vayasyai ca mahgrajena
pra-pradt vraja-vsin na
sya samysyati so dhunaiva
SYNONYMS
r-vddh uvcathe elderly lady said; prtain the morning; vihartumto play;
gahanamthe dense forest; praviaentered; gobhiwith His cows; vayasyaiyoung
friends; caand; mahrespected; agra-jenawith His elder brother; pra-pradtthe
bestower of life; vraja-vsinmto the Vraja-vss; naus; syamin the evening;
samysyatiwill return; saHe; adhuntoday; evaindeed.
TRANSLATION

The elderly lady said: This morning that giver of life to us Vraja-vss went into the dense
forest to play, with His cows and friends and His respected elder brother. Later, at dusk, He
will return.
COMMENTARY
This old gop anticipates that when Ka returns home (samysyati) He will expertly fulfill
the individual expectations of each Vraja-vs. And if He doesnt come home on time, she
further implies, we will all die from disappointment.
BB 3.6.43
TEXT 43
TEXT
iTaiNTa YaiSMaNv]JavaiSaNaae JaNaa
NYaSTae+a<aa vTMaRiNa YaaMauNae_i%l/a" )
WTae NaGaa YaSYa Tadq+a<aaeNMau%a"
SaNTYauC^dE=reZYaiTa NaNvNaeNa Sa" ))

tihanti yasmin vraja-vsino jan

nyasteka vartmani ymune khil
ete nag yasya tad-kaonmukh
santy ucchadair eyati nanv anena sa
SYNONYMS
tihantistand; yasminwhere; vraja-vsinaresiding in Vraja; janthe people;
nyastafixed; kawhose eyes; vartmanion the path; ymunealong the Yamun;
akhilall; etethese; nagtrees; yasyawhose; tatHim; kaafor seeing;
unmukheager; santiare; ucchadaiwith erect leaves; eyatiwill come; nanu
certainly; anenaby this (path); saHe.
TRANSLATION
All the Vraja-vss are waiting on this path along the Yamun, their eyes transfixed on the
road. These trees stand with leaves erect, eagerly awaiting the chance to see Him. Surely He
will come along this path.
COMMENTARY
Discussing Kas imminent return has obviously enlivened the elderly gop.
BB 3.6.44
TEXT 44
TEXT

[qGaaePaku-Maar ovac
ParMaaMa*TaDaarai>ari>aiz- wva>avMa( )
TaYaa Ta& diXaRTa& MaaGaRMaek-d*ya VYal/aek-YaNa( ))

r-gopa-kumra uvca
parammta-dhrbhir
abhiikta ivbhavam
tay ta darita mrgam
eka-dy vyalokayan
SYNONYMS
r-gopa-kumra uvcar Gopa-kumra said; parama-amtaof most refined nectar;
dhrbhiby a downpour; abhiiktaanointed; ivaas if; abhavamI became; tayby
her; tamthat; daritamshown; mrgamat the path; eka-dywith one-pointed
attention; vyalokayanI looked.
TRANSLATION
r Gopa-kumra said: As if anointed by a downpour of the purest nectar, I gazed with onepointed attention down the path the old lady had pointed out.
BB 3.6.45
TEXT 45
TEXT
ParMaaNaNd>aare<a STaiM>aTaae" k-QaNa )
YaeNaaGa[e >avNdUre_Xa*<av& k-MaiPa iNaMa( ))

paramnanda-bhrea
stambhitoru kathacana
yatnengre bhavan dre
ava kam api dhvanim
SYNONYMS
parama-nandaof the highest ecstasy; bhreaby the force; stambhitafrozen; urumy
thighs; kathacanasomehow; yatnenawith effort; agreahead; bhavangoing; dreat
a distance; aavamI heard; kam apia certain; dhvanimsound.
TRANSLATION
The sheer force of my ecstasy had frozen my thighs. But with some effort I moved on, and I
heard from afar a certain sound.

BB 3.6.46
TEXT 46
TEXT
Gava& haMbaravE" Saul/il/TaTar& MaaehMaurl/I=
k-l&/ l/Il/aGaqTaSvrMaDaurraGae<a k-il/TaMa( )
JaGaEl/+a<YaaicTaivivDa>aqivl/iSaTa&
v[JaSQaaNaa& Taeza& SaPaid ParMaak-zRbil/TaMa( ))

gav hmb-rvai su-lalita-tara moha-muralkala ll-gta-svara-madhura-rgea kalitam

jagad-vailakaycita-vividha-bhag-vilasita
vraja-sthn te sapadi paramkara-balitam
SYNONYMS
gavmof the cows; hmbof mooing; rvaiby the loud sound; su-lalita-tarammost
attractive; mohaenchanting; muralof the flute; kalamthe reverberation; ll
sportingly; gtaplayed; svarawith musical tones; madhurasweet; rgeaby a melody;
kalitamenhanced; jagatfrom the entire world; vailakayaby distinction; cita
marked; vividhavarious; bhagwith embellishments; vilasitamdecorated; vrajasthnmof those present in the cowherd village; temthem; sapadiat once; parama
supreme; karawith attractive force; balitamempowered.
TRANSLATION
Mixed with the mooing of cows, it was the supremely attractive murmur of Kas
enchanting flute. That soundsweet melodies of sportingly played notes, diverse with
musical embellishmentswas like nothing ever heard in the material world. Its attractive
force at once overwhelmed everyone in the cowherd village.
COMMENTARY
The first sounds Gopa-kumra heard from Kas flute were sweet but not very clear. Such
an indistinct musical sound is called kala. Then Gopa-kumra began to discern the different
notes of the scale, and then coherent melodies like the mallra-rga. And then, as the sound
came even closer, he could hear subtle embellishments known as mrchan (chromatic
modulations). Meditating on the sound absorbed Gopa-kumras attention, and indeed that of
everyone present.
BB 3.6.47
TEXT 47

TEXT
YaSMaaTSauSTaivTaiTaTaae dqgaRDaara rSaaNaa&
gaaezSQaaNaaMaiPa TaNau>a*Taa& Nae}aTaae_[uPa[vaha" )
TaNMaaTa<aaMaiPa ivvYaSaa& +aqrPaUra" STaNae>Ya"
k-ail/Na Pa[cl/PaYaSaa& Tae NYavTaRNTa veGaa" ))

yasmt sasrus taru-vitatito drgha-dhr rasn

ghoa-sthnm api tanu-bht netrato ru-pravh
tan-mtm api vivayas kra-pr stanebhya
klindy ca pracala-payas te nyavartanta veg
SYNONYMS
yasmtbecause of which; sasruthere flowed; taruof trees; vitatitafrom the rows;
drghalong; dhrdownpours; rasnmof the various kinds of sap; ghoain the
cowherd village; sthnmwho were situated; apijust; tanu-bhtmof the embodied
beings; netratafrom the eyes; aruof tears; pravha mighty current; tatHis
(Kas); mtmof the mothers; apialthough; vivayasmelderly; krawith milk;
prfilled; stanebhyafrom the breasts; klindyof the Yamun; caand; pracala
rapidly moving; payasmfrom the water; teit; nyavartantastopped; vegthe forceful
currents.
TRANSLATION
By the power of that sound, sap flowed in a downpour from the long rows of trees, a flood of
tears fell from the eyes of every embodied being in the village of the cowherds, a shower of
milk rained from the breasts of all of Kas mothers, even the elderly, and the rapid currents
of the Yamun suddenly stood still.
COMMENTARY
As the living beings in the forest had all enjoyed the association of Ka during the day, now
in the evening everyone who lived in the village delighted in seeing Him again. Not only
Mother Yaod but many other mothers of Ka, including His aunts and nurses, responded
ecstatically to the sound that promised His return. All the mothers of the cowherd boys and
calves had in fact become Kas mothers when Ka had expanded Himself to replace the
boys and calves stolen by Brahm.
Normally, nothing can stop the current of r Yamun, but the sound of Kas flute is no
ordinary force.
BB 3.6.48

TEXT 48
TEXT
Na JaaNae Saa v&XYauiriTa Garl&/ vaMa*TarSa&
Na JaaNae Taadae_PYaXaiNaPazae vaMbuMa*dul/" )
Na JaaNae caTYauZ<aae Jvil/TadhNaaeNduiXaiXarae
YaTaae JaaTaaeNMaada MauMauhuri%l/aSTae v[JaJaNaa" ))

na jne s vay udgirati garala vmta-rasa

na jne tan-ndo py aani-paruo vmbu-mdula
na jne cty-uo jvalita-dahand vendu-iiro
yato jtonmd mumuhur akhils te vraja-jan
SYNONYMS
na jne I did not know; sthat; vaflute; udgiratiemits; garalampoison; vor;
amta-rasamthe nectar of immortality; na jne I did not know; tatits; ndasound;
apialso; aanilike a thunderbolt; paruahard; vor; ambulike water; mdula
soft; na jne I did not know; caand; ati-uavery hot; jvalitablazing; dahant
more than a fire; vor; indulike the moon; iiracooling; yatabecause of which;
jtabecoming; unmdinsane; mumuhubecame bewildered; akhilall; tethey;
vraja-janthe inhabitants of Vndvana.
TRANSLATION
I didnt know whether that flute gave out poison or the nectar of immortality, whether its
sound was harsh like thunder or soft like water, hotter than blazing fire or cooler than the
moon. I couldnt tell. But that sound drove all the Vraja-vss mad. All of them were utterly
bewildered.
BB 3.6.49
TEXT 49
TEXT
AQaaNauPaXYaaiMa Ga*haiiNa"Sa*TaaSa(
TadqYaNaqraJaNavSTauPaa<aYa" )
Pa[YaaiNTa k-ai]JaYaaeizTaae_Para"
iXarae_iPaRTaal/r<aaePa>aaeGYak-a" ))

athnupaymi ghd vinists

tadya-nrjana-vastu-paya

praynti kcid vraja-yoito par

iro-rpitlakaraopabhogyak
SYNONYMS
athathen; anupaymiI saw; ghtfrom the houses; vinistcoming out; tadyaof
Him; nrjanafor worshipful greeting; vastuwith items; payain their hands;
prayntigo forth; kcitsome; vraja-yoitawomen of Vraja; aparothers; iraon
their heads; arpitaheld; alakaraaornaments for decorating; upabhogyakand food
for offering.
TRANSLATION
Then I saw some women of Vraja come out of their homes, bearing in their hands the things
needed to greet Ka with worship. Others who passed by held ornaments and offerings of
food on their heads.
COMMENTARY
Some of the ladies carried lamps, flowers, mustard seeds, and other articles for offering rati
to Ka. Other ladies carried pots of butter on their heads and carried garlands and fragrant
sandalwood pulp and sweet and spicy yogurt, all meant for Kas enjoyment.
BB 3.6.50
TEXT 50
TEXT
ik-i k-aitvNaPae+aMaa<aa"
SaM>a[aiNTaivganak-il/Taa" S%l/NTYa" )
DaaviNTa TaSYaa& idiXa Ya}a DaeNau=
haMbarva ve<auiNaNaadiMa[a" ))

kicic ca kcit tv anapekam

sambhrnti-vighnkalit skhalantya
dhvanti tasy dii yatra dhenuhmb-rav veu-ninda-mir
SYNONYMS
kicitanything; caand; kcitsome ladies; tubut; anapekamnot paying
attention to; sambhrntiof their frenzy of affection; vighnaby the obstacle; kalit
weakened; skhalantyastumbling; dhvantithey ran; tasymin that; diidirection;
yatrawhere; dhenuof the cows; hmb-ravthe sounds of the mooing; veuof the
flute; nindawith the vibration; mirmixed.

TRANSLATION
Other ladies, ignoring everything around them, ran toward the mingled sounds of the mooing
of the cows and the song of the flute. In the frenzy of love for Ka, the ladies stumbled
down the path.
COMMENTARY
When these gops attempted to run forward, nothing could interfere but their own eagerness.
This was evidence of how purely they loved Ka.
BB 3.6.51
TEXT 51
TEXT
k-aiiPaYaRGDa*Ta>aUz<aa YaYau"
k-ai Naqvqk-cbNDaNaaku-l/a" )
ANYaa Ga*haNTaSTa>aavMaai[Taa"
k-ai >aUMaaE NYaPaTaiNvMaaeihTaa" ))

kcid viparyag-dhta-bha yayu

kcic ca nv-kaca-bandhankul
any ghntas taru-bhvam rit
kcic ca bhmau nyapatan vimohit
SYNONYMS
kcitsome ladies; viparyakin disarray; dhtawearing; bhatheir ornaments;
yayuwent; kcitsome; caand; nvtheir belts; kaca-bandhanaand the braiding of
their hair; kuldisordered; anyothers; gha-antainside their houses; taruof
trees; bhvamthe condition; ritresorted to; kcitsome; caand; bhmauto the
ground; nyapatanfell; vimohitunconscious.
TRANSLATION
Some ladies ran with their ornaments in disarray, some could hardly keep their belts and hair
tied, some stayed in their homes, stunned like trees, and others fell unconscious to the ground.
BB 3.6.52
TEXT 52
TEXT
Maaeh& GaTaa" k-aNa NaqYaMaaNaa
Da*Tva[ul/al/ad]RMau%a" Sa%qi>a" )
YaaNTaqTara" Pa[eMa>araku-l/aSTa&

PaXYaETaiMaTYaail/i>aCYaMaaNaa" ))

moha gat kcana nyamn

dhtvru-llrdra-mukh sakhbhi
ynttar prema-bharkuls ta
payaitam ity libhir ucyamn
SYNONYMS
moham gatwho fainted; kcanasome; nyamnwhile being carried; dhtv
being held; aruwith tears; llaand saliva; rdrawet; mukhtheir faces; sakhbhi
by girlfriends; yntiwent; itarothers; prema-bharaby the force of their love;
kuldistressed; tamHim; payacome see; etamthis; itithus; libhiby their
friends; ucyamnbeing told.
TRANSLATION
Some of the women who had fainted, their faces wet with tears and saliva, were carried
forward by their girlfriends. Other ladies, pained by the urges of their love for Ka, went
ahead pressed on by their friendsCome see Him!
COMMENTARY
The gops had no need to specify to one another who the object of their attraction was. They
simply referred to Ka as tam etam (Him, this person). Without any explicit description,
they all knew whom they were talking aboutKa, the Lord of their life.
BB 3.6.53
TEXT 53
TEXT
TadqYaNaaMaeihTaGaaNaTaTPara
ivic}aveXaaMbrk-aiNTa>aUizTaa" )
rMaaiTaSaaE>aaGYaMadPa[hairk-a
JaveNa k*-Z<aaTa$=Maa[YaNTa Taa" ))

tadya-nmehita-gna-tatpar
vicitra-vembara-knti-bhit
ramti-saubhgya-mada-prahrik
javena k-taam rayanta t
SYNONYMS

tadyaHis; nmaabout the names; hitaand activities; gnain singing; tatparfully

absorbed; vicitravarious; veawith ornaments; ambaradress; kntiand complexions;
bhitadorned; ramof Ram, the goddess of fortune; ati-saubhgyain her extreme
good fortune; madathe pride; prahrikwho derided; javenaswiftly; k-taamto
the side of the Yamun; rayantawent to take shelter; tthey.
TRANSLATION
The ladies, so diverse in complexion and adorned with diverse ornaments and dress, put to
shame the good fortune of the goddess of fortune herself. Swiftly the ladies ran to the bank of
the Yamun, absorbed in singing His names and pastimes.
BB 3.6.54
TEXT 54
TEXT
TaTaae_hMaiPa ke-NaaPYaak*-ZYaMaa<a wvaGa[Ta" )
DaavNTaqi>a" SaMaNTaai>aDaaRv>YaSar& rYaaTa( ))

tato ham api kenpykyama ivgrata

dhvantbhi samantbhir
dhvann abhyasara rayt
SYNONYMS
tatathen; ahamI; apialso; kena apiby someone; kyamabeing pulled; iva
as if; agrataforward; dhvantbhialong with the women who were running;
samantbhion all sides; dhvanrunning; abhyasaramI went forward; raytquickly.

I too went forward, as if pulled by someone. Joining the throng of gops rushing forward on
all sides, I too began to run quickly.

The young gops came out of their houses and rushed in groups to the path along the Yamun
by which Ka was expected to return. These gops were more fortunate and more beautiful
than even Mah-lakm, the wife of Lord Nryaa.
BB 3.6.55
TEXT 55
TEXT
AQaaPaXYa& dUraNMaDaurMaurl/IraiJaTak-rae

Javai"Sa*TYaaSaaE Sai%PaXauGa<aaavNaPar" )
AYae [qdaMa&STvTku-l/k-Mal/>aaSvaNaYaiMaTa"
SaPa" Pa[aae Mae SauidiTa vdeiTa l/il/TaMa( ))

athpaya drn madhura-mural-rjita-karo

javn nistysau sakhi-pau-gad dhvana-para
aye rdmas tvat-kula-kamala-bhsvn ayam ita
sarpa prpto me suhd iti vadann eti lalitam
SYNONYMS
athathen; apayamI saw; drtfrom a distance; madhurasweet; muralHis flute;
rjitashining; karain His hand; javtquickly; nistyacoming out; asauHe;
sakhiof His friends; pauand animals; gatfrom the group; dhvana-pararunning;
aye rdmanO rdm; tvatyour; kulaof the family; kamalaon the lotus; bhsvn
the shining sun; ayamthis; itahere; sarpaSarpa; prptaobtained; meMy;
suhtdear friend; itithus; vadanspeaking; etiHe approached; lalitamsweetly.
TRANSLATION
Then from a distance I saw Him, His charming flute in hand. Running quickly, He emerged
from among His friends and animals and approached me, saying in a sweet voice, Look,
rdm! Here is My dear friend Sarpa, the sun who shines on the lotus of your family!
COMMENTARY
In texts 55 through 59, Gopa-kumra describes his first impression upon seeing Ka in
Goloka. Because Ka recognized Gopa-kumra as His friend Sarpa, Ka left behind the
cowherd boys and the cows and ran forward to greet him.
BB 3.6.56
TEXT 56
TEXT
Ar<YaveXaae ivcl/Tk-dMb=
Maal/avTa&SaaMbrbahRMaaEil/" )
SaaEr>YaSa&vaiSaTaid-$=aNTaae
l/Il/aiSMaTa[qivk-SaNMau%aBJa" ))

araya-veo vicalat-kadambamlvatasmbara-brha-mauli
saurabhya-savsita-dik-tanto

ll-smita-r-vikasan-mukhbja
SYNONYMS
raya-veaforest dress; vicalattrembling; kadambaof kadamba flowers; mlHis
garland; avatasaearrings; ambaradress; brha-mauliand peacock-feather crown;
saurabhyaby His fragrance; savsitaperfumed; dikof the directions; taa-antathe
remote extremes; llplayfully; smitasmiling; rbeautifully; vikasatexpanding;
mukha-abjaHis lotus face.
TRANSLATION
Ka was dressed for the forest. His garments, earrings, and peacock-feather crown all
swayed to and fro, and so did His garland of kadamba flowers. His fragrance perfumed all
directions, and His beautiful lotus face blossomed with a playful smile.
BB 3.6.57
TEXT 57
TEXT
k*-Paavl/aek-aeSadq+a<aaMbuJaae
ivic}aSaaENdYaR>arEk->aUz<a" )
GaaeDaUil/k-al/&k*==Tacl/al/k-=
[e<Yaav*iTaVYaGa[k-raMbuJaauil/" ))

kpvalokollasad-kambujo
vicitra-saundarya-bharaika-bhaa
go-dhliklakta-cacallakarey-vti-vyagra-karmbujguli
SYNONYMS
kpof mercy; avalokaa glance; ullasatbeaming; kaa-ambujaHis lotus eyes;
vicitravarious; saundarya-bharaassets of beauty; ekaunique; bhaawhose
ornaments; gofrom the cows; dhlikwith the dust; alaktadecorated; cacala
moving; alakaof hair; rewhose locks; vtiin pushing back; vyagrabusy; karaambujaof whose lotus hand; agulithe fingers.
TRANSLATION
His lotus eyes beamed with a merciful glance, and the varied assets of beauty decorated Him
in a singular way. The fingers of His lotus hand busily pushed back the locks of His hair,
which flew about, adorned with the dust raised by the cows.
BB 3.6.58

TEXT 58
TEXT
DaraTal/[q>ardaNaheTauNaa
>aUiMaSPa*XaaeNa*RTYaivl/aSaGaaiMaNaae" )
SauJaaTaYaae" [qPadPaYaaeJaRvad(
oal/NaaeaSa>arEMaRNaaehr" ))

dhar-tala-r-bhara-dna-hetun
bhmi-spor ntya-vilsa-gmino
sujtayo r-pada-padmayor javd
ucclanollsa-bharair manohara
SYNONYMS
dhar-talathe surface of the earth; r-bharaof supreme splendor; dnathe gift;
hetunwith the purpose of granting; bhmithe earth; spowhich were touching;
ntyaof dance; vilsawith the play; gminowhich were moving; sujtayotender;
rdivine; pada-padmayoof His lotus feet; javtquickly; ucclanafor walking with
large steps; ullsaof eagerness; bharaiby the abundance; mana-harastealing the
heart.
TRANSLATION
His tender, divine lotus feet touched the surface of the earth just to grant her the gift of
supreme splendor. Playfully dancing as they moved, they attracted everyones heart with their
great eagerness to walk quickly with large steps.
BB 3.6.59
TEXT 59
TEXT
kE-XaaerMaaDauYaR>araeSaC^\q=
Gaa}aa>a[k-aNTYauJJvil/Taai%l/aXa" )
Ta}aTYaiNaTYaiPa[Yal/aek-icta=
Ga[aauTaaNaek-MahtviSaNDau" ))

kaiora-mdhurya-bharollasac-chrgtrbhra-knty-ujjvalitkhila
tatratya-nitya-priya-loka-cittagrhydbhutneka-mahattva-sindhu

SYNONYMS
kaioraof youth; mdhurya-bharawith all the sweetness; ullasatshining; rbeautiful;
gtraof His body; abhralike a cloud; kntiby the effulgence; ujjvalitamade brilliant;
akhilaall; athe directions; tatratyaliving in that place (Vraja); nityaeternally;
priyadear; lokaof the people; cittathe hearts; grhyawhich captured; adbhuta
amazing; anekacountless; mahattvaof excellences; sindhuan ocean.
TRANSLATION
The effulgence of His cloud-colored body, shining with the full sweetness of youth, lit up all
corners of the sky. His beauty, which captured the hearts of the ever-dear devotees of Vraja,
was an ocean abounding with countless excellences.
COMMENTARY
Unable to express much more about the beauty of Kas body, which glowed like a new rain
cloud, Gopa-kumra sums up Kas beauty by describing it as an ocean of excellences. As
an ocean is constant and unfathomably deep, so are all of Kas personal qualities. In
Goloka, Kas beloved devotees know the value of His beauty and other virtues because the
hearts of those devotees are completely attracted to Him, as His heart is to them.
BB 3.6.60
TEXT 60
TEXT
SvdqNal/aek-iPa[YaTaaiNaYaiN}aTaae
bl/adQaaeTuTYa SaMaqPaMaaGaTa" )
Tadq+a<aPa[eMaivMaaeihTa& ih Maa&
Gale/ Ga*hqTva SahSaaPaTauiv ))

sva-dna-loka-priyat-niyantrito
bald athotplutya sampam gata
tad-kaa-prema-vimohita hi m
gale ghtv sahaspatad bhuvi
SYNONYMS
svaHis own; dnahelpless; lokaof the devotee; priyatby the affection; niyantrita
compelled; baltforcefully; athathere; utplutyajumping; sampamclose by; gata
coming; tatHim; kaafrom seeing; premaby love; vimohitambewildered; hi
indeed; mmme; galeby the neck; ghtvseizing; sahassuddenly; apatatHe fell;
bhuvion the ground.

TRANSLATION
He leaped forward and came close to me, compelled by the affection of His helpless devotee.
I fainted in love at seeing Him. He caught hold of me by the neck. And suddenly He too fell
to the ground.
COMMENTARY
Gopa-kumra was already aware, at least theoretically, that Ka is very affectionate to His
helpless devotees, but now he learned that Ka had affection specifically for him. Merely
seeing Ka was enough to utterly enchant Gopa-kumra, but this new discovery pushed him
toward the limit of ecstasy.
BB 3.6.61
TEXT 61
TEXT
+a<aeNa Sa&jaMahMaeTYa TaSMaad(
ivMaaeCYa Yaal/MauiTQaTa" SaNa( )
PaXYaaiMa >aUMaaE PaiTaTaae ivMau
vTMaaRd]RYaiSTa rJaaeMaYa& Sa" ))

kaena sajm aham etya tasmd

vimocya yatnd galam utthita san
paymi bhmau patito vimuhya
vartmrdrayann asti rajo-maya sa
SYNONYMS
kaenaafter a moment; sajmto consciousness; ahamI; etyareturning; tasmt
from Him; vimocyafreeing; yatntwith endeavor; galammy neck; utthita san
standing up; paymiI saw; bhmauon the ground; patitafallen; vimuhyafainted;
vartmathe path; rdrayanmaking wet; astiwas; raja-mayamcovered with dust;
saHe.
TRANSLATION
A moment later I reawoke and carefully freed my neck from His grasp. I stood up and saw
Him on the ground, unconscious. Covered with dust, He was moistening the path with His
tears.
COMMENTARY
Even though Ka was unconscious, He was crying so profusely that His tears were turning
the dust on the road into mud.

BB 3.6.62
TEXT 62
TEXT
GaaePYa" SaMaeTYaahurhae bTaaYa&
k-ae_}aaGaTaae va ik-iMad& ck-ar )
WTaa& dXaa& Naae_SauGaiTa& iNaNaaYa
ha ha hTaa" SMaae v[JavaiSal/aek-a" ))

gopya sametyhur aho batya

ko trgato v kim ida cakra
et da no su-gati ninya
h h hat smo vraja-vsi-lok
SYNONYMS
gopyagops; sametyacoming; husaid; aho bataalas; ayamthis; kawho;
atrahere; gatacome; vand; kimwhat; idamthis; cakrahas done; etmto
this; damcondition; naour; asuof the lives; gatimthe goal; ninyahas brought;
h hoh, oh; hatkilled; smawe are; vraja-vsiresiding in Vraja; lokthe
people.
TRANSLATION
Some gops came and said, Look! Who has come here? What has he done? He has put our
life and soul into such a state! Alas! Alas! Just see, people of Vrajanow we are all dead!
COMMENTARY
The gops didnt know who Gopa-kumra was, other than some stranger dressed as a cowherd
boy.
BB 3.6.63
verse number h

TEXT 63
TEXT
k&-SaSYa MaaYaaivvrSYa >a*TYa"
k-iivZYaTYaYaMa}a NaUNaMa( )
Wv& ivl/aPa& ivivDa& crNTYaSa(
TaMaud]udTYa" Pairvv[uraTaaR" ))

kasasya myvi-varasya bhtya

kacid bhaviyaty ayam atra nnam
eva vilpa vividha carantyas
tam udrudatya parivavrur rt
SYNONYMS
kasasyaof Kasa; myvithe wizard; varasyabest; bhtyaservant; kacitsome;
bhaviyatimust be; ayamthis; atrahere; nnamindeed; evamthus; vilpam
lamentation; vividhamvarious; carantyacarrying on; tamHim (Ka); udrudatya
crying loudly; parivavruthey surrounded; rt distressed.
TRANSLATION
This must be some servant of that great wizard Kasa. Lamenting like this in many ways,
the gops cried loudly in distress as they surrounded Ka.
BB 3.6.64
TEXT 64
TEXT
AQaaSYa Pa*Taae veGaad( GaaePaSaa" SaMaaGaTaa" )
d*=a Taad*GavSQa& Ta& du" k-<aSvrE" ))

athsya phato vegd

gopa-sagh samgat
dv tdg-avastha ta
rurudu karua-svarai
SYNONYMS
athathen; asyaHim; phatafrom behind; vegtquickly; gopa-saghgroups of
cowherds; samgatapproached; dvseeing; tdksuch; avasthamin a condition;
tamHim; ruruduthey cried; karuapitiful; svaraiin tones.
TRANSLATION
Then, from behind Ka, several groups of cowherds quickly approached. Seeing Him in
such a state, they cried with pitiful voices.
BB 3.6.65-66
TEXTS 6566
TEXT
TaMaa-NdiNa& gaaer& dUraC^\uTva v[JaiSQaTaa" )
v*a NaNdadYaae GaaePaa YaXaaeda Pau}avTSal/a ))

JarTYaae_NYaaSTaQaa daSYa" SaveR Ta}a SaMaaGaTaa" )

DaavNTa" Pa[S%l/TPaada MauGDaa ha heiTa vaidNa" ))

tam kranda-dhvani ghora

drc chrutv vraja-sthit
vddh nanddayo gop
yaod putra-vatsal

jaratyo nys tath dsya

sarve tatra samgat
dhvanta praskhalat-pd
mugdh h heti vdina
SYNONYMS
tamthat; krandaof crying; dhvanimthe sound; ghoramterrible; drtfrom afar;
rutvhearing; vraja-sthitpresent in Vraja; vddhelder; nanda-dayaNanda and
others; gopcowherds; yaodYaod; putra-vatsalvery affectionate to her son;
jaratyaelderly ladies; anyother; tathalso; dsyamaidservants; sarveall;
tatrathere; samgatassembled; dhvantarunning; praskhalatstumbling; pd
whose feet; mugdhbewildered; h halas, alas; itithus; vdinasaying.
TRANSLATION
From far away in the village, Nanda and the other elder cowherds heard this terrible sound of
crying. So too did Yaod, ever affectionate to her son, and so did the other elder ladies and
the maidservants. Together they all ran to that place, their feet stumbling on the path.
Bewildered, they too cried Alas! Alas!
BB 3.6.67
TEXT 67
TEXT
TaTaae Gaavae v*za vTSaa" k*-Z<aSaaradYaae Ma*Gaa" )
AaGaTaaSTaa& dXaa& TaSYa d=*a raedNak-aTara" ))

tato gvo v vats

kasrdayo mg
gats t da tasya
dv rodana-ktar

SYNONYMS
tatathen; gvacows; vbulls; vatscalves; ka-srablack deer; daya
and others; mganimals; gatcoming; tmthat; damcondition; tasyaHis;
dvseeing; rodanawith crying; ktaragonized.
TRANSLATION
Then the cows and bulls and calves came there, and the black deer and other animals. Seeing
Ka in that state, they wept in agony.
BB 3.6.68
TEXT 68
TEXT
A[uDaarai>aDaaTaaSYaa NadNTa" ehTaae Ma*du )
AaGaTYaaGaTYa iJaga]NTaae il/hNTYaeTa& MauhuMauRhu" ))

aru-dhrbhir dhautsy
nadanta snehato mdu
gatygatya jighranto
lihanty eta muhur muhu
SYNONYMS
aruof tears; dhrbhiwith floods; dhautadrenched; sytheir faces; nadanta
crying out; snehataout of love; mdugently; gatya gatyaapproaching one by one;
jighrantasmelling; lihantithey licked; etamHim; muhu muhurepeatedly.
TRANSLATION
The animals, all crying out in love, their faces drenched with floods of tears, approached
Ka one by one and gently smelled and licked Him again and again.
COMMENTARY
The men, women, and animals all spontaneously reacted so desperately because Ka was
the exclusive center of their existence.
BB 3.6.69
TEXT 69
TEXT
%GaaSTaSYaaePaira >a[MaNTaae VYaaeiMNa du"i%Taa" )
dNTa wv ku-vRiNTa k-ael/ahl/MaNaek-Xa" ))

khags tasyoparic ca

bhramanto vyomni dukhit

rudanta iva kurvanti
kolhalam anekaa
SYNONYMS
khagbirds; tasya uparitabove Him; caand; bhramantaflying; vyomniin the
sky; dukhitmiserable; rudantacrying; ivaas if; kurvantithey made; kolhalam
a tumultuous noise; anekaain great numbers.
TRANSLATION
Great numbers of birds, flying overhead, told also of their misery by making a tumultuous
noise that sounded like people crying.
COMMENTARY
The birds roaming in the sky could not discern exactly what was going on below, but they
responded sympathetically nonetheless.
BB 3.6.70
TEXT 70
TEXT
SQaavraaNTataa" Sa" XauZk-a wva>avNa( )
bhuNaaee-Na ik&- SaveR Ma*Taa wv cracra" ))

sthvar cntar uttapt

sadya uk ivbhavan
bahunoktena ki sarve
mt iva carcar
SYNONYMS
sthvarthe nonmoving creatures; caalso; antawithin themselves; uttaptgreatly
pained; sadyasuddenly; ukdried up; ivaas if; abhavanbecame; bahunmuch
more; uktenawith speaking; kimwhat is the use; sarveall; mtdead; ivaalmost;
cara-acarmoving and nonmoving beings.
TRANSLATION
And the immobile creatures, in great pain within, seemed suddenly to dry up. What more is
there to say? All beings, moving and nonmoving, were on the verge of death.
BB 3.6.71
TEXT 71
TEXT

Ah& MahaXaaek-SaMaud]MaGan"
Svk*-TYaMaU!" ParMaaiTaRMaa" )
iNaDaaYa TaTPaadYauGa& SvMaSTae
dNPa[v*taae bhuDaa ivl/aPae ))

aha mah-oka-samudra-magna
sva-ktya-mha paramrtim pta
nidhya tat-pda-yuga sva-maste
rudan pravtto bahudh vilpe
SYNONYMS
ahamI; mahvast; okaof sorrow; samudrain an ocean; magnadrowning; sva
by me; ktyaabout what should be done; mhabewildered; paramamost severe;
rtimtorment; ptaexperiencing; nidhyaplacing; tatHis; pda-yugamtwo feet;
sva-masteon my head; rudansobbing; pravttabegan; bahudhin various ways;
vilpelamenting.
TRANSLATION
As for me, I was drowning in a vast ocean of sorrow. Confused about what to do, severely
tormented, I put Kas feet on my head and began profusely sobbing and lamenting.

When he put Kas feet on his head, he could see how beautiful, soft, and attractive they
were.
BB 3.6.72
TEXT 72
TEXT
ivdUrvTas bl/>ad]devae
_NauJaaePaMaak-LPavYaae_i>araMa" )
Naql/aMbral/&k*==TaGaaErk-aiNTaSa(
TaTa" SaMaaYaaTSa>aYa& SaveGaMa( ))

vidra-vart balabhadra-devo
nujopamkalpa-vayo-bhirma
nlmbarlakta-gaura-kntis
tata samyt sa-bhaya sa-vegam
SYNONYMS

vidrafar away; vartlocated; balabhadra-devaLord Balabhadra; anujaHis younger

brother; upamalike; kalpaby whose dress; vayaand age; abhirmacharming;
nlablue; ambarawith a garment; alaktaadorned; gaura-kntiwhite-complexioned;
tatathen; samytapproached; sa-bhayamfearful; sa-vegamquickly.
TRANSLATION
Then Lord Balabhadra, Kas older brother, quickly arrived from some distance away, full
of fear. White-complexioned and arrayed in blue garments, He appeared charming, for He
was the same age as Ka and as nicely dressed.
COMMENTARY
Unable to keep up with Ka when Ka had run to meet Gopa-kumra, Balarma had
fallen behind with the other cowherd boys. But now He anxiously hurried forward, concerned
for Kas safety. Gopa-kumra saw that Balarma was of the same kiora age as Nandanandana, but differed from Him in being white like the fibers in a lotus stem and being
dressed in blue.
BB 3.6.73
TEXT 73
TEXT
ivXaardeNd]" PairTaae ivl/aeKYa
dN+a<aaEYaRiMavavl/MBYa )
MadqYadae>YaaRMaNauJaSYa k-<#&=
SaahYaaMaaSa iNaJaPa[YaaTa( ))

viradendra parito vilokya

rudan kad dhairyam ivvalambya
madya-dorbhym anujasya kaha
sagrhaym sa nija-prayatnt
SYNONYMS
virada-indrathe most skillful of persons (Balarma); paritaon all sides; vilokya
looking; rudanand crying; katafter a moment; dhairyamHis composure; ivaas if;
avalambyaregaining; madyamy; dorbhymwith the arms; anujasyaof His younger
brother; kahamthe neck; sagrhaym samade hold; nija-prayatntwith all His
might.
TRANSLATION

Lord Balabhadra, that most skillful of persons, cried for a moment but then seemed to regain
His composure and looked all around. With great care and attention, He made me hold His
younger brother by the neck with my arms.
COMMENTARY
At first Balarma cried in distress to see Ka in such a condition. But He quickly gathered
His wits and looked all around to find out what had made Ka faint.
BB 3.6.74
TEXT 74
TEXT
SaMMaaJaRYaaMaaSa MadqYaPaai<aNaa
[qMatadaiNa TaQaa TaMaukE-" )
AaaYaYaaMaaSa ivic}ak-aku-i>a"
Pa[aeTQaaPaYaaMaaSa MaYaEv >aUTal/aTa( ))

sammrjaym sa madya-pin
rmat-tad-agni tath tam uccakai
hvyaym sa vicitra-kkubhi
protthpaym sa mayaiva bh-talt
SYNONYMS
sammrjaym saHe caused to be wiped; madyamy; pinwith the hand; rmat
beautiful; tatHis (Ka's); agnilimbs; tathand; tamto Him; uccakaiin a loud
voice; hvyaym samade me call; vicitravarious; kkubhiwith plaintive cries;
protthpaym saHe caused to be lifted; mayby me; evaonly; bh-taltfrom the
ground.
TRANSLATION
He wiped Kas beautiful limbs clean with my hand and made me loudly call out to Him
with many plaintive cries. Then He made me lift Ka up from the ground.
BB 3.6.75
TEXT 75
TEXT
Saae_[uDaaraPairMauid]Tae Tae
[qNae}aPae odMaql/YaTSa" )
Maa& vq+Ya hzaRTPairr>Ya cuMbNa(
l/aMaGaC^=TPairTaae_vl/aeKYa ))

sadyo ru-dhr-parimudrite te
r-netra-padme udamlayat sa
m vkya hart parirabhya cumban
lajjm agacchat parito valokya
SYNONYMS
sadyasuddenly; aru-dhrby a flood of tears; parimudritewhich were sealed; tethe
two; rbeautiful; netra-padmelotus eyes; udamlayatopened; saHe (Ka); mm
me; vkyaseeing; hartjoyfully; parirabhyaHe embraced; cumbankissing; lajjm
embarrassment; agacchatHe obtained; paritaall around; avalokyalooking.
TRANSLATION
Suddenly Ka opened His eyes, sealed till then by a flood of tears. Seeing me, He joyfully
embraced and kissed me. But then He looked around and became embarrassed.
COMMENTARY
Ka had become helplessly bewildered by love for His friend, and He was embarrassed by
the thought that from His tearful reaction to Gopa-kumras arrival everyone could see this.
BB 3.6.76
TEXT 76
TEXT
icrad*Pa[a<aiPa[YaSa%iMavavaPYa Sa Tau Maa&
k-re Da*Tva vaMaSvk-rk-Male/Na Pa[>auvr" )
ivic}a& SaMPa[n& ivdDadi%l/a&STaaNv[JaJaNaaNa(
SaMaaNaN [qMaaNaivXaid>aGaaMaq v[JavrMa( ))

cirda-pra-priya-sakham ivvpya sa tu m
kare dhtv vma-sva-kara-kamalena prabhu-vara
vicitra samprana vidadhad akhils tn vraja-jann
samnandya rmn aviad ibha-gm vraja-varam
SYNONYMS
cirafor a long time; adanot seen; pra-priyaas dear as His own life; sakhama
friend; ivaas if; avpyaobtaining; saHe; tuand; mmme; kareby the hand;
dhtvtaking; vmaleft-side; sva-kara-kamalenaby His lotus hand; prabhu-varathe
best of Lords; vicitramvarious; sampranamquestions; vidadhatpresenting; akhiln
all; tnthem; vraja-jannthe people of Vraja; samnandyagreeting; rmnthe

blessed Lord; aviatentered; ibha-gmwith the gait of an elephant; vrajathe cowherd

village; varambest.
TRANSLATION
That best of Lords took my hand in His ownHis own left lotus handand received me as a
long-lost bosom friend. He asked me various questions. Then He greeted all the people of
Vraja and entered the best of cowherd villages with the gait of an elephant.
COMMENTARY
Kas closest friends are as dear to Him as life itself. Holding Gopa-kumras hand, Ka
welcomed him with such questions as Dear friend, are you healthy and happy?
BB 3.6.77
TEXT 77
TEXT
vNYaa Ma*GaaSTaSYa ivYaaeGadqNaa
GaNTau& ivNaa Ta& ih ku-Taae_PYaXa-a" )
Pa[aTa>aRivZYaTPa[>audXaRNaaXaaSa(
TaSQauv[RJaair iNaXaa& NaYaNTa" ))

vany mgs tasya viyoga-dn

gantu vin ta hi kuto py aakt
prtar-bhaviyat-prabhu-darans
tasthur vraja-dvri ni nayanta
SYNONYMS
vanyof the forest; mgthe animals; tasyafrom Him; viyogabecause of
separation; dnmiserable; gantumto go; vinwithout; tamHim; hiindeed; kuta
apianywhere; aaktunable; prtain the morning; bhaviyatupcoming; prabhuof
the Lord; daranafor the seeing; whose hope; tasthuthey stood; vrajaof the
cowherd village; dvriat the entrance; nimthe night; nayantaspending.
TRANSLATION
The forest animals were miserable because now they had to part from Him. Unable to go
anywhere without Him, they simply stood at the entrance of the village, ready to spend the
entire night there in the hope of seeing their Lord again the next morning.
BB 3.6.78
TEXT 78
TEXT

oqYaaeqYa PaXYaNTaae ivhGaaSTa& v[JaaNTare )

ra}aavd=*a -aeXaNTaae dNTa wv iNaYaRYau" ))

uyoya payanto
vihags ta vrajntare
rtrv adv kroanto
rudanta iva niryayu
SYNONYMS
uya uyaflying high in various directions; payantawatching; vihagthe birds;
tamHim; vraja-antarein the cowherd village; rtrauat night; advnot seeing;
kroantamaking loud noises; rudantacrying; ivalike; niryayuthey flew away.
TRANSLATION
The birds flew here and there high over the village to watch Him, but when night came and
they could no longer see Him they cried out as if weeping and flew away.
COMMENTARY
All the creatures in Goloka, including the jungle beasts and the birds, are fixed in unalloyed
devotion to Ka.
BB 3.6.79
TEXT 79
TEXT
GaaedaehNaaNaNTarMaaGa[he<a
NaNdSYa Pau}aPa[<aYaaku-l/SYa )
SaM>aal/Na& SaaDau GavaMak*-Tva
TaaE >a[aTaraE JaGMaTauraTMaGaehMa( ))

go-dohannantaram grahea
nandasya putra-praaykulasya
sambhlana sdhu gavm aktv
tau bhrtarau jagmatur tma-geham
SYNONYMS
goof the cows; dohanathe milking; anantaramafter; graheaon the insistence;
nandasyaof Nanda; putrafor his sons; praayawith affection; kulasyawho was
feeling anxious; sambhlanamattention; sdhuproperly; gavmto the cows; aktv

without giving; tauthe two; bhrtaraubrothers; jagmatuwent; tmaTheir; geham

to the home.
TRANSLATION
At the insistence of Nanda Mahrja, who was anxious with love for his sons, just after
milking the cows the two brothers went to Their home. They went home at once, not even
giving the cows proper attention.
COMMENTARY
Nanda Mahrja anxiously told Ka, My boy, You must be tired from so much wandering
in the forest. Go home with Your elder brother and take Your bath. I will look after the cows.
Please dont delay any longer or Your mother will be unhappy and scold me. Please cooperate
and go right now.
BB 3.6.80
TEXT 80
TEXT
ehuvTSTaNYad*Ga[uDaarYaa
DaaETaaMbra&GYaa TvrYaa YaXaaedYaa )
>aUTva Paurae_k-air Saraeih<aqk-Yaa
Pa[TYaNaqraJaNaMaeTaYaaeMauRhu" ))

sneha-snuvat-stanya-dg-aru-dhray
dhautmbargy tvaray yaoday
bhtv puro kri sa-rohikay
praty-aga-nrjanam etayor muhu
SYNONYMS
snehadue to love; snuvatflowing; stanyamilk; dkfrom her eyes; aruof tears;
dhraywith a flood; dhautawashed; ambaraher clothing; agyand body; tvaray
quickly; yaodayYaod; bhtvcoming; purain front; akridid; sa-rohikay
along with Rohi; prati-agaof all the limbs; nrjanamworship by offering of lamps;
etayoof the two of Them; muhurepeatedly.
TRANSLATION
Mother Yaod quickly came to meet the boys, her clothing and body wet with the milk
flowing from her breasts and the tears that flooded from her eyes in love. Together with
Rohi, she offered lamps to both brothers, worshiping each limb of Their bodies again and
again.

COMMENTARY
The mothers of the two boys worshiped Them by offering rati to all the parts of Their bodies.
BB 3.6.81
TEXT 81
TEXT
NaqraJaYaNTYaaTMaiXaraehE" SauTa&
Saail/iTa eh>are<a cuMbiTa )
Naae veita ri+aZYaiTa XaqiZ<aR ik&- iNaJae
v+aae_NTare va Ja#=raNTare va ))

nrjayanty tma-iroruhai suta

sligati sneha-bharea cumbati
no vetti rakiyati ri ki nije
vako-ntare v jaharntare v
SYNONYMS
nrjayantperforming the rati ceremony; tmaher own; iroruhaiwith the hair;
sutamher son; sshe (Yaod); ligatiembraced; sneha-bhareafull of love;
cumbatikissed; nanot; uindeed; vettishe could decide; rakiyatiwill keep;
rion her head; kimor; nijeher own; vaka-antareon the breast; vor; jaharaantarein the womb; vor.
TRANSLATION
Yaod performed rati to her son Ka by caressing Him with her own hair, and
affectionately embraced and kissed Him. She couldnt decide whether she ought to keep Him
on her head, at her breast, or within her womb to protect Him.
BB 3.6.82
TEXT 82
TEXT
Ta}aEv NaqTa& Pa[<aYaaku-le/Na Maa&
TaeNa SvYa& k-airTaMaaTa*vNdNaMa( )
Saa l/al/YaaMaaSa Mauda SvPau}avd(
d*=a MaiYa Pa[eMa>ar& SauTaSYa TaMa( ))

tatraiva nta praaykulena m

tena svaya krita-mt-vandanam

s llaym sa mud sva-putra-vad

dv mayi prema-bhara sutasya tam
SYNONYMS
tatrathere; evajust; ntambrought; praayaby love; kulenawho was anxious;
mmme; tena svayamby Himself; kritamade to do; mtto His mother;
vandanamoffering of respects; sshe; llaym sacaressed; mudhappily; svaown;
putra-vatjust like a son; dvseeing; mayifor me; premaof love; bharamthe
abundance; sutasyaof her son; tamthat.
TRANSLATION
Ka, anxious with love for me, brought me there outside His home and had me offer
respects to her. And Mother Yaod, seeing the great love Ka had for me, happily caressed
me as though I were her own son.
COMMENTARY
Inspired by Kas obvious love for Gopa-kumra, Yaod also took Gopa-kumra on her
lap and embraced him. She had seen how enthusiastically Ka had greeted him when he and
Ka had first met on the road.
BB 3.6.83
TEXT 83
TEXT
TaavdaGaTYa iMail/Taa YauGaPata}a GaaeiPak-a" )
k-aiyaJaeNa ke-NaaiPa k-aiTSavaRNaPae+aYaa ))

tvad gatya milit

yugapat tatra gopik
kcid vyjena kenpi
kcit sarvnapekay
SYNONYMS
tvatthen; gatyacoming; militmet; yugapatall at once; tatrathere; gopikthe
gops; kcitsome; vyjenaby an excuse; kena apisome; kcitsome; sarva
everyone; anapekaydisregarding.
TRANSLATION
Then the gops all arrived there at once. Some had made excuses for coming, and others had
paid no regard to what anyone thought.
COMMENTARY

The gops were beyond concern for public opinion and ordinary religious principles.
BB 3.6.84-85
TEXTS 8485
TEXT
MaaTa*>Yaa& aPaNaarM>a& a>Yaa& >a[a}aaeRYaae" k*-TaMa( )
Aal/+Ya >aGavaNaah bvqriTal/MPa$=" ))
MaaTaraE >a[aTaravava& +auDaaTaa SvSTadaedNaMa( )
iNaZPaa >aaeJaYaeQaa& NaaE TaaTaMaaNaaYYa SaTvrMa( ))

mtbhy snpanrambha
dvbhy bhrtror dvayo ktam
lakya bhagavn ha
ballav-rati-lampaa

mtarau bhrtarv v
kudhrtau svas tad odanam
nipdya bhojayeth nau
ttam nyya satvaram
SYNONYMS
mtbhymby the mothers; snpanaof bathing; rambhamthe commencement;
dvbhymby the two; bhrtroof the brothers; dvayotwo; ktamdone; lakya
seeing; bhagavnthe Lord; hasaid; ballavwith the cowherd girls; ratifor intimate
enjoyment; lampaaeager; mtarauO mothers; bhrtarauthe two brothers; vmWe;
kudhby hunger; rtaudistressed; svaare; tattherefore; odanamrice; nipdya
preparing;

bhojayethmplease

feed;

nauOur;

ttamfather;

nyyabringing;

satvaramquickly.
TRANSLATION
Mother Yaod and Mother Rohi got ready to bathe Ka and His brother. But when Lord
Ka saw this, being eager to enjoy with the cowherd girls, He said, Dear mothers, We
brothers are very hungry. So please make some rice, send for Our father, and feed Us right
away.
BB 3.6.86
TEXT 86
TEXT

TaC^\uTvahu" iPa[Ya& GaaePYa" [qYaXaaede v[Jaeir )

deiv raeihi<a k-TaRVYaadSMaairMaTaa& YauvaMa( ))

tac chrutvhu priya gopya

r-yaode vrajevari
devi rohii kartavyd
asmd viramat yuvm
SYNONYMS
tatthat; rutvhearing; husaid; priyamaffectionately; gopyathe gops; ryaodeO r Yaod; vraja-variQueen of Vraja; devidivine; rohiiO Rohi;
kartavytfrom the work; asmtthis; viramatmplease desist; yuvmyou.
TRANSLATION
Upon hearing those words, the gops said affectionately: r Yaod, Queen of Vraja, and dear
Rohi-dev, please set this work of bathing aside.
COMMENTARY
The gops were happy to hear Kas request because it gave them an excuse for sending
away Mother Yaod, Rohi, and Balarma.
BB 3.6.87
TEXT 87
TEXT
Xaqga]& >aaeJaNaSaaMaGa[q=& SaMPaadYaTaMaeTaYaae" )
vYaMaev Sau%& SaMYaKaPaYaeMaaicraidMaaE ))

ghra bhojana-smagr
sampdayatam etayo
vayam eva sukha samyak
snpayemcird imau
SYNONYMS
ghramquickly; bhojanafor feeding; smagrmthe items; sampdayatamplease
prepare; etayoof these two; vayamwe; evaonly; sukhamhappily; samyak
properly; snpayemawill bathe; acirtwithout delay; imauThem.

Please quickly prepare everything to feed these two boys. We shall gladly give Them a proper
bath without delay.

BB 3.6.88
TEXT 88
TEXT
[qYaXaaedaevac
Pa[QaMa& TvrYaa JYae" aPaiYaTva Pa[hqYaTaaMa( )
NaNdSYaaNaYaNaaYaa}a >aaeJaNaaQaaRYa bail/k-a" ))

r-yaodovca
prathama tvaray jyeha
snpayitv prahyatm
nandasynayanytra
bhojanrthya blik
SYNONYMS
r-yaod uvcar Yaod said; prathamamfirst; tvarayquickly; jyehathe elder
boy; snpayitvhaving bathed; prahyatmsend Him; nandasyaof Nanda; nayanya
for bringing; atrahere; bhojana-arthyafor the meal; blikO girls.
TRANSLATION
r Yaod said: Dear girls, first quickly bathe the older boy. Then send Him to fetch Nanda
for the meal.
COMMENTARY
Unsuspecting, Yaod addressed the gops as blik, innocent girls.
BB 3.6.89
TEXT 89
TEXT
[qSaPa ovac
Pa[XaSYa Tacae & raMa& Taa" k-iTaicd( d]uTaMa( )
AaaVYa Pa[ezYaaMaaSauSTaYaaeGaeRh& Pa[ivYaae" ))

r-sarpa uvca
praasya tad-vaco hdya
rma t katicid drutam
plvya preaym sus
tayor geha praviayo
SYNONYMS

r-sarpa uvcar Sarpa said; praasyapraising; tat-vacaher words; hdyam

welcome; rmamBalarma; tthey; katicitsome; drutamquickly; plvyabathing;
preaym sudispatched; tayothe two of them (Yaod and Rohi); gehamthe
house; praviayowhile they entered.
TRANSLATION
r Sarpa said: Welcoming and praising Yaods words, several of the gops quickly bathed
Balarma and sent Him off. Meanwhile, the two mothers went into the house.
COMMENTARY
Gopa-kumra has now assumed his original identity as Kas friend Sarpa. From now on
he will be referred to by that name.
In the presence of Kas elder brother, the gops were shy. They were not able to relax and
enjoy His company as they did Kas. Therefore they were glad to see Balarma and the
two mothers go as soon as possible.
BB 3.6.90
TEXT 90
TEXT
[qk*-Z<aSYa ivic}aai<a >aUz<aaiNa iv>aaGaXa" )
-Mae<aaetaaYaR Taa" SvqYaEvREGaaR}aa<YaMaaJaRYaNa( ))

r-kasya vicitri
bhani vibhgaa
krameottrya t svyair
vastrair gtry amrjayan
SYNONYMS
r-kasyaof r Ka; vicitrivarious; bhanithe ornaments; vibhgaa
dividing up the services; krameagradually; uttryaremoving; tthey (the gops);
svyaitheir own; vastraiwith the garments; gtriHis limbs; amrjayanthey
wiped.
TRANSLATION
The gops divided up the service among themselves. They removed Kas various
ornaments one by one and wiped His limbs with their own garments.
COMMENTARY
There were many gops who wanted to serve Ka, too many for all of them to do the same
thing at once, so they divided the tasks. One gop took off one of Kas ornaments, a

different gop another, and so on. They did the preliminary wiping either with cloths they had
brought from their homes or with their own shawls.
BB 3.6.91
TEXT 91
TEXT
v&Xaq=& SaPaqiMav YaaCYaMaaNaa&
Taai>a" k-raBJaa iJaga*+YaMaa<aaMa( )
SaeTa>a&GYaa Sa Tau Maa& Pa[baeDYa
ic+aePa dUraNMaMa Mau-hSTae ))

va sapatnm iva ycyamn

tbhi karbjc ca jighkyamm
saketa-bhagy sa tu m prabodhya
cikepa drn mama mukta-haste
SYNONYMS
vamthe flute; sapatnma rival consort; ivaas if; ycyamnmbeing asked for;
tbhiby them; kara-abjtfrom the lotus hand; caand; jighkyammwhich they
wanted to take; saketa-bhagywith the sign of a gesture; saHe; tuand; mmto
me; prabodhyaalerting; cikepathrew; drtat a distance; mamamy; muktaopen;
hasteinto the hand.
TRANSLATION
But when they asked for His flute, who was like their rival consort, and tried to snatch it from
His lotus hand, Ka made a sign to alert me and threw it from a distance into my open palm.
COMMENTARY
The gops were removing Kas ornaments one after another, but He didnt want the girls to
take His flute. The girls, seeing the flute as a competitor for the nectar of His lips, had some
ill feelings toward it and might dispose of it. As it was, several of the girls were greedily
demanding, Give it to me! No, give it to me! and were threatening to rip it away by force.
Therefore Ka wrinkled His eyebrows to signal Sarpa, who was standing some distance
behind Him, and swiftly threw it into Sarpas outstretched hand.
BB 3.6.92
TEXT 92
TEXT
A>YaJYaaetaMaTaElE/STaa" k-TauRMauTaRNa& XaNaE" )

Aarei>are SvhSTaaBJak-aeMal/SPaXaRPaa$=vE" ))

abhyajyottama-tailais t
kartum udvartana anai
rebhire sva-hastbjakomala-spara-pavai
SYNONYMS
abhyajyasmearing; uttamafine; tailaiwith oils; tthey (the gops); kartumto do;
udvartanamremoval of the excess oil; anaislowly; rebhirebegan; svatheir own;
hasta-abjawith the lotus hands; komalasoft; sparain touching; pavaiwhich were
expert.
TRANSLATION
The gops smeared fine oils on Ka and slowly removed the excess with their soft lotus
hands, expert in touch.
BB 3.6.93
TEXT 93
TEXT
TaQaaiPa SaaEku-MaaYaaRa l/Il/ak-aETauk-Taae_iPa va )
Sa k-raeTYaaiTaRSaqTk-ar& SaMa& [qMau%>aii>a" ))

tathpi saukumryd v
ll-kautukato pi v
sa karoty rti-stkra
sama r-mukha-bhagibhi
SYNONYMS
tath apinonetheless; saukumrytbecause of His tenderness; vor; llplayful;
kautukataout of naughtiness; api vor else; saHe; karotimade; rtiof pain; stkrama sound made by suddenly drawing in ones breath; samamalong with; r
beautiful; mukhaof His face; bhagibhiwith distortions.
TRANSLATION
Yet Ka, either because His body was so tender or else simply out of playful naughtiness,
suddenly drew in His breath, making a sound of pain, and distorted His beautiful face.
BB 3.6.94
TEXT 94

TEXT
Pau}aEk-Pa[a<aYaak-<YaR Ta& TadaiTaRSvr& TaYaa )
bih>aURYaaXau ik&- v*ta& ik&- v*taiMaiTa Pa*C^yTae ))

putraika-praykarya
ta tad-rti-svara tay
bahir-bhyu ki vtta
ki vttam iti pcchyate
SYNONYMS
putrafor her son; ekaonly; praywhose life; karyahearing; tamthat; tatthat;
rtiof pain; svaramsound; tayby her (Yaod); bahioutside; bhyacoming;
uquickly; kim vttamwhat has happened; kim vttamwhat has happened; itithus;
pcchyatewas asked.
TRANSLATION
His mother, her life dedicated only to His welfare, heard that sound and quickly came outside
and asked, What has happened? What has happened?
BB 3.6.95
TEXT 95
TEXT
SauTaSYa SaiSMaTa& v&- vq+YaaQaae ivXYaTae Ga*hMa( )
Taai>aSTau SaiSMaTa}aaSa& GaqTaEiNaRZPaaTae_SYa TaTa( ))

sutasya sa-smita vaktra

vkytho viyate gham
tbhis tu sa-smita-trsa
gtair nipdyate sya tat
SYNONYMS
sutasyaof the son; sa-smitamsmiling; vaktramface; vkyaseeing; atha uthen;
viyatewas entered; ghamthe house; tbhiby them; tubut; sa-smitawith laughter;
trsamand fear; gtaiwith singing; nipdyatewas finished; asyaHis; tatthat.
TRANSLATION
But when she saw her sons smiling face she went back into the house. And the gops,
laughing yet afraid, started to sing as they finished Kas massage.
COMMENTARY

The gops were amused by Kas false show of pain and frightened by Mother Yaods
rebuke. They started singing not only because He was very fond of songs but also because
they wanted to prevent Mother Yaod from hearing any further outcries.
BB 3.6.96
TEXT 96
TEXT
AQa k-aeZ<aE" SauvaSaESTa& YaaMauNaEiNaRMaRlE/JaRlE/" )
Sal/Il&/ aPaYaaMaaSaU rku-M>aga$=I>a*TaE" ))

atha koai su-vsais ta

ymunair nirmalair jalai
sa-lla snpaym s
ratna-kumbha-gha-bhtai
SYNONYMS
athanext; ka-uaiwarm; su-vsaifragrant; tamHim; ymunaiof the Yamun;
nirmalaiclear; jalaiwith water; sa-llamplayfully; snpaym suthey bathed;
ratna-kumbhain jewel-studded vessels; ghaand small clay pots; bhtaiwhich was
carried.
TRANSLATION
Next they playfully bathed Him with warm, clear, fragrant water, carried from the Yamun in
jewel-studded vessels and small clay pots.
COMMENTARY
Careful to make Kas bath water just slightly warm, not hot, the gops used the freshest,
most fragrant water they could find, namely water from the river Yamun.
BB 3.6.97
TEXT 97
TEXT
NaqTaE" SvSvGa*haNMaal/ale/PaNaaMbr>aUz<aE" )
ivic}aENaR$=veze<aa>aUzYa&STa& YaQaaic ))

ntai sva-sva-ghn mllepanmbara-bhaai

vicitrair naa-veebhayas ta yath-ruci

SYNONYMS
ntaibrought; sva-svaeach from her own; ghthouse; mlwith garlands; lepana
perfumed pastes; ambaraclothes; bhaaiand ornaments; vicitraivarious; naaveeawith the dress of a dramatic performer; abhayanthey decorated; tamHim;
yath-ruciaccording to His taste.
TRANSLATION
They dressed Him like an actor and decorated Him the way He liked, with clothes, jewelry,
wonderful garlands, and perfumed pastes, all brought from their homes.
COMMENTARY
Yath-ruci can be understood to mean either according to His taste or according to their
taste. In any case, His taste and theirs were the same.
BB 3.6.98
TEXT 98
TEXT
>aaeGYa& c iNa>a*Ta& ik-iaeJaiYaTvae-vSTaui>a" )
MauhuNasraJaNa& k*-Tva dDauSTaaiNa SvMaUDaRSau ))

bhogya ca nibhta kicid

bhojayitvokta-vastubhi
muhur nrjana ktv
dadhus tni sva-mrdhasu
SYNONYMS
bhogyamfood; caand; nibhtamsecretly; kicitsome; bhojayitvfeeding; ukta
prescribed; vastubhiwith items; muhuagain and again; nrjanamworship; ktv
doing; dadhuthey placed; tnithose items; sva-mrdhasuon their own heads.
TRANSLATION
They stealthily fed Him something, worshiped Him again and again with prescribed items,
and then placed those items on their heads.
COMMENTARY
The gops stealthily fed Ka butter and other nice food. They wanted to keep these dealings
confidential, and they specifically wanted to keep Yaod from finding out and becoming
angry that Ka was being fed between meals and might therefore get indigestion. After
feeding Him, the gops worshiped Him with standard paraphernalia, such as camphor lamps
and mustard seeds.

BB 3.6.99
TEXT 99
TEXT
idVYacNdNak-aXMaqrk-STaurqPaMaud]Yaa )
Gal/>aal/k-Paael/adaE ic}aYaaMaaSauruTaMa( ))

divya-candana-kmrakastur-paka-mudray
gala-bhla-kapoldau
citraym sur adbhutam
SYNONYMS
divyafirst-class; candanaof sandal paste; kmrasaffron; kasturmusk; pakaand
clay; mudraywith marks; galaHis throat; bhlaforehead; kapolacheeks; dauand
so on; citraym suthey decorated; adbhutamwonderfully.
TRANSLATION
They decorated His throat, His forehead, His cheeks, and and so on with wonderful designs
made with first-class pastes of sandal, saffron, and musk.
BB 3.6.100
TEXT 100
TEXT
Sa>aav& vq+YaMaa<aaSTaa hSTa& Sa&STa>Ya YaTa" )
Pa[v*taa Nae}ak-Male/ TaSYaaeJJvl/iYaTau& Mauda ))

sa-bhva vkyams t
hasta sastabhya yatnata
pravtt netra-kamale
tasyojjvalayitu mud
SYNONYMS
sa-bhvamwith love; vkyambeing looked at; tthey; hastamtheir hands;
sastabhyakeeping steady; yatnatawith endeavor; pravttthey became engaged;
netra-kamalethe lotus eyes; tasyaHis; ujjvalayitumto make brilliant; mudwith
pleasure.
TRANSLATION

While He lovingly gazed at the gops, they tried hard to keep their hands steady, as with
pleasure they set about daubing collyrium on His lotus eyes to make them shine.
COMMENTARY
Because Kas loving glance made the gops ecstatic, their hands began to tremble, and they
had difficulty applying Kas kajjala neatly.
BB 3.6.101
TEXT 101

vNYa-I@aSau%& k*-Z<aae >aUirXaSTaaSau >aazTae )

ivic}aai<a c NaMaaRi<a k-ai TaNauTae riTaMa( ))

vanya-kr-sukha ko
bhrias tsu bhate
vicitri ca narmi
kcic ca tanute ratim
SYNONYMS
vanyain the forest; krof sporting; sukhamabout the pleasure; kaKa;
bhriafreely; tsuwith them; bhatespoke; vicitrivarious; caand; narmi
jokes; kcita certain; caand; tanuteexpanded; ratimconjugal attraction.
TRANSLATION
Ka spoke freely with them about how He enjoyed sporting in the forest. And by joking
with them in various charming ways, He inspired their special conjugal love.
COMMENTARY
In this situation Ka took the liberty to touch some of the gops on their breasts.
BB 3.6.102
TEXT 102
TEXT
WvMaNYaaeNYaSaaEhadR>arPa[k-$=NaeNa ih )
veXa" SaMaai& NaaYaaiTa l/aePYaMaaNaSTaQaa Mauhu" ))

evam anyonya-sauhrdabhara-prakaanena hi
vea sampti nyti
lopyamnas tath muhu

SYNONYMS
evamthus; anyonyamutual; sauhrdaof loving exchanges; bharaof the multitude;
prakaanenawhile

manifesting;

hiindeed;

veathe

decoration;

samptimto

completion; na ytidid not reach; lopyamnabeing erased; tathalso; muhuagain.

TRANSLATION
In the midst of all these loving exchanges, the decoration never quite got finished. The gops
had to keep erasing their attempts and trying again and again.
COMMENTARY
These distractions made it difficult for the gops to finish the final touches of putting tilaka on
Kas forehead, painting His hands, and so on. Several times they decided, This hasnt
been done right. Erase it and do it again.
BB 3.6.103
TEXT 103
TEXT
>aUYaae >aUYaae YaXaaeda c Pau}aehaTauraNTara )
bihiNaRGaRTYa PaXYaNTaq vdTYaev& zev Taa" ))

bhyo bhyo yaod ca

putra-snehturntar
bahir nirgatya payant
vadaty eva rueva t
SYNONYMS
bhya bhyaseveral times; yaodYaod; caand; putrafor her son; snehaby
affection; turadisturbed; ntarher heart; bahioutside; nirgatyacoming; payant
seeing; vadatispoke; evamthus; ruin anger; ivaas if; tto them.
TRANSLATION
Mother Yaod, her heart perturbed by affection for her son, came outside several times to see
what was going on and spoke to the girls as if angry.
COMMENTARY
Mother Yaod was only apparently angry (ru iva). She could never actually harbor any ill
feelings towards the young gops.
BB 3.6.104
TEXT 104
TEXT

[qYaXaaedaevac
l/ael/Pa[k*-TaYaae baLYaadhae GaaePaku-Maairk-a" )
aNaal/r<a& NaaSYaaDauNaaiPa SaMaPaTa ))

r-yaodovca
lola-praktayo blyd
aho gopa-kumrik
snnlakaraa nsydhunpi samapadyata
SYNONYMS
r-yaod uvcar Yaod said; lolaunsteady; praktayayou girls whose nature;
blytdue to being children; ahoO; gopaof the cowherds; kumrikyoung
daughters; snnathe bathing; alakaraamand decorating; nanot; asyaHis; adhun
now; apieven; samapadyatahas been finished.
TRANSLATION
r Yaod said: O daughters of the cowherds, you are just unreliable children. Havent you
finished bathing and decorating Him yet?
COMMENTARY
Having known these girls from the beginning of their lives, Yaod was very familiar with
their behavior. They couldnt carry out such a simple task in a reasonable time, and this
proved her judgment of them.
BB 3.6.105
TEXT 105
TEXT
[qSaPa ovac
TaaSaa& iNarq+aMaa<aaNaa& PairTa" SviPa[Ya& Mauhu" )
PairhaSaaeTSauk&- icta& v*ai>aPa[eTYa Saab]vqTa( ))

r-sarpa uvca
ts nirkamn
parita sva-priya muhu
parihsotsuka citta
vddhbhipretya sbravt
SYNONYMS

r-sarpa uvcar Sarpa said; tsmas they (the gops); nirkamnmlooked on;
paritaon all sides; sva-priyamat their belowed; muhucontinuously; parihsafor
humorous conversation; utsukameager; cittamHis mind; vddhan elderly lady;
abhipretyanoticing; sshe; abravtspoke.
TRANSLATION
r Sarpa said: As the gops stood around their beloved Ka, glancing at Him again and
again, one elderly lady noticed that Ka seemed eager for some joking words. She therefore
spoke up.
BB 3.6.106
TEXT 106
TEXT
Are Paui}a YaXaaede_}a hzaRdeTYa iNarq+YaTaaMa( )
>avTYaa" XYaaMal&/ Pau}a& iNaNYau" SauNdrTaaiMaMaa" ))

are putri yaode tra

hard etya nirkyatm
bhavaty ymala putra
ninyu sundaratm im
SYNONYMS
are putriO daughter; yaodeYaod; atrahere; harthappily; etyacoming;
nirkyatmshould be seen; bhavatyyour; ymalamdark-blue; putramson;
ninyuthey have brought; sundaratmto a beautiful state; imthese girls.
TRANSLATION
My goodness, come here, my daughter Yaod! You will be happy to see this! These girls
have made your dark-blue son very handsome.
BB 3.6.107
TEXT 107
TEXT
SvDaa}Yaa vaKYaMaak-<YaR Mau%raYaa" PauNabRih" )
>aUTvai>aPa[eTYa TaMaR SaraeziMav Saab]vqTa( ))

sva-dhtry vkyam karya

mukhary punar bahi
bhtvbhipretya tan-narma

sa-roam iva sbravt

SYNONYMS
sva-dhtryof her nurse; vkyamthe words; karyahearing; mukharyof
Mukhar; punaagain; bahioutside; bhtvcoming; abhipretyaunderstanding; tat
her; narmajoking; sa-roamangrily; ivaas if; sshe (Yaod); abravtsaid.
TRANSLATION
Hearing these joking words from the elderly lady (her nurse Mukhar), Yaod again came
outside. And when she understood the joke, she spoke out as if angry.
BB 3.6.108
TEXT 108
TEXT
[qYaXaaedaevac
SahJaaXaezSaaENdYaRNaqraiJaTaPadaMbuJa" )
JaGaNMaUiDNaR NarqNaiTaR MadqYaXYaaMaSauNdr" ))

r-yaodovca
sahajea-saundaryanrjita-padmbuja
jagan-mrdhni narnarti
madya-ymasundara
SYNONYMS
r-yaod uvcar Yaod said; sahajanatural; aeaby all; saundaryabeauty;
nrjita-pada-ambujaHe whose lotus feet are worshiped; jagatof the universe;
mrdhnion the head; narnartidances with abandon; madyamy; yma-sundara
dark and beautiful Ka.
TRANSLATION
r Yaod declared: All kinds of natural beauty worship the lotus feet of my ymasundara,
who dances with abandon on the head of the universe.
COMMENTARY
There may be many beautiful boys in the world, but in the eyes of Mother Yaod her son
excels all of them. After all, He is not only sundara but also yma; in other words, His dark
complexion makes His beauty unique.
BB 3.6.109
TEXT 109

TEXT
WTaTPaadNa%aGa[Ek-SaaENdYaRSYaaiPa NaahRiTa )
SaaENdYaR>aar" SavaRSaaMaaSaa& NaqraJaNa& Da]uvMa( ))

etat-pda-nakhgraikasaundaryasypi nrhati
saundarya-bhra sarvsm
s nrjana dhruvam
SYNONYMS
etatHis; pda-nakhaof a toenail; agraof an end; ekaone; saundaryasyaof the
beauty; apieven; na arhatidoes not deserve; saundarya-bhrathe combined beauty;
sarvsmof all; smof them; nrjanamworship; dhruvamcertainly.
TRANSLATION
For sure, the beauty of all these gops combined deserves not even a show of respect from the
beauty of even the tip of one of His toenails.
COMMENTARY
Someone might argue with Yaod that although no ones beauty approaches Kas, r
Rdh and Her gop companions are exceptions; after all, they are the most beautiful beings in
creation. But Yaod says no, not even their beauty dares stand in comparison with His.
Whatever little beauty they may have is of no use, since they are not meant to become His
wives.
BB 3.6.110
TEXT 110
TEXT
[qSaPa ovac
TaTSaaENdYa| Saa c l/av<Yal/+MaqSa(
TaNMaaDauYa| TaSYa ik&- vi<aRTa& SYaaTa( )
d]VYaEYaaeRGYaa l/aEik-kE-NaaeRPaMaa SYaaTa(
ik&- vaNYaeNa arke-Nd]e<a NaaiPa ))

r-sarpa uvca
tat saundarya s ca lvaya-lakms
tan mdhurya tasya ki varita syt
dravyair yogy laukikair nopam syt

ki vnyena dvrakendrea npi

SYNONYMS
r-sarpa uvcar Sarpa said; tatthat; saundaryambeauty; sit; caand;
lvayaof His effulgent complexion; lakmthe splendor; tatthat; mdhuryam
sweetness; tasyaHis; kimwhether; varitam sytcan be described; dravyaiwith
things; yogysuitable; laukikaibelonging to this world; nanot; upamcomparison;
sytthere can be; kim vor else; anyenawith anyone else; dvrak-indreawith the
Lord of Dvrak; nanot; apieven.
TRANSLATION
r Sarpa said: Is it possible to describe His beauty, the splendor of His effulgent
complexion, or His charming sweetness? To that sweetness no things in this world can
compare, nor can even the sweetness of God Himself in other forms, not even as the Lord of
Dvrak.
COMMENTARY
In His unique bodily luster, in the sublime proportion and symmetry of all His limbs, and in
the overall splendor and charm of His form, Kas beauty is amazing. Attempts to compare
His eyes and other features to beautiful things such as lotuses do little justice to His beauty. In
fact, it is useless to compare Kas beauty even with that of r Viu and other forms of
Godhead, who imitate the ways of the material world, or even to that of r Nryaa, or the
Lord of Ayodhy, or r Yaduntha Ka of Dvrak.
BB 3.6.111
TEXT 111
TEXT
k*-Z<aae YaQaa NaaGarXae%raGa[yae
raDaa TaQaa NaaGairk-avraGa[ya )
raDaa YaQaa NaaGairk-avraGa[ya
k*-Z<aSTaQaa NaaGarXae%raGa[y" ))

ko yath ngara-ekhargryo
rdh tath ngarik-vargry
rdh yath ngarik-vargry
kas tath ngara-ekhargrya
SYNONYMS

kaKa; yathas; ngaraof romantic heroes; ekhara-agryathe most superb;

rdhRdh; tathso; ngarikof heroines; vara-agrythe most superb; rdh
Radh; yathas; ngarikof heroines; vara-agrythe most superb; kaKa;
tathso; ngaraof heroes; ekhara-agryathe most superb.
TRANSLATION
As Ka is the most superb of all romantic heroes, so Rdh is the most superb of heroines.
And as Rdh is the most superb of all romantic heroines, so Ka is the most superb of
heroes.
COMMENTARY
The only beauty than can truly compare with Kas is the equal beauty of rmat
Rdhr. The two lovers are comparable only to one another.
BB 3.6.112
TEXT 112
TEXT
aTvaGaTa& GaaeParaJa& bl/raMae<a Sa&YauTaMa( )
Sa&l/+Ya l/INaaSTaa" SavaR d]uTa& k*-Z<aae_Ga[Taae_>avTa( ))

sntvgata gopa-rja
balarmea sayutam
salakya lns t sarv
druta ko grato bhavat
SYNONYMS
sntvhaving taken his bath; gatamcome; gopa-rjamthe king of cowherds;
balarmeawith Balarma; sayutamtogether; salakyaseeing; lndisappeared;
tthey; sarvall; drutamquickly; kaKa; agrataforward; abhavatcame.
TRANSLATION
When the gops saw that Nanda, king of the cowherds, had taken his bath and had arrived
with Balarma, they all speedily disappeared, and Ka came forward.
COMMENTARY
As Nanda Mahrja approached, the gops recognized his voice. Without waiting for him to
see them, they hid themselves nearby.
BB 3.6.113
TEXT 113
TEXT

NaNdae >aaeJaNaXaal/aYaaMaaSaqNa" k-Nak-aSaNae )

>aaeJaNa& k-TauRMaare>ae TaQaa TaaE TaSYa PaaRYaae" ))

nando bhojana-lym
sna kanaksane
bhojana kartum rebhe
tath tau tasya prvayo
SYNONYMS
nandaNanda Mahrja; bhojana-lymin the dining hall; snaseated; kanaka
golden; saneon his seat; bhojanamthe meal; kartumto take; rebhestarted; tath
also; tauthe two (Ka and Balarma); tasyahis; prvayoat the sides.
TRANSLATION
Nanda sat down on his golden seat in the dining hall and began to have his meal, with the two
brothers at his sides.
BB 3.6.114
TEXT 114
TEXT
YaXaaedaNaNdNaae vaMae di+a<ae raeih<aqSauTa" )
TaezaMah& Tau MahTaaGa[he<aai>aMau%e Pa*Qak( ))

yaod-nandano vme
dakie rohi-suta
tem aha tu mahatgrahebhimukhe pthak
SYNONYMS
yaod-nandanathe darling son of Yaod; vmeon the left; dakieon the right;
rohi-sutathe son of Rohi; temTheir; ahamI; tubut; mahatstrong;
graheaon strong insistence; abhimukheopposite; pthakseparately.
TRANSLATION
Yaods darling child sat on his left, the son of Rohi on his right. And at the strong
insistence of these brothers, I sat directly opposite, in my own place.
COMMENTARY
For the oldest son to sit on his fathers right is standard etiquette. And this also made it easier
for Nanda Mahrja to feed Ka with his own hand. The two brothers asked for Sarpa to

sit just opposite them and Nanda. Though Sarpa was served separately, Nanda shared his
own food with his two sons. This was acceptable for him to do with two boys who had not yet
received the sacred-thread initiation.
BB 3.6.115-116
TEXTS 115116
TEXT
[qraeih<Yaa PairZk*-TYa raSaaEv<aRraJaTaE" )
ivivDaE>aaRJaNaEidRVYaE" Pa[ihTa& Ga*hMaDYaTa" ))
PairveZYaMaa<a& eheNa Maa}aa >aaeGaPaurNdrMa( ))
SavRSau<aSaMPaMa& >aue cTauivRDaMa( ))

r-rohiy pariktya
rtna-sauvara-rjatai
vividhair bhjanair divyai
prahita gha-madhyata

pariveyama snehena
mtr bhoga-purandaram
sarva-sad-gua-sampannam
anna bhukte catur-vidham
SYNONYMS
r-rohiyby r Rohi; pariktyabeing arranged; rtnajeweled; sauvaraof gold;
rjataiand silver; vividhaivarious; bhjanaiin vessels; divyaiof superior quality;
prahitamsent; gha-madhyatafrom inside the house; pariveyamambeing served;
snehenawith affection; mtrby the mother; bhogaof meals; purandaramthe
emperor; sarvaall; sat-guawith good qualities; sampannamendowed; annamfood;
bhukte(Ka) ate; catu-vidhamof four kinds (to be chewed, licked, sucked, and
drunk).
TRANSLATION
From inside the house r Rohi sent the emperor of meals, arranged in many jewelbedecked vessels of gold and silver. Mother Yaod with great affection served the food, of
all four kinds and endowed with all good qualities, and Ka began to eat.
COMMENTARY

Since r Ka was the star attraction at lunch, Sarpa gives particular attention to how
Ka was fed. Mother Rohi arranged the meal artistically on excellent serving dishes and
sent it out to the dining hall. The food displayed all admirable qualitiesgood fragrance,
good color, good taste, and so on.
BB 3.6.117
TEXT 117
TEXT
Pa*Qak( Pa*Qak( k-cael/aSau ivic}aaSau Pa[PaUirTaMa( )
ivSTaq<aRk-Nak-SQaLYaa& NaqTva k-vl/YaN>a*XaMa( ))

pthak pthak kacolsu

vicitrsu prapritam
vistra-kanaka-sthaly
ntv kavalayan bham
SYNONYMS
pthak pthakseparately; kacolsuin bowls; vicitrsuvarious; prapritamfilled;
vistralarge; kanakagold; sthalymon a platter; ntvbeing brought; kavalayan
devouring; bhamheartily.
TRANSLATION
He heartily devoured the various delicacies, which filled many separate bowls, brought in on
a large gold platter.
COMMENTARY
Literally, kavalayan means rolling the food into morsels to be chewed and swallowed.
BB 3.6.118
TEXT 118
TEXT
Maa}aa k-daiciTPa}aa c >a[a}aaiPa -MaXaae Mau%e )
SaMaPYaRMaa<a& YaeNa k-vl&/ l/Il/YaaddTa( ))

mtr kadcit pitr ca

bhrtrpi kramao mukhe
samarpyama yatnena
kavala llaydadat
SYNONYMS

mtrby His mother; kadcitat one time; pitrby His father; caand; bhrtrby His
brother; apialso; kramaain turns; mukhein His mouth; samarpyamambeing
offered; yatnenacarefully; kavalama morsel; llayplayfully; dadatHe accepted.
TRANSLATION
At one point His mother, His father, and His brother took turns carefully putting morsels into
His mouth, morsels He playfully accepted.
BB 3.6.119
TEXT 119
TEXT
TaQaa PaaNak-JaaTa& c k-cael/a>a*TaMautaMaMa( )
>a*airk-a>a*TaaaPaae MaDYae MaDYae iPabiHXava" ))

tath pnaka-jta ca
kacol-bhtam uttamam
bhgrik-bht cpo
madhye madhye piba iv
SYNONYMS
taththen; pnaka-jtamvarious beverages; caand; kacolin bowls; bhtamcarried;
uttamamfirst-class; bhgrikin pitchers; bhtcarried; caand; pawater;
madhye madhyeat intervals; pibandrinking; ivpure.
TRANSLATION
Now and then He also drank all sorts of splendid beverages, carried in large bowls, and pure
water carried in pitchers.
BB 3.6.120
TEXT 120
TEXT
AadaE SauMa*MauTk*-& k-aeZ<a& Saga*TaXakR==rMa( )
PaaYaSa& Naai@k-aPaUPafe-i<ak-araei$=k-aYauTaMa( ))

dau su-mam utka

koa sa-ghta-arkaram
pyasa nikppapheik-roik-yutam
SYNONYMS

dauin the beginning; su-mamvery sweet; utkamexcellent; koamwarm; saghtawith ghee; arkaramand sugar; pyasamsweet rice; nikby jalebs; appa
cakes; pheikpies; roikand flatbreads; yutamjoined.
TRANSLATION
At the start of the meal He ate warm sweet rice with ghee and sugarvery tastytogether
with cakes, pies, jalebs, and flatbreads.
BB 3.6.121
TEXT 121
TEXT
ANYaaiNa ga*TaPaKvaiNa rSaal/aSaihTaaiNa c )
diDaduGDaivk-araeTQaiMaaaNYaPara<YaiPa ))

anyni ghta-pakvni
rasl-sahitni ca
dadhi-dugdha-vikrotthaminnny apary api
SYNONYMS
anyniother; ghtain ghee; pakvnicooked; raslyogurt mixed with sugar and
spices; sahitnitogether with; caand; dadhiof yogurt; dugdhaand milk; vikraas
transformations; utthaproduced; mia-annnisweets; aparidifferent; apiand.
TRANSLATION
He ate other items fried in ghee, and He also had sweetened yogurt and various things made
from transformations of yogurt and milk.
BB 3.6.122
TEXT 122
TEXT
MaDYae SaU+Ma& iSaTa& >a&- k-aeZ<a& Sauri>a k-aeMal/Ma( )
v$=kE-" PaPaR$E=" XaakE-" SaUPaE VYaNaE" ParE" ))

madhye skma sita bhakta

koa surabhi komalam
vaakai parpaai kai
spai ca vyajanai parai
SYNONYMS

madhyein the middle; skmamfine; sitamwhite; bhaktamrice; koamwarm;

surabhifragrant; komalamsoft; vaakaiwith fried dl balls; parpaaipapadams (dl
wafers); kaileafy greens; spaisoups; caand; vyajanaivegetable dishes;
paraiother.
TRANSLATION
In the middle of the meal He ate fine white rice, warm, fragrant, and tender, with fried dl
balls, and dl wafers, and leafy greens, and soups, and other vegetable dishes.
BB 3.6.123
TEXT 123
TEXT
MaDaurarSaPa[aYaE" Pa[aYaae GaaerSaSaaiDaTaE" )
k-$u=cU<aaRiNvTaErd]VYaE" Sal/v<aEYauRTaMa( ))

madhurmla-rasa-pryai
pryo go-rasa-sdhitai
kau-crnvitair amladravyai sa-lavaair yutam
SYNONYMS
madhurasweet; amlaand sour; rasaof tastes; pryaimostly; pryamostly; gorasaof cow products; sdhitaimade; kaupungent; crawith spice powders;
anvitaimixed; amla-dravyaiwith sour things; sa-lavaaisalty things; yutam
together with.
TRANSLATION
He ate other items made mostly of milk products and mainly sweet and sour in taste, plus sour
things mixed with salt and pungent spices.
COMMENTARY
Among the spices used were hot pepper and a mixture of salt and roasted cumin seeds.
BB 3.6.124
TEXT 124
TEXT
ANTae PauNa" iXa%ir<aq=& ivk-araNdiDaSaM>avaNa( )
ih&GvaidSa&Sk*-Ta& Ta&- bu>auJae Maa& c >aaeJaYaNa( ))

ante puna ikhari

vikrn dadhi-sambhavn
higv-di-saskta takra
bubhuje m ca bhojayan
SYNONYMS
anteat the end; punaagain; ikharima kind of sweetened yogurt; vikrn
transformations; dadhifrom yogurt; sambhavnproduced; higu-diwith asafetida and
other spices; sasktamgarnished; takrambuttermilk; bubhujeHe partook; mmme;
caand; bhojayanfeeding.
TRANSLATION
Toward the end He once again ate sweetened yogurt, various other items made from yogurt,
and buttermilk garnished with asafetida and other spices. And while He Himself ate, He also
fed me.
COMMENTARY
The Rja-nighau dictionary gives a recipe for the sweetened yogurt preparation known as
ikhari. To yogurt are added cinnamon, rock sugar, ground black pepper, and ground green
cardamom, as well as honey and ghee. Then the mixture is kept for some time in a vessel
packed in ice.
BB 3.6.125
TEXT 125
TEXT
Saa cvR<aaed<aaDarcaiJaa
Ga<@SQal/aNaNaSaraeJaivl/aSa>aq )
>a[UcaPal/aecNaSaraehNaTaRNa[q=
ivaeiTaTaa Na vcSaa MaNaSaaiPa GaMYaa ))

s carvaodyad-arudhara-cru-jihv
gaa-sthalnana-saroja-vilsa-bhag
bhr-cpa-locana-saroruha-nartana-rvidyotit na vacas manaspi gamy
SYNONYMS
sit; carvaawhile chewing; udyatrising; aruadawn pink; adharato His lip;
crulovely; jihvHis tongue; gaa-sthalathe place of His cheeks; nana-sarojain
His lotus face; vilsa-bhagsportive; bhrHis eyebrows; cpabowlike; locana-

saroruhaand lotus eyes; nartanadancing; rlovely; vidyotitresplendent; nanot;

vacasby words; manasby the mind; apiand; gamyaccessible.
TRANSLATION
Neither words nor the mind can form a picture of how Kas lovely tongue, rising to His
dawn-pink upper lip while He chewed, sported within the cheeks of His lotus face, a face
resplendent with the beautiful dancing of His lotus eyes and bowlike eyebrows.
COMMENTARY
Even how Ka chews on jalebs and other foods is a wonder to behold. Everything the
Supreme Lord does is attractive, and so too is everything done by His fully surrendered
devotees.
BB 3.6.126
TEXT 126
TEXT
GaaeiPak-ai>a iMaaMaaNaqYa SvSvGaehTa" )
+aqraJYaXakR==raPaKv& YaXaaedaGa[e Da*Ta& Tada ))

gopikbhi ca minnam
nya sva-sva-gehata
krjya-arkar-pakva
yaodgre dhta tad
SYNONYMS
gopikbhiby the gops; caand; mia-annamsweetmeats; nyabeing brought; svasva-gehataeach from her home; krain milk; jyaghee; arkarand sugar;
pakvamcooked; yaod-agrebefore Yaod; dhtamplaced; tadthen.
TRANSLATION
The gops brought from their homes many sweets cooked in milk, ghee, and sugar and placed
them before Mother Yaod.
BB 3.6.127
TEXT 127
TEXT
ivic}al/Il/Yaa TataTSaaga& bu>auJae_Sak*-Ta( )
Taa" SavaR" rYaiNk-iaeJaYaNSvk-re<a MaaMa( ))

vicitra-llay tat tat

sa-lgha bubhuje sakt

t sarv rajayan kicid
bhojayan sva-karea mm
SYNONYMS
vicitrawonderful; llaywith playful gestures; tat tateach preparation; sa-lgham
with praise; bubhujeHe ate; asaktmore than once; tthey (the gops); sarvall;
rajayanmaking happy; kicitsome; bhojayanfeeding; sva-kareawith His own
hand; mmto me.
TRANSLATION
With wonderful playful gestures, Ka ate from all the dishes the gops had brought, praising
every item and eating from each dish more than once. He thus made all the gops happy. And
He also fed some of those items to me, with His own hand.
BB 3.6.128
TEXT 128
TEXT
AQa [qraiDak-aNaqYa Saa MaNaaehrl/@(@uk-Ma( )
k*-Z<aSYa vaMaTaae dDa]e Gaui$=k-aPaUirk-aiNvTaMa( ))

atha r-rdhiknya
s manohara-laukam
kasya vmato dadhre
guik-priknvitam
SYNONYMS
athathen; r-rdhikr Rdhik; nyabringing; sShe; manohara-laukam
manohara-laus; kasyaof Ka; vmataon the left side; dadhreplaced; guik
round ones; priklarge flat ones; anvitamtogether with.
TRANSLATION
Next r Rdhik brought manohara-laus, both small round ones and large flat ones, and set
them down on Kas left.
COMMENTARY
The manohara-lau is aptly named the sweet ball that steals the heart. r Rdh placed
these laus on Kas left, where He could easily reach them.
BB 3.6.129
TEXT 129

TEXT
iNaZk*-ZYa Ta%aGa[e<a TaJaRNYauYaae" ik-YaTa( )
iJaaGa[e YaSYa ce-_SaaE iNaMbvNMau%ivi-YaaMa( )

nikya tan nakhgrea

tarjany-aguhayo kiyat
jihvgre nyasya cakre sau
nimba-van mukha-vikriym
SYNONYMS
nikyapicking up; tatthat; nakha of His fingernails; agreawith the ends; tarjan
the index finger; aguhayoand thumb; kiyatsome; jihvof His tongue; agreon the
front; nyasyaplacing; cakremade; asauHe; nimba-vatas if from bitter neem;
mukhaof His mouth; vikriyma contortion.
TRANSLATION
Ka picked up a few of those sweets with the nails of His thumb and forefinger and put
them on the tip of His tongue. He then made a face as if they tasted like bitter neem.
BB 3.6.130
TEXT 130
TEXT
>a[aTau" iSMaTa& z& MaaTauSTaSYaa& TaaTaSYa ivSMaYaMa( )
TaNvNSa%qNaa& MauGDaaNaaMaaiDa& TaSYaa iza& MaudMa( ))

bhrtu smita rua mtus

tasy ttasya vismayam
tanvan sakhn mugdhnm
dhi tasy dvi mudam
SYNONYMS
bhrtuof His brother; smitamsmiles; ruamanger; mtuof His mother; tasymat
Her (r Rdhik); ttasyaof His father; vismayamsurprise; tanvanproducing;
sakhnmof Her girlfriends; mugdhnminnocent; dhimmental pain; tasyHer;
dvimof the antagonists; mudamjoy.
TRANSLATION
Kas brother smiled, His mother was angry at r Radhik, and His father was surprised.
Rdhs innocent girlfriends were pained, and Her antagonists were delighted.

COMMENTARY
Mother Yaod was angry at the girls for bringing Ka bitter sweets. Nanda was surprised,
doubting how the girls could possibly have done this. Though the gops in rival parties were
enlivened by the mistake, r Rdhiks innocent-minded sakhs were upset by the thought
that something bitter must have been put in the laus. Among the sakhs, however, the more
clever could see a joke being played that would further highlight r Rdhiks good fortune.
BB 3.6.131
TEXT 131
TEXT
Tad(>a[)Ta*v&XaJaaTaSYa MaMa ic+aePa >aaJaNae )
TaTSav| ParMaSvadu >au-ah& iviSMaTaae_>avMa( ))

tad-bhrt-vaa-jtasya
mama cikepa bhjane
tat sarva parama-svdu
bhuktvha vismito bhavam
SYNONYMS
tatHer; bhrtof the brother; vaain the family; jtasyawho was born; mamamy;
cikepaHe threw; bhjanein the plate; tatthat; sarvamall; paramaextremely;
svdutasty; bhuktveating; ahamI; vismitasurprised; abhavambecame.
TRANSLATION
Since I was born in the family of Rdhrs brother, Ka threw all the laus onto my
plate. Surprised to find them extremely tasty, I ate them all.
COMMENTARY
rdm is the brother of rmat Rdhr, and Sarpa is also a member of their family. So
Ka thought it fit to dump the laus onto his plate. These bitter laus are not fit for Me.
Her relatives deserve to eat them. In truth, however, Ka knew that the laus were most
perfectly prepared, and He gave them to Sarpa out of great love.
BB 3.6.132
TEXT 132
TEXT
raDaYaa iNa>a*Ta& k*-Z<a" Sa>a[U>a& iNarqi+aTa" )
Ma*duiSMaTaaNaTaaSYaSTaa& k-$=a+ae<aaNvrYaTa( ))

rdhay nibhta ka
sa-bhr-bhaga nirkita
mdu-smitnatsyas t
kakenvarajayat
SYNONYMS
rdhayby Rdh; nibhtamsecretly; kaKa; sa-bhr-bhagamwith arching of
the eyebrows; nirkitalooked at; mdugentle; smitawith a smile; natanodding;
syaHis head; tmHer; kaa-akeawith a sidelong glance; anvarajayatHe
gratified.
TRANSLATION
Rdh secretly looked at Ka and arched Her eyebrows, and Ka, nodding His head,
gratified Her with a gentle smile and a sidelong glance.
COMMENTARY
To make sure that r Rdh was not ashamed and unhappy because Mother Yaod was
angry at Her, Ka divulged His true feelings.
BB 3.6.133
TEXT 133
TEXT
Saae bua MaYaa l/Il/a Saa ivdGDaiXaraeMa<ae" )
iNaJaPa[eMa>araTaaRNaa& ParMaPa[q<aNaaiTMak-a ))

sadyo buddh may ll

s vidagdha-iromae
nija-prema-bharrtn
parama-prantmik
SYNONYMS
sadyasuddenly; buddhwas understood; mayby me; llpastime; sthat;
vidagdhaof skillful actors; iromaeby the crest jewel; nijafor Him; premaof their
love; bharaby the weight; rtnmof those who are tormented; paramaabsolutely;
pranaof pleasing; tmikfor the purpose.
TRANSLATION
Suddenly I understoodthis was a pastime by the crest jewel of skillful actors to thoroughly
please the devotees tormented by the weight of their love for Him.
BB 3.6.134

TEXT 134
TEXT
AQaacMYa YaQaaNYaaYa& TaaMbUl&/ l/Il/YaaetaMaMa( )
cvRNSa raiDak-a& PaXYaHcivRTa& MaNMau%e NYaDaaTa( ))

athcamya yath-nyya
tmbla llayottamam
carvan sa rdhik paya
carvita man-mukhe nyadht
SYNONYMS
athathen; camyawashing His mouth; yath-nyyamas is the custom; tmblampn;
llayplayfully; uttamamexcellent; carvanchewing; saHe; rdhikmat Rdhik;
payanlooking; carvitamchewed; matmy; mukhein the mouth; nyadhtHe put.
TRANSLATION
Then Ka properly washed His mouth and playfully chewed some excellent pn. Glancing
at Rdhik, He put the chewed pn into my mouth.
COMMENTARY
Without arousing suspicion in the other gops, Ka, the most expert romantic hero, pleased
Rdhik by placing this desirable remnant into the mouth of Her family member.
BB 3.6.135
TEXT 135
TEXT
MaaTaa ehaTaura MaN}aaNPa#=NTaq >au-Jaark-aNa( )
vaMaPaai<aTale/NaaSYaaedr& MauhurMaaJaRYaTa( ))

mt snehtur mantrn
pahant bhukta-jrakn
vma-pi-talensyodara muhur amrjayat
SYNONYMS
mtHis mother; snehabecause of her love; turfilled with anxiety; mantrn
mantras; pahantchanting; bhuktaof what was eaten; jraknassuring the digestion;
vmaleft; pi-talenawith the palm of her hand; asyaHis; udarambelly; muhu
repeatedly; amrjayatshe rubbed.

TRANSLATION
Kas mother, anxious with affection, chanted mantras and rubbed His belly with her left
palm again and again to make sure He would digest what He had eaten.
COMMENTARY
There was no real danger that such a lovingly prepared meal would cause indigestion, but
Mother Yaod was obsessed with keeping her son happy and comfortable. Such was her
unique love for Him.
BB 3.6.136
TEXT 136
TEXT
Gaaev[JaaNTaGaRTaae NaNdae raMa" Sauae ivc+a<a" )
cxk[==MYaTae SMa GaqTaaiNa GaaYaNk*-Z<aae v[JaaNae ))

go-vrajntar-gato nando
rma supto vicakaa
cakramyate sma gtni
gyan ko vrajgane
SYNONYMS
go-vrajathe cow pastures; antainto; gatawent; nandaNanda Mahrja; rma
Balarma; suptawent to sleep; vicakaaintelligent; cakramyate smawandered;
gtnisongs; gyansinging; kaKa; vraja-aganein the village courtyard.
TRANSLATION
Nanda Mahrja went out into the cow pastures, intelligent Balarma went to sleep, and
Ka, singing songs, wandered about the village courtyard.
COMMENTARY
Perceptive Balarma could understand that this was a good chance for Ka to enjoy some of
His more private pastimes. He therefore rested inside the house. Yaod was also inside, busy
with housework.
BB 3.6.137
TEXT 137
TEXT
+a<a& ivTYa v[JaSauNdrqrTa"
Sa MaaTaurak-ar<aGaaErvadraTa( )
Sau%& SMa XaeTae XaYaNaal/Ya& GaTaSa(

TaLPae PaYa"fe-<aMaNaaejTaUil/ke- ))

kaa vihtya vraja-sundar-rata

sa mtur kraa-gauravd art
sukha sma ete ayanlaya gatas
talpe paya-phea-manoja-tlike
SYNONYMS
kaamfor a short time; vihtyahaving played; vraja-sundarto the beautiful girls of
Vraja; ratafondly attached; saHe; mtuof His mother; kraafor the calling;
gauravtout of respect; artfrom a distance; sukhamcomfortably; sma eteHe lay
down; ayana-layaminto His bedroom; gatagoing; talpeon His bed; payaof milk;
phealike the foam; manojaattractive; tlikeon the cotton sheets.
TRANSLATION
Eager to enjoy with the beautiful girls of Vraja, Ka played for a short time outside. Then,
out of respect for His mother, He responded to her distant call and came home and went
straight to His bedroom and lay down comfortably on the bed, its cotton sheets as soft and
white as the foam of milk.
COMMENTARY
Gaurava means great respect. Although Ka is always eager to consort with the gops, He
is also attracted by the special love of His mother. He is akhila-rasmta-mrti, the
embodiment of all relationships, not just the mdhurya-rasa.
BB 3.6.138
TEXT 138
TEXT
iNarPaU<aeRNduSaMaESTaQaaParEr(
Ma*dUPaDaaNaEYauRTaMaiSTa YataTaMa( )
ANagYaRraicTak-aNaaeSal(==
l/l/aMaPaLYavre MahaPa[>ae )

niraka-prendu-samais tathparair
mdpadhnair yutam asti yat tatam
anarghya-ratncita-kcanollasallalma-palyaka-vare mah-prabhe
SYNONYMS

nirakawithout spots; prafull; indumoons; samailike; tathand; aparaiwith

other; mdusoft; upadhnaipillows; yutamequipped; astiit was; yatwhich;
tatamspacious; anarghyapriceless; ratnawith gems; citabedecked; kcana
golden; ullasatshining; lalmaornamented; palyakaon a bedstead; varebest;
mahgreatly; prabheeffulgent.
TRANSLATION
That spacious bed had soft pillows, some like spotless full moons, others of various kinds.
And it lay on an effulgent bedstead beautifully ornamented with shining gold bedecked with
priceless gems.
COMMENTARY
Some of Kas pillows in Nanda Mahrjas home resemble the full moon in shape and
color, but they arent marred by spots. Kas bed also has other, long pillows. Especially
soft are the ones He uses to rest His head.
BB 3.6.139
TEXT 139
TEXT
Ya" Xaae>aTae MaaEi-k-Maail/k-av*TaEXa(
ic}aEivRTaaNaEPaXaaei>aTae Da*Ta" )
Pa[aSaadiSa&he_GauDaUPavaiSaTae
rMYaPa[k-aee bhuriNaiMaRTae ))

ya obhate mauktika-mlikvtai
citrair vitnair upaobhite dhta
prsda-sihe guru-dhpa-vsite
ramya-prakohe bahu-ratna-nirmite
SYNONYMS
yawhich; obhateis made more beautiful; mauktikaof pearls; mlikwith strings;
vtaihanging; citraisplendid; vitnaiby a canopy; upaobhiteadorned; dhta
held; prsdain the palatial room; sihe(regal) like a lion; aguru-dhpawith aguru
incense; vsitefragrant; ramyaattractive; prakohewith closets; bahumany; ratna
with gems; nirmiteconstructed.
TRANSLATION
A splendid canopy draped with strings of pearls further enhanced the beauty of that bed,
which stood in a room fragrant with aguru incense, a room whose beautiful closets were built

with many valuable gems, a palatial room that excelled all others as the lion excels all other
animals.
COMMENTARY
The canopies above the bed were not only decorative; they also served the practical purpose
of shading Ka on nights when the moon was bright. All four corners of the room were
decorated with curiously constructed closets.
BB 3.6.140
TEXT 140
TEXT
raDaaPaRYaTYaSYa Mau%aNTare Saa
Sa&Sk*-TYa TaaMbUl/Pau$&= ivdGDaa )
cNd]avl/I [ql/il/TaaiPa Paad=
Pae Tau Sa&vahYaTa" Sal/Il/Ma( ))

rdhrpayaty asya mukhntare s

sasktya tmbla-pua vidagdh
candrval r-lalitpi pdapadme tu savhayata sa-llam
SYNONYMS
rdhr Rdh; arpayatioffered; asyaHis; mukha-antareinto the mouth; sShe;
sasktyapreparing; tmblaof pn; puamwrapped packets; vidagdhskillful;
candrvalCandrval; r-lalitr Lalit; apialso; pda-padmeHis lotus feet; tu
and; savhayatamassaged; sa-llamplayfully.
TRANSLATION
Skillful Rdh had made pn and wrapped it into packets and now offered them to Ka by
placing them into His mouth. And Candrval and r Lalit playfully massaged His lotus
feet.
BB 3.6.141
TEXT 141
TEXT
k-ai bal/VYaJaNaaNYauPaaddu"
k-ai TaaMbUl/SaMauk-avil/Ma( )
k-aiTPaTad(G)[ahcYa& iv>aaGaXaae
>a*airk-a" k-aNa SalE/>a*RTaa" ))

kcic ca bla-vyajanny updadu

kcic ca tmbla-samudgakvalim
kcit patad-grha-caya vibhgao
bhgrik kcana saj-jalair bht
SYNONYMS
kcitsome (gops); caand; blaof (yak-tail) hair; vyajannifans; updadutook
up; kcitsome; caand; tmblaof pn; samudgakaof boxes; valima number;
kcitsome;

patatfalling;

grha-cayamvessels

for

collecting

the

remnants;

vibhgaain various groups; bhgriklarge pots; kcanasome; sat-jalaiwith

fresh water; bhtcarried.
TRANSLATION
The gops divided the various services among themselves. Some took up yak-tail whisks,
others held boxes in a row with more pn, others had several vessels for catching the falling
remnants of pn, and others carried large pots of fresh water.
BB 3.6.142
TEXT 142
TEXT
ANYaa TaC^\ae}aMaNaaehrai<a
GaaYaiNTa GaqTaaiNa Sak-ITaRNaaiNa )
vaaiNa k-aihu vadYaiNTa
TaNviNTa NaMaaR<YaMauNaa SahaNYaa" ))

any ca tac-chrotra-manohari
gyanti gtni sa-krtanni
vdyni kcid bahu vdayanti
tanvanti narmy amun sahny
SYNONYMS
anyothers; caand; tatHis; rotrato the ears; manoharipleasant; gyantisang;
gtnisongs; sa-krtannialong with recitation of prayers; vdyniinstrumental music;
kcitsome; bahuof various kinds; vdayantiplayed; tanvantiengaged in; narmi
joking conversation; amun sahawith Him; anyothers.
TRANSLATION

Other gops sang songs and recited prayers that were pleasing to His ears, some played
various musical instruments, and yet others exchanged joking words with Him.
COMMENTARY
The gops are always fully dedicated to satisfying Ka. They sang His names and offered
Him prayers because such sakrtana pleases Him very much.
BB 3.6.143
TEXT 143
TEXT
SavaRi>arev& PairzeVYaMaa<aSa(
Taai>a" Sa SaaEhadR>araid]RTaai>a" )
TaaMbUil/k&- civRTaMaTYa>aq&
Taa>Yaae dde_NYaaeNYaMal/+YaMaa<aMa( ))

sarvbhir eva parievyamas

tbhi sa sauhrda-bharrdritbhi
tmblika carvitam aty-abha
tbhyo dade nyonyam alakyamam
SYNONYMS
sarvbhiby all; evamthus; parievyamabeing served; tbhiby them; saHe;
sauhrda-bharaout

of great

affection;

rdritbhiwhose

hearts

were

melting;

tmblikampn; carvitamchewed; ati-abhamvery much desired; tbhyato them;

dadeHe gave; anyonyamby one other; alakyamamnot noticed.
TRANSLATION
Ka, served by all those gops, their hearts melting in great affection for Him, responded by
giving to each one, unseen by the others, the prized remnants of His chewed pn.
COMMENTARY
Ka is more eager to fulfill the desires of His devotees than to receive their service. On this
occasion He gave the prasda of His pn to all the gops. This does not mean, however, that
Ka treated all the gops exactly the same way; He reciprocated with each of them
individually, unseen by the others.
BB 3.6.144
TEXT 144
TEXT
Wv& MahaDaUTaRSad"iXaraeMai<a"

SavaR" iPa[YaaSTaa rMaYaNSvceiTaE" ))

[qraiDak-aPa[eMak-QaaSau iNav*RTa"
Pa[SvaPal/Il/aMa>aJaT+a<aadYaMa( ))

eva mah-dhrta-sada-iromai
sarv priys t ramayan sva-ceitai
r-rdhik-prema-kathsu nirvta
prasvpa-llm abhajat kad ayam
SYNONYMS
evamthus; mah-dhrtaof great rogues; sadaof the assembly; iromaithe crest
jewel; sarvall the girls; priybeloved; tthem; ramayangratifying; svaceitaiwith His behavior; r-rdhikof r Rdhik; prema-kathsuby the loving
talks; nirvtapleased; prasvpaof sleeping; llmof the pastime; abhajatpartook;
katfor a short time; ayamHe.
TRANSLATION
In this way the most eminent member of the assembly of great rogues gratified all His
beloved girlfriends with His behavior. Then, pleased by the loving talks of r Rdhik, as a
pastime He took a short nap.
COMMENTARY
Even while exchanging affection with all the gops, Ka showed special favor to the chief of
them, rmat Rdhr. He took special pleasure in talking with Her.
BB 3.6.145
TEXT 145
TEXT
k-YaaiPa Sa&jYaa TaaSTau TaeNa SaeiTaTaa" ik-l/ )
SavaR" SvSvGa*h& JaGMauhRzRPaUrPairuTaa" ))

kaypi sajay ts tu
tena saketit kila
sarv sva-sva-gha jagmur
hara-pra-pariplut
SYNONYMS

kay apiby a certain; sajaygesture; tthey; tuand; tenaby Him; saketit

signaled; kilaindeed; sarvall; sva-svaeach their own; ghamhome; jagmuwent;
haraof happiness; prawith a flood; pariplutfilled.
TRANSLATION
Signaled by a gesture from Ka, the gops, overflowing with happiness, all left for their own
homes.
COMMENTARY
Even when Ka sent the gops home they were happy because as they were leaving He
secretly asked each of them to meet Him later.
BB 3.6.146
TEXT 146
TEXT
[qdaMNaaGaTYa Gaeh& SvMah& NaqTa" Pa[YaTa" )
ANYataSYa iNaXaa-I@av*ta& NaahaRiMa >aaizTauMa( ))

rdmngatya geha svam

aha nta prayatnata
anyat tasya ni-krvtta nrhmi bhitum
SYNONYMS
rdmnby rdm; gatyawho came; gehamto the home; svamhis; ahamI;
ntabrought; prayatnatawith effort; anyatother; tasyaHis; niin the night;
krof the pastimes; vttamdescription; na arhmiI cannot; bhitumspeak.
TRANSLATION
rdm came and with some effort brought me away to his house. And about Kas
pastimes during the night there is nothing I can say.
COMMENTARY
Sarpas disciple might be curious about the pastimes Ka hinted at to the gops by moving
His eyebrows, but, as Sarpa tells him, that topic is not theirs to discuss.
BB 3.6.147
TEXT 147
TEXT
NaqTva MahaTYaaR Taa& rai}a& Pa[aTaNaRNdGa*he GaTa" )
APaXYa& Sa ih Sauae_iSTa PaYaRe riTaic>aak( ))

ntv mahrty t rtri

prtar nanda-ghe gata
apaya sa hi supto sti
paryake rati-cihna-bhk
SYNONYMS
ntvspending; mah-rtyin great distress; tmthat; rtrimnight; prtaearly in
the morning; nanda-gheto the residence of Nanda Mahrja; gatagone; apayamI
saw; saHe; hiindeed; suptasleeping; astiwas; paryakeon His bed; ratiof
conjugal enjoyment; cihnasigns; bhkshowing.
TRANSLATION
I spent that night in great distress. And early next morning I went to the house of Nanda
Mahrja and saw Ka asleep in bed, His body showing signs of conjugal enjoyment.
COMMENTARY
Sarpa stayed awake all night, so there is no mention of his waking up. At dawn he went to
Ka and saw fingernail scratches all over Kas body.
BB 3.6.148
TEXT 148
TEXT
Sarl/Pa[k*-iTaMaaRTaa iNaiva TaSYa PaaRTa" )
bhuDaa l/al/YaNTaq Ta& ik-idaTMaNYa>aazTa ))

sarala-praktir mt
nivi tasya prvata
bahudh llayant ta
kicid tmany abhata
SYNONYMS
saralasimple; praktiwhose nature; mtHis mother; nivientered; tasyaHis;
prvataby the side; bahudhin various ways; llayantattending to; tamHim;
kicitsomething; tmanito herself; abhatashe said.
TRANSLATION
Kas simple-hearted mother came in and sat down at His side. While attending to Him in
various ways, she said something under her breath.
COMMENTARY

Mother Yaod saw the same marks as Sarpa but was not capable of wondering what had
caused them. Her mind worked in a simple, straightforward way. She busied herself in
bathing Ka and getting Him ready for the day.
BB 3.6.149
TEXT 149
TEXT
[qYaXaaedaevac
hNTa bal/ae MaMaaivTva Gaa vNaeZvi%l&/ idNaMa( )
[aNTaae iNad]aSau%& Pa[aae Na JaaGaTYaRDauNaaPYaYaMa( ))

r-yaodovca
hanta blo mamvitv
g vanev akhila dinam
rnto nidr-sukha prpto
na jgarty adhunpy ayam
SYNONYMS
r-yaod uvcar Yaod said; hantaoh; blaboy; mamamy; avitvtending;
gthe cows; vaneuin the forests; akhilamthe entire; dinamday; rntafatigued;
nidrof sleep; sukhamthe happiness; prptaobtaining; na jgartihas not woken up;
adhunnow; apieven; ayamHe.
TRANSLATION
r Yaod said: Dear me! All day my little boy tended the cows in the forests. Fatigued, He
was happy to go to sleep, and now He is still not awake.

Yaod could hardly think that Ka was not yet up because He had been awake all night
dancing with the gops. Instead she thought He was still asleep because He was just a little
boy.
BB 3.6.150
TEXT 150
TEXT
Ar<Yak-<$=kE-duRE" +aTaaNaqMaaiNa SavRTa" )
Aai-YaNTaaSYa Gaa}aezu PairTaae DaavTaae Mauhu" ))

araya-kaakair duai

katnmni sarvata
kriyantsya gtreu
parito dhvato muhu
SYNONYMS
arayaof the forest; kaakaiby the thorns; duainasty; katnicuts; imni
those; sarvataeverywhere; kriyantawere made; asyaHis; gtreuon the limbs;
paritaon all sides; dhvatawho was running; muhucontinuously.
TRANSLATION
As He ran about the forest, nasty thorns made cuts all over His body.
COMMENTARY
This was Yaods explanation for the scratches made by the fingernails of the amorous
gops. But as she carefully examined and gently touched the marks with her hand, she
wondered, How could thorns in the forest have cut His lips? Well, running all over and
playing wildly with the boys, He must have fallen, face first, into a bush.
BB 3.6.151
TEXT 151
TEXT
Ahae k-& Na JaaNaaiTa ik-iid]avXa& GaTa" )
Ma[+aYaaMaaSa Gaa}aezu SvSYaed& Nae}ak-l/Ma( ))

aho kaa na jnti

kicin nidr-vaa gata
mrakaym sa gtreu
svasyeda netra-kajjalam
SYNONYMS
ahooh; kaamhow painful; na jntiHe does not know; kicitanything; nidrof
sleep; vaamunder the sway; gatagone; mrakaym saHe smeared; gtreuon the
limbs; svasyaHis; idamthis; netrafrom His eyes; kajjalamthe collyrium.
TRANSLATION
Oh, how painful this must be for Him! But now, fast asleep, He is not aware of anything. And
He has smeared the kajjala from His eyes all over His body.
COMMENTARY
This kajjala was from the gops eyes, which Ka had been kissing.
BB 3.6.152

TEXT 152
TEXT
TaQaaTMaaDarTaaMbUl/raGa& ceTaSTaTaae_ivdNa( ))
icC^ed harMaal/aidPairv*ita& Mauhu>aRJaNa( ))

tathtmdhara-tmblarga cetas tato vidan

ciccheda hra-mldiparivtti muhur bhajan
SYNONYMS
tathalso; tmaHis own; adharafrom the lips; tmblaof pn; rgamthe red juice;
caand; ita tatahere and there; avidanunaware; cicchedaHe broke; hraHis
necklaces; ml-digarlands and so on; parivttimturning; muhurepeatedly; bhajan
doing.
TRANSLATION
He doesnt even know that He has spilled red pn juice from His lips all over Himself, and
that by turning over and over in bed He has broken His necklaces and garlands and other
ornaments.
COMMENTARY
The red stains on Kas cheeks were actually from the pn chewed by the gops, and His
garlands and necklaces had broken while He was embracing them. Kas clothing and the
protective thread on His neck were also in disarray. But Mother Yaod ascribed all this to
His rolling about in His sleep.
BB 3.6.153
TEXT 153
TEXT
NaUNa& k-aXMaqrv<aeRYa& YaMauNaaTaqrMa*itak-a )
Na PairTYaaiJaTaa hNTa aNaeNaaiPa vPau"Sa%q ))

nna kmra-vareya
yamun-tra-mttik
na parityjit hanta
snnenpi vapu-sakh
SYNONYMS

nnamindeed; kmralike saffron; varcolored; iyamthis; yamun-tra from the

Yamuns shore; mttikclay; nanot; parityjitremoved; hantaoh; snnenaby
bathing; apieven; vapuof His body; sakha constant companion.
TRANSLATION
My goodness! This saffron-colored clay from the shore of the Yamunit seems that even
His bath couldnt wash it off. It has become like an inseparable friend to His body.
COMMENTARY
This red clay was actually kukuma from the gops breasts.
BB 3.6.154
TEXT 154
TEXT
bal/ai>aPal/ai>aR" SaNDYaaYaaMavDaaNaTa" )
aNa& Na k-airTa& SaMYax( Naa>YaaeTaRNae TaQaa ))

blbhi capalbhir hya

sandhyym avadhnata
snna na krita samya
nbhyagodvartane tath
SYNONYMS
blbhiby the girls; capalbhithoughtless; hyayesterday; sandhyymin the
evening; avadhnataattentively; snnamthe bath; nanot; kritamgiven; samyak
properly; nanor; abhyagaapplication of oil; udvartaneand removing the excess oil;
tatheither.
TRANSLATION
Yesterday evening, those fickle girls didnt bathe Him with proper attention. They didnt
nicely apply the oil and wipe off what was left.
COMMENTARY
If those silly girls had bathed Ka more carefully, she thought, the dirt would have come
off.
BB 3.6.155
TEXT 155
TEXT
[qSaPa ovac
MaaTaa YaXaaeda MauhurevMaah

TaaSaa& SaMa+a& v[Jak-NYak-aNaaMa( )

Ta}aaGaTaaNaa& >aYahaSal/a=
iv>aaRvMaud]aivl/SaNMau%qNaaMa( ))

r-sarpa uvca
mt yaod muhur evam ha
ts samaka vraja-kanyaknm
tatrgatn bhaya-hsa-lajjvirbhva-mudr-vilasan-mukhnm
SYNONYMS
r-sarpa uvcar Sarpa said; mt yaodMother Yaod; muhuagain and again;
evamthus; haspoke; tsmof them; samakamin the presence; vraja-kanyaknm
the young girls of Vraja; tatrathere; gatnmwho had arrived; bhayaof fear; hsa
laughter; lajjand embarrassment; virbhvaof the manifesting; mudrgestures;
vilasanplaying; mukhnmon their faces.
TRANSLATION
r Sarpa said: Mother Yaod spoke like that again and again, right in front of the young
girls of Vraja, who had just arrived and who now had signs of fear, laughter, and
embarrassment playfully shining on their faces.
COMMENTARY
Mother Yaods name implies that she added to Kas fame (yao dadau). The gops
arrived at Nanda Mahrjas house just as she was complaining about Kas disheveled
state. Listening to her, they became afraid that she might begin to understand what Ka had
actually been doing at night. Still, they couldnt help but laugh at her naive statements and
shrink in embarrassment at seeing the obvious signs of their dalliance with Ka.
BB 3.6.156
TEXT 156
TEXT
TaTaae_SaaE SvaPal/Il/aYaa ivrTa" aiPaTaSTaYaa )
>aUz<aE>aURizTa" Saak&- bl/raMae<a >aaeiJaTa" ))

tato sau svpa-lly

virata snpitas tay
bhaair bhita ska

balarmea bhojita
SYNONYMS
tatathen; asauHe; svpaof sleeping; llythe pastime; viratahaving finished;
snpitabathed; tayby her; bhaaiwith ornaments; bhitadecorated; skam
along with; balarmeaBalarma; bhojitafed.
TRANSLATION
Ka then finished His pastime of sleep, and His mother bathed Him, adorned Him with
ornaments, and fed both Him and Balarma.
BB 3.6.157
TEXT 157
TEXT
iv[MaYYa +a<a& Ta& c GaaePaqNaa& Sau%vaTaRYaa )
vNae Xau>aPa[Yaa<aaYa TaSYa k*-TYaaiNa Saak-raeTa( ))

viramayya kaa ta ca
gopn sukha-vrtay
vane ubha-prayya
tasya ktyni skarot
SYNONYMS
viramayyamaking relax; kaamfor a short time; tamHim; caand; gopnmwith
the gops; sukhaenjoyable; vrtaywith talk; vanein the forest; ubhaauspicious;
prayyafor the departure; tasyaHis; ktynipreparations; sshe; akarotmade.
TRANSLATION
She made Ka relax a short while, and He enjoyed talking with the gops. Then she got
things ready for His auspicious departure to the forest.
BB 3.6.158
TEXT 158
TEXT
TaaSaaMaPYaNTaraTaaRNaa& >aaivivC^edicNTaYaa )
idVYaMal/GaqTaeNa PaU<aRku-M>aaidk&- NYaDaaTa( ))

tsm apy antar-rtn

bhvi-viccheda-cintay
divya-magala-gtena

pra-kumbhdika nyadht
SYNONYMS
tsmof them, the gops; apialthough; antawithin themselves; rtnmwho were
pained; bhviimminent; vicchedaof the separation; cintayfrom thinking; divya
transcendental; magalaauspicious; gtenawith songs; pra-kumbhafull pots;
dikamand other items; nyadhtshe provided.
TRANSLATION
Though the young gops were pained at heart at the thought of soon being separated from
Ka, Mother Yaod had them sing transcendental songs for His good fortune and
ceremoniously carry full pots and other auspicious items.
COMMENTARY
No matter what ecstasy impeded them, the gops had to do their service. After all, they had to
sing and carry pra-kumbhasfull pots of water with yogurt, flowers, unhusked barley,
parched rice, and other pure substancesor else Kas departure for the forest would not be
auspicious.
BB 3.6.159
TEXT 159
TEXT
iNaveXYa SaaGa[Ja& Pau}a& Paq#e=_r<YaaeicTaaiNa Saa )
PaYaRDaaPaYadezu >aUz<aaNYaaEzDaaiNa c ))

niveya sgraja putra

phe rayocitni s
paryadhpayad ageu
bhany auadhni ca
SYNONYMS
niveyaseating; sa-agrajamalong with His elder brother; putramHer son; pheon a
chair; arayafor the forest; ucitnisuitable; sshe; paryadhpayatplaced; ageuon
the limbs; bhaniornaments; auadhnimedicinal herbs; caand.
TRANSLATION
She sat Ka on a chair with His elder brother and adorned Their limbs with ornaments and
medicinal herbs suitable for the forest.
COMMENTARY

Besides decorative ornaments, Yaod placed various items on Their bodies to assure Their
safety, such as tiger nails, enchanted talismans, protective threads, herbs meant for healing
wounds, and grua-mai (emeralds for guarding against poison).
BB 3.6.160
TEXT 160
TEXT
Pa[YaaeJYa v*ivPa[ai>arNYaai>a Xau>aaiXaz" )
bl/aa}aaiviDa& TaeNa Sav| Saa SaMaPaadYaTa( ))

prayojya vddha-viprbhir
anybhi ca ubhia
bald ytr-vidhi tena
sarva s samapdayat
SYNONYMS
prayojyainvoking; vddhaelderly; viprbhiby brhmaa ladies; anybhiothers;
caand; ubha-iablessings; baltby force; ytrfor the journey; vidhim
prescribed rituals; tenaby Him; sarvamall; sshe; samapdayatcaused to be carried
out.
TRANSlATION
She engaged elderly brhmaa ladies and other ladies in offering blessings, and she made
Ka do all the prescribed rituals to prepare for His outing.
COMMENTARY
Elderly brhmas blessed Ka, as did the older gops. Ka was more eager to get going
than to touch His nose with His fingers and carry out other protective rituals, but His mother
gave Him no choice.
BB 3.6.161
TEXT 161
TEXT
>aaeGYa& MaaDYaaik&- Maa}aaiPaRTaMaadaYa ik-Na )
oTQaaPYa Gaa" Paur" ku-vRNPa[iSQaTaae ve<auMaqrYaNa( ))

bhogya mdhyhnika mtrrpitam dya kicana

utthpya g pura kurvan

prasthito veum rayan

SYNONYMS
bhogyamfood; mdhya-ahnikamfor the midday; mtrby His mother; arpitamgiven;
dyataking; kicanasome; utthpyaraising; gthe cows; purain front;
kurvanputting; prasthitaset off; veumHis flute; rayanplaying.
TRANSLATION
Ka took the lunch His mother gave Him for noontime, stirred the cows from their rest and
got them in front of Him, and set off, playing His flute.
COMMENTARY
Mother Yaod had prepared lunch for Ka to take with Him, and He packed as much of it
as He could in a bag tied to a stick. Then He roused the cows, who were lying down, and
drove them forward, urging them on with the music of His flute.
BB 3.6.162
TEXT 162
TEXT
TaavTSahcra" SaveR TaSYaa>Ya<aeR SaMaaGaTaa" )
iNaGaRTYa vGaRXaae gaaezataTSa:YaaeicTaTaa& GaTaa" ))

tvat sahacar sarve

tasybhyare samgat
nirgatya vargao ghot
tat-sakhyocitat gat
SYNONYMS
tvatjust then; saha-carHis companions; sarveall; tasyato Him; abhyareclose;
samgatassembled; nirgatyacame out; vargaain groups; ghotfrom the
cowherd village; tatwith Him; sakhyafor friendship; ucitatmcompetence; gat
having attained.
TRANSLATION
Just then His companions came out in groups from the cowherd village and gathered around
Him. The boys were all fit to be His intimate friends.
COMMENTARY
Because the attention of the cowherd boys was never diverted to anything other than pleasing
Ka, the boys needed only to hear Kas flute to know that it was time to leave. It hardly
mattered whether they had finished having breakfast or preparing themselves; if Ka was

going to the forest they had to follow right behind. There were a great number of these
companions of Ka, and they naturally divided themselves into groups, led by prominent
boys. All the boys, however, were completely fit to be with the Supreme Lord in close
friendship.
BB 3.6.163
TEXT 163
TEXT
k-daictaE" SaMa& v&Xaq" Xa*ai<a c k-daiPa Sa" )
k-daicTPa}avaaiNa bhuDaa vadYaNb>aaE )

kadcit tai sama va

gi ca kadpi sa
kadcit patra-vdyni
bahudh vdayan babhau
SYNONYMS
kadcitat one moment; tai samamtogether with them; vaflutes; gibuffalo
horns; caand; kad apiat one moment; saHe; kadcitat another moment; patra
made of leaves; vdynimusical instruments; bahudhin various ways; vdayan
playing; babhauHe showed off.
TRANSLATION
At one moment He and the boys played their flutes, at another their buffalo horns, at still
another some instruments fashioned from leaves. Thus He and the boys showed off by playing
various kinds of music.
COMMENTARY
The boys made noisemakers out of leaves and blades of darbha grass they picked up from the
side of the path.
BB 3.6.164
TEXT 164
TEXT
SaMa& >a[a}aavTaSQae_Saavata-I@aPairC^dE" )
GaaYaiSTaE Na*TYai" STauviSTa& Pa[hzRTa" ))

sama bhrtrvatasthe sv
tta-kr-paricchadai

gyadbhis tai ca ntyadbhi

stuvadbhis ta praharata
SYNONYMS
samamtogether; bhrtrwith His brother; avatasthestood; asauHe; ttaholding;
kr-paricchadaitheir playthings; gyadbhiwho were singing; taiby them; ca
and; ntyadbhidancing; stuvadbhiand praising; tamThem; praharatajoyfully.
TRANSLATION
Ka stood with His brother while Their friends, playthings in hand, joyfully sang, danced,
and glorified Them.
COMMENTARY
Among the various things the boys carried were balls, drums, fans, flags, seats, umbrellas,
cmara fans, hand cymbals, wooden shoes, and food and drink. This was the paraphernalia for
their games in the forest. The boys were very happy to be away from their homes and on the
way to the forest, where they could play however they liked.
BB 3.6.165
TEXT 165
TEXT
AGa[e JYaaYaaNah& Pa*e TaaaNauv[JaNaC^l/aTa( )
Aak*-a" Pa[eMaPaaXaeNa Pa[iSQaTaa ivrhaSaha" )

agre jyyn aha phe

t cnuvrajana-cchalt
k prema-pena
prasthit virahsah
SYNONYMS
agrein front; jyynHis elder brother; ahamI; phein the rear; tthe girls; ca
and; anuvrajanaof following; chalton some excuse; kpulled; premaof love;
penaby the ropes; prasthitsetting off; virahaseparation; asahnot able to
tolerate.
TRANSLATION
Kas elder brother walked in front and I walked behind. And the girls, unable to tolerate
being separated from Ka, found excuses to follow and came out from the village,
helplessly pulled by ropes of love.
COMMENTARY

Here Sarpa gives the gops only a slight mention, referring to them simply as t (those
girls), because anything he says about them might stir his memories of the special relations
between the gops and Ka and disturb the mood he is trying to set. Even though his
relationship with Ka was in sakhya-rasa, if he were to remember the gops love for Ka
he would be unable to control his ecstasy.
The gops could hardly justify walking out of the village in broad daylight and in front of
everyone, but because they were helplessly attracted to Ka they were unable to tolerate His
absence.
BB 3.6.166
TEXT 166
TEXT
>aaveNa ke-NaiciTSv& Pau}aSYaaeq+Ya Saa Mau%Ma( )
SaMMaaJYaR Pa[uvTSTaNYaa bihaRraNTaMaNvGaaTa( ))

bhvena kenacit svinna

putrasyodvkya s mukham
sammrjya prasnuvat-stany
bahir-dvrntam anvagt
SYNONYMS
bhvenadue to an esctatic mood; kenacitsome; svinnamperspiring; putrasyaof her
son; udvkyanoticing; sshe (Yaod); mukhamthe face; sammrjyawiping;
prasnuvatdripping; stanymilk from her breasts; bahiouter; dvrathe gates;
antamup to; anvagtshe followed.
TRANSLATION
Mother Yaod saw Ka perspiring from a mood of ecstasy and came to wipe His face and
went with Him as far as the outer gates of the village, her breasts wet with milk.
COMMENTARY
Kas face may have been perspiring because of the longing to be with the gops that arose
in Him when He saw them following behind. Mother Yaod, however, was concerned only
with wiping His face. First she wiped with her hand, and when that didnt work she used the
edge of her garment.
BB 3.6.167
TEXT 167
TEXT

TaeNaae-aiPa Ga*h& YaaNTaq Ga[qvaMauTaRYaNTYahae )

PadaNYaTaqTYa i}aai<a PauNaVYaRGa[a YaYaaE SauTaMa( ))

tenoktpi gha ynt

grvm udvartayanty aho
padny attya dvi-tri
punar vyagr yayau sutam
SYNONYMS
tenaby Him; ukttold; apiand; ghamto the house; yntgoing; grvmher neck;
udvartayantraising; ahooh; padnisteps; attyataking; dvi-tritwo or three;
punaagain; vyagranxious; yayaushe went; sutamto her son.
TRANSLATION
At His request she then turned back toward the house. Butoh!after two or three steps she
craned her neck and anxiously went back to her son.
BB 3.6.168
TEXT 168
TEXT
oPaSk*-TYaaSYa TaaMbUl&/ Mau%e hSTae SaMaPYaR c )
PauNaiNaRv*TYa Pa[aGvTSaa Ta& veGaEraYaYaaE PauNa" ))

upasktysya tmbla
mukhe haste samarpya ca
punar nivtya prg-vat s
ta vegair yayau puna
SYNONYMS
upasktyapreparing; asyafor Him; tmblampn; mukhein His mouth; hastein His
hand; samarpyaplacing; caand; punaagain; nivtyagoing back; prk-vatas before;
sshe; tamto Him; vegaiquickly; yayaucame; punaonce more.
TRANSLATION
She made pn for Him and put some in His mouth and some in His hand and then again
turned toward the house. But once again she quickly came back to Him.
COMMENTARY
Just like the first time, Yaod again nervously turned around, craned her neck to see Him,
and came back to Him.

BB 3.6.169
TEXT 169
TEXT
iMa& f-l/aidk&- ik-iaeJaiYaTva SauTa& PaiQa )
PaaYaiYaTva c GaehaYa YaaNTaq Pa[aGvNa( NYavTaRTa ))

mia phaldika kicid

bhojayitv suta pathi
pyayitv ca gehya
ynt prg-van nyavartata
SYNONYMS
miamsweet; phala-dikamfruits and so on; kicitsome; bhojayitvfeeding;
sutamto her son; pathion the path; pyayitvgiving something to drink; caand;
gehyatoward home; yntgoing; prk-vanas before; nyavartatashe turned around.
TRANSLATION
Right on the path she fed Him some fruits and some other sweet things and gave Him
something to drink. Then she again started going back to the house, and then again turned
around.
BB 3.6.170
TEXT 170
TEXT
MauhuiNaRrq+Ya vaid SaiveXYa SauTaSYa Saa )
PauNaiNaRv*TYaaQaaGaTYa dqNaa Pau}aMaiXa+aYaTa( ))

muhur nirkya vastrdi

sanniveya sutasya s
punar nivtythgatya
dn putram aikayat
SYNONYMS
muhuagain; nirkyascrutinizing; vastra-dithe clothing and so on; sanniveya
adjusting; sutasyaof her son; sshe; punaagain; nivtyaturning back; athathen;
gatyacoming; dnplaintive; putramto her son; aikayatshe gave instructions.
TRANSLATION

She gave Him a thorough looking over and adjusted His clothes and the other things He had
on, and then she once more turned back. But then she again returned, and plaintively gave
Him some instructions.
COMMENTARY
Yaod spoke to Ka anxiously because she knew He was naughty and would likely ignore
her advice.
BB 3.6.171
TEXT 171
TEXT
>aae vTSa duGaRMae_r<Yae Na GaNTaVYa& ivdUrTa" )
Sak-<$=k-vNaaNTa Pa[veVYa& k-daiPa Na ))

bho vatsa durgame raye

na gantavya vidrata
sa-kaaka-vannta ca
praveavya kadpi na
SYNONYMS
bhooh;

vatsadear

child;

durgameimpenetrable;

arayein

the

forest;

na

gantavyamyou should not go; vidratavery far; sa-kaakafull of thorns; vanaantain the forest; caand; praveavyamto be entered; kad apiever; nanot.
TRANSLATION
My dear child, dont go too far into the impenetrable woods. And never enter deep into the
forest where there are thorns!
BB 3.6.172
TEXT 172
TEXT
TadQa| caTMaXaPaQa& MaaTaa ivSTaaYaR k-aku-i>a" )
PauNaiNaRv*TYa k-iTaicTPadaiNa PauNaraYaYaaE ))

tad-artha ctma-apatha
mt vistrya kkubhi
punar nivtya katicit
padni punar yayau
SYNONYMS

tat-arthamforthe sake of this; caand; tmaher; apathamsolemn advice; mtHis

mother; vistryaexpounding;kkubhiin sorrowful tones; punaagain; nivtya
turning back; katicitsome; padnisteps; punaagain; yayaushe came back.
TRANSLATION
After speaking this way at length, beseeching Him to take care, she once again turned home
and took a few steps, and yet again came back.
BB 3.6.173
TEXT 173
TEXT
>aaeSTaaTa raMa SQaaTaVYa& >avTaaGa[e_NauJaSYa ih )
TvYaa c Sa:Yau" [qdaMaNSaSaPae<a Pa*Ta" ))

bhos tta rma sthtavya

bhavatgre nujasya hi
tvay ca sakhyu rdman
sa-sarpea phata
SYNONYMS
bhoO; ttamy dear boy; rmaBalarma; sthtavyamshould stay; bhavatYou;
agrein front; anujasyaof Your younger brother; hiindeed; tvayyou; caand;
sakhyuof your friend; rdmanO rdm; sa-sarpeaalong with Sarpa;
phatain the rear.
TRANSLATION
My dear boy Rma, she said, You stay in front of Your younger brother. And you,
rdm, stay behind your friend Ka with Sarpa.
BB 3.6.174
TEXT 174
TEXT
A&Xaae_SYa di+a<ae SQaeYa& vaMae c Saubl/ TvYaa )
wTYaaidk-MaSaaE Pa[aQYaR SaTa*<a& Pau}aMaE+aTa ))

ao sya dakie stheya

vme ca subala tvay
ity-dikam asau prrthya
sa-ta putram aikata

SYNONYMS
aoO Au; asyaHis; dakieon the right side; stheyamyou should stay; vme
on the left; caand; subalaO Subala; tvayyou; itiin this way; dikamand so on;
asaushe; prrthyaimploring; sa-tamwith straw between her teeth; putramat her
son; aikatashe looked.
TRANSLATION
You, Au, should stay on Kas right, and you, Subala, on His left. Straw between her
teeth, she implored the boys with such requests. Then she looked intently at her son.
COMMENTARY
Balarma, the most competent of the boys, should walk in front of Ka. Though the others
would spontaneously take up their proper places, she directed them anyway, just to make sure.
The phrase ity-dikam indicates other requests: The boys should not let Ka go into thorny
and dangerous places, they should provide Him shade if the sun became too intense, and they
should be sure He ate nicely at lunch. Coming to the end of her list of requests, Mother
Yaod looked intently at Kas face to evoke promises from Ka and the other boys that
they would do what she had asked.
BB 3.6.175
TEXT 175
TEXT
Wv& VYaGa[iDaYaa YaaTaaYaaTa& Saa ku-vRTaq Mauhu" )
NavPa[SaUTaaMaJaYaTSauri>a& vrvTSal/aMa( ))

eva vyagra-dhiy ytyta s kurvat muhu

nava-prastm ajayat
surabhi vara-vatsalm
SYNONYMS
evamthus; vyagraanxious; dhiyher mind; yta-ytamgoing back and forth; s
she; kurvatdoing; muhurepeatedly; nava-prastmwho has just given birth; ajayat
she exceeded; surabhima cow; varavery; vatsalmaffectionate.
TRANSLATION
In this way Mother Yaod, anxiously going back and forth again and again, showed more
love than a cow who has just given birth to a calf.
COMMENTARY

This exchange between Yaod and Ka went on for some time, but Sarpa wanted to avoid
prolonging his description.
BB 3.6.176
TEXT 176
TEXT
Taa& SaPaadGa[h& NaTvaiZYa Pau}a" Pa[YaTa" )
ivivDaC^l/Ta" SvqYaXaPaQaE NYavTaRYaTa( ))

t sa-pda-graha natvliya putra prayatnata

vividha-cchalata svyaapathai ca nyavartayat
SYNONYMS
tmher; sa-pda-grahamwith taking hold of the feet; natvbowing down to; liya
embracing; putraher son; prayatnatawith endeavor; vividhavarious; chalataon
pretexts; svyaHis own; apathaiwith strong statements; caand; nyavartayatHe
turned her back.
TRANSLATION
Her son then bowed down to her, took hold of her feet, and embraced her. And with various
rationales, and finally with words of insistence of His own, with great effort He made her turn
back.
COMMENTARY
Ka hoped that by showing this elaborate display of respect and affection He could
convince His mother of how seriously He took her words. He reminded her that she also had
to eat breakfast and attend to various household chores. But when all His reasons failed to
convince her, He finally simply insisted very strongly that she go back. All this He had to do
several times before she finally relented.
BB 3.6.177
TEXT 177
TEXT
TaSQaaE Ta}aEv Saa dUraTPaXYaNTaq Ta& vNaaiNTake- )
ici}aTaev uTaSTaNYaa SaaaetauSQal/aePair ))

tasthau tatraiva s drt

payant ta vanntike
citriteva snuta-stany
ssrottuga-sthalopari
SYNONYMS
tasthaustood; tatra evaright there; sshe; drtfrom a distance; payantwatching;
tamHim; vana-antikenear the forest; citritpainted; ivaas if; snutadripping;
stanymilk from her breasts; sa-asrtearful; uttugahigh; sthalaa place; uparion.
TRANSLATION
And she, crying, milk dripping from her breasts, stood right there, motionless like a painted
picture, and distantly watched from that high place near the forest.
BB 3.6.178-179
TEXTS 178179
TEXT
[qGaaePYaSTvNauGaC^NTYaae baZPaSa&k-i<#=k-a" )
GaaNaaXa-a" S%l/TPaada A[uDaaraSTad*Ya" ))
k-Tau| vu-& c Taa" ik-idXa-a l/Yaa i>aYaa )
MahaXaaek-a<aRve MaGanaSTaTPa[Taqk-r<ae_+aMaa" ))

r-gopyas tv anugacchantyo
bpa-saruddha-kahik
gnakt skhalat-pd
aru-dhrsta-daya

kartu vaktu ca t kicid

aakt lajjay bhiy
mah-okrave magns
tat-pratkarae kam
SYNONYMS
r-gopyathe lovely gops; tuhowever; anugacchantyafollowing; bpawith tears;
saruddhachoked; kahiktheir throats; gnato sing; aaktunable; skhalat
stumbling; pdtheir feet; aruof tears; dhraby a downpour; astablocked;
dayatheir vision; kartumto do; vaktumto say; caand; tthey; kicit
anything; aaktincapable; lajjaydue to shyness; bhiyand fear; mahgreat;

okaof sorrow; aravein an ocean; magnimmersed; tatthat; pratkaraeto

counteract; akamunable.
TRANSLATION
But the lovely gops kept following Him. Their throats choked with weeping, they could no
longer sing, nor see through their streams of tears, and their feet stumbled. In their shyness
and fear, they had nothing they could do or say. Drowning in a great ocean of sorrow, they
had no way to hold back their feelings.
COMMENTARY
As expressed by the word tu (however), the mood of the gops is even more exalted than
that of Mother Yaod. The gops, the Lords most beloved devotees, are endowed with all
excellent qualities. And now the gops were overwhelmed by various emotions, such as their
natural shyness, which decorated their personalities most of the time, and their fear of what
their elders must be thinking and what the consequences might be of having left the village
without permission. In the village, moreover, the gops could counteract the pain of separation
from Ka by embracing and kissing Him, but now that He was leaving for the day there was
nothing they could do. They lacked the strength even to ask, How can we live like this?
According to a well-known psychological principle, nivedya dukha sukhino bhavanti:
Unhappy people can regain their peace of mind by revealing the cause of their distress. But
here the gops couldnt even express themselves, so they remained adrift in the vast ocean of
their misery.
BB 3.6.180
TEXT 180
TEXT
v[JaaihdURrTar& GaTaaNaa&
TadNaaNaa& dYae+a<aaiNa )
Jahar YaeNa iNavTaRYa&STaa
Mauhu" Parav*TYa iNarq+aMaa<aa" ))

vrajd bahir dra-tara gatn

tad-agann hdayekani
jahra yatnena nivartayas t
muhu parvtya nirkam
SYNONYMS

vrajtfrom the village; bahioutside; dra-taramquite far; gatnmwho had gone;

tatof those; agannmyoung girls; hdayathe hearts; kaniand eyes; jahraHe
took away; yatnenawith endeavor; nivartayanmaking stop; tthem; muhu
repeatedly; parvtyamaking turn back; nirkamwho were looking at Him.
TRANSLATION
Ka had stolen the hearts and eyes of these young girls. The girls had come so far from the
cowherd village, and now with some endeavor He stopped them. And as they looked at Him,
He repeatedly tried to send them home.
BB 3.6.181-182
TEXTS 181182
TEXT
VYaGa[aTMaNaaQa TaeNaedUTaeNa SvYaMaev c )
Ga[qvaMauTYaR SaPa[eMad*yaaSaYaTaa Mauhu" ))
>a[USaeTaaidNaa l/a>aYae JaNaYaTaa bl/aTa( )
Sa&STaiM>aTaaSTaaSTaNMaaTaurGa[e TadviSQaTaa" ))

vyagrtmantha teneadtena svayam eva ca

grvm udvartya sa-premadyvsayat muhu

bhr-saketdin lajjbhaye janayat balt

sastambhits ts tan-mtur
agre tadvad avasthit
SYNONYMS
vyagraanxious; tmanwhose mind; athathen; tenaby Him; iatrusted; dtena
through a messenger; svayamHimself; evaindeed; caalso; grvmHis neck;
udvartyaby raising; sa-premalovingly; dyby glancing; vsayatencouraging;
muhurepeatedly; bhrfrom His eyebrows; saketaby signals; dinand by other
means;

lajjshyness;

bhayeand

fear;

janayatcreating;

baltby

force;

sastambhitrendered motionless; tthey; tatHis; mtuof the mother; agrein

front; tadvatlike her; avasthitstationed.
TRANSLATION

He anxiously reassured them again and again, through a trusted messenger and by His own
gestures. He stretched His neck to glance at the girls with love, signaled with His eyebrows,
and did what He could to make the girls shy and even afraid. In this way He forced them to
stop, and they stood in front of His mother, motionless just like her.
COMMENTARY
The boys were now approaching the dense forest, an unsafe place for young girls, so Ka
had to send them back. By sending a boy as His go-between and by making His own gestures,
like knitting His eyebrows, shaking His head, and biting the tip of His tongue, He managed to
convince them not to go any further. The gops then joined Mother Yaod on the same hill,
where the gops stood still like pictures and cried profusely, just like her.
BB 3.6.183
TEXT 183
TEXT
bveNd] SauiGDa" SvTa Wv ivXaezTa" )
PaqvaTSaLYad*ya c ehaed]eke-<a YaiN}aTa" ))

ballavendra ca su-snigdha
svata eva vieata
patn-vtsalya-dy ca
snehodrekea yantrita
SYNONYMS
ballava-indrathe king of the cowherds (Nanda); caand; su-snigdhavery affectionate;
svatanaturally; evaindeed; vieataespecially; patnof his wife; vtsalyathe
loving concern; dyby seeing; caand; snehaof affection; udrekeaby an excess;
yantritadriven.
TRANSLATION
Nanda, the king of the cowherds, naturally loved Ka ever so much, but upon seeing his
wifes loving concern he was enslaved by overwhelming affection.
BB 3.6.184
TEXT 184
TEXT
SavRv[JaJaNaeh>ar& Pau}ae ivl/aeKYa TaMa( )
v*E" SahaNauYaaTaae_iPa dUr& TYau-& Na caXak-Ta( ))

sarva-vraja-jana-snehabhara putre vilokya tam

vddhai sahnuyto pi
dra tyaktu na cakat
SYNONYMS
sarvaall; vraja-janaof the people of Vraja; snehaof love; bharamthe heavy burden;
putrefor his son; vilokyaseeing; tamthat; vddhaielder people; sahaaccompanied
by; anuytafollowing; apieven though; dramfor a long distance; tyaktumto give
up; nanot; caand; aakatwas able.
TRANSLATION
Though Nanda Mahrja had gone with Ka a great distance, and the elder cowherds with
him, when Nanda saw the great burden of love all the people of Vraja bore for his son he was
unable to turn back.
COMMENTARY
As the king of the cowherd community, Nanda would normally be surrounded by priests,
advisers, and other Vraja-vss. So along with Nanda other leaders of the community,
including his elder brother Upananda, were also following Ka. But even out of regard for
their comfort Nanda couldnt bring himself to turn back.
BB 3.6.185
TEXT 185
TEXT
Xau>aaiNa Xaku-NaaNYauE" PaadqNaa& c TaaMa( )
Sa&l/+YaaNTa" Pa[ae_iPa Pau}aivC^edk-aTar" ))

ubhni akunny uccai

pav-dn ca hatm
salakynta praho pi
putra-viccheda-ktara
SYNONYMS
ubhniauspicious; akunnisigns; uccaiprominent; pau-dnmof the animals and
others; caand; hatmthe happiness; salakyanoting; antawithin himself;
praharejoicing; apieven though; putrafrom his son; vicchedabecause of
separation; ktaradistraught.
TRANSLATION

Nanda was delighted to see many aupicious omens and see the animals and other creatures all
very happy. Yet he was distraught at having to be parted from his son Ka.
COMMENTARY
The animals showed auspicious symptoms: They had full faces and bodies and were circling
Nanda clockwise. The deer, birds, and other forest creatures were happy because their time
for being separated from Ka was night and now it was time for Ka to join them in the
forest.
BB 3.6.186
TEXT 186
TEXT
SaaGa[Ja& Pa*QaGaail/&GYa YauGaPaaTMaJa& Mauhu" )
iXarSYaaga]aYa c eh>araTaaeR_[U<YavaSa*JaTa( ))

sgraja pthag ligya

yugapac ctmaja muhu
irasy ghrya ca snehabharrto ry avsjat
SYNONYMS
sa-agrajamwith His elder brother; pthakseparately; ligyaembracing; yugapat
together; caand; tmajamhis son; muhurepeatedly; irasion the head; ghrya
smelling; caand; snehaof love; bharaby the burden; rtapained; aritears;
avsjathe shed.
TRANSLATION
Again and again he embraced Ka, and Kas elder brother, both separately and together.
He smelled Their heads and shed tears in the pain of great love for Them.
BB 3.6.187
TEXT 187
TEXT
AQa Pa[<aMYa Pau}ae<a k*-TYa& dXaRYaTaa bhu )
Pa[SQaaiPaTa" Parav*TYa TaMaeval/aek-YaiNSQaTa" ))

atha praamya putrea

ktya darayat bahu
prasthpita parvtya

tam evlokayan sthita

SYNONYMS
athathen; praamyabeing bowed down to; putreaby his son; ktyamduties;
darayatwho showed; bahumany; prasthpitasent; parvtyabeing turned back;
tamat Him; evaonly; lokayanlooking; sthitastanding.
TRANSLATION
Then Ka bowed down to Nanda, reminded him of the many duties Nanda had to perform,
and sent him home. Turned back, Nanda stood motionless, looking at Ka and nothing else.
COMMENTARY
Ka convinced Nanda, You are needed at home to save the villagers from becoming too
wretched over My absence. Also, in the afternoon Nanda would have to organize the
decorating of the village for Kas return.
BB 3.6.188
TEXT 188
TEXT
Ar<YaaNTairTaae dUre GaTaaE Pau}aavl/aek-YaNa( )
XaBd& k-idXa*<v& iNavvTaR v[Ja& Pa[iTa ))

arayntarito dre
gatau putrv alokayan
abda kacid ava ca
nivavarta vraja prati
SYNONYMS
arayathe forest; antaritainto; drefar; gataugone; putrauhis two sons;
alokayannot seeing; abdamsound; kacitany; avannot hearing; caand;
nivavartahe turned back; vrajamthe cowherd village; pratitoward.
TRANSLATION
When Nandas two sons had gone so deep into the forest he could no longer see Them or hear
any sound, he finally turned back toward the cowherd village.
COMMENTARY
For a while, even after the boys and their animals were too far away to be seen, some sounds
could still be heard, like cows mooing and horns being blown. But when even those sounds
were inaudible, Nanda finally went home.
BB 3.6.189

TEXT 189
TEXT
iNaYauJYa Jaaik-aN>a*TYaaNTaaTaaRhr<aaYa Sa" )
GaaePaqi>ariNvTaa& Paq=& SaaNTviYaTvaNaYa*haNa( ))

niyujya jghikn bhtyn

tad-vrt-haraya sa
gopbhir anvit patn
sntvayitvnayad ghn
SYNONYMS
niyujyaengaging; jghiknwho were acting as couriers; bhtynservants; tatof Him
(Ka); vrtnews; harayafor carrying; sahe (Nanda); gopbhiwith the gops;
anvitmaccompanied; patnmhis wife; sntvayitvconsoling; anayathe brought;
ghnto their homes.
TRANSLATION
He deputed some servants as messengers to bring news of what Ka was doing. Then he
consoled his wife and the gops and took them back to their homes.
BB 3.6.190
TEXT 190
TEXT
TaaSTau TaSYa ivl/aSaa&STaaNa( GaaYaNTYaae ivivXauv[RJaMa( )
idNaMaarei>are NaeTau& DYaaYaNTYaSTaSYa SaMaMa( ))

ts tu tasya vilss tn
gyantyo viviur vrajam
dinam rebhire netu
dhyyantyas tasya sagamam
SYNONYMS
tthey (the gops); tubut; tasyaHis; vilsnpastimes; tnthem; gyantya
singing; viviuentered; vrajamthe cowherd village; dinamthe day; rebhirebegan;
netumto pass; dhyyantyameditating; tasyaHis; sagamamon the association.
TRANSLATION
The gops, singing Kas pastimes, entered the village, where they began the day absorbed
in thoughts of His company.

COMMENTARY
The gops are Kas greatest devotees, dedicated to Him even more intensely than r
Nanda and the other elder cowherd men and women. The gops spent the entire day fully
absorbed in the sakrtana of singing about the rsa dance and other pastimes they had shared
with Ka. They remembered how they had enjoyed these pastimes, and they looked forward
to having more pastimes with Him soon.
Some of the songs the gops sang are recorded in the Tenth Canto, Thirty-fifth Chapter, of
rmad-Bhgavatam:
vma-bhu-kta-vma-kapolo
valgita-bhrur adharrpita-veum
komalgulibhir rita-mrga
gopya rayati yatra mukunda
vyoma-yna-vanit saha siddhair
vismits tad upadhrya sa-lajj
kma-mrgaa-samarpita-citt
kamala yayur apasmta-nvya
When Mukunda vibrates the flute He has placed to His lips, stopping its holes with His
tender fingers, He rests His left cheek on His left arm and makes His eyebrows dance. At that
time the demigoddesses traveling in the sky with their husbands, the Siddhas, become
amazed. As those ladies listen, they are embarrassed to find their minds yielding to the pursuit
of lusty desires, and in their distress they are unaware that the belts of their garments are
loosening. (Bhgavatam 10.35.23)
BB 3.6.191
TEXT 191
TEXT
TataiXaezae iNavaRCYaae_NaNTaXa-yaiPa NaaPar" )
MahaiTaRJaNake- TaiSMaNk-ae va DaqMaaNPa[vTaRTae ))

tat-tad-vieo nirvcyo
nanta-aktypi npara
mahrti-janake tasmin
ko v dhmn pravartate
SYNONYMS

tat-tatof all those dealings; vieadetails; nirvcyacan be described; ananta-akty

with infinite power; apieven; nanot; aparafurther; mah-rtigreat distress; janake
which produces; tasminin that; kawho; vor; dhmnbeing intelligent; pravartate
would proceed.
TRANSLATION
Even a person with unlimited power could not describe those dealings in further detail. But
why would someone intelligent even try? It would only create abysmal distress.
COMMENTARY
The Mathur brhmaa might be eager to hear everything about Kas dayfrom the
moment His mother wakes Him till the time He returns home in the eveningbut Sarpa says
that only someone equal to Ananta ea could satisfy the demand to tell all this. But the Lord,
the brhmaa might counter, has been addressed with the words my-balena bhavatpi
nighyamna payanti kecit: Some people can see what by Your own power of illusion
You keep hidden. (Stotra-ratna 13) And the brhmaa might insist that r Sarpa is indeed a
great devotee of the Lord and therefore able to do anything.
But I cannot do this, Sarpa might then say, because those pastimes are infinite.
Then please describe at least some part of them in detail, the brhmaa might persist.
No, Sarpa would finally answer, an intelligent person should not speak what will create
unhappiness for the entire world. If one does so, he is not intelligent. Indeed, even the son of
Badaryaa Vysa did not speak elaborately in rmad-Bhgavatam on these topics of the
Vraja-vss daily separation from Ka.
BB 3.6.192
TEXT 192
TEXT
Sa Tau Pa[SQaaPYa Taa" SvaNTaraTaaeR_iPa Sai%i>abRl/aTa( )
NaqTaae_Ga[e Pa[aivXataU<a| [qMa*NdavNaaNTarMa( ))

sa tu prasthpya t svntarrto pi sakhibhir balt

nto gre prviat tra
rmad-vndvanntaram
SYNONYMS
saHe; tubut; prasthpyasending home; tthem (the gops); sva-antawithin
Himself; rtadistressed; apialthough; sakhibhiby His friends; baltby force;

ntabrought; agreforward; prviatHe entered; tramquickly; rmatbeautiful;

vndvanaof the Vndvana forest; antaramthe interior.
TRANSLATION
Ka felt heavy at heart from sending the gops back. But His friends quickly pulled Him
forward and made Him enter the beautiful Vndvana forest.
BB 3.6.193
TEXT 193
TEXT
SaNdXYaRMaaNa" Sai%i>a" Sa Tau v*NdavNai[YaMa( )
SvYa& c v<aRYaNYau-ya iNaGaRTaaiDairva>avTa( ))

sandaryamna sakhibhi
sa tu vndvana-riyam
svaya ca varayan yukty
nirgatdhir ivbhavat
SYNONYMS
sandaryamnabeing shown; sakhibhiby His companions; saHe; tubut;
vndvana-riyamthe splendors of Vndvana; svayamHimself; caand; varayan
describing; yuktywith logical reasons; nirgata-dhifreed from mental pain; ivamore
or less; abhavatHe became.
TRANSLATION
And as His companions pointed out the splendors of Vndvana and as He described them
Himself and supported His praise with logic, He was more or less freed of distress.
COMMENTARY
Texts 192 and 193 describe how Ka was able to tolerate the pain He felt from having to
separate from the gops. As indicated in the first of these verses by the word tu (but), the
pain Ka felt was even greater than that of the gops. The cowherd boys had to drag Ka
away by force because otherwise He and the gops would never have stopped gazing at one
another. The boys took Him into the deep forest, where the girls couldnt go. Of course, Ka
also sent home His parents and the others, but the gops are especially mentioned here
because their heartfelt pain was the greatest. And the word iva indicates that despite entering
the forest with His friends, Ka was not completely relieved of His anxiety about the gops.
Once inside the Vndvana forest, Ka praised its beauty on the pretext of glorifying His
brother, as we hear from r ukadeva Gosvm. Ka said:

aho am deva-varmarrcita
pdmbuja te sumana-phalrhaam
namanty updya ikhbhir tmanas
tamo-pahatyai taru-janma yat-ktam
O greatest of Lords, just see how these trees are bowing their heads at Your lotus feet, which
are worshiped by the immortal demigods. The trees are offering You their fruits and flowers
to eradicate the dark ignorance that has caused their birth as trees. (Bhgavatam 10.15.5)
BB 3.6.194
TEXT 194
TEXT
TaTaae_TaNaaeaNSa Tau GaaePaiv>a[MaaNa(
ATaae_>aJaNYaad*XaTaa& cracra" )
da Na Ta*taMauPaaiSaTa& >aveTa(
k-Qa& PariSMaNa( rSaNaa iNaPaYaeTa( ))

tato tanod yn sa tu gopa-vibhramn

ato bhajan ydat carcar
hd na tad-vttam upsita bhavet
katha parasmin rasan nirpayet
SYNONYMS
tatathen; atanotexpanded; ynwhich; saHe; tuand; gopaof the cowherds;
vibhramnthe wanderings; atathus; abhajanassumed; ydatmsuch a condition;
cara-acarthe moving and nonmoving beings; hdby exercise of the heart; nanot;
tatthat; vttamactivity; upsitamworshiped; bhavetwould be; kathamhow;
parasminto someone else; rasanthe tongue; nirpayetcan describe.
TRANSLATION
His wanderings then with the cowherd boys, and the state of ecstasy all creatures thereby
achieved, the moving and the nonmovingone cannot conceive of this even by meditation in
the heart. How then can the tongue describe this to anyone else?
BB 3.6.195
TEXT 195
TEXT
GaaevDaRNaaid]iNak-$e=zu Sa carYaNa( Gaa
reMae k-il/NdTaNaYaaMbu iNaPaaYaYa&STaa" )

SaaYa& TaQaEv PauNareTYa iNaJa& v[Ja& Ta&

iv-I@iTa v[JavDaUi>arSaaE v[JaeXa" ))

govardhandri-nikaeu sa crayan g
reme kalinda-tanaymbu nipyayas t
sya tathaiva punar etya nija vraja ta
vikrati vraja-vadhbhir asau vrajea
SYNONYMS
govardhana-adriof Govardhana Hill; nikaeuin the places in the vicinity; saHe;
crayantending; gthe cows; remeenjoyed; kalinda-tanayof Yamun, the daughter
of Kalinda; ambuwater; nipyayanmaking drink; tthem (the cows); syamin the
evening; tath evaand so; punaagain; etyacoming; nijamHis own; vrajamto the
cowherd village; tamthat; vikratiplayed; vraja-vadhbhiwith the young women of
Vraja; asauHe; vraja-athe Lord of Vraja.
TRANSLATION
In the places around Govardhana Hill, He enjoyed tending the cows and making them drink
water from the Yamun. And as evening approached, the Lord of Vraja returned to His
cowherd village and later played with Vrajas young girls.
COMMENTARY
This verse gives a short summary of Kas activities throughout the day and night. The
gops and everyone and everything else in Vraja exist only for Kas enjoyment.
BB 3.6.196
TEXT 196

[qGaaeParaJaSYa YadPYaSaaE Paurq

NaNdqra:Yae ivzYae ivraJaTae )
Tae TaSYa k*-Z<aSYa MaTaaNauviTaRNa"
ku-aidraSa& bhu MaNYaTae Sada ))

r-gopa-rjasya yad apy asau pur

nandvarkhye viaye virjate
te tasya kasya matnuvartina
kujdi-rsa bahu manyate sad
SYNONYMS

ropulent; gopa-rjasyaof the king of the cowherds; yat apialthough; asauthat;

purcity; nandvara-khyenamed Nandvara; viayein the precinct; virjateis
resplendent; tethey (the Vraja-vss); tasyaof Him; kasyaKa; matathe
opinions; anuvartinafollowing; kuja-diin the groves and other locations; rsamthe
pleasure pastimes; bahuhighly; manyateregard; sadalways.
TRANSLATION
Though the capital of the opulent king of the cowherds shines forth in the region called
Nandvara, the Vraja-vss, in tune with Kas liking, always think more highly of His
pleasure pastimes in the groves and other places in the forests.
COMMENTARY
For all its sweetness, Nanda Mahrjas town is more magnificent than Vaikuha. Even so,
the residents of Vraja think mostly about Ka playing among the trees and creepers of the
forests, because that is where He enjoys the most.
BB 3.6.197
TEXT 197
TEXT
Ta}aEv vSaTaa b]aNaNdae Yaae_Nau>aUYaTae )
Sau%& Ya Sa va Taa k-Id*iGaTYauCYaTaa& k-QaMa( ))

tatraiva vasat brahmann

nando yo nubhyate
sukha yac ca sa v tad v
kdg ity ucyat katham
SYNONYMS
tatrathere (in Goloka Vndvana); evaonly; vasatby one who is living; brahmanO
brhmaa; nandathe bliss; yawhich; anubhyateis perceived; sukhamthe
satisfaction; yatwhich; caand; sathat (bliss); vor; tatthat (satisfaction); vor
else; kdkof what kind; itithus; ucyatmcan be described; kathamhow.
TRANSLATION
O brhmaa, the satisfaction and ecstasy one tastes from living in Goloka Vndvana are
beyond describing. To what can they be compared?
COMMENTARY

According to the laws of spiritual nature, sukha (satisfaction) is the cause of nanda
(bliss). In other words, sukha can be said to be the external aspect of spiritual happiness and
nanda the internal. And both are beyond the scope of material understanding.
BB 3.6.198
TEXT 198
TEXT
Mau-aNaa& Sau%Taae_TYaNTa& MahEku-<#=vaiSaNaaMa( )
>aGavi-MaahaTMYaadu&- Taeidi>a" Sau%Ma( ))

muktn sukhato tyanta

mahad vaikuha-vsinm
bhagavad-bhakti-mhtmyd
ukta tad-vedibhi sukham
SYNONYMS
muktnmof liberated persons; sukhatathan the happiness; atyantamvery much;
mahatgreater; vaikuha-vsinmof the residents of Vaikuha; bhagavat-bhaktiof
devotional service to the Supreme Lord; mhtmytdue to the greatness; uktamis said;
tatthat; vedibhiby those who know; sukhamhappiness.
TRANSLATION
Because devotional service to the Supreme Lord is so wondrous, those who truly know say
that the residents of Vaikuha taste a happiness much greater than that of mere liberated
souls.
BB 3.6.199
TEXT 199
TEXT
AYaaeDYaaarvTYaaidvaiSaNaa& c TaTaae_iPa TaTa( )
o&- rSaivXaeze<a ke-NaicTke-NaicNMahTa( ))

ayodhy-dvravaty-divsin ca tato pi tat

ukta rasa-vieea
kenacit kenacin mahat
SYNONYMS

ayodhyof Ayodhy; dvravatDvrak; diand so on; vsinmof the residents; ca

and; tatathan that; apieven; tatthat; uktamis said; rasa-vieeadue to special
tastes; kenacit kenacitcertain various; mahatgreater.
TRANSLATION
And the happiness of souls who reside in places like Ayodhy and Dvrak is said to be even
greater because of certain various special tastes.
COMMENTARY
We have already heard that in Ayodhy and Dvrak the Supreme Lords devotees serve Him
with special intimacy. The eternal servants of r Raghunthas lotus feet are happier than the
associates of r Nryaa in Vaikuha; and happier still are the eternal relatives of r
Ydavendra in Dvrak. The devotees of Ayodhy enjoy the privilege of eternal personal
service to the Lord, but the devotees of Dvrak, being entitled to taste the rasa of friendship
with Ka, are even more privileged.
BB 3.6.200
TEXT 200
TEXT
Gaael/aek-vaiSaNaa& YataTSavRTaae_PYaiDak-aiDak-Ma( )
Sau%& Tau-yiTa-aNTa& dDYaaaic k-Qa& PadMa( ))

goloka-vsin yat tat

sarvato py adhikdhikam
sukha tad yukty-atikrnta
dadhyd vci katha padam
SYNONYMS
goloka-vsinmof the residents of Goloka; yatwhich; tatthat; sarvatathan all; api
even; adhika-adhikamsuperior by far; sukhamhappiness; tatthat; yuktireason;
atikrntamtranscending; dadhytcan allow; vciin speech; kathamhow; padam
scope.
TRANSLATION
But the happiness of the residents of Goloka far exceeds any other. It transcends reason, so
how can it give room for words?
BB 3.6.201
TEXT 201
TEXT

TaSYaaNau>aivNaae iNaTYa& Ta}aTYaa Wv Tae ivdu" )

Tatv& Yae ih Pa[>aaeSTaSYa Taad*KSaaEhadRGaaecra" ))

tasynubhavino nitya
tatraty eva te vidu
tattva ye hi prabhos tasya
tdk-sauhrda-gocar
SYNONYMS
tasyait; anubhavinawho experience; nityamconstantly; tatratywho ive there;
evaonly; tethey; viduknow; tattvamthe true nature; yewho; hiindeed;
prabhoof the Lord; tasyaHim; tdksuch; sauhrdaof the friendly affection;
gocarobjects.
TRANSLATION
Only those who live in Goloka and always perceive that happiness know its true nature,
because the Lord has such friendly feelings toward them.
BB 3.6.202203
TEXTS 202203
TEXT
WzaMaevavTaaraSTae iNaTYaa vEku-<#=PaazRda" )
Pa[PaaNTaGaRTaaSTaeza& Pa[iTaPaa" Saura YaQaa ))
YaQaa c Taeza& devaNaaMavTaara DaraTale/ )
-I@a& ick-IzRTaae ivZ<aae>aRviNTa Pa[qTaYae Mauhu" ))

em evvatrs te
nity vaikuha-prad
prapacntar-gats te
pratirp sur yath

yath ca te devnm
avatr dhar-tale
kr cikrato vior
bhavanti prtaye muhu
SYNONYMS

emof them (the Goloka devotees); evaindeed; avatr incarnations; tethey;

nityeternal; vaikuhaof the Lord of Vaikuha; pradthe associates; prapaca
the material creation; anta-gatwho have entered within; temtheir; pratirp
counterparts; surthe demigods; yathas; yathas; caand; temof them;
devnmthe demigods; avatrincarnations; dhar-taleon the earth; krm
pastimes; cikratawho desires; vioof Lord Viu; bhavantithey (the incarnations)
are present; prtayefor the pleasure; muhufrom time to time.
TRANSLATION
Just as the demigods who have entered the material creation are counterparts of the Lords
Vaikuha associates, those eternal associates from Vaikuha are incarnations of the Goloka
devotees. Yet like the demigods themselves, those very devotees appear on earth now and
again for the pleasure of Lord Viu when He wants to enjoy various pastimes.
COMMENTARY
Some say that many of the Vraja-vss who appeared on earth during Kas pastimes five
thousand years ago were incarnations of demigods. Nanda Mahrja, for example, is said to
be an avatra of the Vasu named Droa. If taken literally, this idea would rule out the
possibility that the earthly Vraja-vss are eternal associates of the Supreme Lord. But the
truth is just the opposite: As confirmed in scriptures such as the Padma Pura (Uttarakhaa), demigods like Droa are partial expansions of the original Vraja-vss, and those
original Vraja-vss accompany Ka when He descends to earth.
Goparja Nanda and other devotees in Goloka expand as avatras in Vaikuha to become r
Nanda and other associates of Lord Nryaa. The same devotees thus enjoy pastimes in two
worlds simultaneously, Goloka and Vaikuha. And so it would be incorrect to assert that
because the Vaikuha associates of Nryaa are avatras they are not eternal.
The same associates of Lord Nryaa expand again into the material world to become
demigods. This verse calls those demigods pratirp (counterparts), rather than avatras,
because the demigods are materially conditioned living beings. Still, those demigods are
empowered representatives of the Supreme Lords personal associates.
In the next few verses, r Sarpa will describe the incarnations of the Goloka-vss as
parallel to Kas incarnations; that is, just as Kas avatras are nondifferent from Him,
the earthly associates of Ka are nondifferent from the original Goloka-vss.
Alternatively, the word pratirpa (counterpart or representative) can be taken as
synonymous with the word avatra. Then the idea implied is that the associates of the Lord in
Vaikuha who expand from the original Goloka-vss are like direct reflections (pratibimba)

of those Goloka-vss, and the further expansions as demigods are like shadows (pratichy).
Both a reflection and a shadow follow a person as expansions, but the shadow represents him
less fully than does his mirror image. Thus if Nanda Mahrja on earth is called an avatra of
Droa, it is only because both of them are avatras of Nanda Mahrja in Goloka. In fact,
Nanda on earth is identical with Nanda in Goloka, and Droa is only a partial expansion; but
by worldly calculations demigods are considered relatively superior to humans, so Nanda on
earth is considered Droas incarnation. Thus it is said that demigods like Vasu Droa
descend to earth to assist Lord Viu, the younger brother of Indra, in His enjoyment.
Just as Lord Vius incarnations appear only briefly in the material world but periodically
reappear, the Lords associates who manifest themselves as demigods also incarnate as earthly
avatras whenever there is a need. For example, r Nanda Goparja, the eternal beloved
father of Ka in Goloka, appears in Vaikuha as the eternal associate of Nryaa called
Nanda, and he also occasionally descends to earth in his original identity. So too, r
Balarma, who originally resides in Goloka, manifests Himself in Vaikuha as the eternal
associate named ea. Yet He appears among the demigods as the bearer of the earth in the
seventh Ptla region, and He sometimes comes to earth as the selfsame Balarma. Kas
friend rdm in Goloka appears as Garua in two different forms, one an eternal associate
of the Lord in Vaikuha and the other a son of Vinat among the demigods; and occasionally
he appears on earth as the original rdm. Kas parents in Goloka, r Vasudeva and
Devak, appear as Sutap and Pni in Vaikuha, Kayapa and Aditi in Svarga, and
sometimes in their original forms as Vasudeva and Devak on earth. The avatras of other
devotees follow the same pattern.
BB 3.6.204
TEXT 204
TEXT
YaQaavTaara" k*-Z<aSYaai>aaSTaeNaavTaair<aa )
TaQaEzaMavTaaraSTae Na SYaureTaE" SaMa& Pa*Qak( ))

yathvatr kasybhinns tenvatri

tathaim avatrs te
na syur etai sama pthak
SYNONYMS

yathas; avatrthe incarnations; kasyaof Ka; abhinnnondifferent; tena

from Him; avatrithe source of all incarnations; tathso; emof them (the residents
of Goloka); avatrthe incarnations; tethese; na syuare not; etai samamfrom
them; pthakdifferent.
TRANSLATION
And just as the incarnations of Ka, the source of all incarnations, are nondifferent from
Him, the incarnations of the Goloka-vss, the residents of Goloka, are nondifferent from
them.
COMMENTARY
The devotees from Goloka may change their names and appearance when they descend, but
still they are the same persons. As the expanded forms of Godhead are all nondifferent from
the original Ka, the single fountainhead of existence, so when devotees like Nanda and
Yaod appear in expanded forms in Vaikuha, those forms are in essence nondifferent from
the original forms in Goloka. Kayapa and Aditi in heaven, however, being incomplete
portions of Vasudeva and his wife Devak, are partially different from the Vasudeva and
Devak on earth and partially the same.
BB 3.6.205
TEXT 205
TEXT
k-daPYa&XaeNa JaaYaNTae PaU<aRTveNa k-dacNa )
YaQaak-al&/ YaQaak-aYa| YaQaaSQaaNa& c k*-Z<avTa( ))

kadpy aena jyante

pratvena kadcana
yath-kla yath-krya
yath-sthna ca ka-vat
SYNONYMS
kad apisometimes; aenain partial expansions; jyanteare born; pratvenain
their full selves; kadcanasometimes; yath-klamaccording to time; yath-kryam
according to necessity; yath-sthnamaccording to place; caand; ka-vatlike Ka.
TRANSLATION
The Goloka-vss are born sometimes as partial expansions and sometimes as their full selves.
Like Ka, they vary their appearance for the time, place, and need.
COMMENTARY

In this verse the verb jyante (they are born) is equivalent to prdurbhavanti (they become
visible) and avataranti (they descend). Whenever and wherever there is a need for a full or
partial incarnation of a particular devotee, that same devotee reveals either his whole self or a
partial expansion of himself. The example of Ka and His expansions is cited to clarify this
point. In previous ages Ka manifested various partial forms of Himself in this world. In
Satya-yuga, for example, Lord Varha descended from the aukara-pur of Vaikuha for
such purposes as lifting the earth from the lower regions. And at the end of Dvpara-yuga the
same Ka descended to r Mathur-maala in His full form to display special blissful
pastimes that would broadcast His loving devotional service all over the universe.
BB 3.6.206
TEXT 206
TEXT
Wv& k-daicTke-NaaiPa SaMaak*-a rSaeNa Tae )
iNaJaNaaQaeNa SaihTaa" ku-}aaPYaiTaiTaTaqzRv" ))

eva kadcit kenpi

samk rasena te
nija-nthena sahit
kutrpy atititrava
SYNONYMS
evamthus; kadcitat times; kena apiby some; samkattracted; rasenamood;
tethey; nijatheir own; nthenawith the Lord; sahittogether; kutra api
somewhere; atititravadesiring to descend.
TRANSLATION
Thus Kas companions, impelled by their own moods of loving exchange, from time to
time want to descend somewhere with their Lord.
BB 3.6.207-208
TEXTS 207208
TEXT
AvTaarEiNaRJaE" Sav" ParMaervda )
WeKYa& VYaaJaeNa ke-NaaiPa GaTaa" Pa[adu>aRviNTa ih ))
TadEzaMavTaaraSTae GaC^NTYaeTaezu vE l/YaMa( )
ATaae_>av&STa WvETa wiTa Tae MauNaYaae_vdNa( ))

avatrair nijai sarvai

paramevara-vad yad
aikya vyjena kenpi
gat prdurbhavanti hi

tadaim avatrs te
gacchanty eteu vai layam
ato bhavas ta evaita
iti te munayo vadan
SYNONYMS
avatraiwith the incarnations; nijaitheir own; sarvaiall; parama-vara-vatlike the
Supreme Lord; yadwhen; aikyamoneness; vyjenaon a pretext; kena apisome;
gatgone; prdurbhavantithey incarnate; hiindeed; tadthen; emof them;
avatrthe incarnations; tethese; gacchantigo; eteuinto them; vaiindeed;
layamthe merging; atathus; abhavanbecome; tethese; evajust; etethey; iti
thus; tethey; munayathe sages; avadanhave said.
TRANSLATION
When devotees who live with Ka in Goloka appear to merge, on some pretext, into their
own expanded incarnations, this is just like the merging of Kas expansions with Him.
When sages tell us, therefore, that expansions of Kas associates descend to become the
original associates, what they mean is that the expansions merge into the originals.
COMMENTARY
In Goloka, Nanda Mahrja eternally serves Ka in the role of father. So when Ka plans
to descend to earth to display childhood pastimes, Nanda is naturally attracted to come with
Him. By Kas arrangement Lord Brahm then blesses Nandas partial expansion Vasu
Droa to attain perfect devotion for Viu. Of course, this blessing is only a pretext because
Droa is already an expansion of Kas eternal associate. Yet on the strength of that
blessing, Droa merges into the original Nanda Mahrja and joins the entourage of Kas
avatra. It is in this sense that the Puras tell us Droa became Nanda. This explanation
also reconciles the account in the Padma Pura (Krtika-mhtmya) of r Rdhs previous
lives. Attracted to descend from Goloka for the service of Her worshipable Lord, who is more
attractive than millions of Cupids, She incarnated in those various births, in various forms and
places.
BB 3.6.209

TEXT 209
TEXT
k*-TMaeTaTPar& ceTQa& Ta}aTYa& ivySa&XaYaMa( )
PaUvaeR-NaardaeiiSaaNTaaNauSaarTa" ))

ktsnam etat para cettha

tatratya viddhy asaayam
prvokta-nradoddiasiddhntdy-anusrata
SYNONYMS
ktsnamall; etatthis; paramother things; caand; itthamin this way; tatratyam
existing there; viddhiplease understand; asaayamwithout doubt; prvapreviously;
uktaspoken;

nradaby

Nrada;

uddiataught;

siddhntathe

philosophical

conclusions; diand so on; anusrataaccording to.

TRANSLATION
All this and everything else about Goloka please try to understand in this way, without doubt
or confusion. Comprehend it according to the philosophical conclusions taught by Nrada, as
spoken of before.
COMMENTARY
r Sarpas disciple may still have doubts about Goloka. He may question, for example, how
demons can be present in a place superior to Vaikuha or how the Goloka-vss could even
have an impression of having seen demons there before. Moreover, if Goloka is purely
spiritual, sac-cid-nanda, how can inanimate things like logs, stones, carts, and dust from
cows hooves exist there? And Goloka is not generally accepted to be greater and higher than
Vaikuha. So how can the dear associates of Ka descend from Goloka to become
Vaikuha pradas?
Sarpa already answered these doubts in his description of the glories of Goloka. He briefly
recounted the teachings Nrada had given him earlier, in Vaikuha, about Golokas unique
stature and elucidated those teachings with his own comments. If the Mathur brhmaa
wants more scriptural support, he can refer to various statements of the Padma Pura (Uttarakhaa) and the Pacartras.
In upcoming verses of r Bhad-bhgavatmta, r Sarpa will tell more about the pastimes
the transcendental Personality of Godhead enjoys with His personal associates and
paraphernalia in Goloka. The brhmaa will then be informed how it is that Kasa and other

demons reside in Kas abode. In brief, Kasa and the other enemies of Ka join Kas
eternal pastimes for the same reason Kas Vaikuha associates join Him in their spiritual
identities, namely to enhance Kas enjoyment. The carts and other apparently lifeless
objects in Kas abode are all in fact alive and completely spiritual sac-cid-nanda beings.
According to the descriptions of r Bhad-bhgavatmta, everything in Kas abode
Goloka is transcendental the same way as in Vaikuha. Scriptural evidence to support this
conclusion will be cited later on.
BB 3.6.210
TEXT 210
TEXT
MaaQauraetaMa Ta}aTYa& MahaYaRiMad& Xa*<au )
k-QYaMaaNa& MaYaa ik-iTa( [qk*-Z<aSYa Pa[>aavTa" ))

mthurottama tatratya
mahcaryam ida u
kathyamna may kicit
r-kasya prabhvata
SYNONYMS
mthuraof Mathur brhmaas; uttamaO best; tatratyamabout that place; mahacaryamgreat wonder; idamthis; uplease hear; kathyamnambeing told; may
by me; kicitsomething; r-kasyaof r Ka; prabhvataby powerful influence.
TRANSLATION
O best of Mathur brhmaas, listen and by the powerful influence of Ka I will tell you
more about the great wonders of that place.
COMMENTARY
The glories of Goloka and the ecstasies of its devotees are beyond the power of words and
thought, but a devotee empowered by Kas special grace can describe them to some extent.
To encourage the disciple to listen with careful attention, Sarpa calls him best of the
brhmaas from Mathur.
BB 3.6.211
TEXT 211
TEXT
bal/k-aSTa<aa v*a GaaePaaSTae k-aei$=k-aei$=Xa" )
SaveR ivduMaRhaPa[eYaaNah& k*-Z<aSYa NaeTar" ))

blaks taru vddh

gops te koi-koia
sarve vidur mah-preyn
aha kasya netara
SYNONYMS
blakwho are children; taruwho are young people; vddhand who are elders;
gopthe cowherds; tethey; koi-koiamillions upon millions; sarveall; vidu
think; mah-preynmost dear; ahamI; kasyaof Ka; nanot; itaraanyone else.
TRANSLATION
Every one of the millions and millions of cowherdsthe children, young people, and elders
thinks, I alone am most dear to Ka.
COMMENTARY
Texts 211 through 213 reveal the ecstatic attitude of the cowherd boys and men of Goloka.
BB 3.6.212
TEXT 212
TEXT
TaQaEv VYavharae_iPa Taeza& k*-Z<ae Sade+YaTae )
Pa[TYaek&- Taezu TaSYaaiPa ivXauSTaad*Gaev Sa" ))

tathaiva vyavahro pi
te ke sadekyate
praty-eka teu tasypi
viuddhas tdg eva sa
SYNONYMS
tath evajust so; vyavahrathe behavior; apialso; temof them; ketoward
Ka; sadalways; kyateis seen; prati-ekamtoward each one; teuof them; tasya
His; apialso; viuddhapure; tdksimilar; evaonly; sathat (behavior).
TRANSLATION
Just as the pure way they behave toward Ka always confirms this ecstatic mentality, so
does the way He behaves toward every one of them.
COMMENTARY
This Goloka ecstasy is not just an idle meditation. It manifests itself actively in the way the
devotees deal with Ka. The cowherds express their intimate love for Him in everything

they do, including their eating and ordinary household chores. And Ka also shows by His
behavior that He considers Himself their property. There is never even a trace of duplicity in
the loving exchanges between Ka and His devotees in Goloka; their dealings are viuddha,
absolutely pure. It is not that Ka truly loves only one of His devotees and with everyone
else only pretends.
BB 3.6.213
TEXT 213
TEXT
TaQaaiPa Ta*i" k-SYaaiPa NaEvaedeiTa k-dacNa )
Pa[eMaTa*Z<aa c ivivDaa dENYaMaaTaa ivvDaRTae )

tathpi tpti kasypi

naivodeti kadcana
prema-t ca vividh
dainya-mt vivardhate
SYNONYMS
tath apinonetheless; tptisatisfaction; kasya apiof anyone; nadoes not; evaeven;
udetiarise; kadcanaever; premaof love; tthe thirst; caand; vividhvarious;
dainyaof utter humility; mtthe mother; vivardhategrows stronger.
TRANSLATION
Yet none of them ever become satiated. Their love shows a thirst that is the mother of sheer
humility and that simply grows stronger and stronger.
COMMENTARY
The devotees thirst for having more and more of Ka is unquenchable and ever increasing,
without limit. The phrase prema-t, the thirst of pure love, means lobha (greed). This
thirst is the mother of perfect humility because the highest love of God naturally evolves into
the sorrow of separation, even while devotees are directly enjoying Kas company.
BB 3.6.214
TEXT 214
TEXT
GaaePaqzu c Sada TaaSau Pa[TYaek&- k-aei$=k-aei$=zu )
Para Pa[qiTa" k*-PaaSai-riPa Saa TaSYa vq+YaTae ))

gopu ca sad tsu

praty-eka koi-koiu
par prti kpsaktir
api s tasya vkyate
SYNONYMS
gopufor the gops; caand; sadalways; tsufor them; prati-ekameach one; koikoiuby the millions upon millions; parsupreme; prtilove; kpcompassion;
saktiattachment; apialso; sthat; tasyaon His part; vkyateis seen.
TRANSLATION
Still, it is towards each of the gopsin the millions and millionsthat Krsna always clearly
shows the greatest attachment, compassion, and love.
COMMENTARY
In this context, prti (affection) means pure ecstatic love, kp (mercy) means the signs
that display this love, and sakti (attachment) means exclusive dedication.
BB 3.6.215
TEXT 215
TEXT
YaYaa Yaui-XaTaEVYaR&- Maad*XaErNauMaNYaTae )
Aai>a" SaMaae Na k-ae_PYaNYa}aTYaae_PYaSYa iPa[Yaae JaNa" ))

yay yukti-atair vyakta

mdair anumanyate
bhi samo na ko py anyatratyo py asya priyo jana
SYNONYMS
yayby which; yuktiof logical arguments; ataiby hundreds; vyaktammade
apparent; mdaiby persons like me; anumanyateit is deduced; bhito them (the
gops); samaequally; na ka apino one; anyatratyafound anywhere else; apieven;
asyato Him; priyadear; janaa person.
TRANSLATION
This serves as evidence for hundreds of logical arguments by which persons like me can
understand that no one, in that abode or elsewhere, is as dear to Him as the gops.
COMMENTARY

Kas love, compassion, and attachment for the gops are proof enough to convince Sarpa
that no one, not even any other resident of Goloka, is as dear to Ka as the gops. These
three signs have led Sarpa to discover hundreds of arguments in favor of this conclusion.
BB 3.6.216
TEXT 216
TEXT
Ta}aaiPa Yaa& Pa[iTa Pa[eMaivXaezae_SYa Yade+YaTae )
Tada Pa[TaqYaTae k*-Z<aSYaEzEv iNaTara& iPa[Yaa ))

tatrpi y prati premavieo sya yadekyate

tad pratyate kasyaiaiva nitar priy
SYNONYMS
tatraamong them; apihowever; ymwhich (gop); pratitowards; premalove;
vieaspecial; asyaHis; yadwhen; kyateis seen; tadthen; pratyateit is
apparent; kasyaof Ka; eshe; evaonly; nitarmmost; priydear.
TRANSLATION
Yet when Ka shows special love for one of the gops, it then becomes apparent that she is
the most dear to Him.
BB 3.6.217
TEXT 217
TEXT
SavaRSTaduicTaa& TaaSTau -I@aSau%ParMParaMa( )
SavRdaNau>avNTYaae_iPa MaNYaNTae Pa[eMa Na Pa[>aae" ))

sarvs tad-ucit ts tu
kr-sukha-paramparm
sarvadnubhavantyo pi
manyante prema na prabho
SYNONYMS
sarvall; tatfor that (supreme love); ucitmsuitable; tthey; tubut; krsukhaof

pleasure

pastimes;

paramparmthe

sequence;

sarvadconstantly;

anubhavantyaexperiencing; apialthough; manyanteimagine; premalove; nanot;

prabhoof the Lord.
TRANSLATION
All the gops partake of that exalted and most perfect love, and they all constantly know the
pleasure of Kas never-ending chain of pastimes. Yet none of the gops even imagines that
Ka has special love for her.
COMMENTARY
Even though there are so many gops eager to have Kas mercy, none of them lacks
opportunities to satisfy Him by her service. This is proof that all the gops have attained the
highest perfection of pure devotional service. Yet none of them thinks herself Kas only
beloved. Caring nothing for their own happiness, they want only to do whatever pleases Him.
BB 3.6.218
TEXT 218
TEXT
Pa[TYaek&- icNTaYaNTYaevMahae ik&- >aivTaa ik-YaTa( )
SaaE>aaGYa& MaMa YaeNa SYaa& k*-Z<aSYaaDaMadaSYaiPa ))

praty-eka cintayanty evam

aho ki bhavit kiyat
saubhgya mama yena sy
kasydhama-dsy api
SYNONYMS
prati-ekameach of them; cintayantithinks; evamthus; ahooh; kimwhether;
bhavitthere will be; kiyatto whatever extent; saubhgyamgood fortune; mamamy;
yenaby which; symI can become; kasyaof Ka; adhamathe lowliest; ds
maidservant; apieven.
TRANSLATION
Each of them thinks, Oh, when will I be fortunate enough to become even the lowliest
maidservant of Ka?
COMMENTARY
The ambition of every young gop in Goloka is to someday gain the good fortune to be
allowed to enter Kas service, even in the lowest position. Such utter humility distinguishes
them from the young gopas, the male cowherds, who tend to consider themselves Kas
favorites and presume themselves very fortunate. The gopas often feel dissatisfied with

themselves for various reasons due to the nature of their exalted love for Ka. They then
become anxious to be better servants of Ka. The gops love, however, is on the highest
level of perfection. They are never satisfied with themselves, for their humility is absolute.
Each of them considers herself Kas worst maidservant, her only hope being to somehow
be permitted to continue serving Him despite her disqualifications. In this way the moods of
the gopas and gops are different.
The devotees of Nryaa in r Vaikuha also never feel they have had enough of the
ecstasy of worshiping the Lords lotus feet. But every one of them assumes that the allpowerful Personality of Godhead is completely merciful to all of them, without
discrimination. The Goloka-vss cannot think like that.
BB 3.6.219
TEXT 219
TEXT
Ahae SvaiMaNa( Ga>aqrae_Ya& duSTakR MahTaaMaiPa )
Gaa!Pa[eMarSaaveXaSv>aavMaihMaauTa" ))

aho svmin gabhro ya

dustarko mahatm api
gha-prema-rasveasvabhva-mahimdbhuta
SYNONYMS
ahoindeed; svminO Lord; gabhragrave; ayamthis; dustarkaincomprehensible;
mahatmto great sages; apieven; ghadeep; premaof love; rasain the ecstatic
mood; veaof the absorption; svabhvaof the nature; mahimthe greatness;
adbhutaamazing.
TRANSLATION
O my Lord! It is amazing how intently these devotees are absorbed in the fathomless rasa of
pure love. The exalted nature of their mood is incomprehensible even to great sages.
BB 3.6.220
TEXT 220
TEXT
Wk-da YaMauNaaTaqre ivhrNdNaNdNa" )
Xau[avaTMah]de TaiSMaNk-ail/Ya& PauNaraGaTaMa( ))

ekad yamun-tre
viharan nanda-nandana
urvtma-hrade tasmin
kliya punar gatam
SYNONYMS
ekadone day; yamunof the Yamun; treon the shore; viharanplaying; nandanandanathe darling son of Nanda Mahrja; urvaheard; tmahis; hradeto the
lake; tasminthat; kliyamthe Kliya serpent; punaagain; gatamcome.
TRANSLATION
One day, while playing on the shore of the Yamun, Lord Ka, Nanda-nandana, heard that
Kliya had come back to his lake.
COMMENTARY
The lake in which Kliya once stayed continued to be known as Kliya-hrada (Kliyas
lake) even after his expulsion from Vraja.
BB 3.6.221
TEXT 221
TEXT
Wk-ak-I Ta}a GaTvaXau NaqPaMaa veGaTa" )
kU-idRTva iNaPaPaaTaaiSMaNh]de iNa"SaarYaPa" ))

ekk tatra gatvu

npam ruhya vegata
krditv nipaptsmin
hrade nisrayann apa
SYNONYMS
ekkalone; tatrathere; gatvgoing; uquickly; npama kadamba tree; ruhya
climbing; vegatarapidly; krditvjumping; nipaptaHe threw Himself; asminthis;
hradeinto the lake; nisrayanpushing out; apawater.
TRANSLATION
Ka rushed there alone, swiftly climbed a npa tree, and dived into the lake, splashing water
onto the shore.
COMMENTARY

Ka thought it wise not to bring His companions with Him to Kliyas lake, which had
become poisoned again. He was also concerned that they might try to stop Him from jumping
into the lake. The vigorous way Ka dived is described in rmad-Bhgavatam (10.16.7):
sarpa-hrada purua-sra-nipta-vegasakobhitoraga-viocchvasitmbu-ri
paryak pluto via-kaya-bibhaormir
dhvan dhanu-atam ananta-balasya ki tat
When the Supreme Personality of Godhead landed in the serpents lake, the snakes there
became extremely agitated and began breathing heavily, further polluting it with volumes of
poison. The force of the Lords entrance into the lake made it overflow on all sides, and
poisonous, fearsome waves flooded the surrounding lands up to a distance of one hundred
bow-lengths. This is not at all amazing, however, for the Supreme Lord possesses infinite
strength.
BB 3.6.222
TEXT 222
TEXT
ivic}aSaNTaarivTaarl/Il/Yaa
Jale/ l/Sa&STahuDaa iNaNaadYaNa( )
%le/Na >aaeGaErMauNaETYa veiTa"
Sa k-aETauk-I k-aiddXaRYaXaaMa( ))

vicitra-santra-vitra-llay
jale lasas tad bahudh nindayan
khalena bhogair amunaitya veita
sa kautuk kcid adarayad dam
SYNONYMS
vicitravaried; santraof swimming across; vitraand swimming back; llaywith the
sport; jalein the water; lasanplaying; tatthus; bahudhin various ways; nindayan
making loud sounds; khalenaby the cruel being; bhogaiwith his coils; amunby him;
etyacoming; veitaenveloped; saHe (Ka); kautukcurious; kcita certain;
adarayatdisplayed; damcondition.
TRANSLATION

Ka frolicked in the water, enjoying the sport of swimming back and forth and making all
sorts of loud noises. But then He drew near the cruel Kliya and out of curiosity allowed
Himself to be enveloped in the serpents coils.
COMMENTARY
When Ka played in the water, the noise He created was not ordinary; it sounded like very
pleasing music.
BB 3.6.223
TEXT 223
TEXT
TaTSaiNaSTa& SahSaa Pa[YaaTa&
GaaePaaSTvNaal/aeKYa Ma*Taa wva>avNa( )
SaveR TadNvez<ak-aTara YaYauSa(
TaTPaadicEh]RdMaqi+aTaErMauMa( ))

tat-saginas ta sahas prayta

gops tv anlokya mt ivbhavan
sarve tad-anveaa-ktar yayus
tat-pda-cihnair hradam kitair amum
SYNONYMS
tatHis (Kas); saginacompanions; tamHim; sahasunexpectedly; praytam
gone somewhere; gopthe cowherd boys; tubut; anlokyanot seeing; mtdead;
ivaas if; abhavanbecame; sarveall of them; tatfor Him; anveaafor seeking;
ktaranxious; yayuthey went; tatHis; pdaof the feet; cihnaiby the marks;
hradamto the lake; kitaiwhich were seen; amumthat.
TRANSLATION
When Kas companions, the cowherd boys, saw that for no good reason He was gone, they
all became as if struck down by death. In great anxiety to find Him they followed His
footprints to the lake.
COMMENTARY
At first the cowherd boys had no idea where Ka might have gone, and they didnt know
what to do. But soon they noticed footprints leading out of the village. Those footprints could
not have been those of anyone but Ka because they had special marks, such as a flag and
an elephant goad.
BB 3.6.224

TEXT 224
TEXT
d*Ev k*-Z<a& TaMad*ce&
Maaeh& GaTaaSTae_SYa vYaSYaSaa" )
AaC^aidTa& Ya& vNavqiQai>aYaeR
_Naal/aek-YaNTaae Na iJaJaqivziNTa ))

dvaiva ka tam ada-cea

moha gats te sya vayasya-sagh
cchdita ya vana-vthibhir ye
nlokayanto na jijvianti
SYNONYMS
dvseeing; evaindeed; kamKa; tamHim; ada ceamin whom no
activity was visible; moham gatfainted; tethey; asyaHis; vayasyaof young
companions; saghthe throng; cchditamhidden; yamwhom; vanaof the forest;
vthibhion the paths; yewho; anlokayantanot seeing; na jijviantidid not want to
continue living.
TRANSLATION
These many young friends were the same boys who, losing sight of Krsna on the forest paths
for but a moment, would lose their will to live. And now when they saw Him motionless they
all fainted.
COMMENTARY
The footprints led the boys to the lake, but there they saw Ka immobilized, enwrapped in
the serpents coils. When Ka and the boys had been on excursions in the forest and Ka
had passed for even a moment behind a tree and the boys couldnt see Him, the boys would
lose all enthusiasm for living. And now to see Kliya about to kill Ka filled them with
dread.
BB 3.6.225
TEXT 225
TEXT
Gaavae v*za vTSaTaraSTaQaaNYae
Ga[aMYaa" SaMaGa[a" PaXavae_Qa vNYaa" )
Taqre iSQaTaaSTa}a MahaTaRNaadE"
-NdiNTa k*-Z<aaNaNadtaNae}aa" ))

gvo v vatsatars tathnye

grmy samagr paavo tha vany
tre sthits tatra mahrta-ndai
krandanti knana-datta-netr
SYNONYMS
gvathe cows; vbulls; vatsatarcalves; tathand; anyeothers; grmyof
the village; samagrall; paavaanimals; athaalso; vanyof the forest; treon the
shore; sthitstanding; tatrathere; mah-rtaof great distress; ndaiwith sounds;
krandantiwere crying; kaof Ka; nanaon the face; dattafixed; netrtheir
eyes.
TRANSLATION
All the village animalsthe cows, the bulls, the calvesand also the animals of the forest
stood on the shore, eyes fixed on Kas face, and their cries made a great roar of suffering.
BB 3.6.226
TEXT 226
TEXT
Aa-NddqNaa ivhGaa h]dSYa
TaSYaaNTaqYa PaTaiNTa veGaaTa( )
v*+aadYaSTaT+a<aMaev Xaaez&
Pa[aa MahaeTPaaTacYaa JaaTaa" ))

kranda-dn vihag hradasya

tasyntar uya patanti vegt
vkdayas tat-kaam eva oa
prpt mahotpta-cay ca jt
SYNONYMS
krandafrom crying; dnexhausted; vihagbirds; hradasyathe lake; tasyathat;
antawithin; uyaflying; patantifell; vegtwith speed; vka-dayatrees and so
on; tat-kaamat once; evaindeed; oamdryness; prptobtained; mah
prominent; utpta-caymany omens; caand; jtoccurred.
TRANSLATION
Birds exhausted from loudly crying flew precipitously into the lake. Trees and plants
suddenly dried up. And many terribly inauspicious omens appeared.

COMMENTARY
All creatures, including the birds and plants, agonized over Kas predicament. They were
all on the verge of death. The earth trembled, amidst other portentous omens:
atha vraje mahotpts
tri-vidh hy ati-dru
utpetur bhuvi divy tmany
sanna-bhaya-asina
In the Vndvana area there then arose all three types of fearful omensthose on the earth,
those in the sky, and those in the bodies of living creatureswhich announced imminent
danger. (Bhgavatam 10.16.12)
BB 3.6.227
TEXT 227
TEXT
SaMPa[eirTaae_NTa" Pa[>au<aEv TaeNa
DaavHJaGaaMa v[JaMaek-v*" )
hahaMaharavGa<aE" SagaaerE"
-NdudNTa& TaMaQaacc+ae ))

samprerito nta prabhuaiva tena

dhvan jagma vrajam eka-vddha
h-h-mah-rva-gaai su-ghorai
krandann udanta tam athcacake
SYNONYMS
sampreritadispatched; antafrom within; prabhuby the Lord; evaonly; tenaby
Him; dhvanrunning; jagmawent; vrajamto the cowherd village; ekaone;
vddhaold man; h halas, alas; mahgreat; rva-gaaiwith many exclamations;
su-ghoraifearful; krandancrying; udantamnews; tamthat; athathen; cacakehe
announced.
TRANSLATION
Inspired by Lord Ka from within, one old man went running to the cowherd village. He
wept and made dreadful cries of Alas! Alas! and told the cowherds what was happening.
COMMENTARY
r Nanda and the other cowherds, having seen the bad omens and received no news about
Ka, were about to die from anxiety. To relieve their suffering, Ka telepathically inspired

an old cowherd to go tell them of the situation. Had Ka not ordered him in that way, the
old man would not have had the strength to run back to Vraja. Ka is prabhu, the Lord, so
He can empower anyone to do anything. He made an old person His messenger because an
elders words are less likely to interfere with anyones intimate rasa and more likely to be
trusted.
Actually the desperation the Vraja-vss felt over seeing evil omens and having no news about
Ka was designed to increase their special love for Him. Surely they would come quickly to
Kliyas lake when they learned He was there.
BB 3.6.228
TEXT 228
TEXT
Pa[aGaev d=*a MahTaae >aYaraNa(
oTPaaTavaraNbhuSaM>a[Maaku-l/a" )
ANvez<aaQa| v[JaMal/SYa Tae
gaaeziSQaTaa" SaiNTa bihivRiNa"Sa*Taa" ))

prg eva dv mahato bhaya-karn

utpta-vrn bahu-sambhramkul
anveartha vraja-magalasya te
ghoa-sthit santi bahir vinist
SYNONYMS
prk evaalready; dvnoticing; mahatavery; bhayam-karnfrightening; utpta
phenomena; vrnmany; bahuvery much; sambhramawith concern; kul
disturbed; anveaa-arthamfor searching; vrajaof Vraja; magalasyafor the source of
the good fortune; tethey; ghoain the cowherd village; sthitpresent; santiwere;
bahioutside; vinistgone.
TRANSLATION
The people of the cowherd village had already noticed many frightening omens. Ka was
the source of Vrajas good fortune, and the cowherds, frantic with concern for Him, had
already started out to seek Him.
COMMENTARY
The Vraja-vss knew that as long as Ka was safe nothing bad would ever happen. The evil
portents might therefore indicate that Ka was in great danger. With this terrible thought in

mind, they all went at once to look for Him. They were already outside the village when the
old messenger met them.
BB 3.6.229
TEXT 229
TEXT
PauNa" Pa[vYaSaSTaSYa >aGank-<#=SvrSYa Tau )
TaaKYa& Taezu SahSaa vJa]PaaTa wva>avTa( ))

puna pravayasas tasya

bhagna-kaha-svarasya tu
tad-vkya teu sahas
vajra-pta ivbhavat
SYNONYMS
punaagain; pravayasaof the old man; tasyahim; bhagnachoked; kahain his
throat; svarasyawhose voice; tuand; tathis; vkyamwords; teuupon them;
sahassuddenly; vajra-ptaa lightning bolt; ivaas if; abhavatwas.
TRANSLATION
The added force of the old mans report, spoken with a voice choking in his throat, struck
them suddenly like a lightning bolt.
COMMENTARY
The shock of hearing that Kliya had returned and was again holding Ka in his coils was
unbearable.
BB 3.6.230
TEXT 230
TEXT
Sa Ga*he_viSQaTaae raMaae iMaQYaa iMaQYaeiTa gaaezYaNa( )
SaaNTvYaNv[Jal/aek-a&STaaNMa*TaPa[aYaaNPa[DaavTa" ))

sa ghe vasthito rmo

mithy mithyeti ghoayan
sntvayan vraja-loks tn
mta-pryn pradhvata
SYNONYMS

saHe; ghein His house; avasthitasitting; rmaBalarma; mithy mithy

untrue, untrue; itithus; ghoayanexclaiming; sntvayanconsoling; vraja-loknthe
people of Vraja; tnthem; mtadead; prynalmost; pradhvatawho were running
forward.
TRANSLATION
Balarma, who was sitting in His house, tried to console the people of Vraja, who were
running forward like living corpses. This cant be true! He cried out. This cant be true!
BB 3.6.231
TEXT 231
TEXT
MaaTar& raeih<aq=& YaaTPa[baeDYa Ga*hr+a<ae )
iNaYauJYa PaurTaae YaaTaEDaaRivTva TaE" SahaiMal/Ta( ))

mtara rohi yatnt

prabodhya gha-rakae
niyujya purato ytair
dhvitv tai sahmilat
SYNONYMS
mtaramHis mother; rohimRohi; yatntwith effort; prabodhyainforming; gha
the house; rakaein watching; niyujyaengaging; purataahead; ytaiwho had
gone; dhvitvrunning; tai sahawith them; amilatHe met up.
TRANSLATION
Balarma somehow told His Mother Rohi of the news, got her to stay back to watch the
house, and ran to catch up with those who had left.
COMMENTARY
Knowing the power of His younger brother Ka, Balarma couldnt believe that Kliya had
defeated Him. Balarma came out of the house and ran into the street spontaneously shouting,
This cant be true! Seeing the Vraja-vss hurrying on their way to join the search for
Ka, Balarma tried to calm them. And He had to speak to His mother before He left. So He
was one of the last to arrive on the scene.
BB 3.6.232
TEXT 232
TEXT
Aicrata& h]d& Pa[a" Saae_NauJa& vq+Ya Taad*XaMa( )

NaaXa-aed]i+aTau& DaEYa| raed Pa[eMak-aTar" ))

acirt ta hrada prpta

so nuja vkya tdam
naknod rakitu dhairya
ruroda prema-ktara
SYNONYMS
acirtsoon; tamthat; hradamthe lake; prptareaching; saHe; anujamHis
younger brother; vkyaseeing; tdamin such a condition; na aaknotHe could not;
rakitumkeep; dhairyamHis gravity; rurodaHe cried; premaby love; ktara
distressed.
TRANSLATION
He soon reached the lake. Seeing His younger brother in such a state, He couldnt keep His
gravity and wept in the distress of love.
BB 3.6.233
TEXT 233
TEXT
ivl/aPa& ivivDa& ce- k-aPaaza<a>aedk-Ma( )
+a<aaNMaU^aRMaNauPa[aae YaXaaedaNaNdvTSa Tau ))

vilpa vividha cakre

kha-pa-bhedakam
kan mrchm anuprpto
yaod-nanda-vat sa tu
SYNONYMS
vilpamlamentation; vividhamvarious; cakreHe did; khalogs; paand rocks;
bhedakamshattering; katsuddenly; mrchmunconsciousness; anuprptaHe
experienced; yaod-nanda-vatlike Yaod and Nanda; saHe; tuand.
TRANSLATION
As He lamented in ways that would shatter logs and stones, suddenly He fainted, just like
Yaod and Nanda.
COMMENTARY
In the bewildering commotion, Yaod and Nanda had already fainted and fallen to the
ground.

BB 3.6.234
TEXT 234
TEXT
TaTaSTaeza& c SaveRza& Pa[ai<aNaaMaaiTaRPaUirTaa" )
Maha-Ndvra gaaera b>aUvuivRraedk-a" ))

tatas te ca sarve
prinm rti-prit
mah-kranda-var ghor
babhvur viva-rodak
SYNONYMS
tatathen; temof them; caand; sarvemall; prinmliving beings; rtiwith
agony; pritfilled; mahvast; krandacrying; vargreat; ghorfrightful roar;
babhvuarose; vivathe whole universe; rodakcausing to cry.
TRANSLATION
Then all living beings there made a great and fearful cry, full of agony, that made the whole
universe cry in pain.
BB 3.6.235
TEXT 235
TEXT
TaeNa NaadeNa MahTaa bl/raMa" Sa ceiTaTa" )
AaTMaaNa& STaM>aYaaMaaSa YaaqriXaraeMai<a" ))

tena ndena mahat

balarma sa cetita
tmna stambhaym sa
yatnd dhra-iromai
SYNONYMS
tenaby that; ndenanoise; mahatgreat; balarmaBalarma; saHe; cetita
awoken; tmnamHimself; stambhaym sasteadied; yatntwith difficulty; dhraof
sober heroes; iromaithe crown jewel.
TRANSLATION
Awakened by that tumult, Balarma, the most determined of heroes, with great effort steadied
Himself.

BB 3.6.236
TEXT 236
TEXT
+a<aeNa Sa&ja& iPaTaraE GaTaaE TaaE
d*=a SauTa& Taad*XaMaud]udNTaaE )
veGaataMaev h]dMaaivXaNTaaE
aE bl/aC^\qbil/Naa k-ra>YaaMa( ))

kaena saj pitarau gatau tau

dv suta tdam udrudantau
vegt tam eva hradam viantau
ruddhau balc chr-balin karbhym
SYNONYMS
kaenaafter a moment; sajmconsciousness; pitarauparents; gatauregaining;
tauthe two; dvseeing; sutamthe son; tdamsuch; udrudantaucrying loudly;
vegtquickly; tamthat; evaindeed; hradamlake; viantauin the process of
entering; ruddhaustopped; baltby strength; rdivine; balinby the powerful
(Balarma); karbhymwith His two arms.
TRANSLATION
A moment later, Kas parents again became conscious. Seeing their son in such a plight,
they cried loudly and rushed to enter the lake. But powerful r Balarma held them back with
the strength of His arms.
COMMENTARY
It had taken all of Lord Balarmas mental strength to convince His mother to stay home, and
now it took all His physical strength to restrain Nanda and Yaod.
BB 3.6.237
TEXT 237
TEXT
MaUi^RTaaNMa*TaTauLYaa&STaaNSavaRNd*=aiTaRYaiN}aTa" )
SauGadSvre<aaeE" k*-Z<a& SaMbaeDYa Saae_b]vqTa( ))

mrchitn mta-tulys tn
sarvn dvrti-yantrita
su-gadgada-svareoccai

ka sambodhya so bravt
SYNONYMS
mrchitnfainted; mtacorpses; tulynjust like; tnthem; sarvnall; dv
seeing; rtiby distress; yantritaimpelled; suvery much; gadgadachoking; svarea
in a voice; uccailoudly; kamKa; sambodhyaaddressing; saHe; abravt
spoke.
TRANSLATION
Seeing everyone unconscious on the ground as if dead, Balarma was overcome with sorrow.
In a voice choked with emotion, He called out to Ka.
BB 3.6.238
TEXT 238
TEXT
[qbl/dev ovac
WTae Na vEku-<#=iNavaiSaPaazRda
Naae vaNaraSTae Na c Yaadva AiPa )
Gaael/aek-l/aek-a >avdek-JaqvNaa
NaXYaNTYaXaKYaa >aGavNMaYaaivTauMa( ))

r-baladeva uvca
ete na vaikuha-nivsi-prad
no vnars te na ca ydav api
goloka-lok bhavad-eka-jvan
nayanty aaky bhagavan mayvitum
SYNONYMS
r-baladeva uvcar Baladeva said; etethese; nanot; vaikuhain Vaikuha;
nivsiresiding; pradassociates; na unor; vnarforest monkeys; tethey; na
not; caand; ydavmembers of the Yadu dynasty; apialso; goloka-lokresidents of
Goloka; bhavatYou; ekaonly; jvanwhose life; nayantiare being destroyed;
aakynot able; bhagavanMy Lord; mayby Me; avitumto be saved.
TRANSLATION
r Baladeva said: These are not the attendants who live with You in Vaikuha. They are not
the forest monkeys. They are not the Ydavas. These are Your devotees of Goloka, who have
no life other than You. They are dying, My Lord, and there is nothing I can do to save them.
COMMENTARY

Here Balarma reminds Ka that the Goloka devotees are different from Kas other
eternal associatesHis Vaikuha pradas, His monkey soldiers of Ayodhy like Hanumn,
and the Yadus of Dvrak like Uddhava. More than all these other devotees, the Goloka-vss
are exclusively dependent on Ka. The Lords devotees in Vaikuha, Ayodhy, and
Dvrak, being always aware of Kas omnipotence, manage to tolerate separation from
Him, and so they could have responded favorably to Balarmas consoling words. But the
hearts of these Goloka-vss, under the intolerable weight of their prema, have lost all
equilibrium. The Goloka-vss cannot accurately estimate Kas power, so they are
convinced that Kliya is about to finish Him. If Ka Himself does not act soon to relieve
them, surely they will die.
BB 3.6.239
TEXT 239
TEXT
Pa[a<aEivRYau-a Na >aviNTa YaavTa(
TaaviNaaed& k-<a TYaJaETaMa( )
k*-Z<aaNYaQaa GaaeJaNaEk-bNDaae
GaNTaaiSa Xaaek&- Ma*dul/Sv>aav" ))

prair viyukt na bhavanti yvat

tvad vinoda karua tyajaitam
knyath goha-janaika-bandho
gantsi oka mdula-svabhva
SYNONYMS
praifrom their life airs; viyuktseparated; na bhavanti yvatbefore they become;
tvatbefore then; vinodamgame; karuaO merciful one; tyajaabandon; etamthis;
kaO Ka; anyathotherwise; goha-janaof the cowherd community; ekaonly;
bandhoO friend; gant asiYou will experience; okamsorrow; mdulagentle;
svabhvawhose nature.
TRANSLATION
O merciful Ka, please give up this game before these devotees die! Otherwise, O Ka,
sole friend of the cowherds, Your gentle heart will come to grief.
COMMENTARY
Ka is the reservoir of all rasas, and so He feels pathos (karua-rasa). But although He
enjoys the sport of pretending to be lifeless, His devotees are driven to desperation by it. If He

doesnt stop this sport, He will be the last one to lamentwhen all His devotees have died.
Lord Balarma is playing on Kas emotions because He knows that Ka cannot tolerate
seeing His devotees suffer.
BB 3.6.240
TEXT 240
TEXT
[qSaPa ovac
GaaePYaae ivl/aPaEivRivDaE dNTYaae
MaaeMauMaaNaa" ParMaaTaRGaa}Ya" )
PaaeR Pa[>aaeGaRNTauiMav Pa[ivaSa(
TaaSTa& h]d& Xaaek-ivNaictaa" ))

r-sarpa uvca
gopyo vilpair vividhai rudantyo
momuhyamn paramrta-gtrya
prve prabhor gantum iva pravis
ts ta hrada oka-vinaa-citt
SYNONYMS
r-sarpa uvcar Sarpa said; gopyathe gops; vilpaiwith laments; vividhai
various; rudantyacrying; momuhyamnfainting repeatedly; paramaterribly; rta
pained; gtryathe limbs of their bodies; prveat the side; prabhoof the Lord;
gantumto go; ivaas if; pravientered; tthey; tamthat; hradamlake; oka
by sorrow; vinaashattered; citttheir hearts.
TRANSLATION
r Sarpa said: The gops cried and lamented in so many ways, their limbs in terrible pain,
their hearts shattered by sorrow. They fainted and fainted. And as if to go to the side of their
Lord, they tried to enter the lake.
COMMENTARY
On the way to the lake, the gops repeatedly fainted at the mere thought of Kas distress,
and so they arrived last. Their hair was scattered, and their broken bangles and other
ornaments scratched their arms. They tried to enter the lake as if to join Ka, but their real
purpose was to drown themselves.
Someone might question, How could these gops, who are worshiped by the wisest scholars
in creation, be so ignorant of the Supreme Lords power? The answer is that their minds

were distracted by sorrow. It is unreasonable to think that the exalted gops cannot suffer
sorrow; in fact, they simply cannot bear to be apart from Ka, even for a moment.
BB 3.6.241
TEXT 241
TEXT
TaavihaYa Pa[>auraTMak-aETauk&iNaGaRTYa TaTk-ail/Ya>aaeGabNDaNaaTa( )
otauivSTaq<aRSahTaTf-<aeZv(
Aa hSTaaBJaYauGa& VYaSaarYaTa( ))

tvad vihya prabhur tma-kautuka

nirgatya tat-kliya-bhoga-bandhant
uttuga-vistra-sahasra-tat-phaev
ruhya hastbja-yuga vyasrayat
SYNONYMS
tvatjust then; vihyagiving up; prabhuthe Lord; tmaHis; kautukamsport;
nirgatyacoming out; tatthat; kliyaof Kliya; bhogaof the coils; bandhantfrom
the bondage; uttugaupraised; vistraexpanded wide; sahasrathousands; tathis;
phaeuon the hoods; ruhyaclimbing; hasta-abjaof His lotus arms; yugamthe pair;
vyasrayatHe extended.
TRANSLATION
Suddenly the Lord stopped His self-invented sport and freed Himself from the grip of
Kliyas coils. He climbed up on the serpents thousands of upraised, outspread hoods and
extended His lotus arms.
COMMENTARY
To save the gops from despair, Ka extracted Himself from the clutches of Kliyas
embrace before the girls could reach the water. He jumped up onto Kliyas uncountable
hoods and spread His arms to lift the gops up to be with Him, even though the gops were out
of arms reach. He is prabhu and so can do anything He wants. He is never restricted by the
laws of nature.
BB 3.6.242
TEXT 242
TEXT
TaeZvev NaqTva YauGaPaiJaiPa[YaaSa(

Taa GaaeiPak-a" SaTvrMaDYaraehYaTa( )

rSQal/IPaiSaMaezu SavRTaXa(
ic}aaiTaic}a>a[Ma<aai>araiMazu ))

tev eva ntv yugapan nija-priys

t gopik satvaram adhyarohayat
ratna-sthal-pakti-sameu sarvata
citrticitra-bhramabhirmiu
SYNONYMS
teuonto those (hoods); evaindeed; ntvleading; yugapatall at once; nijaHis own;
priybeloved

ones;

tthose;

gopikyoung

gops;

satvarambriskly;

adhyarohayatHe raised up; ratnajeweled; sthalof platforms; paktirows; sameu

equal to; sarvataon all sides; citra-ati-citramost wonderful; bhramaawith swaying;
abhirmiuwhich were attractive.
TRANSLATION
Taking hold of all His beloved gops at once, Ka briskly raised them onto the hoods of the
snake. Those hoods, delightfully swaying back and forth, appeared like rows of jeweled
platforms, creating a most impressive sight.
BB 3.6.243
TEXT 243
TEXT
Taai>a" SaMa& Taezu MahauTaezu
rezu idVYaEbRhuGaqTavadNaE" )
Na*TYaiNvic}a& Sa Tau k-aETauk-a<aRvae
le/>ae Sau%& raSaivl/aSaSaM>avMa( ))

tbhi sama teu mahdbhuteu

rageu divyair bahu-gta-vdanai
ntyan vicitra sa tu kautukravo
lebhe sukha rsa-vilsa-sambhavam
SYNONYMS
tbhiwith them (the gops); samamtogether; teuon those; mah-adbhuteumost
wonderful; rageudramatic stages; divyaicelestial; bahumany; gtawith songs;
vdanaiand instrumental performances; ntyandancing; vicitramvariously; saHe;

tuand; kautukaof amusement; aravathe ocean; lebheobtained; sukhampleasure;

rsa-vilsathe rsa dance; sambhavamwhose source.
TRANSLATION
Ka artfully danced with the gops on those most amazing stages, accompanied by many
celestial singers and musicians. Thus Lord Ka, the source of all amusement, enjoyed His
rsa dance pastime.
COMMENTARY
Never before had anyone seen such stages for dancing as these. To complement the festivities,
many demigods appeared in the sky overhead, singing and playing musical instruments. In
this atmosphere Ka and the gops fully enjoyed their dancing. The entire spectacle was
created by the energies of Ka, who is kautukrava (the source of all entertainment). r
Nanda and the other older cowherds, slow to recover from their deep shock, did not witness
this rsa dance.
BB 3.6.244
TEXT 244
TEXT
raMae<a Pa[aiPaTaEbaeRDa& vTaRMaaNaESTa$=aePair ))
k*-Z<a& NaNdaidi>ad*R=a Pa[aaE TaEhRzRivSMaYaaE ))

rmea prpitair bodha

vartamnais taopari
ka nanddibhir dv
prptau tair hara-vismayau
SYNONYMS
rmeaby Balarma; prpitairestored; bodhamwhose consciousness; vartamnai
present; taathe shore; upariupon; kamKa; nanda-dibhiby Nanda and others;
dvbeing seen; prptauattained; taiby them; haradelight; vismayauand
surprise.
TRANSLATION
Nanda and the others on the shore, brought back to consciousness by Balarma, gazed at
Ka with delight and surprise.
COMMENTARY
Even though Ka was saved, the older cowherds were still wary of what else Kliya might
do.

BB 3.6.245
TEXT 245
TEXT
dMaiYaTvaihraJa& Sa STauvTaqNaa& SaMaaiC^NaTa( )
vai<a NaaGaPaqNaaMautarqYaai<a SaiSMaTaMa( ))

damayitvhi-rja sa
stuvatn samcchinat
vastri nga-patnnm
uttaryi sa-smitam
SYNONYMS
damayitvsubduing; ahiof snakes; rjamthe king; saHe; stuvatnmwho were
offering prayers; samcchinatseized; vastrithe garments; nga-patnnmof the
serpents wives; uttaryiupper; sa-smitamwith a smile.
TRANSLATION
Having thus subdued the king of snakes, Ka, grinning, seized the shawls of the serpents
wives, the Nga-patns, who were offering Him prayers.
BB 3.6.246
TEXT 246
TEXT
TaErek&- Pa[Ga[h& dqga| ivrcYYaaSYa NaaiSak-aMa( )
iva Pa[veXYa vaMaeNa Paai<aNaaDaaTSa k-aETauk-I ))

tair eka pragraha drgha

viracayysya nsikm
vidhv praveya vmena
pindht sa kautuk
SYNONYMS
taiwith them; ekamone; pragrahamrein; drghamlong; viracayyafashioning;
asyahis (Kliyas); nsikmnose; vidhvpiercing; praveyamaking it go through;
vmenaleft; pinwith His hand; adhtHe placed; saHe; kautukplayful.
TRANSLATION
From these garments He made a long rein and with His left hand playfully pierced and
threaded Kliyas nose.

BB 3.6.247
TEXT 247
TEXT
NaaGaMaiMava!aedYaaMaaSa Ta& h#=aTa( )
Da*Taa& di+a<ahSTaeNa Maurl/I& vadYaNMauda ))

ngam avam ivrha

codaym sa ta haht
dht dakia-hastena
mural vdayan mud
SYNONYMS
ngamthe serpent; avama horse; ivalike; arhamounting; codaym saHe
drove forward; tamhim; hahtwith force; dhtmheld; dakiaright; hastenawith
His hand; muralmHis flute; vdayanplaying; mudhappily.
TRANSLATION
Mounting the serpent like a horse, Ka toughly drove him forward, all the while, with His
right hand, happily playing the flute.
BB 3.6.248
TEXT 248
TEXT
k-XaYaev k-daicta& TaYaa Saal/YaNbl/aTa( )
iNaJavahNaTaa& iNaNYae Pa[Saad>arMaacrNa( ))

kaayeva kadcit ta
tay saclayan balt
nija-vhanat ninye
prasda-bharam caran
SYNONYMS
kaaywith a whip; ivaas if; kadcitoccasionally; tamhim (Kliya); taywith it
(His flute); saclayanurging on; baltforcefully; nijaHis own; vhanatmthe role of
carrier; ninyebestowed; prasdaof His favor; bharamthe full extent; caran
manifesting.
TRANSLATION

From time to time Ka forcefully urged Kliya on with the flute, as if it were a whip. Thus
He showered great mercy on Kliya by making that serpent His carrier.
COMMENTARY
Having to carry Ka like a horse is hardly a degrading punishment. Only rare souls like
Garua can have the honor of being the Supreme Lords carriers. As the Nga-patns stated in
their prayers to Ka in the Tenth Canto (10.16.34):
anugraho ya bhavata kto hi no
dao sat te khalu kalmapaha
yad dandakatvam amuya dehina
krodho pi te nugraha eva sammata
What You have done here is actually mercy for us, since the punishment You give to the
wicked certainly drives away all their contamination. Indeed, because this conditioned soul,
our husband, is so sinful that he has assumed the body of a serpent, Your anger toward him is
obviously to be understood as Your mercy.
BB 3.6.249
TEXT 249
TEXT
TaTPaqi>aPaaNaqTaMaNagYa| r>aUz<aMa( )
vMaaLYaaNaule/Pa& c TaTf-<aeZvev Saae_dDaaTa( ))

tat-patnbhir upntam
anarghya ratna-bhaam
vastra-mlynulepa ca
tat-phaev eva so dadht
SYNONYMS
tatof him (Kliya); patnbhiby the wives; upntampresented; anarghyampriceless;
ratnajeweled;

bhaamornaments;

vastraclothing;

mlyaflower

garlands;

anulepamfragrant paste; caand; tathis; phaeuon the hoods; evaindeed; sa

Ka; adadhtplaced.
TRANSLATION
The Nga-patns offered Ka clothing, fragrant paste, flower garlands, and priceless jeweled
ornaments, and Ka placed these on the serpents hoods.
BB 3.6.250
TEXT 250

TEXT
PaaeTPal/aidi>a" PauZPaEYaaRMauNaESTaai>araTaE" )
>aUz<aESTaE Taa GaaePaqraTMaaNa& c VYa>aUzYaTa( ))

padmotpaldibhi pupair
ymunais tbhir htai
bhaais tai ca t gopr
tmna ca vyabhayat
SYNONYMS
padma-utpala-dibhipadma, utpala, and others; pupaiwith flowers; ymunaifrom
the Yamun; tbhiby them (the Nga-patns); htaibrought; bhaaiwith the
ornaments; taiby them; caand; tthose; gopgops; tmnamHimself; caand;
vyabhayatHe decorated.
TRANSLATION
Then, with the padma, utpala, and other lotus flowers those wives had brought to offer Him
from the Yamunand with the same ornaments He had already put on KliyaKa
decorated the gops and Himself.
COMMENTARY
When the Nga-patns presented ornaments to Ka, He did not immediately put them on His
own body. First He placed them on Kliyas hoods, and then, while He and the gops were all
still standing on the hoods, He decorated the gops and Himself.
BB 3.6.251
TEXT 251
TEXT
STaUYaMaaNa" f-<aqNd]e<a TaeNaaSa&:YaMau%eNa Sa" )
iNa"SaSaar h]daTSavaRNSvqYaaNa( hzeR<a NaTaRYaNa( ))

styamna phandrea
tensakhya-mukhena sa
nisasra hradt sarvn
svyn harea nartayan
SYNONYMS
styamnabeing praised; phaof serpents; indreaby the king; tenahim;
asakhyacountless; mukhenawith his mouths; saHe (Ka); nisasracame out;

hradtfrom the lake; sarvnall; svynHis relatives; hareawith joy; nartayan

making dance.
TRANSLATION
As with his countless mouths the king of serpents recited prayers to Ka, Ka emerged
from the lake, making all His friends and family dance with joy.
COMMENTARY
With so many mouths, Kliya could nicely offer prayers. In this way he was blessed by Ka
to become like Ananta ea.
BB 3.6.252
TEXT 252
TEXT
SauPa<aRduZPa[aPaMahaPa[Saad
vravl/Il/a>aMahaPa[aTa( )
Sa k-ail/YaaaePavDaUSaMaUhE"
SaMa& MahaYaRTarae_v!" ))

supara-duprpa-mah-prasdavarval-lbha-mah-praht
sa kliyd gopa-vadh-samhai
sama mahcarya-taro varha
SYNONYMS
suparaby Garua; duprpadifficult to obtain; mah-prasdaof great favor; vara
most excellent; valan abundance; lbhaby attaining; mahgreatly; prahtwho
was enlivened; saHe (Ka); kliytfrom Kliya; gopa-vadhof young cowherd
girls; samhaiwith the multitude; samamtogether; mah-carya-taramost amazing;
avarhadismounted.
TRANSLATION
Together with the troupe of young cowherd girls, most amazing Ka dismounted Kliya.
The serpent was filled with happiness, for he had obtained great favors and benedictions
difficult for even Garua to achieve.
COMMENTARY
Kliya had good reason to be satisfied, for his heads had been graced by the presence of
Ka and the gops. And Ka offered him other benedictions, including the boon that

Kliyas hoods would always bear the auspicious marks of Kas feet. Ka is the most
amazing person because He shows such kindness even to wicked creatures like Kliya.
BB 3.6.253
TEXT 253
TEXT
NaqraJaNaail/NaraiJak-aParEr(
NaNdaidi>ahRzRd*Ga[uDaarYaa )
AaaivTaae_SaaE k*-PaYaaNauiXaZYa Ta&
ik-iTf-<aqNd]& iNarSaarYad( D)[daTa( ))

nrjanligana-rjik-parair
nanddibhir hara-dg-aru-dhray
plvito sau kpaynuiya ta
kicit phandra nirasrayad dhradt
SYNONYMS
nrjanaof worship; liganaand embraces; rjikin a series; paraibusily absorbed;
nanda-dibhiby Nanda and the others; haraof joy; dkfrom the eyes; aruof tears;
dhrayby a downpour; plvitadrenched; asauHe; kpaymercifully; anuiya
giving instructions; tamto him; kicitsome; pha-indramthe king of serpents;
nirasrayatexpelled; hradtfrom the lake.
TRANSLATION
Ka was drenched by a flood of joyful tears from the eyes of Nanda and the others, who
absorbed themselves in worshiping and embracing Him again and again. Ka then
mercifully gave the king of the serpents some instructions and exiled him from the lake.
COMMENTARY
Kas command is recorded in rmad-Bhgavatam (10.16.6061):
ntra stheya tvay sarpa
samudra yhi m ciram
sva-jty-apatya-drhyo
go-nbhir bhujyate nad

O serpent, you may not remain here any longer. Go back to the ocean immediately,
accompanied by your retinue of children, wives, other relatives, and friends. Let this river be
enjoyed by the cows and humans.

ya etat sasmaren martyas

tubhya mad-anusanam
krtayann ubhayo sandhyor
na yumad bhayam pnuyt
If a mortal being attentively remembers My command to youto leave Vndvana and go to
the oceanand narrates this account at sunrise and sunset, he will never be afraid of you.
BB 3.6.254
TEXT 254
TEXT
TaEGaaeRPaGaaePaqiNavhE" Pa[Er(
ivSTaaYaRMaa<aeNa MaNaaehre<a )
vaid}aGaqTaaidMahaeTSaveNa
SaNTaaeizTaae_GaaGavaNSvgaaezMa( ))

tair gopa-gop-nivahai prahair

vistryamena manoharea
vditra-gtdi-mahotsavena
santoito gd bhagavn sva-ghoam
SYNONYMS
taiby them; gopaof cowherd men gopand cowherd ladies; nivahaithe multitude;
prahaiwho were delighted; vistryamenabeing raised; manohareacharming;
vditra-gta-diof music, song, and so on; mah-utsavenaby the festival; santoita
satisfied; agtwent; bhagavnthe Lord; svato His own; ghoamcowherd village.
TRANSLATION
Out of sheer spontaneous joy, the throng of cowherd men and women celebrated a charming
festival of music, song, and other expressions of gaiety. Completely satisfied, Ka returned
to His village.
BB 3.6.255
TEXT 255
TEXT
k-daictaSYa duSYa k&-SaSYaaNaucraE iPa[YaaE )
bihraSauPaaE TaaE ke-XYairaE MahaSauraE ))

kadcit tasya duasya

kasasynucarau priyau
bahi-carsu-rpau tau
key-ariau mahsurau
SYNONYMS
kadcitonce; tasyaof him; duasyawicked; kasasyaKasa; anucarautwo
followers; priyaufavorite; bahi-caraexternally manifest; asuof his life air; rpauthe
embodiments; tauthe two; ke-ariauKe and Aria; mah-asuraugreat demons.
TRANSLATION
Once the two great demons Ke and Aria came to Vraja. They were favorite servants of
wicked Kasa, visible manifestations of his life air.
BB 3.6.256
TEXT 256
TEXT
Aaae MahahYaak-arae iTaqYaSTau v*zak*-iTa" )
GaaePaaN>aqzYaMaa<aaE TaaNMadRYaNTaaE c Gaaeku-l/Ma( ))

dyo mah-haykro
dvityas tu vkti
gopn bhayamau tn
mardayantau ca gokulam
SYNONYMS
dyathe first; mah-hayaof a huge horse; krain the form; dvityathe other; tu
and; vaof a bull; ktiin the form; gopnthe cowherds; bhayamauterrifying;
tnthem; mardayantautrampling; caand; gokulamGokula.
TRANSLATION
The first of these two assumed the form of a huge horse, and the other a bull. They terrified
the cowherds, trampling the land of Gokula.
BB 3.6.257
TEXT 257
TEXT
GaGaNaSPa*x(Mahak-aYaaE NaadeNa Pa[ai<aNaae_i%l/aNa( )
iNaPaaTaYaNTaaE >aUPa*e YauGaPa]JaMaaGaTaaE ))

gagana-sp-mah-kyau

ndena prino khiln

niptayantau bh-phe
yugapad vrajam gatau
SYNONYMS
gaganathe sky; spktouching; mahvast; kyautheir bodies; ndenaby roaring;
prinaliving beings; akhilnall; niptayantaumaking fall; bh-pheto the ground;
yugapatsimultaneously; vrajamthe cowherd village; gatauentered.
TRANSLATION
Both at once, they entered the cowherd village, their vast bodies touching the sky, their roars
throwing everyone to the ground.
COMMENTARY
The pastime of subduing Kliya involved the combined rasas of pathos and heroism, but the
next pastime recounted is one of pure heroism (vra-rasa). In this instance the two famous
demons Ke and Aria, friends of Kasa, arrived in Vraja at the same time. Assuming
animal bodies, abnormally large, they terrified the cowherd village and harassed the cows,
trampling them with heavy feet. rla Santana Gosvm says the demons harassed gokula. He
uses this word to mean both the cowherd village and the herds of cows.
BB 3.6.258
TEXT 258
TEXT
TaYaaei>aRYaak*-ZYa ble/Na k*-Z<aae
iNavaYaRMaa<aae_iPa iNaJael/aekE-" )
AaaSYa TaaNdiXaRTavqrdPaR"
SvPaai<aNaaSf-ae$y >auJa& Paurae_>aUTa( ))

tayor bhiykya balena ko

nivryamo pi nijea-lokai
vsya tn darita-vra-darpa
sva-pinsphoya bhuja puro bht
SYNONYMS
tayoof the two; bhiyout of fear; kyabeing pulled back; balenawith all strength;
kaKa; nivryamabeing restrained; apialthough; nijaHis own; ialokaiby the beloved people; vsyaassuring; tnthem; daritashowing; vraof a

hero; darpathe courage; sva-pinwith His hand; sphoyaslapping; bhujamHis

arm; puraforward; abhtHe went.
TRANSLATION
Though Kas frightened loved ones tried to stop Ka, pulling Him back with all their
might, Ka reassured them. Showing the courage of a hero, He slapped His arm with His
hand and went forward to confront the demons.
COMMENTARY
Frightened by this monstrous horse and bull, the men and women of the cowherd community
wanted to prevent Ka from going near the demons.
BB 3.6.259
TEXT 259
TEXT
Pa[aGaaGaTa& veGa>are<a ke-iXaNa&
PaadPa[hare<a iNarSYa dUrTa" )
Paa*z& Pa[aPYa ivi>a NaaiSak-a&
bd(aXau GaaePaqrSaMMau%e NYaDaaTa( ))

prg gata vega-bharea keina

pda-prahrea nirasya drata
pacd va prpya vibhidya nsik
baddhvu gopvara-sammukhe nyadht
SYNONYMS
prkfirst; gatamwho had come; vega-bhareavery swiftly; keinamKe; pdaof
His foot; prahreawith a kick; nirasyacasting; dratafar away; pactthen;
vamthe bull; prpyafinding; vibhidyapiercing; nsikmhis nose; baddhv
binding; uquickly; gopvaraof Lord Gopvara; sammukhebefore; nyadhtHe
placed him.
TRANSLATION
Ke, running very fast, appeared before Ka first, and Ka, with a kick, tossed him far
away. Ka next found Aria the bull, pierced a hole in his nose, tied him up, and brought
him before Lord iva, Gopvara.
COMMENTARY
Since horses generally travel faster than bulls, Ka first encountered Ke. Ka kicked the
horse demon so far away that he was unlikely ever to come back. Ka then subdued Aria

and offered him to r Gopvara, the famous iva-liga of the Vndvana forest, to remain
sitting before Gopvara Mahdeva, tied up for safekeeping as Lord Gopvaras carrier, so
that Aria would not be free to wander about and cause more trouble.
BB 3.6.260
TEXT 260
TEXT
PauNaSTaMaaYaaTaMaMaNdiv-Maae
hYa& SaMauTuTYa MahaPara-Ma" )
bl/aTSaMaa GaTaqrNaek-Xaae
_NauiXa+aYaidRMaYaNVYaraJaTa ))

punas tam ytam amanda-vikramo

haya samutplutya mah-parkrama
balt samruhya gatr anekao
nuikayan nirdamayan vyarjata
SYNONYMS
punaagain; tamhim (Ke); ytamcome back; amandanever hesitant; vikrama
whose valor; hayamthe horse; samutplutyajumping up; mahgreat; parkrama
whose prowess; baltforcefully; samruhyamounting; gatmovements; anekaa
numerous; anuikayanteaching; nirdamayantaming; vyarjataHe appeared splendid.
TRANSLATION
Then Ke the horse returned, but powerful Ka, whose valor never falters, jumped up and
forcibly mounted him. Training him to move here and there, Ka splendidly displayed His
own prowess by taming Ke completely.
COMMENTARY
How could Ka have brought Aria to Gopvara and then returned so quickly to meet
Ke? Ka is amanda-vikrama, anything but slow. His abilities have no limit.
BB 3.6.261
TEXT 261
TEXT
hYa& TaMaa iNaJaaNvYaSYaaNa(
SauXaqga]hSTaeNa SahXaSTaaNa( )
ivic}aTaTkU-dRNak-aETauke-Na
>a[MaN>auiv VYaaeiMNa c Saae_i>areMae ))

haya tam ruhya nijn vayasyn

su-ghra-hastena sahasraas tn
vicitra-tat-krdana-kautukena
bhraman bhuvi vyomni ca so bhireme
SYNONYMS
hayamthe horse; tamhim; ruhyahaving mounted; nijnHis; vayasynyoung
friends; su-ghravery swift; hastenawith His hand; sahasraaby the thousands; tn
them (the cowherd boys); vicitrain various ways; tatof him (Ke); krdanaof jumping;
kautukenawith the sport; bhramanroaming; bhuvion the earth; vyomniin the sky;
caand; saKa; abhiremeenjoyed.
TRANSLATION
Ka had thousands of His friends also mount the horse and with His swift hand made the
horse jump in many ways, allowing these friends to roam both the earth and the sky. Thus He
took His pleasure.
BB 3.6.262
TEXT 262
TEXT
+a<aaiYaMYa SvvXae ivDaaYa
iNabDYa PaaXaESTaMaiPa v[JaaNTa" )
Ar+adaraeh<ake-l/Yae_Mau&
v*z& TaQaaNaaeGa<avahNaaYa ))

kan niyamya sva-vae vidhya

nibadhya pais tam api vrajnta
arakad rohaa-kelaye mu
va tathno-gaa-vhanya
SYNONYMS
katin a short time; niyamyarestraining; sva-vaeunder His control; vidhya
bringing; nibadhyatying; paiwith ropes; tamhim (Ke); apialso; vraja-anta
within the cowherd village; arakatHe kept; rohaaof riding; kelayefor the
entertainment; amumhim; vamthe bull; tathand; ana-gaacarts; vhanyafor
pulling.
TRANSLATION

Having brought the horse under His control in no time, Kna tied him up with ropes and kept
him within the cowherd village for the entertainment of riding. And for pulling carts, He also
kept the bull.
COMMENTARY
Ka took Aria, whom He had placed before r Gopvara, and kept him in the cow
pasture for pulling carts.
BB 3.6.263
TEXT 263
TEXT
NaNdqrPaure Ta}a vSaNTa& k*-Z<aMaek-da )
k&-SaajYaaGaTaae_U-rae NaeTau& MaDauPaurq=& v[JaaTa( ))

nandvara-pure tatra
vasanta kam ekad
kasjaygato krro
netu madhu-pur vrajt
SYNONYMS
nandvara-purein the town of Nandvara; tatrathere; vasantamliving; kam
Ka; ekadone day; kasaof Kasa; jayon the order; gatacame; akrra
Akrra; netumto take; madhu-purmto Mathur; vrajtfrom Vraja.
TRANSLATION
One day while Ka was living in the town of Nandvara, Akrra came, on Kasas order,
to take Ka from Vraja to Madhu-pur.
COMMENTARY
The next pastime, described in texts 263 through 344, is one of pure extreme pathos (karuarasa). Both in Goloka and in the earthly Gokula, Nandvara Hill is the site of Nanda
Mahrjas residence. The Vndvana pastimes thus far related by r Sarpa happened
mostly in the forests, but on this occasion Ka was at home in Nanda-grma.
BB 3.6.264
TEXT 264
TEXT
TaiSMa&STadaNaq=& Ya*ta& TaC^\uTvaNYai}ak-a AiPa )
iXal/ak-aadYaae NaUNa& diNTa ivdl/iNTa c )

tasmis tadn yad vtta

tac chrutvnyatrik api
il-khdayo nna
rudanti vidalanti ca
SYNONYMS
tasminin Vraja; tadnmat that time; yatwhat; vttamhappened; tatthat; rutv
hearing; anyatrikin other places; apieven; ilstones; khalogs; dayaand so
on; nnamindeed; rudanticry; vidalantishatter; caand.
TRANSLATION
If stones, logs, and other inert objects, even from other places, hear what happened then in
Vraja, they cry and shatter to pieces.
COMMENTARY
We have already been told about the exceptional ecstatic symptoms of the trees and rocks of
Vndvana, but now we are informed that such objects even outside Kas abode are
devastated when they hear the pastime of Akrras taking Ka away from Vraja.
BB 3.6.265
TEXT 265

ra}aavak-<YaR Taa& vaTaa| l/aek-a Gaaeku-l/vaiSaNa" )

VYal/PaNbhuDaa SaveR dNTaae MauMauhu>a*RXaMa( ))

rtrv karya t vrt

lok gokula-vsina
vyalapan bahudh sarve
rudanto mumuhur bham
SYNONYMS
rtrauat night; karyahearing; tmthat; vrtmnews; lokthe people; gokulavsinaresiding in Gokula; vyalapanlamented; bahudhin many ways; sarveall;
rudantacrying; mumuhuthey fainted; bhamrepeatedly.
TRANSLATION
The night the residents of Gokula heard the news that Akrra had arrived, they all lamented
profusely in various ways. They cried and fainted again and again.
PURPORT
The Vraja-vss all knew who Akrra was and why he had come.

BB 3.6.266
TEXT 266
TEXT
Pau}aPa[a<aa YaXaaeda c ib>YaTaq duk&-SaTa" )
JauGaaePa k*-Z<aMaek-aNTae iNauTYa XaPaQaEiNaRJaE" ))

putra-pr yaod ca
bibhyat dua-kasata
jugopa kam eknte
nihnutya apathair nijai
SYNONYMS
putraher son; prwhose very life; yaodYaod; caand; bibhyatafraid;
duawicked; kasataof Kasa; jugopashe hid; kamKa; ekntein a
solitary place; nihnutyacovering Him; apathaiwith oaths; nijaiher own.
TRANSLATION
Yaod, her son her very life, was terrified of wicked Kasa. Hiding herself and hiding Ka
by keeping Him covered with her cloth, she uttered special vows for His protection.
COMMENTARY
Mother Yaod was aware of how difficult it would be to keep Ka hidden. Her only hope
was to recite magic incantations.
BB 3.6.267
TEXT 267
TEXT
Pa[aTa" Pa[baeiDaTaae NaNdae_U-re<a bhuYaui-i>a" )
Pa[baeDYa dTaq=& Paq=& SvPau}a& bihraNaYaTa( ))

prta prabodhito nando

krrea bahu-yuktibhi
prabodhya rudat patn
sva-putra bahir nayat
SYNONYMS
prtain the morning; prabodhitawaking up; nandaNanda Mahraja; akrreaby
Akrra; bahu-yuktibhiwith numerous arguments; prabodhyaconvinced; rudatm
sobbing; patnmhis wife; svahis; putramson; bahioutside; nayatbrought.

TRANSLATION
When Nanda woke up in the morning, Akrra explained things and presented numerous
arguments to convince him. Nanda in turn convinced his sobbing wife and then brought Ka
outside.
COMMENTARY
Akrra reminded Nanda how wicked Kasa was, yet assured Nanda that Ka was fully
capable of dealing with the evil king. Nanda had no choice but to let Ka go to the aid of
their friends in Mathur.
BB 3.6.268
TEXT 268
TEXT
ha heTYaaTaRSvrEE dTaqNaaMal/iTaMa )(
GaaePaqNaa& vq+aMaa<aaNaa& Pa[a<aaiNav SaMaaiC^NaTa( ))

h hety rta-svarair uccai

rudatnm alajjitam
gopn vkamn
prn iva samcchinat
SYNONYMS
h halas, alas; itithus; rtaagonized; svaraiwith voices; uccailoudly;
rudatnmwho were crying; alajjitamwithout

shame; gopnmof the gops;

vkamnmwho were watching; prnthe life airs; ivaas if; samcchinathe took
away.
TRANSLATION
The gops watched helplessly, as if Nanda were depriving them of their life airs, and without
shame cried out in agonized voices, Alas! Alas!
COMMENTARY
By sending Ka away, Nanda Mahrja was taking away the gops very life. But when
Nanda personally escorted Ka out of the house to the waiting Akrra, there was nothing
the gops could do but stare incredulously.
BB 3.6.269
TEXT 269
TEXT
Tada YaXaaeda bihreTYa dqNaa

iNaJaa[uDaara" PairMaaJaRYaNTaq )
Da*Tva k-re NYaaSaiMavaTMaPau}a&
f-Lk-Pau}aSYa k-re NYaData ))

tad yaod bahir etya dn

nijru-dhr parimrjayant
dhtv kare nysam ivtma-putra
vaphalka-putrasya kare nyadhatta
SYNONYMS
tadthen; yaodYaod; bahioutside; etyacoming; dnmiserable; nijaher;
aruof tears; dhrthe torrents; parimrjayantwiping away; dhtvtaking; karein
her hand; nysama deposit for safekeeping; ivaas if; tmaher own; putramson;
vaphalka-putrasyaof the son of vaphalka; karein the hand; nyadhattashe placed.
TRANSLATION
Then Yaod came outside. Miserable, wiping the torrents of tears from her eyes, she took her
sons hand and placed it in the hand of Akrra, the son of vaphalka, as if giving Ka to
him for safekeeping.
COMMENTARY
In the civil law discussed in the Manu-sahit and other Dharma-stras, nysa or nikepa is
a major topic. When a person deposits property with someone for safekeeping, the person
holding the property is held gravely responsible. Anyone found guilty of betraying this trust
for example, by failing to return the property to its legitimate ownerthe government should
punish severely.
BB 3.6.270
TEXT 270
TEXT
Pa[aevac NaNd& c TavaiPa hSTae
NYaSTaae MaYaa Pa[a<aDaNaaiDak-ae_YaMa( )
ku-}aaPYaivSYa iNaDaaYa PaaeR
_}aaNaqYa deYaae >avTaa k-re Mae ))

provca nanda ca tavpi haste

nyasto may pra-dhandhiko yam
kutrpy avivasya nidhya prve

trnya deyo bhavat kare me

SYNONYMS
provcashe told; nandamNanda; caand; tavayour; apiand; hastein the hand;
nyastagiven; mayby me; prathan life; dhanaand wealth; adhikagreater;
ayamHim; kutra apiin anyone; avivasyawithout believing; nidhyadelivering;
prveto my side; atrahere; nyabringing; deyaHe should be given; bhavatby
your good self; karein the hand; memy.
TRANSLATION
She then told Nanda, I place in your hand this son, more dear to me than life and wealth.
Dont trust anyone. Just bring Him back here to my side and return Him to my hand.
COMMENTARY
In her own oblique way, Yaod advises her husband not to place too much trust in Akrra.
BB 3.6.271
TEXT 271
TEXT
Wv& SauTaeh>araTaura SaTaq
MaaeMauMaaNaa SaMaYa& ivDaaYa Saa )
k*-Z<a& ivNaEk-aTMaGa*h& Yada GaTaa
-NdSTadaSaq]JaYaaeizTaa& MahaNa( ))

eva suta-sneha-bhartur sat

momuhyamn samaya vidhya s
ka vinaiktma-gha yad gatkrandas tadsd vraja-yoit mahn
SYNONYMS
evamthus; sutafor her son; snehaof her love; bharaby the burden; turpained;
satthe faithful wife; momuhyamnrepeatedly losing consciousness; samayamthe
agreement; vidhyamaking; sshe (Yaod); kam vinwithout Ka; eka-tma
lonely; ghamto her home; yadwhen; gatgone; krandamoaning; tadthen;
stthere was; vraja-yoitmamong the women of Vraja; mahngreat.
TRANSLATION
Having made that agreement, the faithful wife Yaod, so pained by the weight of love for her
son that she fainted again and again, returned without Ka to her lonely home. A great
lament then arose from the women of Vraja.

COMMENTARY
Seeing Ka about to leave, the women of Vraja now lost all hope.
BB 3.6.272
TEXT 272
TEXT
YaiSMaNSMa*Tae_aiPa iXal/aiPa raeidiTa
vTYaPaae da Paiv dqYaRTae )
NaUNa& JaGaNMaiTa Xaaek-SaaGare
Pa[a<aEivRYau&- Na >aveid +a<aaTa( ))

yasmin smte dypi ilpi roditi

sravaty apo dru pavi ca dryate
nna jagan majjati oka-sgare
prair viyukta na bhaved yadi kat
SYNONYMS
yasminwhich; smtebeing remembered; adyatoday; apieven; ila stone; api
even; roditicries; sravatisheds; apawatery tears; drua tree; pavia lightning bolt;
caand; dryateis shattered; nnamwhole; jagatthe universe; majjatisubmerges;
okaof sorrow; sgarein an ocean; praifrom their life airs; viyuktamseparated; na
bhavetmight not be; yadiif; katat once.
TRANSLATION
Even today, remembrance of that scene makes stones cry, trees shed tears, and lightning bolts
shatter. All living beings are submerged in an ocean of grief, if they dont at once give up
their lives.
BB 3.6.273
TEXT 273
TEXT
YaXaaedYaa Taa bhuDaaNauSaaiNTvTaa"
Pa[baeDYaMaaNaa" Sarl/Sv>aavYaa )
MahaiTaRXaaek-a<aRvMaGanMaaNaSaa"
Sak-aePaMaUcubRTa Taa& v[JaiYa" ))

yaoday t bahudhnusntvit
prabodhyamn sarala-svabhvay

mahrti-okrava-magna-mnas
sa-kopam cur bata t vraja-striya
SYNONYMS
yaodayby Yaod; tthey; bahudhin various ways; anusntvitbeing consoled;
prabodhyamnbeing informed; saralasimple-hearted; svabhvaywhose (Yaods)
nature; mahvast; rtiof pain; okaand sorrow; aravain an ocean; magna
immersed; mnaswhose minds; sa-kopamangrily; cusaid; bataalas; tmto
her; vraja-striyathe ladies of Vraja.
TRANSLATiON
Simple-hearted Yaod told the ladies of Vraja all sorts of things, trying to console them. But
their minds were immersed in a vast ocean of pain and sorrow, and so they answered her with
anger:
COMMENTARY
Yaod suggested to the ladies that because she had turned her son Ka over to Akrra, the
son of a muni, and to Nanda Mahrja, there was no reason to worry about Him. One can
assume that anything left on deposit with a saintly person is safe. I am sure that Akrra will
come back soon with my husband to return Ka to me. She was too simple-hearted to
question Akrras promise, even though she knew he could be duplicitous.
BB 3.6.274
TEXT 274
TEXT
re iNadRYae_re iDaz<aaivhqNae
vTSa& iNaJa& VYaaga]k-re SaMaPYaR )
Xa-aiSa dahahRiMad& Pa[veu&
ir&- Ga*h& TaeNa k-Qa& TvMaek-a ))

re nirdaye re dhia-vihne
vatsa nija vyghra-kare samarpya
aktsi dhrham ida praveu
rikta gha tena katha tvam ek
SYNONYMS
reO; nirdayemerciless woman; arejust see; dhiaof sense; vihnedevoid;
vatsamcalf; nijamyour own; vyghraof a tiger; kareinto the hands; samarpya
having offered; aktable; asiyou are; dha-arhamdeserving to be burned; idamthis;

praveumto be entered; riktamempty; ghamhouse; tenaby you; kathamhow;

tvamyou; ekalone.
TRANSLATION
O merciless woman, devoid of sense! Just seeyou have offered your own calf into the
hands of a tiger. This empty house is fit to burn down. How can you enter it alone?
COMMENTARY
Even a less intelligent animal like a cow would never willingly allow a tiger to take away her
calf. How then could Yaod have offered her son to Kasas servant? And after doing so,
how could she have returned alone to a home devoid of Kas presence?
BB 3.6.275
TEXT 275
TEXT
TaaMaevMaNYaa& ivGahRYaNTYaae
_U-r& XaPaNTYaae_iDak-Xaaek-veGaaTa( )
iNaGaRTYa GaehaTPa[>auMaaYaNTYaae
_DaavNSaveGa& k-<a& dTYa" ))

tm evam any ca vigarhayantyo

krra apantyo dhika-oka-vegt
nirgatya geht prabhum hvayantyo
dhvan sa-vega karua rudatya
SYNONYMS
tmher (Yaod); evamthus; anynthe others; caand; vigarhayantyareviling;
akrramAkrra; apantyacursing; adhikaextreme; okaof misery; vegtby the
force; nirgatyacoming out; gehtfrom their homes; prabhumto Lord Ka;
hvayantyacalling out; adhvanthey ran; sa-vegamquickly; karuampitifully;
rudatyacrying.
TRANSLATION
Reviling Yaod and the others and cursing Akrra, the ladies burst out of their homes,
frenzied by misery, and rushed after Lord Ka, calling out to Him and crying pitifully.
COMMENTARY
After Yaod, Nanda Mahrja was next to receive the ladies censure. They also blamed the
other responsible cowherds for not objecting.
BB 3.6.276

TEXT 276
TEXT
TaESTaEMaRhaXaaek-d*!aiTaRraedNaEr(
AU-rNaNdaE bl/bvaiNvTaaE )
YaaNaaiDa!& iPa[YaMaPYaraedYaNa(
VYaaMaaehYaNTa v[JavaiSaNaae_i%l/aNa( ))

tais tair mah-oka-dhrti-rodanair

akrra-nandau bala-ballavnvitau
yndhirha priyam apy arodayan
vymohayanta vraja-vsino khiln
SYNONYMS
tai taiby the various; mah-okain extreme sorrow; dhasevere; rtipain;
rodanaiand crying; akrraAkrra; nandauand Nanda; balaby Balarma; ballava
and the cowherds; anvitaujoined; ynathe chariot; adhirhamwho had mounted;
priyamtheir beloved (Ka); apialso; arodayanmaking cry; vymohayanta(these
displays) bewildered; vraja-vsinathe residents of Vraja; akhilnall.
TRANSLATION
This crying, this extreme sorrow, this insufferable pain made everyone else cry as well
Akrra and Nanda, Balarma and the cowherds, and even beloved Ka, who had mounted
Akrras chariot. All the residents of Vraja were bewildered.
BB 3.6.277
TEXT 277
TEXT
SvaSQYa& +a<aaTPa[aPYa Sa GaaeiPak-aGaiTaSa(
Taa vq+Ya l/BDaaNTYadXaa wv SvYaMa( )
SaqvYaNYaaNavradvauTaSa(
Taai>av*RTa" ku-MaGaadl/i+aTaMa( ))

svsthya kat prpya sa gopik-gatis

t vkya labdhntya-da iva svayam
sajvayan yna-vard avplutas
tbhir vta kujam agd alakitam
SYNONYMS

svsthyamnormal consciousness; katafter a moment; prpyagaining; saHe

(Ka); gopikof the young gops; gatithe life and soul; tthem (the gops);
vkyaseeing; labdhawho had reached; antya-dathe final stage of life (death); iva
as if; svayamHimself; sajvayanreviving them; ynafrom the chariot; vartmost
excellent; avplutagetting down; tbhiby them; vtasurrounded; kujamto a
forest grove; agtwent; alakitamunnoticed.
TRANSLATION
After a moment, Ka, the life and soul of the young gops, came to His senses. He saw the
gops apparently on the verge of death, and He got down from the fine chariot to revive them.
Surrounded by them, and unseen by others, He went into a forest grove.
BB 3.6.278
TEXT 278
TEXT
k&-SadUTaSTaTa" SvSQaae=_PaXYaNk*-Z<a& rQaaePair )
ANauTaPYa bl&/ vaKYaPaa$=vErNauNaqTavaNa( ))

kasa-dtas tata svastho

payan ka rathopari
anutapya bala vkyapavair anuntavn
SYNONYMS
kasa-dtaKasas messenger; tatathen; svasthacoming back to his senses;
apayannot seeing; kamKa; ratha-uparion the chariot; anutapyafeeling
remorse; balamBalarma; vkyaof words; pavaiwith clever use; anuntavntried
to convince.
TRANSLATION
When Kasas messenger Akrra came back to himself and saw that Ka was not on the
chariot, he felt remorse for having allowed this to happen. With clever words he then tried to
win the confidence of Balarma.
BB 3.6.279
TEXT 279
TEXT
du"%& c k-QaYaaMaaSa devk-IvSaudevYaae" )
YaadvaNaa& c SaveRza& Ta k*-Z<aEk-heTauk-Ma( ))

dukha ca kathaym sa
devak-vasudevayo
ydavn ca sarve
tac ca kaika-hetukam
SYNONYMS
dukhamthe misery; caand; kathaym sahe described; devakof Devak;
vasudevayoand Vasudeva; ydavnmof the Ydavas; caand; sarvemall of them;
tatthat; caand; kaKa; ekaonly; hetukamhaving as its cause.
TRANSLATION
He described how agonized were Devak, Vasudeva, and all the Ydavas, only on account of
Ka.
BB 3.6.280
TEXT 280
TEXT
TaTa" [qraEih<aeYaae_SaaE vaSaudevae_MauNaa Sah )
iPaTa*VYae<aaNauJa& Ma*GYaNku-& TaTPa[aPa l/+a<aE" ))

tata r-rauhieyo sau

vsudevo mun saha
pitvyenuja mgyan
kuja tat prpa lakaai
SYNONYMS
tatathen; rdivine; rauhieyathe son of Rohi; asauHe (Balarma); vsudeva
the son of Vasudeva; amunwith him (Akrra); sahatogether; pitvyeaHis paternal
uncle; anujamfor His younger brother; mgyansearching; kujamgrove; tatthat;
prpaHe located; lakaaiby signs.
TRANSLATION
Lord Balarma, Kas older brother, the divine son of Rohi and Vasudeva, then went with
His uncle Akrra to search for Ka. By certain signs He was able to locate the grove.
COMMENTARY
Like Ka, Balarma is also called Vsudeva, because He is a son of Vasudeva by another
wife. Akrra used Lord Balarmas inability to tolerate Vasudevas suffering as leverage to
secure Balarmas help in finding Ka. Once Balarma agreed to bring Ka back, it was

easy to spot Kas footprints and follow them to the place where Ka and the gops had
gone.
BB 3.6.281
TEXT 281
TEXT
GaaePaqi>arav*Ta& k*-Z<aMaal/+YaaraiTSQaTaae_Ga[Ja" )
AU-rSTvb]vqTk*-Z<a& [avYaidMaud]udNa( ))

gopbhir vta kam

lakyrt sthito graja
akrras tv abravt ka
rvayann idam udrudan
SYNONYMS
gopbhiby the gops; vtamsurrounded; kamKa; lakyafinding; rtat a
distance; sthitastanding; agrajaHis elder brother; akrraAkrra; tubut; abravt
spoke; kamKa; rvayanaddressing; idamthis; udrudanwhile crying.
TRANSLATION
Finding Ka surrounded by the gops, Balarma stood at a distance; but Akrra, in a tearful
voice, spoke out so that Ka would hear these words.
BB 3.6.282
TEXT 282
TEXT
[qMadU-r ovac
iNa>aRTSYaeRTae duk&-SaeNa iNaTYa&
dqNaaE v*aE %MauMYa hNTauMa( )
wZYaeTae c }aaSaXaaek-aiTaRMaGanaE
>a-aE Yau-aE JaaTau NaaePaei+aTau& TaaE ))

rmad-akrra uvca
nirbhartsyete dua-kasena nitya
dnau vddhau khagam udyamya hantum
iyete ca trsa-okrti-magnau
bhaktau yuktau jtu nopekitu tau
SYNONYMS

rmat-akrra uvcablessed Akrra said; nirbhartsyeteare threatened; duaevil;

kasenaby Kasa; nityamconstantly; dnaupoor; vddhauYour old parents;
khagamhis sword; udyamyaholding high; hantumto be killed; iyeteare intended;
caand; trsain fear; okasorrow; rtiand pain; magnaudrowning; bhaktauYour
devotees; yuktaudeserving; jtucertainly; nanot; upekitumto be neglected; tau
they.
TRANSLATION
rmn Akrra said: Evil Kasa unceasingly harasses Your old parents. Sword held high, he
is ready to kill them. Surely You should not neglect them, Your devotees, so burdened by
fear, by sorrow, by pain.
COMMENTARY
Akrra is trying to impress upon Ka that Ka should not neglect the plight of His
helpless elderly parents. There is every chance that Kasa will kill them. They are terrified of
Kasa, and sorrowful because they cannot see their son, and pained by Kasas slander of
Ka. And there is no time to delay; even if Kasa does not murder them, their own distress
might kill them.
BB 3.6.283
TEXT 283
TEXT
SaveR_NaNYaal/MbNaa YaadvaSTae
MaTMaaRNTadRtaNae}aa MahaTaaR" )
Xaaek-aetaa Maa hTaaXaa >avNTau
}aSTaa" k&-SaaevivPa[adYa ))

sarve nanylamban ydavs te

mad-vartmntar-datta-netr mahrt
okottapt m hat bhavantu
trast kasd deva-viprdaya ca
SYNONYMS
sarveall; ananyano other; alambanhaving shelter; ydavthe Ydavas; tethey;
matmy; vartmapath; antaupon; dattafixed; netrtheir eyes; mah-rtgreatly
distressed; okain lamentation; uttaptburning; mdo not; hata-deprived of
their hopes; bhavantulet them become; trastliving in terror; kastof Kasa;
devathe demigods; viprathe brhmaas; dayaand others; caalso.

TRANSLATION
The Ydavas have no shelter but You. All in great distress, their eyes fixed upon the path for
my return, they are burning in a fire of lamentation. They all live in terror of Kasa, and so
also do the demigods, brhmaas, and other exalted persons. Dont deprive them of hope.
COMMENTARY
Vasudeva and Devak are not the only ones suffering with no hope of relief but Ka. So too
are all the members of the Yadu clan. Related to Him both by family ties and by devotion,
they look only to Him for their salvation. They are already in great anxiety because Akrra
has not yet returned to Mathur with Ka, and if Akrra returns without Him they will be
devastated. By the very nature of the Yadus pure love for Ka they are mahrt, greatly
distressed, and okottapt, burned by sorrow; now, on top of that, they should not be hat,
deprived of their last hope. And besides the Ydava princes, yet others depending on Ka to
save them from Kasas terror include demigods like Indra, learned brhmaas like Garga,
and all the cows and Vaiavas.
BB 3.6.284
TEXT 284
TEXT
Sa agaTae bahubl&/ SadaTMaNaae
Naae MaNYaTae k-Na devMadRNa" )
AaTMaaNauPaErSaurEbRl/ablE/"
k&-SaSTaQaa raJaku-lE/" SadaicRTa" ))

sa lghate bhu-bala sadtmano

no manyate kacana deva-mardana
tmnurpair asurair balbalai
kasas tath rja-kulai sadrcita
SYNONYMS
sahe; lghatebrags; bhuof his arms; balamabout the strength; sadalways;
tmanahis own; na unot at all; manyaterespects; kacanaanyone; devaof the
demigods; mardanasubduer; tma-anurpailike himself; asuraiby demons; bala
powerful; abalaiand impotent; kasaKasa; tathand; rja-kulaiby the royal
order; sadconstantly; arcitaworshiped.
TRANSLATION

Kasa, the subduer of demigods, always brags about the strength of his own arms. He has no
regard for anyone. He is constantly worshiped by demons like himselfsome impotent, some
very powerfuland by the rulers of men.
COMMENTARY
When Ka fails to respond, Akrra tries to change Kas mood from compassion to anger.
In the beginning of Akrras statement, he refers to Kasa merely as he (sa); in other
words, so numerous and abominable are Kasas bad qualities that his name is not to be
mentioned. His many demon friends in Mathur help increase his influence, and they share
his arrogance and other bad qualities. Powerful demonic rulers of other kingdoms like Ba
and Bhauma also support him.
BB 3.6.285
TEXT 285
TEXT
[qSaPa ovac
Wv& b]uva<a" Sa Ta*<aaiNa Da*Tva
dNTaEMaRhak-aku-ku-l&/ ck-ar )
WkE-k-XaSTaa" Pa[<aMaNv[Jaqr(
AU-rNaaMaa ParMaaeGa[k-MaaR ))

r-sarpa uvca
eva bruva sa tni dhtv
dantair mah-kku-kula cakra
ekaikaas t praaman vraja-strr
akrra-nm paramogra-karm
SYNONYMS
r-sarpa uvcar Sarpa said; evamthus; bruvaspeaking; sahe; tni
blades of grass; dhtvtaking up; dantaiwith his teeth; mahgreat; kkuof plaintive
cries; kulama series; cakramade; eka-ekaato each and every one; tof them;
praamanbowing down; vraja-strto the women of Vraja; akrra-nmthe person
named Akrra; paramamost; ugracruel; karmwhose duty.
TRANSLATION
r Sarpa said: Akrra, having said this, took blades of grass between his teeth and cried
plaintively again and again. Then that person named Uncruel, who had a most brutal duty to
perform, offered his obeisances to all the women of Vraja, one by one.

COMMENTARY
When Ka still didnt come out from the grove, Akrra, knowing Ka to be controlled by
His dearest devotees, appealed to the gops. He approached them with all the humility he
could muster. This wasnt easy because, despite Akrras name, taking Ka to Mathur was
the cruelest thing anyone could do to them.
BB 3.6.286
TEXT 286
TEXT
[qMadU-r ovac
Maa gaaTaYa& Yaduv&XaJaaTaaNa(
l/aek-a& k*-TaNk*-PaYaMaeTaaNa( )
k*-Z<aSYa dqNaaE iPaTaraE c deVYa"
k&-SaeNa aE Pairr+aTaaMaU ))

rmad-akrra uvca
m ghtayadhva yadu-vaa-jtn
lok ca ktsnn kpayadhvam etn
kasya dnau pitarau ca devya
kasena ruddhau parirakatm
SYNONYMS
rmat-akrra uvcarmn Akrra said; m ghtayadhvamplease do not cause to be
killed; yadu-vaain the dynasty of Yadu; jtnthose who are born; loknfor people;
caand; ktsnnall; kpayadhvamplease have mercy; etnthese; kasyaof Ka;
dnaupoor; pitarauthe parents; caand; devyadear goddesses; kasenaby Kasa;
ruddhauimprisoned; parirakatmshould be protected; oh.
TRANSLATION
rmn Akrra said: Dont be death for the descendants of the Yadu dynasty, and for all the
people of the world. Please have mercy on them. Dear goddesses, Kas wretched parents
are imprisoned by Kasa. Please help rescue them.
COMMENTARY
Everyone was afraid of Kasa, including the cowherds of Vraja. Were Ka not to come
soon to Mathur, the lives of many innocent persons would be at risk, and the first to be killed
might well be Vasudeva and Devak. Therefore the gops should be merciful by consenting to
Kas departure and giving their blessings for an auspicious journey.

BB 3.6.287
TEXT 287
TEXT
[qGaaeiPak-a Ocu"
he he MahaDaUTaR Ma*zaPa[l/aPakk&-SaaNauviTaRiNPaTaraE ku-Taae_SYa )
Pau}aSYa vE NaNdYaXaaedYaaeSTaaE
Maa Gaaeku-l&/ MaarYa Maa Jaih q" ))

r-gopik cu
he he mah-dhrta m-pralpaka
kasnuvartin pitarau kuto sya
putrasya vai nanda-yaodayos tau
m gokula mraya m jahi str
SYNONYMS
r-gopik cuthe divine gops said; heO; heO; mah-dhrtagreat cheat; m
untruths; pralpakayou who speak loosely; kasaof Kaa; anuvartinO follower;
pitarauthe parents; kutahow; asyaof Him; putrasyaof the son; vaiindeed;
nandaof Nanda; yaodayoand Yaod; tauthe two of Them; mdo not; gokulam
Gokula; mrayakill; m jahido not do violence; strto women.
TRANSLATION
The divine gops said: You great cheat, you speaker of falsehoods, you follower of Kasa!
How can those you speak of be Kas parents? These two boys are the sons of Nanda and
Yaod! Dont murder Gokula. Do not become a killer of women.
COMMENTARY
Why do the gops call the son of vaphalka Muni a great cheat and liar? Because he is a
follower of Kasa. The gops statement that Vasudeva and Devak cannot be Kas parents
is correct in the sense that Vasudeva and Devak are really His unalloyed devotees acting as
His parents, roles they accept only for His service.
By telling Akrra not to kill the people of Gokula, and especially not to become a killer of
women, the gops mean to say that his immediate concern should not be over Vasudeva and
Devak. The threat of their being killed lies in the future, and enough time remains for
measures to prevent such a tragedy. The threat, however, that Akrra will become the direct

cause of the deaths of the inhabitants of Gokula, including the cows and women, is imminent.
Akrra should therefore think twice before committing these terrible sins.
BB 3.6.288
TEXT 288
TEXT
[qSaPa ovac
duSYa k&-SaSYa iNaXaMYa ceiTa&
du"%& iNaJaaNaa& c TadaTMaheTauk-Ma( )
AaaSYa GaaePaqiNaRrGaad]uza Xauca
ku-al/SYaaNauMaiTa& ivl/+Ya c ))

r-sarpa uvca
duasya kasasya niamya ceita
dukha nijn ca tad tma-hetukam
vsya gopr niragd ru uc
kujd balasynumati vilakya ca
SYNONYMS
r-sarpa uvcar Sarpa said; duasyawicked; kasasyaof Kasa; niamya
hearing; ceitamabout the activity; dukhamabout the misery; nijnmof His family
members; caand; tatthat; tma-hetukamwhose cause was Himself; vsya
apologizing; gopto the gops; niragtHe came out; ruwith anger; ucand with
sadness; kujtfrom the grove; balasyaof Balarma; anumatimthe agreement;
vilakyaseeing; caand.
TRANSLATION
r Sarpa said: When Ka heard of wicked Kasas deeds, when He heard of the misery
He Himself had caused His own relatives, and when He saw that Balarma agreed with
Akrra, He apologized to the gops, and showing anger and sadness He left the grove.
COMMENTARY
The anger Ka felt was directed solely at Kasa, and the sorrow He felt was for His
faultless devotees. He interpreted His elder brothers silence as a sign that Lord Balarma
accepted Akrras proposal to take Them to Madhupur.
BB 3.6.289
TEXT 289
TEXT

TaTa" Pa[MauidTaae_U-rae bl/raMaaNauMaaeidTa" )

Ta}aEv rQaMaaNaeTau& DaavNveGaaihGaRTa" ))

tata pramudito krro

balarmnumodita
tatraiva ratham netu
dhvan vegd bahir gata
SYNONYMS
tataat

that;

pramuditaoverjoyed;

akrraAkrra;

balarmaby

Balarma;

anumoditapermitted; tatrathere; evajust; rathamthe chariot; netumto bring;

dhvanrunning; vegtquickly; bahioutside; gatawent.
TRANSLATION
Akrra was overjoyed. With Balarmas permission, He quickly left the grove and ran to
bring the chariot.
BB 3.6.290
TEXT 290
TEXT
iNa<asYa k*-Z<aSYa Paure Pa[Yaa<a&
TaSYaaNaNaaBJa& Mauhurq+aMaa<aa" )
>aqTaa ivYaaeGaaNal/Taae dTYaae
GaaePYa" PadaBJae PaiTaTaaSTaMaahu" ))

nirya kasya pure praya

tasynanbja muhur kam
bht viyognalato rudatyo
gopya padbje patits tam hu
SYNONYMS
niryaascertaining; kasyaof Ka; purefor the city; prayamthe departure;
tasyaHis; nana-abjamlotus face; muhuconstantly; kamlooking at; bht
frightened; viyogaof separation; analataof the fire; rudatyacrying; gopyathe
gops; pada-abjeat his lotus feet; patitfalling; tamto Ka; husaid.
TRANSLATION

When the gops understood that Ka was about to leave for the city, they fixed their eyes on
His lotus face. In dread of the imminent fire of separation, they cried and spoke to Ka,
falling at His lotus feet.
COMMENTARY
For the gops to address Ka so boldly in public might have appeared audacious, but they
were afraid of burning up in the fire of separation. And besides, the gops are not the only
devotees who sometimes frankly express their agony to Ka in the presence of others. For
example, in rmad-Bhgavatam (10.23.29) we hear from the wives of the Vedic brhmaas:
maiva vibho rhati bhavn gaditu n-asa
satya kuruva nigama tava pda-mlam
prpt vaya tulasi-dma padvasa
keair nivohum atilaghya samasta-bandhn
O almighty one, please do not speak such cruel words. Rather, You should fulfill Your
promise that You always reciprocate with Your devotees in kind. Now that we have attained
Your lotus feet, we simply wish to remain here in the forest so we may carry upon our heads
the garlands of tulas leaves that fall from Your lotus feet. We are ready to give up all material
relationships.
BB 3.6.291
TEXT 291
TEXT
[qGaaePYa Ocu"
Na Xau-Maae NaaQa k-daiPa JaqivTau&
ivNaa >avNTa& l/vMaPYaNaa[Yaa" )
Na Mau daSaqSTaidMaa iNaJaa" Pa[>aae
NaYaSv Ta}aEv YaTaae GaiMaZYaiSa ))

r-gopya cu
na aknumo ntha kadpi jvitu
vin bhavanta lavam apy anray
na muca dss tad im nij prabho
nayasva tatraiva yato gamiyasi
SYNONYMS
r-gopya cuthe divine gops said; na aknumawe are not able; nthaO master;
kad apiat any time; jvitumto live; vinwithout; bhavantamYou; lavama fraction

of a second; apieven; anrayhaving no shelter; na mucaplease do not abandon;

dsYour maidservants; tattherefore; imthese; nijYour own; prabhoO Lord;
nayasvaplease take; tatrathere; evajust; yatawherever; gamiyasiYou will go.
TRANSLATION
The divine gops said: O master, we cannot live even a moment without You. We have no
other shelter. Do not abandon us, Your maidservants. O Lord, take us with You wherever You
go!
BB 3.6.292
TEXT 292
TEXT
vNa& Ga*h& Naae_>avdal/Yaae vNa&
izTSauNDauGa<aa vEir<a" )
ivz& c PaqYaUzMauTaaMa*Ta& ivz&
YadQaRMaSMaatvd*Tae iMa[YaaMahe ))

vana gha no bhavad layo vana

dviat suhd bandhu-ga ca vairia
via ca pyam utmta via
yad-artham asmt tvad te mriymahe
SYNONYMS
vanamthe forest; ghamhome; naour; abhavathas become; layahome;
vanama forest; dviatan enemy; suhtour friend; bandhu-gafriends; caand;
vairiaenemies; viampoison; caand; pyamnectar; utamoreover; amtam
nectar; viampoison; yatof whom; arthamfor the sake; asmtHim; tvatYou; te
without; mriymahewe will die.
TRANSLATION
For the sake of You, the forests have become our homes and our homes forests, our enemies
our friends and our friends enemies, poison sweet nectar and nectar poison. Without You we
will die.
COMMENTARY
The gops are sure that if Ka refuses to accept their prayer they will very soon die. After
all, didnt Ka turn their lives upside down? The forests were their homes because in the
forests they enjoyed Kas company. And their homes were like an empty wilderness
because Ka wasnt there. Their rivals for Kas affection were actually friends because

with the help of those friends they were able to meet Ka. And by preventing the gops from
going to Ka, their husbands and children acted as enemies. In fact the gops love for Ka
was so potent that it even transformed poisonous substances into the most palatable nectar.
And for gops eager to die in the torment of separation, poison became attractive. Nectarean
things like moonlight, sandalwood paste, and nice food were like poison for the gops because
the gratification afforded by such things impeded their association with Ka, and when they
were suffering separation from Him their so-called pleasures became unbearable. r Nrada
has already explained to Gopa-kumra why pure love for Ka affected the gops in these
strange ways.
BB 3.6.293
TEXT 293
TEXT
k-Qa& Taved& iSMaTaSauNdraNaNa&
MaNaaehr& PaadSaraehYaMa( )
or"SQal&/ cai%l/Xaae>aYaaicRTa&
ku-Taae_PYaNaal/aeKYa icr& iMa[YaeMaih ))

katha taveda smita-sundarnana

manohara pda-saroruha-dvayam
ura-sthala ckhila-obhayrcita
kuto py anlokya cira mriyemahi
SYNONYMS
kathamhow; tavaYour; idamthis; smitasmiling; sundarabeautiful; nanamface;
manoharamall-attractive; pda-saroruhalotus feet; dvayamtwo; ura-sthalamchest;
caand; akhilaall; obhayby auspiciousness; arcitamadorned; kuta apianywhere;
anlokyanot seeing; ciramafter long; mriyemahiwe will die.
TRANSLATION
How could we not die a slow death if we could no longer see anywhere Your beautiful
smiling face, Your all-attractive lotus feet, and Your chest, adorned by all splendor?
COMMENTARY
When Ka was getting ready to leave for Mathur, He suggested to the gops, I am going
to Mathur to satisfy My well-wishers there, who have no goal in life but Me. Until I return,
you can keep yourselves happy by hearing, chanting, and remembering My glories. This is
the gopis answer. If for any length of time the gops cannot see Kas face anywhere (kuto

pi)either in His home or in the forestthey will surely die. Ka might also try to excuse
Himself by saying that if because of Him His friends in Mathur remain unhappy His
reputation will be ruined. But (with kuto pi construed as for whatever reason) the gops
would respond, We do not care what reason You have. If You leave us we will die a slow
death.
BB 3.6.294
TEXT 294
TEXT
v*NdavNa& GaaePaivl/aSal/ae>aaTa(
TviYa Pa[YaaTae Sah iMa}av*NdE" )
SaaYa& SaMaaYaaSYaiSa %LvvXYaMa(
wTYaaXaYaahGaRMaYaeMa k*-C^\aTa( ))

vndvana gopa-vilsa-lobht
tvayi prayte saha mitra-vndai
sya samysyasi khalv avayam
ity ayhar gamayema kcchrt
SYNONYMS
vndvanamto the Vndvan forest; gopaof cowherds; vilsafor the pastimes; lobht
due to eagerness; tvayiwhen You; praytego off; sahatogether; mitra-vndaiwith
Your many friends; syamin the evening; samysyasiYou will return; khaluindeed;
avayamcertainly; itithus; ayby the hope; ahathe daytime; gamayemawe
manage to pass; kcchrtwith difficulty.
TRANSLATION
When you go off to the Vndvana forest with Your friends, eager to enjoy Your cowherd
pastimes, we manage to pass our daysonly with difficultyby holding on to the hope that
in the evening You will certainly return.
COMMENTARY
Only for at best a few hours can the gops tolerate the pain they feel from Kas absence. If
ever an evening were to pass without His coming home from the forest, their lives would be
finished.
BB 3.6.295
TEXT 295
TEXT

dUr& GaTae TaTPaurMaajYaa PauNa"

k&-SaSYa duSYa TaidSaTa" )
JaqveMa NaaNaaivDaXaYaaku-l/a"
k-Qa& Pa[vaSaaiTaRivicNTaNaeNa c ))

dra gate tat-puram jay puna

kasasya duasya tad-ia-sagata
jvema nn-vidha-akaykul
katha pravsrti-vicintanena ca
SYNONYMS
dramaway; gatehaving gone; tatthat; puramto the city; jayon the order;
punafurthermore; kasasyaof Kasa; duasyawicked; tathis; iaof friends;
sagatain the association; jvemawe can live; nn-vidhaof various kinds; akay
by worry; kuldistraught; kathamhow; pravsaof absence from home; rtiof Your
suffering; vicintanenawith thought; caand.
TRANSLATION
But if You go so far away, on the order of wicked Kasa, to the city and the company of his
friends, how shall we be able to live? Thinking of the pain You will suffer away from home
and of what might happen to You, well be distraught with all sorts of worries.
COMMENTARY
Ka might assert that in the big city He will be able to take care of Himself with the same
power He showed when He subdued Kliyabut still He is bound to feel homesick. The
gops cannot bear to think of Ka suffering in any way.
BB 3.6.296
TEXT 296
TEXT
Na jaYaTae SaaNaucrSYa TaSYa
k&-SaSYa gaaTaeNa ik-YaaH[Ma" SYaaTa( )
k-al/ Ta}aTYaJaNaaiTaRhTYaa
SYaaa Na va Ta}a bTa SMa*iTaNaR" ))

na jyate snucarasya tasya

kasasya ghtena kiy rama syt
kla ca tatratya-janrti-haty

syd v na v tatra bata smtir na

SYNONYMS
na jyateit is not known; sa-anucarasyaalong with his followers; tasyaof him;
kasasyaKasa; ghtenain the killing; kiynhow much; ramatrouble; sytthere
will be; klatime; caand; tatratyaresiding in that place (Mathur); janaof the
people; rtithe distress; hatyin eradicating; sytthere will be; vwhether; na vor
not; tatrathere; bataalas; smtiremembrance; naof us.
TRANSLATION
We cannot imagine how much trouble You will have to endure to kill Kasa and his
followers, nor how long it will take to wipe out the misery of the people of Mathur. Nor can
we be sure You will remember us.
COMMENTARY
Ka might argue that because His dear cows, His young friends, and His father will
accompany Him to Mathur He will not become too homesick. So here the gops give other
reasons for their distress. Conceding that to kill Kasa and many other demons would be
mere play for Ka, the desires of all His devotees in Mathur will take a long time to satisfy.
And if Ka were to insist that because of remembering His dear girlfriends He could not
stay away very long, the gops would answer: No, we are not so confident You will even
remember us.
BB 3.6.297
TEXT 297
TEXT
[qSaPa ovac
wTYaevMaaidk&- k-aku-ku-l&/ Taa ivdDauSTaQaa )
YaeNa Ta}aTYaMai%l&/ raed c MauMaaeh c ))

r-sarpa uvca
ity evam-dika kkukula t vidadhus tath
yena tatratyam akhila
ruroda ca mumoha ca
SYNONYMS
r-sarpa uvcar Sarpa said; itithus speaking; evamthese; dikamand other;
kku-kulammany pitiful laments; tthey (the gops); vidadhuexpressed; tathalso;

yenaby which; tatratyampresent there; akhilameveryone; rurodacried; caand;

mumohabecame bewildered; caand.
TRANSLATION
r Sarpa said: Thus the gops uttered many pitiful laments, which made all who were
present cry till their minds were lost.
COMMENTARY
All living beings reacted in this way to the gops complaints.
BB 3.6.298
TEXT 298
TEXT
k-QaiGavaNDaEYaRMaal/MBYaa[Ui<a MaaJaRYaNa( )
SvSYa TaaSaa& c Nae}ae>Yaae_b]vqdeTaTSaGadMa( ))

kathacid bhagavn dhairyam

lambyri mrjayan
svasya ts ca netrebhyo
bravd etat sa-gadgadam
SYNONYMS
kathacitsomehow; bhagavnthe Supreme Lord; dhairyamto calmness; lambya
bringing Himself; arithe tears; mrjayanwiping away; svasyaHis own; tsmof
the gops; caand; netrebhyafrom their eyes; abravtspoke; etatthis; sa-gadgadam
with a choking voice.
TRANSLATION
The Supreme Lord somehow steadied Himself. Wiping the tears from His own eyes and from
the eyes of the gops, He spoke with a voice choked with feeling.
BB 3.6.299
TEXT 299
TEXT
[q>aGavaNauvac
SaTYa& MaMaaiPa izTaae_LPaXae-r(
ivDaaYa k&-SaSYa XaMa& Sahel/Ma( )
MaaMaaGaTaPa[aYaiMad& Pa[TaqTa
Sa:Yaae idTva ku-TaaiXav& Maa ))

r-bhagavn uvca
satya mampi dviato lpa-akter
vidhya kasasya ama sa-helam
mm gata-pryam ida pratta
sakhyo ruditv kurutiva m
SYNONYMS
r-bhagavn uvcathe blessed Personality of Godhead said; satyamtruly; mamaMy;
apiindeed; dviataof the enemy; alpalittle; aktewhose strength; vidhya
carrying out; kasasyaof Kasa; amamthe quieting; sa-helamwithout effort; mm
Me; gatareturned; pryampractically; idamthis person; prattayou should be
convinced; sakhyaMy dear companions; ruditvby crying; kurutacreate; aivam
inauspiciousness; mdo not.
TRANSLATION
The Personality of Godhead said: My enemy Kasa is certainly weak. With no effort I shall
dispose of Him. Consider Me practically returned to you already. My dear friends, please
dont create misfortune by crying.
BB 3.6.300
TEXT 300
TEXT
[qSaPa ovac
AQa Ta}aEv NaNdaa GaaePaa" SaveR GaTaa JavaTa( )
raeih<aq [qYaXaaeda c Pare_iPa PaXavSTaQaa ))

r-sarpa uvca
atha tatraiva nanddy
gop sarve gat javt
rohi r-yaod ca
pare pi paavas tath
SYNONYMS
r-sarpa uvcar Sarpa said; athathere; tatrathere; evaindeed; nanda-dy
Nanda and the others; gopthe cowherds; sarveall; gatwent; javtwith haste;
rohiRohi; r-yaodYaod; caand; pareothers; apialso; paavathe
animals; tathalso.
TRANSLATION

r Sarpa said: Then everyone hurried to that spotNanda and the other cowherds, and
Rohi and Yaod, and all the others, even the animals.
COMMENTARY
Everyone came to where Ka had been hiding with the gops, including all the members of
Nanda Mahrjas householdhis priests, his servants, his maidservantsand the cows,
buffaloes, and other village animals.
BB 3.6.301
TEXT 301
TEXT
AU-re<a d]uTaaNaqTaMaaraeh rQa& hir" )
SaaGa[Jaae GaaeiPak-al/Gana& d*i& YaaivTaRYaNa(

akrrea drutntam
ruroha ratha hari
sgrajo gopik-lagn
di yatnn nivartayan
SYNONYMS
akrreaby Akrra; drutaquickly; ntambrought; rurohamounted; rathamthe
chariot; hariLord Hari; sa-agrajatogether with His elder brother; gopikon the gops;
lagnmfixed; dimHis gaze; yatntwith effort; nivartayanwithdrawing.
TRANSLATION
Lord Hari and His elder brother mounted the chariot, which Akrra had quickly brought. With
great effort Ka withdrew His gaze from the gops.
BB 3.6.302
TEXT 302
TEXT
YaXaaeda dTaqd=*Ra PaiTaTaa DaUil/Pail/a" )
MauTaqivRl/a GaaePaq" Pa[adTk-<aSvrMa( ))

yaod rudatr dv
patit dhli-pakil
muhyatr vihval gop
prrudat karua-svaram
SYNONYMS

yaodYaod; rudatwho were sobbing; dvseeing; patitfallen; dhlipakilcovered with dust; muhyatfainting; vihvaloverwhelmed; gopthe
gops; prrudatbegan to cry; karuapitiful; svaramwith a voice.
TRANSLATION
Seeing the gops sobbing, fainting, falling to the ground overwhelmed, and covered with dust,
Yaod also cried pitifully.
BB 3.6.303
TEXT 303
TEXT
Yaataa& SaaNTvYaah NaNdae_NTaduR"i%Taae_iPa SaNa( )
Pa[STauTaaQaRSaMaaDaaNaNaEPau<Ya& dXaRYaiv ))

yatnt t sntvayann ha
nando ntar-dukhito pi san
prastutrtha-samdhnanaipuya darayann iva
SYNONYMS
yatntwith great effort; tmher (Yaod); sntvayanconsoling; haspoke; nanda
Nanda

Mahrja;

antawithin;

dukhitaunhappy;

apialthough;

sanbeing;

prastutaat hand; arthaof the business; samdhnain taking care; naipuyam

expertise; darayanshowing; ivaas if.
TRANSLATION
Though Nanda Mahrja was also miserable within, with great effort he consoled Yaod,
showing seeming expertise in taking care of the business at hand.
COMMENTARY
Here the word iva (as if) indicates that even though Nanda seemed to be consoling his wife
very competently, he couldnt actually get very far.
BB 3.6.304
TEXT 304
TEXT
[qNaNd ovac
Maa ivi hzeR<a Paurq=& Pa[YaaiMa Taa&
k*-Z<a& k-daPYaNYaSauTa& c veyhMa( )
ihTveMaMaaYaaiNa k-QaNa v[Ja&

TaSYaa& ivDaaSYae c ivl/MbMauNMaNaa" ))

r-nanda uvca
m viddhi harea pur praymi t
ka kadpy anya-suta ca vedmy aham
hitvemam yni kathacana vraja
tasy vidhsye ca vilambam unman
SYNONYMS
r-nanda uvcar Nanda Mahrja said; m viddhido not think; hareahappily;
purmcity; praymiI am going; tmto that; kamKa; kad apiat any time;
anyaanothers; sutamson; caand; vedmiconsider; ahamI; hitvleaving; imam
Him; yniI might come back; kathacanasomehow; vrajamto Vraja; tasymthere;
vidhsyeI will allow; caand; vilambama delay; unmanhaving lost my intelligence.
TRANSLATION
r Nanda said: Dont think that Im going to that city happily, or could ever accept Ka to
be someone elses son, or leave Him there for any reason and come home alone, or lose my
wits and allow Him to stay there very long.
COMMENTARY
It is hardly for sightseeing that Nanda is eager to take Ka to Mathur. Though Mathur is
the home of intimate friends like Vasudeva and may be a great city, the real reason Nanda is
going is that Kasa ordered him. And this is hardly a cause for delight. Mathur may be the
home of the Yadus, but as long as it is ruled by Kasa it will be a disagreeable place to visit.
Akrras assertion that Ka is the son of Vasudeva is a lie. As far as Nanda is concerned,
Ka could never transfer His affection to anyone else. Even if Vasudeva and the Yadus
were to try to keep Ka in Mathur by force, Nanda would never return to Vndvana
without Him. And even if Ka, after killing Kasa, were to be crowned king and want to
stay in Mathur to enjoy the kingdom, Nanda would never allow that to happen.
BB 3.6.305
TEXT 305
TEXT
JaaNae Na ik&- Tae TaNaYa& ivNaa +a<a&
JaqveMa NaeMae v[JavaiSaNaae vYaMa( )
Taii MaaMaaXau SaPau}aMaaGaTa&
[qdevk-IXaUrSauTaaE ivMaaeCYa TaaE ))

jne na ki te tanaya vin kaa

jvema neme vraja-vsino vayam
tad viddhi mm u sa-putram gata
r-devak-ra-sutau vimocya tau
SYNONYMS
jne naI do not know; kimwhether; teyour; tanayamson; vinwithout; kaam
for a moment; jvema nawould not live; imethese; vraja-vsinaresidents of Vraja;
vayamwe; tattherefore; viddhiknow; mmme; uquickly; sa-putramwith the
son; gatamreturned; r-devakr Devak; ra-sutauand the son of ura; vimocya
having freed; tauthe two.
TRANSLATION
I doubt whether we or any of the Vraja-vss could live for a moment without your son. So
you can take it for granted that as soon as we free r Devak and Vasudeva, I will very
quickly come back with Ka.
BB 3.6.306
TEXT 306
TEXT
[qSaPa ovac
wTQa& SaXaPaQa& TaeNa YaXaaedaaiSaTaa Mauhu" )
ictae XaaiNTaiMavaDaaYa GaaePaqraaSaYahu ))

r-sarpa uvca
ittha sa-apatha tena
yaodvsit muhu
citte ntim ivdhya
gopr vsayad bahu
SYNONYMS
r-sarpa uvcar Sarpa said; itthamthus; sa-apathamwith vows; tenaby Nanda;
yaodMother Yaod; vsitassured; muhuthoroughly; cittein her mind;
ntimpeace; ivaas if; dhyaplacing; gopthe gops; vsayatshe consoled;
bahumuch.
TRANSLATION

r Sarpa said: Thus assured again and again by Nandas solemn vows, Mother Yaod
became peaceful, more or less. She then made a great effort to console the gops.
BB 3.6.307
TEXT 307
TEXT
YaaTSaNTaPYaR bhuDaa Taa" SaMauTQaaiPaTaaSTaYaa )
ANaa&SYaahuGaaeRPaa" Saae_U-rae_cal/Yad]QaMa( ))

yatnt santarpya bahudh

t samutthpits tay
ansy ruruhur gop
so krro clayad ratham
SYNONYMS
yatntwith endeavor; santarpyapacifying; bahudhin various ways; tthem;
samutthpitlifted from the ground; tayby her; ansitheir carts; ruruhu
climbed; gopthe cowherd men; sahe; akrraAkrra; aclayatstarted; ratham
the chariot.
TRANSLATION
She tried hard to calm them in various ways and induced them to get up off the ground. Then
the cowherd men mounted their carts, and Akrra started driving the chariot.
COMMENTARY
Yaod sprinkled water on the gops and somehow brought them to their senses. Akrra was
anxious to go.
BB 3.6.308-309
TEXTS 308309
TEXT
Pa[YaaNTa& k*-Z<aMaal/aeKYa ik-itairhaSaha" )
ha heTYaa-aeXaXauZk-aSYaa" Pa[S%l/TPaadiv-Maa" ))
>aGank-<#=SvrEdsgaMaRhaTYaaR k-aku-raedNaE" )
PaUrYaNTYaae idXa" SavaR ANvDaavNv[JaiYa" ))

praynta kam lokya

kicit-tad-virahsah
h hety kroa-uksy

praskhalat-pda-vikram

bhagna-kaha-svarair drghair
mahrty kku-rodanai
prayantyo dia sarv
anvadhvan vraja-striya
SYNONYMS
prayntamdeparted; kamKa; lokyaseeing; kicitat all; tatfrom; viraha
separation; asahincapable of tolerating; h halas, alas; itithus; kroawith cries;
ukadried up; sytheir faces; praskhalatfaltering; pdaof their feet; vikram
steps; bhagnachoking; kahawith throats; svaraiwith voices; drghaidrawn-out;
mah-rtyin great pain; kkupitiful; rodanaiwith cries; prayantyafilling;
diathe directions; sarvall; anvadhvanran behind; vraja-striyathe women of
Vraja.
TRANSLATION
The women of Vraja couldnt even slightly bear

being separated from Ka. As they

watched Him depart they cried Alas! Alas! Their faces dried up, their steps faltered, and
they sobbed pitifully in great anguish, with long drawn-out cries, their voices choking in their
throats. They ran behind the chariot, their laments filling all directions.
BB 3.6.310
TEXT 310
TEXT
k-aid]Qa& dDau" k-ai-aDaae NYaPaTaHJavaTa( )
k-aiNMaaeh& GaTaa" k-aiaXak-Na( GaNTauMaGa[Ta" ))

kcid ratha dadhu kcic

cakrdho nyapata javt
kcin moha gat kcin
nakan gantum agrata
SYNONYMS
kcitsome of them; rathamthe chariot; dadhuheld on to; kcitsome; cakrathe
wheels; adhabeneath; nyapatanfell; javtwith force; kcitsome; moham gat
fainted; kcitsome; na aakancould not; gantummove; agrataforward.
TRANSLATION

Some of them held on to the chariot, others forcefully fell beneath its wheels, some fainted,
and still others couldnt even go forward.
COMMENTARY
Some gops threw themselves in front of the chariot to stop it, or else to kill themselves.
BB 3.6.311
TEXT 311
TEXT
TaTaae Gaavae v*za vTSaa Ma*GaaaNYae_iPa JaNTav" )
Aa-aeXaNTaae_[uDaaETaaSYaaSTaSQaurav*TYa Ta& rQaMa( ))

tato gvo v vats

mg cnye pi jantava
kroanto ru-dhautsys
tasthur vtya ta ratham
SYNONYMS
tataat that time; gvathe cows; vbulls; vatscalves; mgdeer; caand;
anyeother; apialso; jantavaanimals; kroantabellowing; aruwith tears;
dhautadrenched with tears; sytheir faces; tasthustood; vtyasurrounding;
tamthat; rathamchariot.
TRANSLATION
The cows, bulls, calves, deerall the animalsstood around the chariot, bellowing, their
faces drenched with tears.
COMMENTARY
Even wolves and jackals approached the chariot to join the chorus of lamenting animals.
BB 3.6.312
TEXT 312
TEXT
%Gaa b>a[MauSTaSYaaePair k-ael/ahl/aku-l/a" )
SaPauiJaaTaqNaaMaXauZYaNPa}aSaYaa" ))

khag ca babhramus tasyopari kolhalkul

sapady udbhijja-jtnm
auyan patra-sacay

SYNONYMS
khagthe birds; caand; babhramuwandered; tasyaHim (Ka); upariabove;
kolhalawith a commotion; kuldisturbed; sapadisuddenly; udbhijja- jtnmof
the plant species; auyandried up; patraof leaves; sacaythe groups.
TRANSLATION
Birds flew here and there above Ka, making a great commotion, and suddenly the leaves of
the plants dried up.
BB 3.6.313
TEXT 313
TEXT
S%l/iNTa SMa Mahad]q<aa& SavNaSPaiTak-a" iXal/a" )
Na XauZk-Jal/Jaa" +aq<aa" Sau" Pa[iTavMa( ))

skhalanti sma mahdr

sa-vanaspatik il
nadya ca uka-jalaj
k sasru pratisravam
SYNONYMS
skhalanti smatumbled down; mahgreat; adrmof the mountains; sa-vanaspatik
along with mighty trees; ilstones; nadyathe rivers; caand; ukaleft dry;
jalajwhose acquatic creatures; kshrunk; sasruflowed; pratisravamin reverse
direction.
TRANSLATION
Stones and mighty trees fell from the tall mountains. The rivers shrank and flowed upstream,
leaving their creatures high and dry.
COMMENTARY
Govardhana and other mountains threw down large stones and trees. In some places the rivers
dried up, stranding their flowers and vegetation on the land, and in other places the rivers
began to flow upstream.
BB 3.6.314
TEXT 314
TEXT
Taeza& dXaa& Taa& ParMaiPa[Yaa<aa&
vq+YaaiTaRXaaek-aku-l/MaaNaSaae_SaaE )

od]aedNa& raed(D)uuMa>aUdXa-ae
VYaGa[ae_[uDaaraPairMaaJaRNaE ))

te da t parama-priy
vkyrti-okkula-mnaso sau
udrodana roddhum abhd aakto
vyagro ru-dhr-parimrjanai ca
SYNONYMS
temof them; damcondition; tmthat; paramasupreme; priymHis beloved
devotees; vkyaseeing; rtiby pain; okaand sorrow; kuladisturbed; mnasaHis
heart; asauHe (Ka); udrodanamthe wild crying; roddhumto stop; abhtwas;
aaktaunable; vyagrabusy; aruof tears; dhrthe flood; parimrjanaiwith
wiping; caand.
TRANSLATION
Seeing His most beloved devotees in such a state churned Kas heart with pain and sorrow.
Nothing He could do could stop their wailing, and from His own eyes He had to wipe a flood
of tears.
BB 3.6.315
TEXT 315
TEXT
rQaadvuTYa PauNa" Pa[Yaa<a&
Pa[>aaerQaaXa&KYa Sa v*iZ<av*" )
dDaar Pa*e Pa[<aYaaidvaMau&
k-daiPa MaaeheNa PaTaeiTk-le/iTa ))

rathd avaplutya puna praya

prabhor athakya sa vi-vddha
dadhra phe praayd ivmu
kadpi mohena patet kileti
SYNONYMS
rathtfrom the chariot; avaplutyajumping off; punaagain; prayamgoing off;
prabhoby the Lord; athaso; akyafearing; sahe; vi-vddhathe elder Vi
(Akrra); dadhrasupported; phefrom the back; praaytdue to affectionate concern;

ivaas if; amumthis; kad apisometime; mohenadue to fainting; patetHe might fall;
kilaindeed; itithus.
TRANSLATION
The elder Vi Akrra, fearing that Ka might jump down from the chariot and go off
again somewhere, supported the Lord from behind, as if affectionately concerned that the
Lord might faint and fall down.
COMMENTARY
Akrra had practical intelligence acquired from many years of service to the Vi rulers.
Now that he was finally on the way to Mathur with Ka, he did everything in his power to
assure that nothing would go wrong. He made a show of holding Ka to protect Him from
falling, but the fact was that he wanted to prevent Ka from again running off.
BB 3.6.316
TEXT 316
TEXT
k*-Z<a& MauGDaiMaval/+Ya k-XaagaaTaE" Pa[caeidTaa" )
raMaNaNdaidSaMMaTYaa rQaaaSTaeNa veGaTa" ))

ka mugdham ivlakya
ka-ghtai pracodit
rma-nanddi-sammaty
rathvs tena vegata
SYNONYMS
kamKa; mugdhamfainting; ivaas if; lakyanoticing; kaof his whip;
ghtaiwith strikes; pracoditmade to start; rmaof Balarma; nandaNanda; di
and others; sammatywith the permission; rathaof the chariot; avthe horses; tena
by him (Akrra); vegatavigorously.
TRANSLATION
Noticing that Ka was indeed about to faint, Akrra took permission from Balarma,
Nanda, and the others, cracked his whip, and vigorously made the chariots horses set out.
BB 3.6.317
TEXT 317
TEXT
wTaSTaTaae iNaPaiTaTaa GaaePaNaarq" PaXaU& Sa" )
vJaRYaNv-GaTYaaXau rQa& Ta& iNarSaarYaTa( ))

itas tato nipatit

gopa-nr pa ca sa
varjayan vakra-gatyu
ratha ta nirasrayat
SYNONYMS
ita tatahere and there; nipatitfallen; gopa-nrthe cowherd women; panthe
animals; caand; sahe (Akrra); varjayanavoiding; vakraskewed; gatyby
movements; uquickly; rathamchariot; tamthat; nirasrayatdrove away.
TRANSLATION
He quickly drove the chariot away, swerving to avoid the animals and the cowherd women
who had fallen here and there.
BB 3.6.318
TEXT 318
TEXT
-aeXaNTaqNaa& c GaaePaqNaa& ku-rrq<aaiMavaeLb<aMa( )
PaXYaNTaqNaa& Pa[>au& Jah]e_U-r" XYaeNa wvaiMazMa( ))

kroantn ca gopn
kurarm ivolbaam
payantn prabhu jahre
krra yena ivmiam
SYNONYMS
kroantnmas they were crying; caand; gopnmthe gops; kurarmkurar birds;
ivalike; ulbaamwoefully; payantnmand as they were looking; prabhumthe Lord;
jahretook away; akrraAkrra; yenaby an eagle; ivalike; amiammeat.
TRANSLATION
As the gops looked on, crying woefully like kurar birds, Akrra drove off with Ka like an
eagle carrying a piece of flesh.
COMMENTARY
Akrra seemed to carry Ka off as swiftly as an eagle flies off with its prey, and just as
cruelly.
BB 3.6.319
TEXT 319

TEXT
TaQaa SaaeidTaaSTaeNa hYaaSTae veGavtara" )
KvaSaaE GaTaae Na ke-NaaiPa Xa-ae l/+aiYaTau& YaQaa ))

tath sacodits tena

hays te vegavat-tar
kvsau gato na kenpi
akto lakayitu yath
SYNONYMS
tathso; sacoditdriven; tenaby Akrra; haythe horses; tethey; vega-vattarwith the most extreme speed; kvawhere; asauhe; gatawent; nanot; kena
apiby anyone; aktapossible; lakayitumto be ascertained; yathas.
TRANSLATION
He drove the horses so swiftly that no one could tell where he went.
COMMENTARY
The horses were well-trained, faithful followers of Kasa.
BB 3.6.320
TEXT 320
TEXT
Sv& Sv& Xak-$=Maa!a Mahav*z>aYaaeiJaTaMa( )
SaveGaMaNauJaGMauSTa& GaaePaa NaNdadYaae_i%l/a" ))

sva sva akaam rh

mah-vabha-yojitam
sa-vegam anujagmus ta
gop nanddayo khil
SYNONYMS
svam svameach his own; akaamcart; rhmounting; mahlarge; vabha
bulls; yojitamyoked to; sa-vegamswiftly; anujagmufollowed; tamhim (Akrra);
gopthe cowherd men; nanda-dayaNanda and the others; akhilall.
TRANSLATION
All the cowherd men, headed by Nanda, mounted their own carts, yoked to large bulls, and
quickly followed Akrra.
BB 3.6.321

TEXT 321
TEXT
NaqTva b]h]de_U-r" STauTva bhuivDaE" STavE" )
Pa[baeDYa NYaaYaSaNTaaNaE" k*-Z<a& SvaSQYaiMavaNaYaTa( ))

ntv brahma-hrade krra

stutv bahu-vidhai stavai
prabodhya nyya-santnai
ka svsthyam ivnayat
SYNONYMS
ntvleading; brahma-hradeto Brahms lake; akrraAkrra; stutvpraising; bahuvidhaiof various kinds; stavaiwith prayers; prabodhyacounseling; nyyaof logical
arguments; santnaiwith a series; kamKa; svsthyamto a normal state; ivaas
if; nayatbrought.
TRANSLATION
Akrra brought Ka to Lord Brahms lake, offered Him many kinds of prayers, and
counseled Him with a continuous flow of logical arguments, in this way restoring Him to an
almost normal state.
COMMENTARY
Akrra hoped that being at Brahma-hrada, better known as Akrra-trtha, would remind Ka
of how Ka had given the cowherds a vision of Vaikuha. And that memory might further
remind Ka of one of the purposes for which He had descended to the earthto kill Kasa.
BB 3.6.322
TEXT 322
TEXT
Taeza& v[JaJaNaaNaa& Tau Yaa dXaaJaiNa du"[va )
dl/iNTa k-QaYaa TaSYaa ha ha vJa]adYaae_PYal/Ma( ))

te vraja-jann tu
y dajani durav
dalanti kathay tasy
h h vajrdayo py alam
SYNONYMS

temof them; vraja-jannmthe people of Vraja; tubut; ywhich; dacondition;

ajanihappened; duravpainful to hear; dalantishatter; kathaywith the narrating;
tasyof this; h halas, alas; vajra-dayalightning bolts and so on; apieven;
alamenough.
TRANSLATION
How the people of Vraja then suffered is too painful to hear. Alas, alas! Telling of this topic
shatters even lightning bolts. I have said enough.
COMMENTARY
Those who hear about the misery the Vraja-vss underwent after Ka left them will endure
the same misery. Therefore in the company of those unprepared to suffer, this topic is best left
undiscussed.
BB 3.6.323
TEXT 323
TEXT
[qParqi+aduvac
Wv& vdYae MaaTa" SaPa" k-<aSvrE" )
duE" Sak-aTaYa| MauMaaeh Pa[eMaivl/" ))

r-parkid uvca
eva vadann aye mta
sarpa karua-svarai
rudann uccai sa-ktarya
mumoha prema-vihvala
SYNONYMS
r-parkit uvcar Parkit said; evamthus; vadansaying; aye mtaO mother;
sarpaSarpa; karua plaintive; svaraiin tones; rudancrying; uccailoudly; saktaryamwith anxiety; mumohafainted; premaby pure love; vihvalaoverwhelmed.
TRANSLATION
r Parkit said: Sarpa, having said this, his voice full of grief, loudly wept, dear mother.
And overwhelmed by the ecstasy of pure love, he fainted.
BB 3.6.324
TEXT 324
TEXT
TaeNa MaaQaurvYaeR<a VYaGa[e<a dTaa +a<aaTa( )

Pa[YaaSaEivRivDaE" SvaSQYa& NaqTaae_SaaE PauNarb]vqTa( ))

tena mthura-varyea
vyagrea rudat kat
praysair vividhai svsthya
nto sau punar abravt
SYNONYMS
tenaby that; mthurathe brhmaa from Mathur; varyeaexcellent; vyagreawho
was disturbed; rudatand who was crying; katafter a moment; praysaiby
endeavors; vividhaivarious; svsthyamto a normal state; ntabrought; asauhe
(Sarpa); punaagain; abravtspoke.
TRANSLATION
The excellent but shaken brhmaa of Mathur cried for a moment, and then, by trying this
way and that, he brought Sarpa back to normal. Sarpa then continued to speak.
BB 3.6.325
TEXT 325
TEXT
[qSaPa ovac
k*-Z<aae MaDauPaurq=& GaTva Ta}aTYaaNPairTaaeZYa TaaNa( )
k&-Sa& SaaNaucr& hTva iPaTaraE TaaE VYaMaaecYaTa( ))

r-sarpa uvca
ko madhu-pur gatv
tatratyn paritoya tn
kasa snucara hatv
pitarau tau vyamocayat
SYNONYMS
r-sarpa uvcar Sarpa said; kaKa; madhu-purmto Mathur; gatv
going; tatratynthe residents there; paritoyapleasing; tnthem; kasamKasa; saanucaramalong with his followers; hatvkilling; pitarauHis parents; tautwo;
vyamocayatdelivered.
TRANSLATION
r Sarpa said: Ka went to Madhupur, where He pleased all its residents. He killed
Kasa and his followers and delivered His own parents.

COMMENTARY
To avoid the risk of again losing control of himself, r Sarpa changed the subject. When
Ka first entered Mathur He blessed many of its residents, including a tailor and a garlandmaker.
BB 3.6.326
TEXT 326
TEXT
oGa[SaeNa& c k&-SaSYa TaaTa& raJYae_>YazecYaTa( )
AaiNaNYae YaadvaiNdG>Ya" PaaEra&aaSaYaNaaNa( ))

ugrasena ca kasasya
tta rjye bhyaecayat
ninye ydavn digbhya
paur cvsayaj jann
SYNONYMS
ugrasenamUgrasena; caand; kasasyaof Kasa; ttamthe father; rjyeas ruler of
the kingdom; abhyaecayatHe anointed; ninyeHe brought; ydavnthe Ydavas;
digbhyafrom the various directions; paurnwho resided in the city; caand;
vsayatHe consoled; jannthe people.
TRANSLATION
He installed Ugrasena, Kasas father, as king, brought the Ydavas back from all directions,
and consoled the people of the city.
BB 3.6.327-328
TEXTS 327328
TEXT
YadUNaa& ParMaaTaaRNaa& Tadek-GaiTaJaqivNaaMa( )
k&-SaeNa*Pa>aqTaaNaaMaaGa[ha-vTSal/" ))
Ta}aavaTSaqTSau%& k-Tau| SaaGa[Jaae Gaaeku-le/ c TaaNa( )
NaNdadqNPa[ezYaaMaaSa Ta}aTYaaaSaNaaYa Sa" ))

yadn paramrtn
tad-eka-gati-jvinm
kasea-npa-bhtnm
grahd bhakta-vatsala

tatrvtst sukha kartu

sgrajo gokule ca tn
nanddn preaym sa
tatratyvsanya sa
SYNONYMS
yadnmfor the Yadus; paramagreatly; rtnmwho had suffered; tatHim; eka
only; gatihaving as the goal; jvinmwhose lives; kasaby Kasa; iafavored;
npaof the kings; bhtnmwho were terrified; grahtout of concern; bhaktato His
devotees; vatsalacompassionate; tatrathere; avtstHe lived; sukhamhappy;
kartumto make; sa-agrajaalong with His elder brother; gokuleto Gokula; caand;
tnthem; nanda-dnNanda and the others; preaym sasent; tatratyaof the residents
of that place; vsanyafor pacifying; saHe.
TRANSLATION
The Yadus, who had no goal in life but Ka, had suffered greatly and were terrified of the
kings favored by Kasa. Out of concern for those Yadus, the Lord, always compassionate to
His devotees, stayed with them with His elder brother. And to comfort His devotees in
Gokula, He sent back Nanda and the other cowherd men.
COMMENTARY
Ka is bhakta-vatsala. He feels obliged to take care of anyone who takes exclusive shelter of
Him. Because Kasa hated the Yadus, they suffered terrible persecution under his rule. Now
Kasa was dead, but Jarsandha and other powerful friends of Kasa were still alive and
could attack Mathur at any moment.
BB 3.6.329
TEXT 329
TEXT
iPaTaradaE >avaNYaaTau GaaePavGa" Sah d]uTaMa( )
Yaav iMa[YaTae k-ae_iPa Ta}aTYaae_SMaaiNvNaa JaNa" ))

pitar dau bhavn ytu

gopa-vargai saha drutam
yvan na mriyate ko pi
tatratyo smn vin jana
SYNONYMS

pitadear father; daufirst; bhavnyour good self; ytushould go; gopa-vargaithe

cowherd men; sahawith; drutamquickly; yvat nabefore; mriyatedies; ka apiany;
tatratyaresiding there; asmnUs; vinwithout; janaperson.
TRANSLATION
Father, the Lord said, first you should quickly go home with the cowherds, before any of
Gokulas residents die in our absence.
COMMENTARY
Ka cleverly argued that if Nanda Mahrja were to return home, the Vraja-vss might be
pacified enough to at least stay alive.
BB 3.6.330
TEXT 330
TEXT
Ah& c Tav iMa}aa<aaMaezaMauiGanceTaSaaMa( )
AicraTSau%MaaDaaYa TaMaezae_SMYaav[JaNv[JaMa( ))

aha ca tava mitrm

em udvigna-cetasm
acirt sukham dhya
tam eo smy vrajan vrajam
SYNONYMS
ahamI; caand; tavayour; mitrmof the well-wishers; emthese; udvigna
disturbed; cetasmwhose hearts; acirtsoon; sukhamthe happiness; dhyaarranging
for; tamthere; eathis person, I; asmiam; vrajancoming; vrajamto Vraja.
TRANSLATION
I will soon arrange for the happiness of these well-wishers of yours in Mathur, whose hearts
are so distressed. Then I will come back to Vraja.
COMMENTARY
Nanda should have no doubt that Ka will return home as soon as possible, because Kas
heart always stays in Vraja.
BB 3.6.331
TEXT 331
TEXT
[qNaNd ovac
TvMaNYadqYaae_iSa ivhaYa Yaad*XaaNa(

ku-Taae_iPa vSTau& c Par}a Xau-Yaa" )

wiTa Pa[TaqiTaNaR >aveTk-daiPa Mae
TaTa" Pa[iTajaYa TaQaa MaYaaGaTaMa( ))

r-nanda uvca
tvam anyadyo si vihya ydn
kuto pi vastu ca paratra aknuy
iti prattir na bhavet kadpi me
tata pratijya tath maygatam
SYNONYMS
r-nanda uvcar Nanda said; tvamYou; anyadyaanothers; asiare; vihya
abandoning; ydnsuch persons; kuta apifor any reason; vastumto live; caand;
paratraelsewhere; aknuyYou could be able; itithus; prattithis belief; na
bhavetcannot be; kad apiever; memy; tatatherefore; pratijyadeclaring;
taththus; mayby me; gatamcame.
TRANSLATION
r Nanda said: Before I came here, I declared to the Vraja-vss that I could never believe
that You are someone elses son nor ever believe that You could abandon such friends as
them and live elsewhere.
BB 3.6.332
TEXT 332
TEXT
Tad]+a r+aaTMaSaMaqPaTaae_SMaaNa(
Maa Mau Maa Mau iNaJaaNk-QaNa )
AaTMaeC^Yaa Ta}a Yada Pa[YaaSYaiSa
TvTSaTaae YaaMa TadEv ha vYaMa( ))

tad raka raktma-sampato smn

m muca m muca nijn kathacana
tmecchay tatra yad praysyasi
tvat-sagato yma tadaiva h vayam
SYNONYMS
tattherefore; rakaplease protect; rakaplease protect; tma-sampatanext to You;
asmnus; m mucado not let us go; m mucado not let us go; nijnYour own;

kathacanafor any reason; tmaYour; icchayby the sweet will; tatrathere; yad
when; praysyasiYou will go; tvatYour; sagatain the company; ymamay we go;
tadthen; evajust; hoh; vayamwe.
TRANSLATION
Therefore please save us. Save us! Dont ever, everfor any reasonsend us away from
You! Wherever You might go by Your sweet willoh, there may we also go with You.
BB 3.6.333
TEXT 333
TEXT
MadaXaYaa Tae v[JavaiSaNaae JaNaa
>avNaNYaa Sah SaiNTa SaaSav" )
GaTae ivNaa Tva& MaiYa da<aaNTare
Da]uv& ivNa&+YaiNTa SaPaMaq iPaTa" ))

mad-ay te vraja-vsino jan

bhavaj-janany saha santi ssava
gate vin tv mayi druntare
dhruva vinakyanti sapady am pita
SYNONYMS
matgiven by me; ayby the hope; tethey; vraja-vsinaresiding in Vraja; jan
the people; bhavatYour; jananywith the mother; sahatogether; santiare; saasavaalive and breathing; gatein case of going; vinwithout; tvmYou; mayiI;
druahard like wood; antarewhose heart; dhruvamcertainly; vinakyantithey will
die; sapadiat once; amthey; pitaO father.
TRANSLATION
The Vraja-vss and Your mother still live and breathe only because I gave them hope. If I
were to turn so hardhearted as to go back without You, O father, surely they would die on the
spot.
COMMENTARY
All the people of Vraja trusted Nanda when he gave his word that he would not come back
without Ka. To violate that word would be to sentence them all to death. Desperate to
change Kas mind, Nanda tries to reawaken Kas family sentiments and the memory of
His poor mother and curiously reverses roles with Ka by calling Him father.
BB 3.6.334

TEXT 334
TEXT
[qdaMaaevac
Gaaecar<aeNa l/SaiTa TviYa Gaae>aUMYaaMa(
AaC^aidTae Tal/Taaidi>arev YaiSMaNa( )
JaqveMa Yae Na vYaMaqXa TaMaNTara Tae
SQaaTau& icr& k-QaMaMau}a >aveMa Xa-a" ))

rdmovca
go-craena lasati tvayi goha-bhmym
cchdite taru-latdibhir eva yasmin
jvema ye na vayam a tam antar te
sthtu cira katham amutra bhavema akt
SYNONYMS
rdm uvcardm said; go-craenawith grazing of the cows; lasatiwhen
exhibiting the glories; tvayiYou; gohaof the cowherd pastures; bhmymin the land;
cchditebeing hidden; taruby trees; latcreepers; dibhiand so on; evaonly;
yasminwho (You); jvemacan live; yewho; nanot; vayamwe; aO Lord; tam
Him (You); antarwithout; tethey; sthtumto remain; ciramfor a long time;
kathamhow; amutrain that condition; bhavemawe can be; aktable.
TRANSLATION
rdm said: When You display Your glories by grazing the cows in the pastures, dear Lord,
and You are hidden behind trees or creepers for but a moment, we cannot bear to live. How
then can we possibly stay without You for a long time?
BB 3.6.335
TEXT 335
TEXT
[qSaPa ovac
Wv& iv-ivTa& Taeza& [uTva TaUZ<aq=& iSQaTae Pa[>aaE )
v[Ja& iJaGaiMaza& TaSYaaXa&KYa XaUrSauTaae_b]vqTa( ))

r-sarpa uvca
eva viklavita te
rutv t sthite prabhau

vraja jigami tasyakya ra-suto bravt

SYNONYMS
r-sarpa uvcar Sarpa said; evamthus; viklavitamthe complaints; temtheir;
rutvhearing; tmsilently; sthitestanding; prabhauthe Lord; vrajamto Vraja;
jigamimdesire to go; tasyaHis; akyafearing; ra-sutathe son of rasena
(Vasudeva); abravtspoke.
TRANSLATION
r Sarpa said: As the Lord heard these complaints from His devotees, He stood in silence.
Then Vasudeva, the son of rasena, spoke up, afraid that the Lord might decide to go to
Vraja.
BB 3.6.336
TEXT 336
TEXT
[qvSaudev ovac
>a[aTaNaRNd >avTSaUNaae" SaaGa[JaSYaaSYa iNav*RiTa" )
>aveta}aEv vSaTa" SavRQaaNYa}a Tau VYaQaa ))

r-vasudeva uvca
bhrtar nanda bhavat-sno
sgrajasysya nirvti
bhavet tatraiva vasata
sarvathnyatra tu vyath
SYNONYMS
r-vasudeva uvcar Vasudeva said; bhrtaO brother; nandaNanda; bhavatyour;
snoof the son; sa-agrajasya--along with the elder brother; asyaHis; nirvticomplete
happiness; bhavetcan be; tatrathere; evaonly; vasataliving; sarvathby all means;
anyatraelsewhere; tubut; vyathdistress.
TRANSLATION
r Vasudeva said: Brother Nanda, surely your son and His elder brother can be happy in all
respects only by living there in Vraja. They will suffer nothing but distress anywhere else.
BB 3.6.337
TEXT 337
TEXT

ik-NTaUPaNaYaNaSYaaYa& k-al/STa]cair<aaE )
>aUTva SQaaNaaNTare GaTva DaqTYaeMaaE v[JaMaeZYaTa" ))

kintpanayanasyya
klas tad brahma-criau
bhtv sthnntare gatvdhtyemau vrajam eyata
SYNONYMS
kintuhowever; upanayanasyafor initiation; ayamthis; klatime; tattherefore;
brahma-criaucelibate students; bhtvbecoming; sthna-antareto another place;
gatvgoing; adhtyahaving studied; imauThey; vrajamto Vraja; eyatawill
return.
TRANSLATION
But now is the time for Them to be initiated. They should go as brahmacrs to another place
to study. And afterwards They can return to Vraja.
COMMENTARY
As the Dharma-stras prescribe, sons of vaiyas at the age of eleven should undergo the
upanayana-saskra (acceptance of the sacred thread by initiation). Balarma and Ka,
Vasudeva suggests, are not exceptions. They too should be sent to the gurukula of a learned
brhmaa to study the Vedas. They should stay neither in Mathur nor at home in Vndvana
with their parents. But until the upanayana ceremony is arranged, Balarma and Ka can
safely stay with Vasudeva while They finish Their business in Mathur.
BB 3.6.338
TEXT 338
TEXT
[qSaPa ovac
SaMMaiTa& vSaudevSYa vaKYae SvSYa TvSaMMaiTaMa( )
k*-Z<aSYa NaNd" Sa&l/+Ya Pa[TaSQae raedNaaku-l/" ))

r-sarpa uvca
sammati vasudevasya
vkye svasya tv asammatim
kasya nanda salakya
pratasthe rodankula

SYNONYMS
r-sarpa uvcar Sarpa said; sammatimthe agreement; vasudevasyaof Vasudeva;
vkyewith the words; svasyaof himself; tubut; asammatimdisagreement; kasya
on the part of Ka; nandaNanda; salakyanoticing; pratasthedeparted; rodana
with crying; kuladistressed.
TRANSLATION
r Sarpa said: When Nanda saw that Ka disagreed with his words and agreed with those
of Vasudeva, Nanda departed, crying in distress.
COMMENTARY
Only because Nanda was confident that Ka couldnt stay away from home without His
father was Nanda willing to leave; surely Ka would decide at the last minute to come back
with him to Vraja.
BB 3.6.339
TEXT 339
TEXT
Sa Yaadvku-lE/deRvae GaaeParaJaMaNauv[JaNa(
di" -MaXaae GaaePaEDaR*Ta" k-<#e=_dtaraMa(

sa ydava-kulair devo
gopa-rjam anuvrajan
rudadbhi kramao gopair
dhta kahe rudat-tarm
SYNONYMS
saHe (Ka); ydava-kulaiwith the members of the Yadu dynasty; devathe Lord;
gopa-rjamthe king of the cowherds (Nanda); anuvrajanfollowing; rudadbhiwho
were crying; kramaaone after another; gopaiby the cowherd men; dhtaheld;
kaheby the neck; arudatHe cried; tarmvery much.
TRANSLATION
Lord Ka, along with the princes of the Ydava dynasty, followed Nanda, the king of the
cowherds. The cowherd men, one after another, embraced Ka by the neck, and Ka cried
profusely, and so did they.
BB 3.6.340
TEXT 340
TEXT

VYaaku-l&/ k*-Z<aMaal/+Ya iYaYaaSau& SaNNYavTaRYaNa( )

vSaudevadYaae Daqra Yaadva Yaui-Paii>a" ))

vykula kam lakya

yiysu sannyavartayan
vasudevdayo dhr
ydav yukti-paktibhi
SYNONYMS
vykulamupset;

kamKa;

lakyaseeing;

yiysumdesiring

to

go;

sannyavartayanturned Him back; vasudeva-dayaVasudeva and the others; dhr

intelligent; ydavYdavas; yuktiof arguments; paktibhiby several series.
TRANSLATION
Vasudeva and the other Ydavas, all astute, saw that Ka was overwrought, wanting to go,
and with many arguments they coaxed Him back.
COMMENTARY
It seemed that Nanda was right; Ka wanted to go home with him. But the Ydavas
implored Ka not to go, arguing that He was needed in Mathur to save them from great
catastrophes, not least of which was the threat of invasion by Jarsandha. And they persisted
in putting forward their reasons until Ka agreed to stay.
BB 3.6.341
TEXT 341
TEXT
k*-Z<aeC^YaEv Tae SaveR NaNdaa" Pa[aiPaTaa v[JaMa( )
[uTvaYaaNTa& c NaNd& Tae Mauda>aqYauv[RJaiSQaTaa" ))

kecchayaiva te sarve
nanddy prpit vrajam
rutvynta ca nanda te
mudbhyur vraja-sthit
SYNONYMS
ka-icchayaccording to Kas desire; evaonly; tethey (the cowherd men); sarve
all; nanda-dyNanda and the others; prpitreached; vrajamVraja; rutvhearing;
yntamcome; caand; nandamNanda; tethey; mudhappily; abhyucame out;
vraja-sthitthose who lived in Vraja.

TRANSLATION
Obeying Kas desire, Nanda and the other cowherd men went back to Vraja. And when the
Vraja-vss heard that he had arrived, they all came out to greet him, full of joy.
COMMENTARY
Only because Ka asked the cowherds to return did they take the unimaginable step of
going home without Him. Kas desire was the only force that could move them to do such
a thing. Even the carts went down the road by their own force, without being driven, by
Kas desire. The devotees that had stayed in Vraja also lived only according to Kas
desire; naturally, then, they assumed that Ka was with Nanda, and they greeted Nanda
joyfully.
BB 3.6.342
TEXT 342
TEXT
NaNdSTau Xaaek-l/a>Yaa& Mau%MaaC^a vaSaSaa )
dNa( Gaeh& GaTaae_XaeTa >aUMaaE ParMadu"i%Ta" ))

nandas tu oka-lajjbhy
mukham cchdya vsas
rudan geha gato eta
bhmau parama-dukhita
SYNONYMS
nandaNanda; tuhowever; okawith sorrow; lajjbhymand shame; mukhamhis
face; cchdyacovering; vsaswith his cloth; rudancrying; gehamto his home;
gatagoing; aetalay down; bhmauon the ground; paramasupremely; dukhita
unhappy.
TRANSLATION
Nanda, however, overcome with sorrow and shame, covered his face with his cloth and went
home. There he lay on the ground and cried, supremely miserable.
COMMENTARY
Bereft of Ka, Nanda had good reason to feel sorrowful and, having broken his promise not
to return without Ka, good reason to feel ashamed.
BB 3.6.343
TEXT 343
TEXT

Tae caivl/aeKYa Pa[>auMaaiTaRk-aTara"

k-TaRVYaMaU!a bhuXaYaaTaura" )
XauZk-aNaNaa" Pa[uMaNaqra" Pa[>aaer(
vaTaaRMaXa*<vNbTa v*GaaePaTa" ))

te cvilokya prabhum rti-ktar

kartavya-mh bahu-akaytur
uknan praum anvar prabhor
vrtm avan bata vddha-gopata
SYNONYMS
tethey (the Vraja-vss); caand; avilokyanot seeing; prabhumthe Lord; rtiwith
distress; ktarbeside themselves; kartavyaabout what was to be done; mh
confused; bahumany; akayby anxieties for what was going to happen; tur
disturbed; ukadried up; nantheir faces; praumto inquire; anvarincapable;
prabhoabout the Lord; vrtmnews; avannot hearing; bataalas; vddhaelder;
gopatafrom the cowherds.
TRANSLATION
The Vraja-vss, not seeing their Lord, were beside themselves with distress, confused about
what to do, and sick with forebodings and apprehensions. Their faces withered. They heard no
news from the elder cowherds about their Lord, and they couldnt bring themselves to ask.
COMMENTARY
Since no one told the Vraja-vss that Kasa was dead, they were still afraid of what he might
do to Ka. Nanda was silent about what had happened to Ka in Mathur, and they feared
what they might be told if they were to ask.
BB 3.6.344
TEXT 344
TEXT
ha heiTa ha heiTa MahaiTaRNaadEr(
oE dTYa" Sah k*-Z<aMaa}aa )
Pa[aPaudRXaa& Yaa& PauNarNaaSTaa
ha hNTa ha hNTa k-Qa& b]uveTaaMa( ))

h heti h heti mahrti-ndair

uccai rudatya saha ka-mtr

prpur da y punar agans t

h hanta h hanta katha bruvetm
SYNONYMS
h halas, alas; itithus; h halas, alas; itithus; mah-rtimost painful; ndai
with sounds; uccailoudly; rudatyacrying out; sahaalong with; ka-mtrKas
mother; prpuattained; damthe condition; ymwhich; punaalso; agan
women; tthose; hoh; hantaalas; hoh; hantaalas; kathamhow; bruvetmit
can be spoken.
TRANSLATION
Kas mother cried, Alas! Alas! Alas! Alas! And the other women cried out too, all in
great pain. How can one speak about the state they were in? Oh, alas! Oh, alas!
BB 3.6.345
TEXT 345
TEXT
[qParqi+aduvac
Wv& MaNaSYaaGaTaTaTPa[v*ita
Pa[aduZk*-TaaTYaNTaXauGaiGandGDa" )
MauGDaae_>avaePaku-MaarvYaaeR
MaaTa" SaPaae iNaTara& PauNa" Sa" ))

r-parkid uvca
eva manasy gata-tat-pravttiprdukttyanta-ug-agni-dagdha
mugdho bhavad gopa-kumra-varyo
mta sarpo nitar puna sa
SYNONYMS
r-parkit uvcar Parkit said; evamthus; manasiin his heart; gatacome; tat
that; pravttiby the news of what had occurred; prduktamanifest; atyantaextreme;
ukof sorrow; agniin a fire; dagdhaburning; mugdhaconfused; abhavatbecame;
gopa-kumraof young cowherds; varyathe best; mtadear mother; sarpaSarpa;
nitarmcompletely; punaagain; sahe.
TRANSLATION

r Parkit said: Dear mother, that best of young cowherds, Sarpa, then again grew utterly
confused. As he contemplated what had happened in Vraja, his heart burned in a fire of
sorrow.
BB 3.6.346
TEXT 346
TEXT
TaeNaEv ivPa[Pa[vre<a YaTaae
NaqTaae MaNaaKSvaSQYaiMav SvYaui-i>a" )
AaXa&KYa Maaeh& PauNaraTMaNaae_iDak&vaTaa| ivXaeze<a Na TaaMav<aRYaTa( ))

tenaiva vipra-pravarea yatnato

nto mank svsthyam iva sva-yuktibhi
akya moha punar tmano dhika
vrt vieea na tm avarayat
SYNONYMS
tenaby him; evaindeed; vipraof brhmaas; pravareathe most excellent; yatnata
carefully; ntabrought; manksomewhat; svsthyamto a normal condition; ivaas if;
svahis own; yuktibhiby devices; akyafearing; mohambewilderment; puna
again; tmanahimself; adhikamfurther; vrtmthe topic; vieeawith details; na
not; tmthat; avarayathe described.
TRANSLATION
The most excellent brhmaa carefully brought Sarpa somewhat back to normal. And
Sarpa, fearful of becoming confused again, spoke no further details on that topic.
COMMENTARY
The Mathur brhmaa, just to bring his guru back to external consciousness, called out to
him, touched his feet, and sprinkled him with water.
BB 3.6.347
TEXT 347
TEXT
TaTk-QaaXaezXau[UzaVYaGa[& Ta& vq+Ya MaaQaurMa( )
YaaTSaae_NTarv>Ya PauNarah MahaXaYa" ))

tat-kath-ea-ur-

vyagra ta vkya mthuram

yatnt so ntar avaabhya
punar ha mahaya
SYNONYMS
tatof that; kathnarration; eathe remainder; urwith eagerness to hear;
vyagramintent; tamhim; vkyaseeing; mthuramthe Mathur brhmaa; yatnt
with endeavor; sahe (Sarpa); antahis inner self (mind); avaabhyaplacing under
control; punaagain; haspoke; mah-ayathe generous person.
TRANSLATION
But when kind-hearted Sarpa saw that the Mathur brhmaa was eager to hear the rest of
the story, he controlled his mind and continued to speak.
COMMENTARY
Because Sarpas disciple the brhmaa had a strong desire to hear, Sarpa, even at the cost
of his own well-being, felt the compassionate duty to help him spiritually advance.
BB 3.6.348
TEXT 348
TEXT
[qSaPa ovac
Taeza& Tau Xaaek-aiTaR>ar& k-daiPa Ta&
ParE" Pa[k-arEriNavTYaRMaaTa" )
JaNaaTSa iv:YaaPYa JaNaezu SavRTaae
v[Ja& iPa[YaPa[eMavXaae_icraTa" ))

r-sarpa uvca
te tu okrti-bhara kadpi ta
parai prakrair anivartyam ptata
jant sa vikhypya janeu sarvato
vraja priya-prema-vao cird gata
SYNONYMS
r-sarpa uvcar Sarpa said; temof them (the Vraja-vss); tubut; okaof
sorrow; rtiand pain; bharamthe burden; kad apiat any time; tamthat; paraiby
other; prakraimeans; anivartyamimpossible to counteract; ptatareliable; jant
from a person; saHe (Ka); vikhypyabeing informed; janeuthe people; sarvata

fully; vrajamto Vraja; priyaof His dear devotees; premaof the love; vaaunder the
control; acirtsoon; gatawent.
TRANSLATION
r Sarpa said: When Ka heard from a reliable person that the heavy sorrow the Vrajavss felt could never be removed by any other means, He fully explained this state of affairs
to the people of Mathur, and controlled by the love of His dearest devotees, He soon went
back to Vraja.
COMMENTARY
According to the advice of Uddhava and other dependable counselors, only Kas return
would calm the Vraja-vss. Ka and Balarma therefore exchanged Their royal garments
for Their old cowherd dress and went home.
BB 3.6.349
TEXT 349
TEXT
ivdGDaMaUDaRNYaMai<a" k*-Paaku-l/ae
v]JaiSQaTaaNaa& Sa ddTSaPaSaUNa( )
TaQaa SaMa& TaEivRJahar Tae YaQaa
ivSaSMaduR"%Mad" SaMaUl/k-Ma( ))

vidagdha-mrdhanya-mai kpkulo
vraja-sthitn sa dadat sapady asn
tath sama tair vijahra te yath
visasmarur dukham ada sa-mlakam
SYNONYMS
vidagdhaof expert heroes; mrdhanya-maithe crest-jewel; kpby compassion;
kulaagitated; vraja-sthitnmto the residents of Vraja; saHe (Ka); dadatgiving
back; sapadiat once; asntheir lives; tathand; samamtogether; taiwith them;
vijahraHe enjoyed; tethey; yathso; visasmaruforgot; dukhammisery; ada
that; sa-mlakamwith its root causes.
TRANSLATION
Impelled by compassion for the residents of Vraja, Ka, that crest jewel of artful heroes,
quickly gave them back their lives. He enjoyed with them until they forgot their misery, and
what had caused it.
COMMENTARY

Ka made sure that the Vraja-vss forgot every last thought that had caused them anguish,
including Akrras having come to Vraja and taken Him away to Mathur. Ka took this
trouble for two reasons: because He is vidagdha-mrdhanya-mai, the most gracious
performer of valorous deeds, and because He is kpkula, driven by compassion for His
suffering devotees.
BB 3.6.350
TEXT 350
TEXT
Yaid c k-ae_iPa k-daicdNauSMared(
vdiTa TaihR MaYaa SvPaTaa bTa )
ik-MaiPa duMaNaNvYaMaqi+aTa&
SaidTa& c >aYaahu XaaeciTa ))

yadi ca ko pi kadcid anusmared

vadati tarhi may svapat bata
kim api duam ananvayam kita
sa-rudita ca bhayd bahu ocati
SYNONYMS
yadiif; caand; ka apisomeone; kadcitat any time; anusmaretwould remember;
vadatispeaks; tarhithen; mayby me; svapatwhile sleeping; bataalas; kimwhat;
apieven; duamhorrible; ananvayamunprecedented; kitamseeing; sa-ruditam
with crying; caand; bhaytout of fear; bahumuch; ocatihe laments.
TRANSLATION
And if any Vraja-vss ever remembered that suffering, they would bitterly lament and cry out
in fear, What a horrible, unheard-of thing I saw in my dream!
COMMENTARY
Even in their dreams, the Vraja-vss couldnt imagine Ka leaving them to go elsewhere.
Their panic at the mere thought of it was but another aspect of their ecstatic love for Ka.
BB 3.6.351
TEXT 351
TEXT
icre<a GaaePaal/ivharMaaDaurq=
>arE" SaMaak*-ivMaaeihTaeiNd]Yaa" )
Na SaSMa" ik-idTaqTaMaeZYadPYa(

AMaq ivduNaR v]JavaiSaNaae JaNaa" ))

cirea gopla-vihra-mdhurbharai samka-vimohitendriy

na sasmaru kicid attam eyad apy
am vidur na vraja-vsino jan
SYNONYMS
cireafor a long time; goplaof a cowherd; vihraof the pastimes; mdhur-bharai
with the full sweetness; samkatotally attracted; vimohitaand enchanted; indriy
their senses; na sasmaruthey could not remember; kicitanything; attampast; eyat
future; apialso; amthey; vidu nathey were not aware of; vraja-vsinaresiding in
Vraja; janthe people.
TRANSLATION
The fullness of Kas sweet cowherd pastimes so utterly attracted and enchanted the Vrajavss senses that after a time they forgot everything, even that there was a past or a future.
BB 3.6.352
TEXT 352
TEXT
Sa ih k-al/aNTare_U-rae_PaUvaRGaTa wvaGaTa" )
TaQaEv rQaMaadaYa PauNaSTaiSMaNv]Jae Sa%e ))

sa hi klntare krro
prvgata ivgata
tathaiva ratham dya
punas tasmin vraje sakhe
SYNONYMS
sahe; hiindeed; kla-antareat a different time; akrraAkrra; aprvanever
before; gatacome; ivaas if; gatacame; tath evaand also; rathamhis chariot;
dyabringing; punaagain; tasminto this; vrajeVraja; sakheO friend.
TRANSLATION
O friend, on another occasion that same Akrra came to Vraja on his chariot, as if he had
never come before.
COMMENTARY

On the order of Kasa, the same Akrra came again to bring Ka to Mathur. Because
everyone, including Akrra, was bewildered by the influence of the Goloka atmosphere, no
one could remember that this was not the first time Akrra had arrived in Vndvana.
BB 3.6.353
TEXT 353
TEXT
NaqYaMaaNae PauNaSTaeNa TaQaEv v]JaJaqvNae )
Ta}aTYaaNaa& dXaa k-aiPa PaUvRvTSaMaJaaYaTa ))

nyamne punas tena

tathaiva vraja-jvane
tatratyn da kpi
prva-vat samajyata
SYNONYMS
nyamnebeing taken away; punaagain; tenaby him; tathso; evajust; vrajaof
Vraja; jvanethe life; tatratynmof the residents there; daa state; k apicertain;
prva-vatas before; samajyataarose.
TRANSLATION
He once again took away the life of Vraja, and its residents went again into the same state.
BB 3.6.354
TEXT 354
TEXT
MaDauPauYaa| PauNaGaRTva k&-Sa& hTva PauNav]RJaMa( )
AaGaTa" PaUvRvta}a TaQaEv ivhrTYaSaaE ))

madhu-pury punar gatv

kasa hatv punar vrajam
gata prva-vat tatra
tathaiva viharaty asau
SYNONYMS
madhu-purymto Mathur; punaagain; gatvgoing; kasamKsa; hatv
killing; punaagain; vrajamto Vraja; gatacame; prva-vatas before; tatrathere;
tathso; evajust; viharatienjoyed; asauHe.
TRANSLATION

Again Ka went to Madhupur, again killed Kasa, and again returned to Vraja, where He
continued, as before, to enjoy His pastimes.
BB 3.6.355
TEXT 355
TEXT
Wv& PauNa" PauNaYaaRiTa TaTPaure PaUvRPaUvRvTa( )
PauNa" PauNa" SaMaaYaaiTa v]Jae -I@etaQaEv Sa" ))

eva puna punar yti

tat-pure prva-prva-vat
puna puna samyti
vraje kret tathaiva sa
SYNONYMS
evamthus; puna punaagain and again; ytigoes; tatthat; pureto the city; prvaprva-vatas each time before; puna punaagain and again; samytireturns; vrajeto
Vraja; kretplays; tathso; evajust; saHe.
TRANSLATION
Thus Ka again and again goes to Kasas city, as he did many times before, and again and
again returns to sport in Vraja.
BB 3.6.356
TEXT 356
TEXT
TaQaEv k-al/IYadMa" PauNa" PauNaSa(
TaQaEv GaaevDaRNaDaar<a& Mauhu" )
ParaiPa l/Il/a ivivDaauTaaSak*-Ta(
Pa[vTaRTae >a-MaNaaehra Pa[>aae" ))

tathaiva klya-dama puna punas

tathaiva govardhana-dhraa muhu
parpi ll vividhdbhutsakt
pravartate bhakta-manohar prabho
SYNONYMS
tath evasimilarly; klyaof Kliya; damathe subduing; puna punaagain and
again; tath evaand similarly; govardhanaof Govardhana Hill; dhraamthe lifting;

muhurepeatedly; parother; apialso; llpastimes; vividhavarious; adbhut

wonderful; asaktrepeatedly; pravartateoccur; bhaktato the devotees; manoharallattractive; prabhoof the Lord.
TRANSLATION
Ka subdues Kliya time and again, in the same way, and time and again lifts Govardhana
Hill. And again and yet again He performs His many other wonderful pastimes. Thus the Lord
enchants the hearts of His devotees.
COMMENTARY
Since all of Kas pastimes, beginning with the killing of Ptan, are eternal, Ka enjoys
them with His devotees in Goloka as often as they like. Yet each time a pastime is repeated, it
seems completely new, as if never seen or heard of before. This description may confuse us.
How can Ka replay pastimes He has already performed, and how can demons like Ptan
repeatedly be killed? But Kas pastimes are transcendental. They are unlimitedly attractive
to all His devotees, whether eternal companions or new converts to pure devotional service.
Even newly elevated devotees feel extraordinary love for the Supreme Person whenever they
hear and remember His pastimes. Those pastimes generate such a force of loving attraction as
to fix the memories of them in the hearts of the devotees. Meditation on those pastimes then
gives rise to a very special happiness. In this way Kas pastimes steal the hearts of even
neophyte devotees, and Kas eternal devotees taste a sweetness and wonder unknown to
anyone else.
BB 3.6.357
TEXT 357
TEXT
Ta}aTYaaSTae Tau Taa& SavaRMaPaUva| MaNYaNTae Sada )
[qk*-Z<aParMaPa[eMak-al/kU-$=ivMaaeihTaa" ))

tatratys te tu t sarvm
aprv manyante sad
r-ka-parama-premaklaka-vimohit
SYNONYMS
tatratythe residents of that place; tethey; tuhowever; tmthose (pastimes);
sarvmall; aprvmnever occurred before; manyanteconsider; sadalways; r-

kafor r Ka; paramasupreme; premaof their love; klakaby the klaka

poison; vimohitbewildered.
TRANSLATION
But the residents of Vraja, completely bewildered by the klaka poison of their supreme
love for r Ka, never think that any of these events has ever occurred before.
COMMENTARY
Because the Vraja-vss are never aware that Kas pastimes are repeat performances, the
attraction they feel for those pastimes is never impeded. The highest states of ka-prema
have the power to create such bewilderment.
BB 3.6.358
TEXT 358
TEXT
ATaSTaeza& ih iNaTara& Sa vrqv*DYaTae MahaNa( )
ivYaaeGaYaaeGaYaae" Pa[eMaaveXaaveGaae iNarNTarMa( ))

atas te hi nitar
sa varvdhyate mahn
viyoga-yogayo premvevego nirantaram
SYNONYMS
ataconsequently;

temof

them;

hiindeed;

nitarmextremely;

sait;

varvdhyateincreases continuously; mahngreat; viyogain separation; yogayoand

association; premain pure love; veaof their obsession; vegathe force; nirantaram
always.
TRANSLATION
Thus the powerful force of their obsessive love ever-increasingly grows, both in union and in
separation.
BB 3.6.359
TEXT 359
TEXT
dUre_STau TaavaTaeRYa& Ta}a iNaTYaiNavaiSaNaaMa( )
Na iTaedNauSaNDaaNa& NaUaNaa& Maad*XaaMaiPa ))

dre stu tvad vrteya

tatra nitya-nivsinm
na tihed anusandhna
ntnn mdm api
SYNONYMS
dreleft far aside; astulet it be; tvateven; vrttopic; iyamthis; tatrathere (in
Vraja); nityaeternal; nivsinmof the residents; na tihetthere cannot be present;
anusandhnamremembrance; ntnnmof the newcomers; mdmlike me; api
even.
TRANSLATION
As true as this is for the eternal residents of Vraja, even newcomers like me can hardly
remember those past events.
COMMENTARY
In pure devotional life everyone is fully absorbed in transcendence. Some devotees, however,
can be distinguished as ntna (new) because they were conditioned souls and have recently
been reinstated in their original position by devotional practice and the Supreme Lords
personal grace.
BB 3.6.360
TEXT 360
TEXT
Taad*x(MahaMaaehNaMaaDaurqSaird(=
DaaraSaMaud]e SaTaTa& iNaMaNaaTa(
Taad*iKPa[YaPa[eMaMahaDaNaavl/I=
l/a>aaeNMadaTke- ih Na ivSMariNTa ik-Ma(

td-mah-mohana-mdhur-sariddhr-samudre satata nimajjant

tdk-priya-prema-mah-dhanvallbhonmadt ke hi na vismaranti kim
SYNONYMS
tdksuch; mah-mohanamost enchanting; mdhurof sweetness; saritof the rivers;
dhrcreated by the currents; samudrein the ocean; satatamconstantly; nimajjant
because of being immersed; tdksuch; priyamost desirable; premaof pure love; mahdhanaof vast treasures; valthe series; lbhaby attaining; unmadtdue to being
maddened; kewho; hiindeed; na vismarantido not forget; kimhow.

TRANSLATION
How can any resident of Vraja not forget in this way? The Vraja-vss, after all, are ever
immersed in the ocean made by these river currents of most enchanting sweetness. And by
gaining the vast, most desirable treasure of pure love, the Vraja-vss become maddened.
BB 3.6.361
TEXT 361
TEXT
Ahae MahEYaRMaSaaviPa Pa[>aur(
iNaJaiPa[YaPa[eMaSaMaud]SaMuTa" )
k*-Ta& c k-aYa| c Na ik-idqr"
SadaNauSaNDaaTauMai>ajXae%r" ))

aho mahaivaryam asv api prabhur

nija-priya-prema-samudra-sampluta
kta ca krya ca na kicid vara
sadnusandhtum abhija-ekhara
SYNONYMS
ahooh; mahthe greatest; aivaryamglory; asauHe; apieven; prabhuthe Lord;
nijaHis own; priyafor the dear devotees; premaof the love; samudrain the ocean;
samplutadrowning; ktamdone; caand; kryamto be done; caand; na kicitnot
at all; varacapable; sadalways; anusandhtumof remembering; abhijaof
enlightened persons; ekharathe foremost.
TRANSLATION
And, oh, the most glorious thing is that the foremost of enlightened persons, the Lord
Himself, while drowning in an ocean of love for His dear devotees, cannot always remember
what He has done and what He is going to do.
COMMENTARY
Isnt perfect knowledge an automatic byproduct of love of God? Why then are the pure
devotees of Goloka so forgetful? Yes, to one who has prema omniscience comes naturally,
but prema, being all-powerful, can redefine what is knowledge and what is ignorance. The
Personality of Godhead Himself, by the influence of His Yogamy, also forgets what He did
before. But though He often forgets, He sometimes remembers, if it serves the purpose of His
pastimes.
BB 3.6.362

TEXT 362
TEXT
l/IlE/v iNaTYaa Pa[>auPaadPaYaae"
Saa SaidaNaNdMaYaq ik-l/ SvYaMa( )
Aak*-ZYaMaa<aev TadqYaSaevYaa
TataTParqvarYauTaa Pa[vTaRTae ))

llaiva nity prabhu-pda-padmayo

s sac-cid-nanda-may kila svayam
kyameva tadya-sevay
tat-tat-parvra-yut pravartate
SYNONYMS
llthe pastimes; evaindeed; nityeternal; prabhuof the Lord; pda-padmayoof
the lotus feet; sthey; sateternity; citknowledge; nandaand bliss; maycomposed
of; kilaindeed; svayamthemselves; kyambeing attracted; ivaas if; tadya
His; sevayby the service; tat-tatvarious; parvraentourage and paraphernalia; yut
joined with; pravartatethey go on.
TRANSLATION
The pastimes of the Lord are ever existing and purely spiritual, formed of eternity,
knowledge, and bliss. Of their own accord, those pastimes, attracted to the Lords lotus feet to
engage in service, follow Him everywhere, supplying the entourage and paraphernalia for
each occasion.
COMMENTARY
Kas pastimes are sac-cid-nanda-may, composed of sat (eternal existence), cit (full
awareness), and nanda (pure ecstasy). In this context the suffix -may could mean either
identity or transformation. In other words, since Kas lls are a display of Kas
internal energy, they are nondifferent from Him, and they are also a manifestation of
transcendental variety.
There are never any defects in Kas lls, even when Ka seems to behave like an
ordinary person:
eva dhryny uati kurute mehandni vstau
steyopyair viracita-kti su-pratko yathste
ittha strbhi sa-bhaya-nayana-r-mukhlokinbhir
vykhytrth prahasita-mukh na hy uplabdhum aicchat

[The ladies of the neighborhood complained to Yaod:] When Ka is caught in His

naughty activities, the master of the house will say to Him, Oh, You are a thief! and
artificially express anger at Ka. Ka will then reply, I am not a thief. You are a thief!
Sometimes, being angry, Ka passes urine and stool in a neat, clean place in our houses. But
now, our dear friend Yaod, this expert thief is sitting before you like a very good boy.
Sometimes all the gops would look at Ka sitting there, His eyes fearful so that His mother
would not chastise Him, and when they saw Kas beautiful face, instead of continuing to
complain about Him they would simply look upon His face and enjoy transcendental bliss.
Mother Yaod would mildly smile at all this fun, and she would not want to chastise her
blessed transcendental child. (Bhgavatam 10.8.31)
To Kas feet His pastimes are attracted by their own desire to serve Him, and they are
attracted by the service attitude of His devotees. In the words of r Viu Pura (5.22.18):
manuya-dehin cem
ity evam anuvartata
ll jagat-pates tasya
chandata sampravartate

The pastimes of the Lord of the universe unfold by their sweet will, as He imitates the
activities of living beings embodied as humans.
BB 3.6.363
TEXT 363
TEXT
wYa& Tae k-iQaTaa b]Na( Gaael/aek-SYa ivl/+a<aa )
MaahaTMYaMaaDaurqDaaraPa[aNTak-aa ih SavRTa" ))

iya te kathit brahman

golokasya vilaka
mhtmya-mdhur-dhrprnta-kh hi sarvata
SYNONYMS
iyamthis; teto you; kathittold; brahmanO brhmaa; golokasyaof Goloka;
vilakaunique; mhtmyaof the greatness; mdhurand sweetness; dhrof a
constant flood; prntaextreme; khthe limit; hiindeed; sarvataentirely.
TRANSLATION

O brhmaa, thus I have told you about Golokas unique, most extreme greatness and
sweetness, which flow everywhere like a flooding river.
BB 3.6.364
TEXT 364
TEXT
[qMaaQaur ovac
k*-Z<ae MaDauPaurq=& YaaTae vSaeTku-}a >avaNk-QaMa( )
YairataTPad& Pa[a" Pa[YaESTatadaXaYaa ))

r-mthura uvca
ke madhu-pur yte
vaset kutra bhavn katham
ya cirt tat-pada prpta
prayatnais tat-tad-ay
SYNONYMS
r-mthura uvcathe Mathur brhmaa said; keKa; madhu-purmto
Madhupur; ytehaving gone; vasetwill reside; kutrawhere; bhavnyour good self;
kathamhow; yawho; cirtfor a long time; tatHis; padamabode; prpta
achieved; prayatnaiwith great efforts; tat-tatvarious; aywith desires.
TRANSLATION
The Mathur brhmaa said: After striving for so long, in so many ways and with so many
desires in your heart, you achieved Kas abode. Now that He has gone to Madhupur,
where will you reside, and how will you live?
COMMENTARY
For a very long time, Gopa-kumra had harbored the desire to see r Gopladeva and join
Him in His pastimes. Now Gopa-kumra has finally reached his destination, Goloka
Vndvana, but Ka has left Vndvana to go to Mathur. Under the circumstances, how can
Gopa-kumra tolerate living in Vraja? And since he is attached to the countryside where
Ka performed His childhood pastimes, how can he consider living in Mathur?
BB 3.6.365
TEXT 365
TEXT
[qSaPa ovac
AadeXaeNa Pa[>aaeSTaSYa v]Jae NaNdaidi>a" Sah )

vSaiNTa Maad*Xaa" SaveR Ta}a SvSad*XaESTada )

r-sarpa uvca
deena prabhos tasya
vraje nanddibhi saha
vasanti md sarve
tatra sva-sadais tad
SYNONYMS
r-sarpa uvcar Sarpa said; deenaon the order; prabhoof the Lord; tasya
His; vrajein Vraja; nanda-dibhiwith Nanda and the others; sahatogether; vasanti
live; mdpersons like me; sarveall; tatrathere; svato ourselves; sadaiwho
are similar; tadthen.
TRANSLATION
r Sarpa said: By the order of the Lord, I and all devotees like me continue to live in Vraja
in the company of Nanda and the others whose moods resemble ours.
COMMENTARY
When Ka left Vraja, He gave special instructions to the new devotees who had come to His
abode on the strength of His mercy and their spontaneous (rgnuga) sdhana. He told them
to remain in Vraja and continue to associate with great devotees like Nanda, whose ways of
devotion were similar to their own. Otherwise, if the new devotees were to go to Mathur, the
incompatible local mood would disturb them, and their spiritual development would be
impeded. With such considerations in mind, r Hari-bhakti-sudhodaya (2.13) states:
sva-kulardhyai tato dhmn
sva-ythn eva sarayet

If an intelligent person wants to see his family prosper, he should stay with his own kind.
BB 3.6.366
TEXT 366
TEXT
Taaek-SYa Sv>aavae_Ya& k*-Z<aSa& ivNaaiPa YaTa( )
>aveta}aEv iTaaSaa Na ick-IzaR c k-SYaicTa( ))

tal-lokasya svabhvo ya
ka-saga vinpi yat

bhavet tatraiva tihs

na cikr ca kasyacit
SYNONYMS
tatof His; lokasyaworld; svabhvathe nature; ayamthis; kaof Ka;
sagamthe association; vinwithout; apiindeed; yatthat; bhavetthere would be;
tatrain that place; evaonly; tihsdesire to remain; nanot; cikrdesire to do
anything else; caand; kasyacitof anyone.
TRANSLATION
This is the nature of Goloka, Kas world. Even in His absence the residents want to stay.
None want to go anywhere else.
BB 3.6.367
TEXT 367
TEXT
Ta}aTYa& Ya Tad( du"%& TaTSavRSau%MaUDaRSau )
Sa NarqNaiTaR Xaaek- k*-TaNaNd>araePair ))

tatratya yac ca tad dukha

tat sarva-sukha-mrdhasu
sa narnarti oka ca
ktsnnanda-bharopari
SYNONYMS
tatratyambelonging to that place; yatwhich; caand; tatthat; dukhammisery; tat
that; sarvaof all varieties; sukhaof happiness; mrdhasuon the heads; sait;
narnartidances vigorously; okathe mental distress; caand; ktsnaall; nandaof
bliss; bharathe intensity; upariabove.
TRANSLATION
There, sorrow dances vigorously on the head of every kind of happiness, and anguish gives a
joy more intense than any bliss.
COMMENTARY
In Goloka the apparent misery of separation from Ka is in fact the greatest happiness, and
the anxiety felt by the Goloka-vss is more ecstatic than any other pleasure. As already
explained, both these contrary effects are due to the unique nature of the special love for
Ka found only in Goloka.
BB 3.6.368

TEXT 368
TEXT
wTQa& vSa&STa}a icre<a vaiH^Ta&
vaH^aiDak&- caivrTa& Par& f-l/Ma( )
ictaaNauPaUTYaaRNau>aviPa Da]uv&
vSTauSv>aaveNa Na Ta*iMaaPanuYaaMa( ))

ittha vasas tatra cirea vchita

vchdhika cvirata para phalam
cittnuprtynubhavann api dhruva
vastu-svabhvena na tptim pnuym
SYNONYMS
itthamthus; vasanresiding; tatrathere; cireaafter a long time; vchitamwhat I
desired; vchmy desire; adhikambeyond; caand; aviratamendlessly; paramthe
highest; phalamfruit; cittaof my heart; anuprtywith complete fulfillment;
anubhavanexperiencing; apialthough; dhruvamcertainly; vastuof the reality;
svabhvenadue to the nature; nanot; tptimsatisfaction; pnuymI can attain.
TRANSLATION
After so long, having attained my desires, there I reside, beyond all desires, and to my hearts
content I relish the supreme and endless perfection of life. Yet the nature of that reality is such
that I never feel satiated.
BB 3.6.369
TEXT 369
TEXT
ATaae v]Jaqku-cku-&ku-MaaicTa&
MaNaaerMa& TaTPadPaJaYaMa( )
k-daiPa ke-NaaiPa iNaJaeiNd]YaaidNaa
Na haTauMaqXae l/vle/XaMaPYahMa( ))

ato vraja-str-kuca-kukumcita
manorama tat-pada-pakaja-dvayam
kadpi kenpi nijendriydin
na htum e lava-leam apy aham
SYNONYMS

atatherefore; vraja-strof the women of Vraja; kucafrom the breasts; kukumacitamsmeared with the kukuma; manoramamenchanting; tatHis; pada-pakajaof
the lotus feet; dvayamthe pair; kad apiever; kena apifor any reason; nijaones own;
indriyaby the senses; dinand so on; nanot; htumto abandon; eam able; lava
of a fraction of a second; leamfor a small part; apieven; ahamI.
TRANSLATION
Never, then, for any reason, can I give up Kas all-attractive lotus feet, smeared with
kukuma from the breasts of the women of Vraja. Never can I stop serving those feet with my
senses, body, and mind, not even for a fraction of a second.
BB 3.6.370
TEXT 370
TEXT
TaSYaaiPa Yaae dqNaTare JaNae_iSMaNa(
MaaDauYaRiNaak*-PaaPa[Saad" )
ANYaErSaM>aaVYaTaYaa Na vu-&
ku-}aaiPa YauJYaeTa TaQaaPYaNaU-" ))

tasypi yo dna-tare jane smin

mdhurya-nihpta-kp-prasda
anyair asambhvyatay na vaktu
kutrpi yujyeta tathpy ankta
SYNONYMS
tasyaHis; apiand; yawhich; dna-tarethe most wretched; janeon the person;
asminthis (myself); mdhuryafor the sweetness; nihwith strong attachment; pta
endowed; kpof His mercy; prasdathe favor; anyaiby others; asambhvyatay
never to be hoped for; nanot; vaktumto be spoken; kutra apianywhere; yujyetais
appropriate; tath apinonetheless; anktarecounted.
TRANSLATION
Ka showed this most wretched person the favor of His mercymercy others can never
hope forenhanced with the taste of His divine sweetness. To no one should this be
disclosed. Yet I have recounted my story to you.
COMMENTARY
As rla Santana Gosvm has revealed earlier in his commentary, rmat Rdhr
personally ordered r Sarpa to enlighten the Mathur brhmaa.

BB 3.6.371
TEXT 371
TEXT
Wv& Ta}a icr& iTaNMaTYaRl/aek-iSQaTa& iTvdMa( )
MaQauraMa<@l&/ [qMadPaXYa& %lu/ Taad*XaMa( ))

eva tatra cira tihan

martya-loka-sthita tv idam
mathur-maala rmad
apaya khalu tdam
SYNONYMS
evamthus; tatrathere; ciramfor a long time; tihanremaining; martya-lokain the
mortal world; sthitamsituated; tuand; idamthis; mathur-maalamMathurmaala; rmatsplendid; apayamI realized; khaluindeed; tdamjust like it.
TRANSLATION
After staying some time in Goloka, I realized: This splendid Mathur-maala, here in the
mortal world, is not different.
COMMENTARY
Knowledge of Goloka applies equally to Gokula, and vice versa, because these two places are
identical. Just as a jns realization of impersonal Brahman includes realization of the
individual spirit soul, realization of either Goloka or Gokula includes realization of the other.
Were impersonal realization to disallow the brahma-vds from perceiving their own selves,
they would have no impetus to follow their own discipline, because knowledge of Brahman,
in the beginning of its development, is too subtle to perceive. Impersonal Brahman cannot be
known by the untrained mind, and so for the benefit of neophyte jns the Upaniads refer to
Brahman merely as tat (that), as in the famous aphorism of the Chndogya Upaniad (6.8.7)
tat tvam asi (you are that).
BB 3.6.372
TEXT 372
TEXT
TataC^\qGaaePaGaaePaqi>aSTaai>aGaaeRi>a Taad*XaE" )
PaXauPai+ak*-iMa+Maa>a*TSairtavaRidi>av*RTaMa( ))

tat-tac-chr-gopa-gopbhis

tbhir gobhi ca tdai

pau-paki-kmi-kmbhtsarit-tarv-dibhir vtam
SYNONYMS
tat-tatthe various; rdivine; gopawith the cowherd men; gopbhiand cowherd
women; tbhithese; gobhiwith the cows; caand; tdaiexactly similar; pau
with the animals; pakibirds; kmiinsects; km-bhtmountains; saritrivers; taru
trees; dibhiand so on; vtamabounding.
TRANSLATION
Varieties of divine gopas, gops, and cows abound in Gokula, just as in Goloka. And so do the
other animals, and the birds, and the insects, and the mountains, rivers, trees, and other
beings.
COMMENTARY
Goloka and Gokula resemble one another down to the details of individual living beings. The
individual persons playing the roles in one place may be distinct from those in the other, but
the functions they serve in the pleasure pastimes of the Personality of Godhead are exactly the
same. Gokulas cowherd men and women and all its creatures, down to the creepers and
bushes, closely resemble their counterparts in the spiritual world.
BB 3.6.373
TEXT 373
TEXT
TaQaEvaivrTa& [qMaTk*-Z<acNd]e<a TaeNa ih )
ivSTaaYaRMaa<aYaa Taad*K-I@a[e<YaaiPa Mai<@TaMa( ))

tathaivvirata rmatka-candrea tena hi

vistryamay tdkkr-reypi maitam
SYNONYMS
tath

evaand

also;

aviratamconstantly;

rmatglorious;

ka-candreaby

Kacandra; tenaHim; hiindeed; vistryamayexpanded; tdksimilar; krof

pastimes; reyby a series; apiindeed; maitamadorned.
TRANSLATION

And this place is adorned with a never-ending stream of similar pastimes, expanded by the
glorious Kacandra.
BB 3.6.374
TEXT 374
TEXT
TaTk-daicidTaSTa}a k-daiPa ivdDae iSQaiTaMa( )
>aed& NaaePal/>ae k-iTPadYaaerDauNaETaYaae" ))

tat kadcid itas tatra

kadpi vidadhe sthitim
bheda nopalabhe kacit
padayor adhunaitayo
SYNONYMS
tattherefore; kadcitsometimes; itahere; tatrathere; kad apiand sometimes;
vidadheI make; sthitimmy residence; bhedamdifference; na upalabheI do not
perceive; kacitany; padayobetween the two abodes; adhunnow; etayothese.
TRANSLATION
I reside, therefore, sometimes here and sometimes there. No longer do I perceive any
difference between these two abodes.
COMMENTARY
r Sarpa and his disciple are in Vraja-bhmi on earth. Now r Sarpa sees no difference
between the two abodes, but before he attained this realization he had to make a great
endeavor to transfer himself from Gokula to Goloka.
BB 3.6.375
TEXT 375
TEXT
GaMaNaaGaMaNaE>aeRdae Ya" Pa[SaeTa ke-vl/Ma( )
Ta& cah& TatadaSa-ya Na JaaNaqYaaiMav Sfu-$=Ma( ))

gamangamanair bhedo
ya prasajjeta kevalam
ta cha tat-tad-sakty
na jnym iva sphuam
SYNONYMS

gamana-gamanaibecause of traveling back and forth; bhedadifference; yawhich;

prasajjetais found; kevalamonly; tamthat; caand; ahamI; tat-tatto each of them;
saktybecause of my attachment; na jnymI do not notice; ivaas if; sphuam
apparent.
TRANSLATION
Traveling from one to the other, back and forth, may make it seem that there is some
distinction, but I am so attached to both places that I hardly notice any difference.
COMMENTARY
r Sarpa perceives a distance as he moves from the middle of the material universe to the
topmost limit of the spiritual sky, but to him this distraction is insignificant. The journey is no
more troublesome than the walk a farmer has to take to a field near his home.
BB 3.6.376
TEXT 376
TEXT
ASMaaTSQaaNaYaadNYaTPad& ik-iTk-QaNa )
NaEv SPa*XaiTa Mae d*i" [v<a& va MaNaae_iPa va ))

asmt sthna-dvayd anyat

pada kicit kathacana
naiva spati me di
ravaa v mano pi v
SYNONYMS
asmtthan these; sthnaplaces; dvayttwo; anyatother; padamlocation; kicit
any; kathacanain any way; nanot; evaeven; spatitouches; memy; disight;
ravaamhearing; vor; manamind; apieven; vor.
TRANSLATION
Neither my sight, nor my hearing, nor even my mind ever touches any other abode than these
two.
COMMENTARY
Being exclusively attached to Ka and His abodes, r Sarpa is oblivious to everything
else.
BB 3.6.377
TEXT 377
TEXT

ANYa}a vTaRTae KvaiPa [qk*-Z<aae >aGavaNSvYaMa( ))

Taad*XaaSTaSYa >a-a va SaNTaqiTa MaNauTae Na Ta( ))

anyatra vartate kvpi

r-ko bhagavn svayam
tds tasya bhakt v
santti manute na ht
SYNONYMS
anyatraelsewhere; vartateresides; kva apiin some place; r-kar Ka;
bhagavnthe Supreme Lord; svayamHimself; tdlike this; tasyaHis; bhakt
devotees; vor; santiare present; itithus; manute nadoes not consider; htmy heart.
TRANSLATION
My heart never thinks that the original Supreme Lord r Ka, or His devotees like those
present here, could ever reside anywhere else.
COMMENTARY
Here Sarpa is talking only about svaya bhagavn, the original Personality of Godhead, and
His Vraja devotees, not about the Lords expansions, like Vsudeva in Dvrak, and Their
devotees like Vasudeva.
BB 3.6.378
TEXT 378
TEXT
k-daicXaRNa& va SYaaEku-<#=aidiNavaiSaNaaMa( )
[qk*-Z<aivrhe<aaTaaRiNav PaXYaaiMa TaaNaiPa ))

kadcid darana v syd

vaikuhdi-nivsinm
r-ka-virahertn
iva paymi tn api
SYNONYMS
kadcitsometimes; daranamsight; vor; sytthere may be; vaikuha-diof
Vaikuha and other places; nivsinmof residents; r-kafrom r Ka; virahea
by separation; rtntormented; ivaas if; paymiI see; tnthem; apiindeed.
TRANSLATION

From time to time I may see residents of Vaikuha or some other place, but to my eyes they
appear tormented by separation from r Ka.
COMMENTARY
r Sarpas vision is that of a paramahasa situated in vraja-bhva, the mood of Vraja. He
sees everyone, even outsiders, as if they were also in that mood. When he meets devotees
from Dvrak, Ayodhy, and Vaikuha, he projects his own feelings onto them and presumes
that they are anguished by not being with Ka in Vraja. In this way, nothing distracts Sarpa
from his meditation on the glories of Goloka, and he remains satisfied in all circumstances.
BB 3.6.379
TEXT 379
TEXT
k-daiPa Taezu v]JavaiSal/aek-=
Saad*XYa>aavaNavl/aek-NaaNMae )
JaaTaaNauTaaPaeNa >avetaTaae_iPa
Pa[eMaPa[k-aXaaTParMa& Sau%& TaTa( ))

kadpi teu vraja-vsi-lokasdya-bhvnavalokann me

jtnutpena bhavet tato pi
prema-prakt parama sukha tat
SYNONYMS
kad apisometimes; teuin them; vraja-vsiresiding in Vraja; lokaof the people;
sdyasimilar; bhvaa mood; anavalokantbecause of not seeing; memy; jta
born; anutpenaby the painful disappointment; bhavetthere is; tatafrom that; api
nonetheless; premaof pure love; praktdue to the manifestation; paramamutmost;
sukhamhappiness; tatthat.
TRANSLATION
By not seeing in those other devotees a mood like that of the residents of Vraja, I may
occasionally be disappointed. Yet that only makes my love for Ka shine forth more
brightly. And so my disappointment becomes a cause of supreme joy.
COMMENTARY
Because the devotees of all the expansions of Godhead are eternally blissful, Sarpa
sometimes notices that even outside Vraja, even without Kas direct company, such
devotees are happy. That anyone could think himself happy without being in the mood of

Vraja disturbs Sarpa occasionally, but that very agitation impels His love for Ka in
Goloka to increase. He can thus remain happy even while passing through Vaikuha or the
material world.
BB 3.6.380
TEXT 380
TEXT
Ahae Gaael/aek-IYaEiNaRi%l/>auvNaavaiSaMaihTaE"
Sada TaESTaEl/aeRkE-" SaMaNau>avNaqYaSYa MahTa" )
PadaQaRSYaa:YaaTau& k-iTa ivvr<aaiNa Pa[>aurh&
TadaSTaa& Taaek-ai%l/Pairk-re>Yaae MaMa NaMa" ))

aho golokyair nikhila-bhuvanvsi-mahitai

sad tais tair lokai samanubhavanyasya mahata
padrthasykhytu kati vivarani prabhur aha
tad st tal-lokkhila-parikarebhyo mama nama
SYNONYMS
ahooh; golokyaiof Goloka; nikhilaall; bhuvanaof the worlds; vsiby the
residents; mahitaiwho are glorified; sadalways; tai taiby the various; lokai
residents; samanubhavanyasyawhich can be perceived; mahataof the greatness; padaarthasyathe reality; khytumto describe; katihow many; vivaranidescriptions;
prabhucapable; ahamI; tat stmso be it; tatof that; lokaworld; akhilato all;
parikarebhyathe Lords associates; mamamy; namaobeisances.
TRANSLATION
How much can I say about that supreme realityoh, the world of Goloka! Its multitude of
residents, honored by all the worlds, always perceive its greatness. So now I have said
enough. To all who live with the Lord in that abode, I offer my obeisances.
COMMENTARY
Goloka is the ultimate reality, and the essence of that reality is pure love for the lotus feet of
r Nanda-nandana. Hearing about and describing the wonderful sports of Ka in Goloka
and in Mathur Gokula on earth are the most worthwhile engagements for anyone. Ultimately,
however, one can only say so much, and one must finish by simply offering ones respects to
the most fortunate inhabitants of Lord Kas abode. By honoring them one honors their pure
love for Ka, a love which is the highest goal of all endeavors.

Thus ends the Sixth Chapter of Part Two of rla Santana Gosvms Bhad-bhgavatmta,
entitled Abha-lbha: The Attainment of All Desires.
BB 7. Jagad-nanda: The Bliss of the Worlds
7. Jagad-nanda: The Bliss of the Worlds
BB 3.7.1
TEXT 1
TEXT
[qSaPa ovac
Wv& YaTParMa& SaaDYa& ParMa& SaaDaNa& c YaTa( )
TaicaYaaRDauNaa b]NSvYa& iNaqYaTaa& TvYaa ))

r-sarpa uvca
eva yat parama sdhya
parama sdhana ca yat
tad vicrydhun brahman
svaya nicyat tvay
SYNONYMS
r-sarpa uvcar Sarpa said; evamthus; yatwhat; paramamthe highest;
sdhyamgoal; paramamthe highest; sdhanammeans for achievement; caand; yat
what; tadthis; vicryaconsidering; adhunnow; brahmanO brhmaa; svayamon
your own; nicyatmshould be decided; tvayby you.
TRANSLATION
r Sarpa said: My dear brhmaa, now think carefully and decide for yourself what is the
highest goal of life and what is the best way to achieve it.
COMMENTARY
This Seventh Chapter describes how the Mathur brhmaa, by the mercy of r Sarpa,
achieved pure love for Ka and on the strength of that love received Kas special favor.
Sarpa has depicted the most important aspects of the glories of Goloka. Now all that remains
is for him to give an explicit answer to the brhmaas earlier query:
rutv bahu-vidha sdhya
sdhana ca tatas tata
prpya ktya ca niretu
na kicic chakyate may

From various sources I have heard of various goals and various methods to achieve them, but
still I cannot definitely decide what goal I should strive for and what I should do to reach it.
(Bhad-bhgavatmta 2.1.98) To test whether the brhmaa disciple has now correctly
understood what he has been taught, Sarpa asks him to give his own opinion about what
should be his sdhya and sdhanahis goal and his means to achieve it.
BB 3.7.2
TEXT 2
TEXT
MaaQaurb]a<a[e MaTPa[aPYa& TvYaaiPa TaTa( )
Sav| deVYaa" Pa[SaadeNa Pa[aMaeveiTa MaNYaTaaMa( ))

mthura-brhmaa-reha
mad-vat prpya tvaypi tat
sarva devy prasdena
prptam eveti manyatm
SYNONYMS
mthuraof Mathur; brhmaa-rehaO best of brhmaas; mat-vatas I have;
prpyamthe goal; tvayby you; apialready; tatthat; sarvamcompletely; devy
of the divine goddess; prasdenaby the mercy; prptamachieved; evaindeed; itithus;
manyatmplease understand.
TRANSLATION
Please understand, O best of Mathur brhmaas: Just like me you have already fully
achieved your goal, by the mercy of the divine goddess.
COMMENTARY
Sarpas disciple, on the verge of perfection, has yet to realize the glories of Goloka directly,
but soon he will. Instead of trying to explain more about those glories, his guru advises that he
merely be patient and soon he will see everything with his own eyes.
BB 3.7.3
TEXT 3
TEXT
vTaRTae caviXa& YaUUTaPa[aYa& c ivi TaTa( )
vq+ae k*-Paa>ar& TaSYa VYa&- >aGavTaSTviYa ))

vartate cvaia yad

bhta-prya ca viddhi tat

vke kp-bhara tasya
vyakta bhagavatas tvayi
SYNONYMS
vartatethere is; caand; avaiamthe remainder; yatwhich; bhta-pryamnearly
manifest; caand; viddhiknow; tatthat; vkeI see; kp-bharamthe complete
mercy; tasyaof Him; vyaktamvisible; bhagavataof the Supreme Lord; tvayion you.
TRANSLATION
Whatever is left for you to achieve, you have already nearly attained. Please know this. I can
see that the Supreme Lord has bestowed upon you His full mercy.
COMMENTARY
But visible signs of perfection have not yet appeared in me, the brhmaa might humbly
assert. Here Sarpa disagrees. r Golokantha has already singled the brhmaa out as a
recipient of His full mercy.
BB 3.7.4
TEXT 4
TEXT
PaXYa YaaTMaNaSTaSYa TadqYaaNaaMaiPa Da]uvMa( ))
v*ta& ParMaGaaePYa& TaTSav| Tae k-iQaTa& MaYaa )

paya yac ctmanas tasya

tadynm api dhruvam
vtta parama-gopya tat
sarva te kathita may
SYNONYMS
payaplease see; yatwhat; caand; tmanato myself; tasyato Him; tadynmto
His

devotees;

apiand;

dhruvamindeed;

vttamoccurred;

paramaextremely;

gopyamconfidential; tatthat; sarvamall; teto you; kathitamtold; mayby me.

TRANSLATION
Just see! I have indeed told you everything that happened to me, and to the Lord, and to His
devotees, even though these topics are most confidential.
BB 3.7.5-7
TEXTS 57
TEXT

iNaJa>aavivXaez >aGavr<aa[Ya" )
Na Pa[k-aXaiYaTau& YaaeGYaae ih]Yaa SvMaNaSae_iPa Ya" ))
JaaTae dXaaivXaeze c v*ta& SvParivSMa*Tae" )
ivXaezjaNaraihTYaaaNau>aUTa& YadaTMaNaa ))
TataTSavRiMad& TaeNa k*-Z<aeNaaivXYa Mae id )
iNa"SaairTaiMavaYaaTa& bl/ae- TvdGa[Ta" ))

nija-bhva-viea ca
bhagavac-cararaya
na prakayitu yogyo
hriy sva-manase pi ya

jte da-viee ca
vtta sva-para-vismte
viea-jna-rhityn
nnubhta yad tman

tat tat sarvam ida tena

kenviya me hdi
nisritam ivyta
bald vaktre tvad-agrata
SYNONYMS
nijaones own; bhvamood; vieaspecial; caand; bhagavatof the Supreme Lord;
caraaof the lotus feet; rayathe shelter; nanot; prakayitumto reveal; yogya
proper; hriyout of shyness; sva-manaseto ones own mind; apieven; yawhich;
jtewhen it has developed; daa condition; vieespecial; caand; vttamwhat
occurred; svaof myself; paraand of others; vismtebecause of forgetting; viea
particular; jnaof awareness; rhitytbecause of the absence; nanot; anubhtam
experienced; yatwhat; tmanby myself; tatthat; tatthat; sarvamall; idamthis;
tenaby Him; kenaKa; viyaentering; memy; hdiheart; nisritammade
to come out; ivaas if; ytamcome; baltby force; vaktreinto the mouth; tvatyour;
agratain the presence.
TRANSLATION

The special ecstasies one relishes in the shelter of the Personality of Godheads lotus feet are
private. One should feel shy to reveal them, even to ones own mind. And sometimes I
entered special states of consciousness in which I could no longer recognize myself or others,
nor distinguish one thing from the next, and so there were events I didnt see. Yet Ka, in
your presence, has entered my heart and brought all these topics out, forcing them to come
from my mouth.
COMMENTARY
A spiritual master can certainly reveal even the most secret knowledge to a faithful, deserving
disciple. The Mathur brhmaa, before hearing his gurus personal history, was a raw
neophyte, and Sarpa was at different times too distracted by ecstasy to perceive clearly what
was going on and so had difficulty recounting some of the events of his spiritual journey. But
despite all this and despite Sarpas reluctance, Ka forced the whole story from Sarpas
mouth.
BB 3.7.8
TEXT 8
TEXT
>avTaa}a ivaSaae iNaTara& SaMaPaTa )
l/+a<aEl/Ri+aTaaYa& MaYaa Xaqga]f-l/Pa[d" ))

bhavata ctra vivso

nitar samapadyata
lakaair lakita cya
may ghra-phala-prada
SYNONYMS
bhavataof your good self; caand; atrahere; vivsafaith; nitarmespecially;
samapadyatahas arisen; lakaaifrom signs; lakitanoticed; caand; ayamthis
(faith); mayby me; ghrasoon; phala-pradabestowing the benefits.
TRANSLATION
I have noted clear signs that you have gained strong faith in these topics, a faith that will soon
bestow upon you all its rewards.
COMMENTARY
The disposition of anothers heart is difficult to read, but an elevated person with clear
intelligence can discern from ones gestures where ones faith lies. From the satisfied
expressions on the brhmaas face, Sarpa knew, This disciple has developed confidence in

the truth of my story. In other words, Sarpas mission had achieved success. Once strong
faith in the transcendental reality is established, ones spiritual practice very quickly bears
fruit.
BB 3.7.9
TEXT 9
TEXT
SvYa& [qraiDak-a devq Pa[aTaraiddeXa MaaMa( )
SaPaaYaaiTa MaTku-e Ma-ae MaaQaurae iJa" ))

svaya r-rdhik dev

prtar adydidea mm
sarpyti mat-kuje
mad-bhakto mthuro dvija
SYNONYMS
svayamHerself; r-rdhik devr Rdhik-dev; prtaearly in the morning; adya
today; dideaordered; mmme; sarpaO Sarpa; ytiis coming; matMy;
kujeto the grove; matMy; bhaktadevotee; mthuraof Mathur; dvijaa
brhmaa.
TRANSLATION
Early this morning r Rdhik-dev Herself came and ordered me: Sarpa, a brhmaa from
Mathur who is My devotee is coming to My grove.

The Mathur brhmaa considered himself a devotee of Durg, but she is a partial expansion
of r Rdhik, Lord Madana-goplas eternal consort.
BB 3.7.10
TEXT 10
TEXT
Ta}aEk-ak-I TvMaadaE GaTva SaduPadeXaTa" )
Pa[baeDYaaaSYa Ta& k*-Z<aPa[Saad& Pa[aPaYa d]uTaMa( ))

tatraikk tvam adydau

gatv sad-upadeata
prabodhyvsya ta kaprasda prpaya drutam

SYNONYMS
tatrathere; ekaikalone; tvamyou; adyatoday; daufirst of all; gatvgoing; sat
good; upadeataby instructions; prabodhyaenlightening; vsyaconsoling; tam
him; kaof Ka; prasdamthe grace; prpayacause him to attain; drutamquickly.
TRANSLATION
Go there alone, the first thing today. Enlighten him with good instructions, console him, and
help him quickly attain Kas grace.
COMMENTARY
Had Sarpa not awakened the brhmaas higher intelligence, the brhmaa would not have
obtained r Kas favor.
BB 3.7.11
TEXT 11
TEXT
ASMaataSYaa" SaMaadeXaaC^qga]Ma}aahMaaGaTa" )
Na Pa[hzaRdPae+ae SMa k*-Z<aSaSau%& c TaTa( ))

asmt tasy samdec

chghram atrham gata
na prahard apeke sma
ka-saga-sukha ca tat
SYNONYMS
asmton the basis of this; tasyHer; samdetinstruction; ghramswiftly; atra
here; ahamI; gatacame; nanot; prahartdue to joy; apeke smaI thought of;
ka-sagaof Kas company; sukhamenjoyment; caand; tatthat.
TRANSLATION
On Her instruction I swiftly came here, overjoyed, without even a thought about missing the
enjoyment of Kas company.
COMMENTARY
To carry out his assignment, Sarpa left home early in the morning, before Ka went out to
the forest with His friends. Sarpa did not mind missing Kas company for one day,
because he knew that carrying out r Rdhs order would endear him to Kaand this
would surely increase the happiness he enjoyed with Ka.
BB 3.7.12
TEXT 12

TEXT
[qParqi+aduvac
WvMaue-_iPa ivPa[SYa TaSYa ih Pa[eMaSaMPad" )
odYaadXaRNaaNMaUiDNaR SaPa" k-rMaPaRYaTa( ))

r-parkid uvca
evam ukte pi viprasya
tasya hi prema-sampada
udaydarann mrdhni
sarpa karam arpayat
SYNONYMS
r-parkit uvcar Parkit said; evamthus; uktespoken to; apieven; viprasyaof
the brhmaa; tasyahis; hiindeed; prema-sampadaof the treasure of pure love;
udayathe awakening; adarantbecause of not seeing; mrdhnion his head; sarpa
Sarpa; karamhis hand; arpayatplaced.
TRANSLATION
r Parkit said: When Sarpa saw that the brhmaa, even after spoken to in this way, had
not awakened to the treasure of pure love, Sarpa put his hand on the brhmaas head.
BB 3.7.13
TEXT 13
TEXT
SaSTaSYaaSfu-ritae SvaNau>aUTaiMavai%l/Ma( )
[qSaPaaNau>aUTa& YaTk*-PaYaa TaNa( MahaTMaNa" ))

sadyas tasysphurac citte

svnubhtam ivkhilam
r-sarpnubhta yat
kpay tan mahtmana
SYNONYMS
sadyaimmediately; tasyahis; asphuratbecame manifest; cittein the heart; svaanubhtamexperienced for himself; ivaas if; akhilamall; r-sarpaof r Sarpa;
anubhtamthe experience; yatwhich; kpayby the mercy; tatthat; mah-tmana
of the great soul.
TRANSLATION

By the mercy of that great soul Sarpa, everything he had experienced became manifest at
once in the brhmaas heart, as if the brhmaa had experienced it himself.
BB 3.7.14
TEXT 14
TEXT
MahTSaMaMaahaTMYaMaevETaTParMaauTaMa( )
k*-TaaQaaeR YaeNa ivPa[ae_SaaE Saae_>aUtaTSvPavTa( ))

mahat-sagama-mhtmyam
evaitat paramdbhutam
ktrtho yena vipro sau
sadyo bht tat-svarpa-vat
SYNONYMS
mahatwith a great soul; sagamaof association; mhtmyamthe greatness; eva
indeed; etatthis; parama-adbhutamsupremely amazing; kta-arthasuccessful; yena
by which; viprathe brhmaa; asauhe; sadyasuddenly; abhtbecame; tathis;
svarpa-vatrealizing the true identity.
TRANSLATION
Such are the most amazing glories of contact with a great saint. By that contact, this brhmaa
suddenly achieved perfection, realizing his eternal identity.
COMMENTARY
Usually, only the Lords most qualified devotees attain pure love of God, after long endeavor
for the Lords special mercy. How then could this brhmaa have achieved prema so quickly?
Only by coming into contact with a powerful saint. The brhmaas own efforts alone would
have been of no avail. His success was possible by the unique glories of Vaiava association,
incomprehensible to material minds.
In rmad-Bhgavatam (3.23.55) r Devahti remarks:
sago ya saster hetur
asatsu vihito dhiy
sa eva sdhuu kto
nisagatvya kalpate
Association to gratify the senses is certainly the path of bondage. But the same type of
association, performed with a saintly person, leads to the path of liberation, even if performed
without knowledge.

When an ignorant person mixes with other degraded persons, the result is entanglement in
material existence, in the enjoyment of food, drink, sex, and so on. But the company of pure
souls, even if entered into with the same ignorance, enables one to become nisaga, free in
two ways: detached from matter and uplifted to pure love of God. Prema is a form of
detachment because it shuns all pursuits other than the attempt to please the Personality of
Godhead. Therefore, as stated in the Yoga-vsiha-rmyaa:
sad santo bhigantavy
yady apy upadianti na
y hi svaira-kaths te
upade bhavanti te
nyam pratm eti
mtir apy amtyate
pat sampad ivbhti
vidvaj-jana-samgamt

In all circumstances, one should approach saintly persons. Even if one receives no teachings,
spontaneous dialogue with them imparts valuable lessons. When one approaches persons who
have real knowledge, emptiness overflows with fullness, death becomes immortal nectar, and
disasters can seem like good fortune.
In rmad-Bhgavatam (3.7.19) r Vidura says:
yat-sevay bhagavata
ka-sthasya madhu-dvia
rati-rso bhavet tvra
pdayor vyasanrdana
By serving the feet of the spiritual master, one develops transcendental ecstasy in the service
of the Personality of Godhead, who is the unchangeable enemy of the Madhu demon and
whose service vanquishes ones material distresses.
Vidura here speaks to his ik-guru, Maitreya Muni. By serving Maitreya, Vidura expects to
obtain the service of the Supreme Lord, who is difficult to understand but whom one can
approach by serving His pure devotees. The Supreme Person is ka-stha, which means both
unchanging and inconceivable. He is also ka-stha in the sense that He is famous for
being offered anna-ka, a mountain of food, while standing on a special peakthat of
Govardhana. At the lotus feet of Ka, the enemy of the demon Madhu, a sincere servant of
the Vaiavas can obtain rati-rsa, a never-ending festival of prema, from which comes an

enjoyment so intense (tvra) that nothing can impede or interrupt it. Material existence is full
of various miseries, but devotional service at Lord Kas lotus feet (pdayo) eradicates
them all (vyasanrdana). Or if we take pdayo to modify vyasanrdana, the meaning of
the two words together is that which destroys the pain felt by the feet. Kas rsa-ll is
mostly a festival of dancing, and dancing means moving the feet. By entering the rsa dance
ones feet will be relieved of the distress they feel from doing other things.
As r Kapiladeva tells His mother:
sat prasagn mama vrya-savido
bhavanti ht-kara-rasyan kath
taj-joad v apavarga-vartmani
raddh ratir bhaktir anukramiyati

In the association of pure devotees, discussion of the pastimes of the Supreme Personality of
Godhead is very pleasing and satisfying to the ear and the heart. By cultivating knowledge of
the Lords activities one gradually becomes advanced on the path of liberation, and thereafter
one is freed, and ones attraction becomes fixed. Then real devotion and devotional service
begin. (Bhgavatam 3.25.25)
Here Lord Kapiladeva mentions three symptoms of the gradual development of prema: firm
conviction (raddh), love for the Lord (rati), and unswerving dedication to His service
(bhakti). In the course of devotional advancement, each of these symptoms becomes manifest
naturally, without separate endeavor. Lord Kapiladeva does not intend to say that the
sequence of development is literally raddh, then rati, and then bhakti. Rather, we should
understand that first a new devotee acquires faith (raddh), then takes up the process of
bhakti by hearing, chanting, and serving, and later achieves rati. Because bhakti means both
the practice of devotional service and the mature stage of spontaneous love, to say that rati
(prema) is the fruit of bhakti is correct.
With this same concept of bhakti in mind, r Dhruva prays to Lord Viu:
bhakti muhu pravahat tvayi me prasago
bhyd ananta mahatm amalaynm
yenjasolbaam uru-vyasana bhavbdhi
neye bhavad-gua-kathmta-pna-matta

O unlimited Lord, kindly bless me so that I may associate with great devotees who engage in
Your transcendental loving service constantly, as the waves of a river constantly flow. Such

transcendental devotees are completely situated in an uncontaminated state of life. By the

process of devotional service, surely I will be able to cross the nescient ocean of material
existence, which is filled with the waves of blazing, firelike dangers. It will be very easy for
me, for I am becoming mad to hear about Your transcendental qualities and pastimes, which
are eternally existent. (Bhgavatam 4.9.11)
Because the devotees of Viu serve Him constantly (bhakti muhu pravahat), their
hearts are completely pure (amalaynm), and for that reason they are exalted souls
(mahatm). The association of such Vaiavas is extremely desirable. One who achieves it
need not bother aspiring for the fourth goal of life, liberation, for liberation comes
automatically as a byproduct of pure devotion. Dhruva anticipates that in the company of
Vaiavas he will drink the nectar of topics about the Supreme Lord, which will intoxicate
him and empower him to cross effortlessly the dangerous ocean of sasra. Drunkards are
mainly interested in the taste of their liquor; they have only a superficial interest in the
secondary effects of alcohol, such as its ability to ease the discomfort of cold weather. In the
same way, devotees who have a taste for drinking the nectar of bhagavad-bhakti consider
relishing that elixir forever their principal goal. They accept liberation and other secondary
benefits only when such boons do not obstruct that eternal delight.
In rmad-Bhgavatam (4.24.5758) Lord iva gives this opinion:
kardhenpi tulaye
na svarga npunar-bhavam
bhagavat-sagi-sagasya
martyn kim utia

athnaghghres tava krti-trthayor

antar-bahi-snna-vidhta-ppmanm
bhtev anukroa-susattva-lin
syt sagamo nugraha ea nas tava

If one by chance associates with a devotee, even for a fraction of a moment, one is no longer
subject to attraction by the results of karma or jna. What interest then can he have in the
benedictions of the demigods, who are subject to the laws of birth and death? My dear Lord,
Your lotus feet are the cause of all auspicious things and the destroyer of all the
contamination of sin. I therefore beg Your Lordship to bless me with the association of Your
devotees, who are completely purified by worshiping Your lotus feet and who are so merciful

upon the conditioned souls. I think that Your real benediction will be to allow me to associate
with such devotees.
Rather than liberation, what to speak of royal power and the other kinds of success that
ordinary people value, Lord iva would prefer even a moments association with those who
keep company with the Personality of Godhead. In other words, the company of the Supreme
Lords devotees dances on the heads of all other goals of life. The lotus feet of the Supreme
Lord, who killed the demon Agha, remove all sin. The Lords fame is the source of all holy
trthas, including the river Gag and also the river Yamun, whose bathing ghas the gops
approach to fetch water. Lord iva takes two purifying bathsone externally in the Gag
and the other internally in the Yamun. Similarly, a bath in the Supreme Lords fame purifies
His devotees in two ways, externally by absolving them from hellish punishment and
internally by cleansing their hearts of desires for material enjoyment. Persons dedicated to the
fame of the Supreme Lord, and to His lotus feet, are merciful to all creatures. Such devotees
always live purely, devoid of lust and other contaminations of the heart, and they have
simplicity and all other exemplary qualities. Lord iva prays that Lord Vius greatest mercy
on him would be simply to let him come in touch with the Supreme Lords devotees.
In the Fifth Canto (5.12.1213) r Jaa Bharata speaks likewise:
rahgaaitat tapas na yti
na cejyay nirvapad ghd v
na cchandas naiva jalgni-sryair
vin mahat-pda-rajo-bhiekam

My dear King Rahgaa, unless one has the opportunity to smear his entire body with the
dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot
realize the Absolute Truth simply by observing celibacy [brahmacarya], by strictly following
the rules and regulations of householder life, by leaving home as a vnaprastha, by accepting
sannysa, or by undergoing severe penances in winter by keeping oneself submerged in water
or in summer by surrounding oneself by fire and the scorching heat of the sun. There are
many other processes to understand the Absolute Truth, but the Absolute Truth is revealed
only to one who has attained the mercy of a great devotee.
yatrottama-loka-gunuvda
prastyate grmya-kath-vighta
nievyamo nu-dina mumukor
mati sat yacchati vsudeve

Who are the pure devotees mentioned here? In an assembly of pure devotees, there is no
question of discussing material subjects like politics and sociology. In an assembly of pure
devotees, there is discussion only of the qualities, forms, and pastimes of the Supreme
Personality of Godhead, who is praised and worshiped with full attention. In the association
of pure devotees, by constantly hearing such topics respectfully, even a person who wants to
merge into the existence of the Absolute Truth abandons this idea and gradually becomes
attached to the service of Vsudeva.
In the verse just before the two quoted here, Jaa Bharata identified the Absolute Truth as
Bhagavn, the Personality of Godhead, and as Vsudeva, the darling son of Vasudeva. Now
he tells King Rahgaa that this Supreme Person is impossible to achieve by any of the usual
methods of spiritual advancement unless, along with those methods, one bathes in dust from
the feet of pure Vaiavas. It is not enough to follow the prescribed duties of ones vara and
rama, concentrate ones mind in one-pointed tapas, execute Vedic sacrifices, distribute food
and other charity, work piously as a householder, study the Vedas, or worship water, fire, the
other elements of nature, and their presiding deitiesVarua, Agni, and so on. These efforts
may help one achieve the favor of Lord Vsudeva only when the sdhaka has also pleased the
Lords devotees. And by satisfying the devotees one can win the mercy of the Supreme Lord
even if one has not performed any of these purifying acts.
Lord Ka is known as Uttama-loka, He whose spotless fame drives away all ignorance.
When one has bathed in the dust of the feet of His devotees, one can enter the company of
those devotees and hear from them about Kas transcendental qualities, beginning with His
incessant kindness toward His devotees. Hearing day after day this pure ka-kath raises a
materialist to the level of an aspirant for liberation, and such an aspirant to the level of sincere
interest in devotional service to Ka.
In the same narration, Rahgaa replies to Jaa Bharata:
aho n-janmkhila-janma-obhana
ki janmabhis tv aparair apy amumin
na yad dhkea-yaa-kttman
mahtman va pracura samgama

This birth as a human being on earth is the best of all. Even birth among the demigods in the
heavenly planets is not as glorious. What is the use of the exalted position of a demigod? In

the heavenly planets, due to profuse material comforts, there is no possibility of associating
with devotees. (Bhgavatam 5.13.21)
Human life is the most congenial situation for becoming attracted to bhagavad-bhakti.
Demigod life may be desirable to foolish people, but great saints like Jaa Bharata rarely even
visit the heavenly planets. The demigods, being too much absorbed in sense gratification,
generally do not deserve the company of such pure Vaiavas. Rather than travel to heaven,
saintly Vaiavas who keep their hearts cleansed by contemplating the glories of Lord
Hkea usually prefer to wander among the holy places on earth.
In the opinion of r Prahlda Mahrja:
nai matis tvad urukramghri
spaty anarthpagamo yad-artha
mahyas pda-rajo-bhieka
nikicann na vta yvat

Unless persons very much inclined toward materialistic life smear upon their bodies the dust
of the lotus feet of a Vaiava completely freed from material contamination, such persons
cannot be attached to the lotus feet of the Lord, who is glorified for His uncommon activities.
Only by becoming Ka conscious and taking shelter at the lotus feet of the Lord in this way
can one be freed from material contamination. (Bhgavatam 7.5.32)
Just before Prahlda made this statement, he expressed concern for the ignorant materialists of
this world, who are unable to recognize that the best goal for their own self-interest is Lord
Viu. Until they bathe in the foot-dust of pure Vaiavas who reject all forms of selfish
enjoyment and care about nothing but bhagavad-bhakti, the minds of such gross materialists
can never shift toward devotional service to the Lord. Without the mercy of great devotees,
foolish materialists cannot ascertain spiritual truth even theoretically, what to speak of reap its
tangible fruits.
In the words of King Mucukunda:
bhavpavargo bhramato yad bhavej
janasya tarhy acyuta sat-samgama
sat-sagamo yarhi tadaiva sad-gatau
parvaree tvayi jyate rati

When the material life of a wandering soul has come to an end, O Acyuta, he may attain the
association of Your devotees. And when he associates with them, there awakens within him

devotion unto You, who are the goal of the devotees and the Lord of all causes and effects.
(Bhgavatam 10.51.53)
Conditioned souls wander aimlessly in the cycle of birth and death, and only after they have
become fed up with this wandering are they allowed to come in touch with pure Vaiavas.
Then, by the company of saintly Vaiavas, a few of those fortunate souls are not only
released from the cycle of birth and death (sasra) but also given something much more
preciouspure love for the supreme controller of all causes and effects. And if they are not
fortunate enough to achieve intimate love for the Supreme Lord, at least they learn how to
reverentially serve Him, the ruler of all great demigods and ordinary creatures.
These opinions are confirmed by Lord Ka Himself in the Eleventh Canto of rmadBhgavatam (11.26.3134):
yathoparayamasya
bhagavanta vibhvasum
ta bhaya tamo pyeti
sdhn sasevatas tath

Just as cold, fear, and darkness are eradicated for one who has approached the sacrificial fire,
so dullness, fear, and ignorance are destroyed for one engaged in serving the devotees of the
Lord.
nimajjyonmajjat ghore
bhavbdhau paramyaam
santo brahma-vida nt
naur dhevpsu majjatm

The devotees of the Lord, peacefully fixed in absolute knowledge, are the ultimate shelter for
those who are repeatedly rising and falling within the fearful ocean of material life. The
devotees are just like a strong boat that comes to rescue persons at the point of drowning.
anna hi prin pra
rtn araa tv aham
dharmo vitta n pretya
santo rvg bibhyato raam

Just as food is the life of all creatures, just as I am the ultimate shelter for the distressed, and
just as religion is the wealth of those who are passing away from this world, My devotees are
the only refuge of persons fearful of falling into a miserable condition of life.
santo dianti caksi
bahir arka samutthita
devat bndhav santa
santa tmham eva ca

My devotees bestow divine eyes, whereas the sun allows only external sight, and that only
when risen in the sky. My devotees are ones real worshipable deities and real family; they are
ones own self, and ultimately they are nondifferent from Me.
Just as by approaching fire one can get relief from darkness and fear of snakes and wild
animals, by approaching pure Vaiavas one can be freed from the darkness of materialistic
life, from fear of what will happen in the future, and from forgetfulness of blissful service to
the Lord, a forgetfulness that underlies all material ignorance and fear.
The prefix upa- in the verse beginning yathoparayamasya (that is, yath uparayamasya) indicates the idea of approaching from a distance. This implies that one can
gain the blessings of Vaiavas by serving them even in separation. Saintly Vaiavas who
understand the Absolute Truth as He appears in Vraja-dhma can deliver persons entrapped in
the cycle of higher and lower births. The Vaiavas are qualified to give such a priceless gift
because they have realized the glories of Kas devotional service, which is the confidential
essence of the Vedic teachings. Such devotees, peaceful and unagitated even by the prospect
of being liberated, bestow upon fortunate souls various types of spiritual visionrealization
of the impersonal and personal features of the Absolute Truth and discernment of the many
different modes of bhagavad-bhakti. The external sun, in contrast, gives light, but only in a
limited way.
Rather than attempt to enumerate all the glories of Vaiavasan impossible taskwe
should know that a single saintly devotee equals all the demigods combined. Pure devotees
are our real friends and our own dear soul, the source of our life. In fact, in Kas opinion
the Vaiavas are nondifferent from Himself.
Earlier in rmad-Bhgavatam (11.11.49) Ka said to Uddhava, Now I will tell you
something especially confidential because you are My servant, well-wisher, and companion.
Ka then said:
na rodhayati m yogo

na skhya dharma eva ca

na svdhyyas tapas tygo
ne-prta na daki

vratni yaja chandsi

trthni niyam yam
yathvarundhe sat-saga
sarva-sagpaho hi mm

My dear Uddhava, by associating with My pure devotees one can destroy ones attachment
for all objects of material sense gratification. Such purifying association brings Me under
ones control. One may perform the aga-yoga system, engage in philosophical analysis of
the elements of material nature, practice nonviolence and other ordinary principles of piety, or
chant the Vedas. One may perform penances, take to the renounced order of life, execute
sacrificial performances, and dig wells, plant trees, and perform other public-welfare
activities. One may give charity, carry out severe vows, worship the demigods, chant
confidential mantras, visit holy places, or accept major and minor disciplinary injunctions.
But even by performing such activities one does not bring Me under ones control.
(Bhgavatam 11.12.12)
The first and second steps of Patajali is aga-yoga method are the twelve niyamas
(minor regulations) and twelve yamas (major regulations). r Ka lists these for
Uddhava:

ahis satyam asteyam

asago hrr asacaya
stikya brahmacarya ca
mauna sthairya kambhayam

auca japas tapo homa

raddhtithya mad-arcanam
trthana parrtheh
tuir crya-sevanam

ete yam sa-niyam

ubhayor dvdaa smt

pusm upsits tta
yath-kma duhanti hi

Nonviolence; truthfulness; unwillingness to covet or steal the property of others; detachment;

humility; freedom from possessiveness; trust in the principles of religion; celibacy; silence;
steadiness; forgiveness; and fearlessness are the twelve primary disciplinary principles.
Internal cleanliness; external cleanliness; chanting the holy names of the Lord; austerity;
sacrifice; faith; hospitality; worship of Me; visiting holy places; acting for and desiring only
the supreme interest; satisfaction; and service to the spiritual master are the twelve elements
of regular prescribed duties. These twenty-four elements bestow all desired benedictions upon
those persons who devotedly cultivate them. (Bhgavatam 11.19.3335)
The company of exalted Vaiavas counteracts not only material attachment but also
attachment to the Supreme Lords pastimes in Vaikuha and abodes other than Goloka. What
to speak of the power of direct contact with Vaiavas, even hearing descriptions of their
greatness leads to the highest success, as r Vidura states in the Third Canto of rmadBhgavatam (3.13.4):
rutasya pus sucira-ramasya
nanv ajas sribhir ito rtha
tat-tad-gunuravaa mukundapdravinda hdayeu yem

Persons who hear from a spiritual master with great labor and for a long time must hear from
his mouth about the character and activities of pure devotees, who always think within their
hearts of the lotus feet of Mukunda, the Personality of Godhead, He who awards them
liberation.
In the Fourth Canto (4.9.10) Dhruva Mahrja makes a similar statement:
y nirvtis tanu-bht tava pda-padmadhynd bhavaj-jana-kath-ravaena v syt
s brahmai sva-mahimany api ntha m bht
ki v antaksi-lulitt patat vimnt

My Lord, the transcendental bliss derived from meditating upon Your lotus feet or hearing
about the glories of Your pure devotees is so unlimited that it is far beyond the stage of

brahmnanda, wherein one thinks himself merged in the impersonal Brahman as one with the
Supreme. Since brahmnanda is also defeated by the transcendental bliss derived from
devotional service, then what to speak of the temporary bliss of elevating oneself to the
heavenly planets, which is ended by the separating sword of time? Although one may be
elevated to the heavenly planets, he falls down in due course of time.
And not only is complete success in life guaranteed by any contact with the Supreme Lords
devotees, but even the company of the devotee of His devotees is enough to assure perfection.
Thus Dhruva Mahrja says:
te na smaranty atitar priyam a martya
ye cnv ada suta-suhd-gha-vitta-dr
ye tv abja-nbha bhavadya-padravindasaugandhya-lubdha-hdayeu kta-prasag

O Lord who have a lotus navel, if a person happens to associate with someone whose heart
hankers after the lotus feet of Your devoteeswhose heart always seeks the fragrance of
those lotus feethe is never attached to the material body or, in a bodily relationship, to
offspring, friends, home, wealth, and wife, which are very, very dear to materialistic persons.
Indeed, he does not care for them. (Bhgavatam 4.9.12)
Unlike anyone else, including the impersonalist yog, the advanced devotees who have pure
love for the Supreme Lords lotus feet are completely free from the falsity of identifying
themselves with the body. In the words of Lord Vius Hasa incarnation (Bhgavatam
11.13.36):
deha ca navaram avasthitam utthita v
siddho na payati yato dhyagamat svarpam
daivd apetam atha daiva-vad upeta
vso yath parihita madir-madndha

Just as a drunken man doesnt notice whether or not he is wearing his coat or shirt, one who
is perfect in self-realization and has thus achieved his eternal identity doesnt notice whether
the temporary body is sitting or standing. Indeed, if by Gods will the body is finished or by
Gods will he obtains a new body, a self-realized soul doesnt notice, just as a drunken man
doesnt notice the situation of his outward dress.
Lord abhadeva describes the characteristics of great devotees:
mahntas te sama-citt prant

vimanyava suhda sdhavo ye

The mahtms are equipoised. They see no difference between one living entity and another.
They are very peaceful, fully engaged in devotional service, and devoid of anger, and they
work for the benefit of all. They do not behave in any abominable way.
ye v maye kta-sauhdrth
janeu deham-bhara-vrtikeu
gheu jytmaja-rtimatsu
na prti-yukt yvad-arth ca loke

Those who are interested in reviving Ka consciousness and increasing their love of
Godhead do not like to do anything that is not related to Ka. They are not interested in
mingling with people who are busy maintaining their bodieseating, sleeping, mating, and
defending. They are not attached to their homes, although they may be householders. Nor are
they attached to wives, children, friends, or wealth. At the same time, they are not indifferent
to the execution of their duties. Such people are interested in collecting only enough money to
keep the body and soul together. (Bhgavatam 5.5.23)
Because mahtms are free from the material agitations of love and hate, they maintain an
equal disposition toward friends, enemies, and neutral parties. In other words, the great souls
are peaceful. This peacefulness is due to their being free from anger, this freedom is due to
their being causeless benefactors of everyone, and this benefaction is due to their being firmly
committed to saintly behavior. Their aim in life is to become trustworthy friends of the
Personality of Godhead. Concentrating exclusively on that goal, they take no pleasure in
being with persons who, instead of pursuing the higher interests of spiritual life, are interested
only in maintaining their bodies. The mahtms, rather, expend as little energy as possible
working to sustain their material bodies.
Lord Ka gives His own appraisal of the mahtm Vaiavas to Uddhava in the Eleventh
Canto of rmad-Bhgavatam (11.14.17):
nikican mayy anurakta-cetasa
nt mahnto khila-jva-vatsal
kmair anlabdha-dhiyo juanti te
yan nairapekya na vidu sukha mama

Those who are without any desire for personal gratification, whose minds are always
attached to Me, who are peaceful, free from false ego, and merciful to all living entities, and
whose consciousness is never affected by opportunities for sense gratificationsuch persons
enjoy in Me a happiness that cannot be known or achieved by those lacking such detachment
from the material world.
Devotees whose hearts are fully dedicated to the Supreme Person are the only real mahtms.
There are certain external symptoms by which such great souls can be known: they avoid
acquisitiveness, they are beyond attraction and repulsion, they are affectionately concerned
for all living beings, and they are pure in heart, untouched by the spirit of selfish enjoyment.
Their internal characteristic is the happiness they taste from a relationship with the Personality
of Godhead, a happiness no one but the pure Vaiavas can know.
The Lords own happiness is also nothing like the brahmnanda of self-satisfied
impersonalists. Because Ka is the servant of His own servants, He is always eager to share
with His devotees the ecstatic tastes of bhakti-rasa:
aha bhakta-pardhno
hy asvatantra iva dvija
sdhubhir grasta-hdayo
bhaktair bhakta-jana-priya

I am completely under the control of My devotees. Indeed, I am not at all independent.

Because My devotees are completely devoid of material desires, I sit only within the cores of
their hearts. What to speak of My devotees, even the devotees of My devotee are very dear to
Me. (Bhgavatam 9.4.63)
A devotee with strong faith engages sincerely in worshiping the Lord. And when, by that
worship, he develops transcendental attraction, he becomes a true mahtm. Thus faith that
leads to attachment is the principal inner symptom of an advanced Vaiava. r Havis, one of
the nine Yogendras, has described this most essential characteristic of pure devotees:
visjati hdaya na yasya skd
dharir avabhihito py aghaugha-na
praaya-raanay dhtghri-padma
sa bhavati bhgavata-pradhna ukta

The Supreme Personality of Godhead is so kind to the conditioned souls that if they call
upon Him by speaking His holy name, even unintentionally or unwillingly, the Lord is

inclined to destroy innumerable sinful reactions in their hearts. Therefore, when a devotee
who has taken shelter of the Lords lotus feet chants the holy name of Ka with genuine
love, the Lord can never give up the heart of such a devotee. One who has thus bound the
Supreme Lord within his heart with the ropes of love is to be known as bhgavata-pradhna,
the most exalted devotee of the Lord. (Bhgavatam 11.2.55)
The most elevated Vaiavas worship Lord Hari in His original form of Ka, kas tu
bhagavn svayam. (Bhgavatam 1.3.28) The holy names of Ka, being nondifferent from
Him (skd dhari), are so potent that even when uttered unintentionally they destroy heaps
of sins. Ka, in His inconceivably wonderful Vndvana pastimes, nullifies the threat of
many demons, such as Aghsura, by killing them and awarding them liberation. In
Vndvana, Kas loving devotees have bound Him within their hearts so that He can never
escape. The statement above describes these most intimate devotees by using the word
bhgavata-pradhna, a word grammatically singular in form, because they are relatively few
in number.
eva sal-laka loke
durlabh mnav kalau
na hi siha-samh vai
dyante yatra kutracit

During Kali-yuga, human beings with such saintly qualities are rarely found in this world.
Certainly we never see many lions together in one place. Or as the goddess Earth says in r
Hari-bhakti-sudhodaya (13.2), su-durlabh bhgavat hi loke: Pure devotees are very rare in
this world. And in the words of Mahrja Nimi:
durlabho mnuo deho
dehin kaa-bhagura
tatrpi durlabha manye
vaikuha-priya-daranam

For the conditioned souls, the human body is most difficult to achieve, and it can be lost at
any moment. But I think that even those who have achieved human life can rarely gain the
association of pure devotees, who are dear to the Lord of Vaikuha. (Bhgavatam 11.2.29)
Pure Vaiavas are rarely found in the material world because devotion for r Ka arises
only in a person who has been relieved of all traces of sinful reactions and has properly
carried out all pious duties.

ye tv anta-gata ppa
jann puya-karmam
te dvandva-moha-nirmukt
bhajante m dha-vrat

Persons who have acted piously in previous lives and in this life and whose sinful actions are
completely eradicated are freed from the dualities of delusion, and they engage themselves in
My service with determination. (Bhagavad-gt 7.28)
dna-vrata-tapo-homajapa-svdhyya-sayamai
reyobhir vividhai cnyai
ke bhaktir hi sdhyate

To attain devotional service unto Lord Ka one must perform charity, follow strict vows,
perform austerities and fire sacrifices, chant japa, study Vedic texts, observe regulative
principles, and follow many other auspicious practices. (Bhgavatam 10.47.24)
janmntara-sahasreu
tapo-jna-samdhibhi
nar ka-ppn
ke bhakti prajyate

Human beings whose sins have been completely eradicatedby thousands of lifetimes
cultivating austerities, knowledge, and meditative trancecan develop devotion for Ka.
(Yoga-vsiha-rmyaa)
From these statements we can infer that a person with no devotion for the Supreme Lord must
be sinful. Nor can the knowledge gained by seekers of impersonal liberation be called bhakti,
because even texts like the Yoga-vsiha, which are tinged with impersonalism, indicate that
tapas, jna, and samdhi are means toward the end of bhagavad-bhakti. As rla rdhara
Svm writes at the end of his commentary on the Bhagavad-gt, jnasya bhakty-avntaravypratvam eva: Jna is but a secondary activity, subordinate to bhakti. And in the
Bhagavad-gt itself (10.10, 18.5455) Ka clearly describes knowledge (buddhi-yoga) as
but a means to achieve the ultimate goal, pure devotion to Him:
te satata-yuktn
bhajat prti-prvakam

dadmi buddhi-yoga ta
yena mm upaynti te

To those who are constantly devoted to serving Me with love, I give the understanding by
which they can come to Me.
brahma-bhta prasanntm
na ocati na kkati
sama sarveu bhteu
mad-bhakti labhate parm

One who is transcendentally situated at once realizes the Supreme Brahman and becomes
fully joyful. He never laments or desires to have anything. He is equally disposed toward
every living entity. In that state he attains pure devotional service unto Me.
bhakty mm abhijnti
yvn ya csmi tattvata
tato m tattvato jtv
viate tad-anantaram

One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional
service. And when one is in full consciousness of Me by such devotion, he can enter into the
kingdom of God.
Thus Ka always makes a distinction between jna and bhakti, and so do His faithful
devotees. This means, of course, that the impersonal worshipers of the Absolute are not as
spiritually advanced as the devotees of the Supreme Person. In the Fourth Canto of rmadBhgavatam (4.22.39) Sanat-kumra tells Mahrja Pthu:
yat-pda-pakaja-pala-vilsa-bhakty
karmaya grathitam udgrathayanti santa
tadvan na rikta-matayo yatayo pi ruddhasroto-gas tam araa bhaja vsudevam

The devotees, who are always engaged in the service of the toes of the lotus feet of the Lord,
can very easily overcome hard-knotted desires for fruitive activities. Because this is very
difficult, the nondevoteesthe jns and yogsalthough trying to stop the waves of sense

gratification, cannot do so. Therefore you are advised to engage in the devotional service of
Ka, the son of Vasudeva.
The unlimited ways the Supreme Lord employs His energies are all His vilsa (expansions
for play). But pure Vaiavas are especially attracted to serving Him by hearing and chanting
about His vilsa in r Vndvana and His other spiritual abodes. Thus Lord Kapiladeva, after
instructing His mother at length about several varieties of progressive discipline, advised her
that, of all sdhanas, recitation of the pastimes of the Lord of Vaikuha is the most important.
Devotional service itself is also vilsa, an expression of pure joy. By taking part in the bhaktivilsa of honoring the Supreme Lords mah-prasda and dancing, singing, and performing
other services for His pleasure, saintly devotees untie the knots of material bondagethe
materialistic attitudes born from false egowithin their hearts. Impersonalist sannyss may
subdue the senses, but they are unable to untie the knots of karma binding their hearts. Or
even if able to begin to unravel those knots, they cannot undo them completely. The impulses
of the senses are compared to the current of a mighty river like the Gag, which can never be
stopped; without the special protection of the Supreme Lords internal energy in pure
devotional service, no one can stop the incessant flow of sensory agitation. Nondevotee
sannyss fall from their elevated status, therefore, whereas fully surrendered devotees never
fall. While Ka was in the womb of Devak the demigods prayed:
tath na te mdhava tvak kvacid
bhrayanti mrgt tvayi baddha-sauhd

O Mdhava, Supreme Personality of Godhead, Lord of the goddess of fortune, if devotees

completely in love with You sometimes fall from the path of devotion, they do not fall like
nondevotees. (Bhgavatam 10.2.33)
Though this statement concedes that pure devotees may in theory fall down, saintly
authorities never accept that possibility. Paramahasa Vaiavas are solidly established in
intimate friendship with the Supreme Lord; therefore they never fall into illusion under any
circumstances.
Impersonalists conceive of the Supreme Self as formless, or as a void. To reciprocate with
them in kind, the Supreme Lord presents Himself to suit their taste, as the personified Vedas
describe in their prayers. Viyata ivpadasya tava nya-tul dadhata: Just as the ethereal
sky has no connection with perceptible qualities, so also You resemble a void. (Bhgavatam
10.87.29) The impersonal conception of the Supreme is deficient, however, because it ignores
the essence of self-realizationpure devotion for the Supreme Lords lotus feet. Thus only

the faithful Vaiavas are true saints, sat, and everyone else is asat. Following the example of
such saints, one who desires to succeed should take shelter of the son of Vasudeva and
worship Him.
Persons who spurn the protection of the Personality of Godhead are not Vaiavas. Without
shelter they are in effect spiritual orphans. But the Vaiavas, under the Lords protection,
free from fear, free to use all the activities of their senses in the Lords service, easily gain
liberation from the bondage of material existence. And beyond that, at every moment they
enjoy an abundance of fresher and fresher ecstasy that those who are merely liberated can
never know. Impersonalist sannyss can obtain deliverance from the vast ocean of sasra
only after long, severe endeavor, but the Supreme Lords devotees cross that ocean happily,
effortlessly. As the presiding demigods of the causal elements prayed to Lord Viu at the
beginning of creation:
namma te deva padravinda
prapanna-tpopaamtapatram
yan-mla-ket yatayo jasorusasra-dukha bahir utkipanti

O Lord, Your lotus feet are like an umbrella for the surrendered souls, protecting them from
all the miseries of material existence. All the sages under that shelter easily throw off all
material miseries. We therefore offer our respectful obeisances unto Your lotus feet.
(Bhgavatam 3.5.39)
Devotees who take full shelter of Lord Vius lotus feet are much more elevated than
ordinary sages or sannyss. Such devotees abandon reliance on anything else and depend
solely on the Lord. In contrast, impersonalist sannyss, by leaving their families and
changing their dress, only seem to renounce materialism. In reality, however, when they
subscribe to the Advaita idea of pure consciousness, they imagine themselves to be the
Supreme Lord, Nryaa. Such a state of mind forces them to presume that everything they
see or hear about, other than themselves, is an illusory product of their own My. These
adherents of the Advaita Vednta philosophy call themselves yatis or sannyss, but they must
be distinguished from the Vaiavas, whom the Bhgavatam designates as real saints.
In fact the Advaita-vd yatis are not free from the reactions of their past and present sins, nor
are their hearts cleansed of the taste for sense gratification. Though ignorant of the truth, they
consider themselves learned, and their personal character is just like that of the demonic

enemies of Viu and His devotees. As the demigods prayed to Ka while He was in the
womb:
ye nye ravindka vimukta-mninas
tvayy asta-bhvd aviuddha-buddhaya
ruhya kcchrea para pada tata
patanty adho ndta-yumad-aghraya

O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to
achieve the highest position may think themselves liberated, their intelligence is impure. They
fall down from their position of imagined superiority because they have no regard for Your
lotus feet. (Bhgavatam 10.2.32)
The personified Vedas similarly prayed:
yadi na samuddharanti yatayo hdi kma-ja
duradhigamo sat hdi gato smta-kaha-mai
asu-tpa-yoginm ubhayato py asukha bhagavann
anapagatntakd anadhirha-padd bhavata

Members of the renounced order who fail to uproot the last traces of material desire in their
hearts remain impure, and thus You do not allow them to understand You. Although You are
present within their hearts, for them You are like a jewel worn around the neck of a man who
has totally forgotten that the jewel is there. O Lord, those who practice yoga only for sense
gratification must suffer punishment both in this life and in the next: from death, who will not
release them, and from You, whose kingdom they cannot reach. (Bhgavatam 10.87.39)
According to the Yoga-vsiha-rmyaa:
ajasyrdha-prabuddhasya
sarva brahmeti yo vadet
mah-naraka-jleu
tenaiva viniyojita

When an ignorant, half-conscious person declares Everything is Brahman, the result is that
He becomes entangled in a network of most hellish existence.
The Brahma-vaivarta Pura also states:
viaya-sneha-sayukto
brahmham iti yo vadet

kalpa-koi-sahasri
narake sa tu pacyate

A person absorbed in enjoyment of sense objects who says I am Brahman will burn in hell
for ten billion days of Brahm.
And in another Pura we read:
sasra-sukha-sayukta
brahmham iti vdinam
karma-brahma-paribhraa
ta tyajed antyaja yath

If a person absorbed in the pleasures of material life says I am Brahman, he is fallen both
from Vedic duties and from transcendental engagements. He should be rejected like an
outcaste.
Before meeting Sarpa, the brhmaa from Mathur was ignorant of the glories of the
Supreme Lords devotional service. But by the company of Sarpa, his saintly spiritual
master, he at once became as successful as those who realize their spiritual identities after
long disciplined efforts. Such is the power of association with pure Vaiavas. Earlier in this
book, all kinds of spiritual practices were explained, but this special glory of Vaiava
association was not. Vaiava association is the most sublime secret. It is the very best means
of spiritual attainment and is in fact an essential aspect of the ultimate goal.
BB 3.7.15
TEXT 15
TEXT
TaNMahaPa[eMarSaa<aRvauTaSa(
Tataik-araeiMaRi>araicTaae >a*XaMa( )
ha k*-Z<a k*-Z<aeiTa ik-XaaerXae%r&
Ta& dXaRYaSveiTa rav Sa iJa" ))

tadvan mah-prema-rasravplutas
tat-tad-vikrormibhir cito bham
h ka keti kiora-ekhara
ta darayasveti rurva sa dvija
SYNONYMS

tadvatjust like him; mah-premaof pure love; rasa-aravain an ocean of spiritual

tastes; plutasubmerged; tat-tatvarious; vikraof symptoms; rmibhiwith waves;
citamarked; bhamthoroughly; halas; ka kaO Ka, Ka; itithus;
kioraof youths; ekharamthe foremost; tamto Him; darayasvaplease show; iti
thus; rurvacried; sahe; dvijathe brhmaa.
TRANSLATION
The brhmaa was submerged, just like Sarpa, in an ocean of the tastes of pure exalted love.
And his whole body, just like Sarpas, was filled with many symptoms of that love. He cried
out to Ka, the foremost of youths, O Ka, Ka! Please show Yourself!
BB 3.7.16
TEXT 16
TEXT
Ta*<a& Ga*hqTva dXaNaE" Sak-akuNaMaPa*C^TSa SaPaMaev )
criSQarPa[ai<aGa<aa& k*-Z<a"
ku-Taae_iSTa d*ae_}a ik-Mau TvYaeiTa ))

ta ghtv daanai sa-kku

namann apcchat sa sarpam eva
cara-sthira-pri-ga ca ka
kuto sti do tra kim u tvayeti
SYNONYMS
tama blade of grass; ghtvtaking; daanaiwith his teeth; sa-kkuwith plaintive
cries; namanbowing down; apcchatasked; sahe; sarpamof Sarpa; evaindeed;
caramoving; sthiraand nonmoving; pri-ganof the living entities; caand;
kaKa; kutawhere; astiis; daseen; atrahere; kim uwhether; tvay
by you; itithus.
TRANSLATION
He placed a blade of grass between his teeth, bowed down, and with plaintive cries asked of
Sarpaand of all moving and nonmoving living beingsWhere is Ka? Have you seen
Him here?
COMMENTARY
The brhmaas voice expressed fear and sorrow.
BB 3.7.17

TEXT 17
TEXT
NaaMaaiNa k*-Z<aSYa MaNaaerMaai<a
SaqTaRYa&STaSYa PadaE Ga*hqTva )
Pa[eMaaiBDaMaGanSYa Gaurae raed
TaTPa[eMad*ya ivvXaSYa ivPa[" ))

nmni kasya mano-rami

sakrtayas tasya padau ghtv
prembdhi-magnasya guro ruroda
tat-prema-dy vivaasya vipra
SYNONYMS
nmnithe names; kasyaof Ka; mana-ramienchanting; sakrtayanchanting
loudly; tasyahis (Sarpas); padautwo feet; ghtvtaking hold of; premaof pure
love; abdhiin an ocean; magnasyawho was drowning; guroof his guru; rurodacried;
tathis; premalove; dyby seeing; vivaasyabeside himself; viprathe brhmaa.
TRANSLATION
Loudly chanting the all-attractive names of Ka, the brhmaa clutched Sarpas feet. The
brhmaa saw that Sarpa, his guru, was drowning in an ocean of love and had lost control of
himself by witnessing the love in him, and so the brhmaa wept.
COMMENTARY
r Sarpa was already constantly submerged in an ocean of ka-prema, but seeing his
disciple transformed plunged him into even deeper ecstasy. Now both guru and disciple were
utterly immersed in happiness.
BB 3.7.18
TEXT 18
TEXT
+a<aaNMahaPa[eMaJaveNa YaiN}aTaae
vNae MahaeNMatavduiTQaTaae >a[MaNa( )
ivMaUi^RTaSTa}a Sa k-<$=k-aicTae
k-rqrku-e iNaPaPaaTa MaaQaur" ))

kan mah-prema-javena yantrito

vane mahonmatta-vad utthito bhraman

vimrchitas tatra sa kaakcite

karra-kuje nipapta mthura
SYNONYMS
katafter a moment; mah-premaof exalted pure love; javenaby an upswell;
yantritaimpelled; vanein the forest; mah-unmatta-vatlike a completely insane
person; utthitagetting up; bhramanwandering; vimrchitafainting; tatrathere; sakaaka-citefull of thorns; karraof karra trees; kujein a grove; nipaptafell down;
mthurathe Mathur brhmaa.
TRANSLATION
A moment later, compelled by a great upsurge of love, the Mathur brhmaa got up and
began to wander in the forest. There he fainted and fell into a thorny grove of karra trees.
BB 3.7.19
TEXT 19
TEXT
MaaTa" SaPaev iviMai[Taa Gava&
hMbarvEveR<auivza<aiNa-<aa" )
TaaEMbeYavq<aadl/vacicRTaa
JaaTaa Ga>aqra MaDaura ivdUrTa" ))

mta sapady eva vimirit gav

hamb-ravair veu-via-nikka
taumbeya-v-dala-vdya-carcit
jt gabhr madhur vidrata
SYNONYMS
mtadear mother; sapadiat that moment; evajust; vimiritwhich were mixed;
gavmof the cows; hamb-ravaiwith the mooing; veuof flutes; viaof horns;
nikkathe sounds; taumbeyamade of gourds; vby vs; dalamade of leaves;
vdyaand by horns; carcitjoined; jtappearing; gabhrrich; madhurand
sweet; vidratafrom a distance.
TRANSLATION
Dear mother, all of a sudden, from a distance, came rich and sweet sounds of flutes and horns,
mixed with the mooing of cows and the sounds of vs made from gourds, and whistles made
from leaves.
BB 3.7.20

TEXT 20
TEXT
TaaE Pa[aiPaTaaE baeDaMaMaqi>aiTQaTaaE
TaqgaRNaadai>aMau%e_>YaDaavTaaMa( )
GaaePaal/dev& TaMaPaXYaTaaMaQaae
SauXYaaMaGaa}auiTaMa<@l/aeJJvl/Ma( ))

tau prpitau bodham ambhir utthitau

tad-drgha-ndbhimukhe bhyadhvatm
gopla-deva tam apayatm atho
su-yma-gtra-dyuti-maalojjvalam
SYNONYMS
tauthey two; prpitau bodhamrestored to consciousness; ambhiby these (sounds);
utthitaurising; tatof that; drghapersistent; ndasound; abhimukhein the direction;
abhyadhvatmran; gopla-devamGopladeva; tamHim; apayatmthey saw; atha
uthen; su-ymawhich was beautifully dark; gtrafrom His body; dyuti-maala
with a ring of effulgence; ujjvalamwho was brilliant.
TRANSLATION
Awakened by the persistent sounds, Sarpa and the brhmaa ran in its direction. Then they
saw Gopladeva, His body beautifully dark, encircled by a brilliant effulgence.
BB 3.7.21
TEXT 21
TEXT
PaXaUNPaYa" PaaYaiYaTau& vYaSYaE"
SaMa& ivhTau| Tar<ae" SauTaaYaaMa( )
GaJaeNd]l/Il/aicRTaNa*TYaGaTYaa=
iNTake- SaMaaYaaNTaMaNaNTal/Il/Ma( ))

pan paya pyayitu vayasyai

sama vihartu tarae sutym
gajendra-llrcita-ntya-gatyntike samyntam ananta-llam
SYNONYMS

panthe animals; payawater; pyayitumto have drink; vayasyaiwith His friends;

samamtogether; vihartumto play; taraeof the sun; sutymwithin the daughter
(the Yamun); gaja-indraof the elephant king; llaby the sporting; arcitahonored;
ntyadancing; gatywith a gait; antikenear; samyntamwho was coming; ananta
unlimited; llamwhose pastimes.
TRANSLATION
That Lord of unlimited pastimes was coming nearby to water His animals and play with His
friends in the Yamun, daughter of the sun. As He approached, He danced with a gait worthy
of honor from the playful walk of the king of elephants.
COMMENTARY
There is no limit to Kas enjoyment. As both guru and disciple looked on, Ka
approached the Yamun, with more than one purpose in mind: He wanted to let His cows and
other animals drink from the Yamun, He wanted to play with the cowherd boys in the water,
and He also wanted to meet the gops, who would later take Him across the river in a boat.
Ka and His friends, while coming near, were throwing balls and imitating the forest
creatures and playing in various other ways.
BB 3.7.22
TEXT 22
TEXT
Svk-IYakE-XaaerMahaiv>aUz<a&
ivic}al/av<YaTarSaaGarMa( )
JaGaNMaNaaeNae}aMauda& ivvDaRNa&
MauhuMauRhuNaURTaNaMaaDaurq>a*TaMa( ))

svakya-kaiora-mah-vibhaa
vicitra-lvaya-taraga-sgaram
jagan-mano-netra-mud vivardhana
muhur muhur ntana-mdhur-bhtam
SYNONYMS
svakyaHis own; kaiorayouth; mahprincipal; vibhaamwhose ornament;
vicitrawonderful; lvayaof beauty; taragawith waves; sgaraman ocean; jagatof
the world; manathe mind; netrathe eyes; mudmthe joy; vivardhanamincreasing;
muhu muhuagain and again; ntananew; mdhursweetness; bhtamassuming.
TRANSLATION

His chief ornament was His unique youth. He was an ocean filled with wonderful waves of
beauty. Ever adorned with newer and newer charms, He redoubled the joy of everyones mind
and eyes.
BB 3.7.23
TEXT 23
TEXT
iNa"XaezSa+a<aSauNdra&
NaqPaavTa&Sa& iXai%iPaC^cU@Ma( )
Mau-avl/IMai<@Tak-Mbuk-<#&=
k-aEXaeYaPaqTaaMbrYauGMadqMa( ))

niea-sal-lakaa-sundarga
npvatasa ikhi-piccha-cam
muktval-maita-kambu-kaha
kaueya-ptmbara-yugma-dptam
SYNONYMS
nieaall; sat-lakaawith auspicious signs; sundarabeautiful; agamwhose body;
npaof kadamba garlands; avatasamwhose ornament of the ears; ikhi-picchaof a
peacock feather; camwhose head ornament; mukta-valby a string of pearls;
maitadecorated; kambulike a conch; kahamwhose neck; kaueyaof silk; pta
yellow; ambaraof garments; yugmaby the pair; dptambrilliant.
TRANSLATION
All auspicious signs marked His beautiful body. Garlands of kadamba flowers adorned His
ears, and a peacock feather His hair. A string of pearls decorated His conchlike neck. And His
yellow silken garments, upper and lower, shone brilliantly.
COMMENTARY
As described in such texts as the Smudrika (3), these are the bodily signs of a mah-purua,
or great person:
paca-skma paca-drgha
sapta-rakta a-unnata
tri-hrasva-pthu-gambhro
dv-trial-lakao mahn

A great person is marked in thirty-two ways: Five parts of his body are tender, five long,
seven red, six high, three short, three broad, and three deep. The five tender parts of a mahpuruas body are the skin, teeth, and finger joints, the hair on the head, and the hair on the
body. The five long parts are the nose, chin, eyes, arms, and knees. The seven red parts are the
nails, the palate, the upper and lower lips, the edges of the eyes, and the surface of the feet and
hands. The six high parts are the nose, mouth, nails, chest, waist, and shoulders. The three
short parts are the neck, ankles, and genitals. The three broad parts are the waist, chest, and
forehead. And the three deep parts are the voice, navel, and intelligence.
BB 3.7.24
TEXT 24
TEXT
GauaMahaharivl/Mb>aUizTa=
[qvTSal/+MYaal/YaPaqNav+aSaMa( )
iSa&heNd]MaDYa& XaTaiSa&hiv-Ma&
SaaE>aaGYaSaaraicRTaPaadPaJaMa( ))

guj-mah-hra-vilamba-bhitarvatsa-lakmy-laya-pna-vakasam
sihendra-madhya ata-siha-vikrama
saubhgya-srrcita-pda-pakajam
SYNONYMS
gujmade of guj berries; mah-hraby a long garland; vilambahanging; bhita
adorned; rvatsathe rvatsa mark; lakmand of the goddess of fortune; layathe
home; pnabroad; vakasamwhose chest; siha-indraof a kingly lion; madhyamthe
middle part; ataone hundred; sihaof lions; vikramamwhose prowess; saubhgya
of good fortune; sraby the essence; arcitaworshiped; pdawhose feet; pakajam
lotuslike.
TRANSLATION
On His broad chest, home to the rvatsa mark and Lakm, hung a long garland of guj
berries. His waist was like a kingly lions, His prowess like that of hundreds of lions. The
essence of all good fortune worshiped His lotus feet.
COMMENTARY

A handsome lion may be proud of its narrow waist, but Kas waist defeats that pride.
Ka is lionlike not only in external appearance but also in His strength and courage, which
cannot be equaled by hundreds of lions together.
BB 3.7.25
TEXT 25
TEXT
k-dMbGauaTaul/SaqiXa%<@=
Pa[val/Maal/avil/caveXaMa( )
k-$=ITa$=IraiJaTaic}aPauZPa=
k-aqivl/Mba!yiNaTaMbdeXaMa( ))

kadamba-guj-tulas-ikhaapravla-mlvali-cru-veam
ka-ta-rjita-citra-pupakc-vilambhya-nitamba-deam
SYNONYMS
kadambaof kadamba flowers; gujguj berries; tulastulas leaves; ikhaafrom
the ikhaa plant; pravlaand sprouts; mla-avaliwith many garlands; cruattractive;
veamwhose dress; ka-awhose waistline; rjitaadorned; citravarious, colorful;
pupawith flowers; kcof His belt; vilambaby the way of hanging; hya
beautified; nitamba-deamwhose hips.
TRANSLATION
Garlands of kadamba flowers, guj berries, tulas leaves, and ikhaa sprouts beautified His
dress. Variously colored flowers adorned His waist, and His belt hung in a way that beautified
His hips.
BB 3.7.26
TEXT 26
TEXT
SaaEv<aRidVYaadk-<aaeSad(=
v*taaYaTaSQaUl/>auJaai>araMaMa( )
ibMbaDarNYaSTaMaNaaejve<au=
vaaeSaTPak-raul/Ik-Ma( ))

sauvara-divygada-kakaollasad-

vttyata-sthla-bhujbhirmam
bimbdhara-nyasta-manoja-veuvdyollasat-padma-kargulkam
SYNONYMS
sauvaragold; divyasplendid; agadawith armlets; kakaaand bangles; ullasat
shining; vttaround; ayatabroad; sthlastout; bhujawhose arms; abhirmam
pleasing to see; bimba-adharaon His lips, red like bimba fruit; nyastaheld; manoja
charming; veuon His flute; vdyaplaying; ullasatshining; padma-karaof whose
lotus hands; agulkamthe fingers.
TRANSLATION
His armsround, broad, and stout and pleasing to the eyesshone with splendid golden
armlets and bracelets. The fingers of His lotus hands happily played on His charming flute as
He held it to His bimba-red lips.
BB 3.7.27
TEXT 27
TEXT
SvaeTPa[ei+aTaaPaaEivRk-ve<auGaqTa=
>aqSauDaaMaaeihTaivl/aek-Ma( )
iTaYaRGMaNaaGl/ael/ivl/aek-l/Il/a=
l/arSa&l/ail/Tal/aecNaaBJaMa( ))

svotprekitpaurvika-veu-gtabhag-sudh-mohita-viva-lokam
tiryag-mang-lola-viloka-lllakra-sallita-locanbjam
SYNONYMS
sva-utprekitaanticipated only by Him; apaurvikaunprecedented; veu-gtaof the
flutes song; bhagof the embellishments; sudhby the nectar; mohitabewildered;
viva-lokamthe entire universe; tiryaksideways; mankslight; lolaunsteady;
vilokaof the glances; llaof the play; alakraby the decoration; sallita
complemented; locana-abjamwhose lotus eyes.
TRANSLATION

The unprecedented embellishments of His flute song, anticipated by Him alone, bewildered
all the universe like an intoxicating nectar. And the restless play of His glances, sidelong and
slight, gently decorated His lotus eyes.
BB 3.7.28
TEXT 28
TEXT
caPaaePaMa>a[UYauGaNaTaRNa[q=
Sa&viDaRTaPa[eZYaJaNaaNauraGaMa( )
[qMaTSadaSMaerMau%arivNd=
Xaae>aaSaMaak*-MauNaqNd]ictaMa( ))

cpopama-bhr-yuga-nartana-rsavardhita-preya-jannurgam
rmat-sad-smera-mukhravindaobh-samka-munndra-cittam
SYNONYMS
cpato bows; upamacomparable; bhr-yugaof whose two eyebrows; nartanaof the
dancing; rby the splendor; savardhitanourished; preya-janaof His servants;
anurgamthe loving attraction; rmatbeautiful; sadalways; smerasmiling; mukhaaravindaof whose lotus face; obhby the beauty; samkaattracted; muni-indraof
the best of sages; cittamthe hearts.
TRANSLATION
The splendid dance of His eyebrows, a pair of archers bows, nourished His servants loving
feelings. And His beautiful ever-smiling lotus face attracted the hearts of the best of sages.
COMMENTARY
Ka is the transcendental Cupid. As Cupid carries a bow from which he shoots flower
arrows of desire into the hearts of conditioned souls, so Ka arches His eyebrows into a
shape like Cupids bow, and when He equips this weapon with His invincible smile, the
gravity of self-satisfied mystics is soundly defeated.
BB 3.7.29
TEXT 29
TEXT
iTal/Pa[SaUNaaetaMaNaaiSak-aGa[Taae
ivraJaMaaNaEk-GaJaeNd]MaaEi-k-Ma( )

k-daiPa GaaeDaUil/iv>aUizTaal/k-=
iref-SaM>aal/NaTaae l/SaTk-rMa( ))

tila-prasnottama-nsikgrato
virjamnaika-gajendra-mauktikam
kadpi go-dhli-vibhitlakadvirepha-sambhlanato lasat-karam
SYNONYMS
tilasesame; prasnalike a flower; uttamaexquisite; nsikof whose nose; agrata
on the tip; virjamnashining; ekaa single; gaja-indrafrom a lordly elephant;
mauktikampearl; kad apisometimes; go-dhliwith dust raised by the cows;
vibhitaadorned; alakawhose locks of hair; dvirephathe bees; sambhlanataby
warding off; lasatcharming; karamwhose hand.
TRANSLATION
On the tip of His exquisite nose, which resembled a sesame flower, shone a single pearl born
from the forehead of a lordly elephant. Now and then His hand would gracefully brush aside
the bees of His locks of hair, which were adorned with dust raised by the cows.
COMMENTARY
The gama scripture confirms that on the tip of His nose Lord Gopla wears a rare pearl taken
from an elephants brow: nsgre gaja-mauktikam.
BB 3.7.30
TEXT 30
TEXT
SaUYaaRTMaJaaMa*d]icTaaeRPau<@\=
Sf-ITaaDaRcNd]ak*-iTa>aal/PaMa( )
NaaNaaid]DaaTauPa[iTaici}aTaa&
NaaNaaMaharTariSaNDauMa( ))

srytmaj-md-racitordhva-purasphtrdha-candrkti-bhla-paam
nndri-dhtu-praticitritga
nn-mah-raga-taraga-sindhum
SYNONYMS

sryaof the sun; tma-jof the daughter (r Yamun); mtwith clay; racita
fashioned; rdhva-purawith vertical tilaka; sphtasplendorous; ardha-candraof a half
moon; ktiin the shape; bhlaof whose forehead; paamthe surface; nnvarious;
adrifrom mountains; dhtuwith minerals; praticitritapainted; agamthe limbs of
whose body; nnvarious; mahhuge; ragaof pleasure; taragawith waves;
sindhumocean.
TRANSLATION
His broad forehead, shaped like a half moon, glowed with the splendor of His straight-up
tilaka, formed with clay from the Yamun. His limbs were painted with designs made with
various mountain minerals. He was an ocean full of huge waves of sportive pastimes.
COMMENTARY
r Yamun took birth as the daughter of Vivasvn, the sun-god, and assumed the form of the
most sacred of rivers, flowing through the land of Kas favorite pastimes. To further
expand her glories, Ka wears clay from her banks as His auspicious tilaka. He also paints
designs on His body with local minerals like red gairika and yellow haritla.
BB 3.7.31
TEXT 31
TEXT
iSQaTva i}a>aql/il/Ta& k-daicNa(
NaMaaRi<a v&XYaa bhu vadYaNTaMa( )
TaEhaRSaYaNTa& iNaJaiMa}avGaaRNa(
>aUiMa& PadE" SvE" Pair>aUzYaNTaMa( ))

sthitv tri-bhag-lalita kadcin

narmi vay bahu vdayantam
tair hsayanta nija-mitra-vargn
bhmi padai svai paribhayantam
SYNONYMS
sthitvby standing; tri-bhagin a threefold-bending posture; lalitamcharming;
kadcitsometimes; narmientertainment; vaywith His flute; bahuvariously;
vdayantamplaying; taiby these; hsayantammaking laugh; nijaHis own; mitravargnmany

friends;

bhmimthe

paribhayantamdecorating everywhere.
TRANSLATION

earth;

padaiwith

the

feet;

svaiHis;

Standing in His charming threefold-bending pose, sometimes He played various entertaining

melodies on His flute, making His dear friends laugh. His feet decorated the earth in all
directions.
COMMENTARY
As Ka wanders to every corner of Vraja, He leaves the ground marked with His footprints.
BB 3.7.32
TEXT 32
TEXT
Taad*GvYaaeveXavTaaGa[JaNMaNaa
Naql/a&Xauk-al/&k*==TaGaaErk-aiNTaNaa )
raMae<a Yau&- rMa<aqYaMaUiTaRNaa
TaEaTMaTauLYaE" Sai%i>a" iPa[YaEv*RTaMa( ))

tdg-vayo-veavatgrajanman
nluklakta-gaura-kntin
rmea yukta ramaya-mrtin
tai ctma-tulyai sakhibhi priyair vtam
SYNONYMS
tdksimilar; vayain age; vea-vatand dress; agra-janmanwith His elder brother;
nlablue; aukawith fine garments; alaktabedecked; gaurawhite; kntin
whose complexion; rmeawith Balarma; yuktamtogether; ramayamost attractive;
mrtinwhose body; taithose; caand; tma-tulyaisimilar to Himself; sakhibhi
by friends; priyaidear; vtamsurrounded.
TRANSLATION
Surrounding Him on all sides were dear friends, whose appearance resembled His. And He
stood with His elder brother Rma, whose complexion was white, who was bedecked with
blue silk garments, whose body was most attractive, and whose age and dress were just like
His own.
BB 3.7.33
TEXT 33
TEXT
TaXaRNaaeUTaMahaMaudavl/I=
>aare<a Gaa!eNa iNaPaaiTaTaaE ih TaaE )
d<@Pa[<aaMaaQaRiMavaXau PaeTaTau"

SaM>a[aiNTaiv&iSaTaSavRNaEPau<aaE ))

tad-daranodbhta-mah-mudvalbhrea ghena niptitau hi tau

daa-pramrtham ivu petatu
sambhrnti-vidhvasita-sarva-naipuau
SYNONYMS
tatHim; daranafrom seeing; udbhtaarisen; mah-mudaof great joy; valof the
series; bhreaby the burden; ghenapersistent; niptitaumade to fall down; hi
indeed; tauthose two; daa-pramaof offering prostrate obeisances; arthamfor the
sake; ivaas if; usuddenly; petatuthey dropped; sambhrntiin their excitement;
vidhvasitalost; sarvaall; naipuaucompetence.
TRANSLATION
The weight of the persistent heavy joy of seeing Ka made the two devotees fall. Indeed,
they suddenly threw themselves to the ground as if to offer prostrate obeisances, all their
competence lost in the excitement of the moment.
COMMENTARY
In this situation, both guru and disciple forgot themselves. In no condition to carry out their
social roles, they simply threw themselves helplessly at the feet of r Gopladeva, unable
even to coherently offer prayers.
BB 3.7.34
TEXT 34
TEXT
Sa c iPa[YaPa[eMavXa" Pa[DaavNa(
SaMaaGaTaae hzR>are<a MauGDa" )
TaYaaePaYaeRv PaPaaTa dqgaR=
Maha>auJaa>Yaa& Pairr>Ya TaaE aE ))

sa ca priya-prema-vaa pradhvan
samgato hara-bharea mugdha
tayor upary eva papta drghamah-bhujbhy parirabhya tau dvau
SYNONYMS

saHe (Lord Gopla); caand; priyafor His dear devotees; premaof love; vaa
under the control; pradhvanrunning; samgatareaching; hara-bhareabecause of the
burden of joy; mugdhafainting; tayoof them; uparion top; evaeven; paptafell;
drghalong; mahmighty; bhujbhymwith His two arms; parirabhyaembracing;
tauthem; dvauthe two.
TRANSLATION
The Lord, compelled by His love for His dear devotees, ran toward them. And when He
reached them He fainted and fell on top of them, embracing them both with His long, mighty
arms.
BB 3.7.35
TEXT 35
TEXT
Pa[eMaa[uDaarai>arhae MahaPa[>au"
Sa aPaYaaMaaSa k*-Paad]RMaaNaSa" )
+a<aaTSaMauTQaaYa k-rYaeNa Taav(
oTQaaPaYaaMaaSa ck-ar c iSQaraE ))

premru-dhrbhir aho mah-prabhu

sa snpaym sa kprdra-mnasa
kat samutthya kara-dvayena tv
utthpaym sa cakra ca sthirau
SYNONYMS
prema-aruof tears of love; dhrbhiwith a shower; ahooh; mah-prabhuthe
supreme master; saHe; snpaym sabathed; kpwith compassion; rdramelting;
mnasaHis heart; katafter a moment; samutthyastanding up; kara-dvayenawith
both hands; tauthe two of them; utthpaym sapicked up; cakramade them; caand;
sthirausteady.
TRANSLATION
Imagine! That supreme master, His heart melting with compassion, bathed them with a
shower of tears of love! In a moment He stood up, lifted the two devotees from the ground
with both hands, and steadied them.
BB 3.7.36
TEXT 36
TEXT

SaMMaaJaRYa[u rJa Gaa}ae

l/Gan& dYaalu/MauRhurail/il/ )
Ta}aEv Taa>YaaMauPaivXYa >aUMaaE
vaKYaaMa*TaEivRPa[MaTaaezYa ))

sammrjayann aru raja ca gtre

lagna daylur muhur liliga
tatraiva tbhym upaviya bhmau
vkymtair vipram atoayac ca
SYNONYMS
sammrjayanwiping off; aruthe tears; rajadust; caand; gtreon their bodies;
lagnamsmeared; daylumerciful; muhurepeatedly; liligaHe embraced; tatra
there; evajust; tbhymwith them; upaviyasitting; bhmauon the ground; vkya
with words; amtaiwhich were like nectar; vipramthe brhmaa; atoayatHe satisfied;
caand.
TRANSLATION
Wiping off the tears and dust smeared on their bodies, the merciful Lord embraced them both
over and over again And right at that spot, He sat on the ground with them and spoke
nectarean words to please the brhmaa.
BB 3.7.37
TEXT 37
TEXT
[q>aGavaNauvac
MaaQauraNauGa*hqTaaYaR ivPa[v&XaaiBDacNd]Ma" )
+aeMa& [qJaNaXaMa|STae k-id]aJaiTa SavRTa" ))

r-bhagavn uvca
mthurnughtrya
vipra-vabdhi-candrama
kema r-janaarmas te
kaccid rjati sarvata
SYNONYMS
r-bhagavn uvcathe Personality of Godhead said; mthurahailing from Mathur;
anughtaO blessed; ryaand noble one; vipraof brhmaas; vaaof the dynasty;

abdhifrom the ocean; candramaO moon; kemamwelfare; r-jana-armanO r

Janaarm; teyour; kaccitwhether; rjatiis splendid; sarvatain all respects.
TRANSLATION
The Supreme Lord said: Blessed and noble Mathur brhmaa, r Janaarm! You are the
moon born from the ocean of the dynasty of brhmaas! Are your peace and well-being
resplendent in every way?
COMMENTARY
As the moon by its gravitational force swells the ocean with high tides, so a brhmaa by his
noble qualities exalts his family. From r Kas mouth we now hear for the first time the
name of the Mathur brhmaa.
BB 3.7.38
TEXT 38
TEXT
+aeMa& SaPairvarSYa MaMa TvdNau>aavTa" )
TvTk*-Paak*-ictaae_iSMa iNaTYa& TvTMaRvq+ak-" ))

kema sa-parivrasya
mama tvad-anubhvata
tvat-kpka-citto smi
nitya tvad-vartma-vkaka
SYNONYMS
kemamthe welfare; sa-parivrasyawith My family; mamaof Me; tvatyour;
anubhvataby the influence; tvatyour; kpby mercy; kaattracted; citta
whose heart; asmiI am; nityamalways; tvatyour; vartmato the path; vkaka
looking.
TRANSLATION
Only by your influence are My family and I well. By your mercy, My heart is attracted to you.
I have always looked toward the path by which you would come.
COMMENTARY
Ka wants very much to please Janaarm with a warm welcome. He honestly feels that the
brhmaas arrival is auspicious for Him. He has been awaiting Janaarms arrival for a long
time.
BB 3.7.39
TEXT 39

TEXT
idya SMa*Taae_iSMa >avTaa idya d*iradiSa )
SvaDaqNaae_iSMa Tav b]NrMaSva}a Yad*C^Yaa ))

diy smto smi bhavat

diy da cird asi
svdhno smi tava brahman
ramasvtra yadcchay
SYNONYMS
diyby good fortune; smtaremembered; asmiI am; bhavatby you; diyby
good fortune; daseen; cirtafter a long time; asiyou are; sva-adhnaunder
control; asmiI am; tavayour; brahmandear brhmaa; ramasvaplease enjoy; atra
here; yadcchayas you like.
TRANSLATION
By good fortune you have remembered Me, and by good fortune I have seen you again after
so long. Dear brhmaa, I am totally under your control. Please feel free to enjoy here as you
like.
BB 3.7.40
TEXT 40
TEXT
[qParqi+aduvac
SaMaGa[SaM>a[MaPa[eMaaNaNd>aare<a YaiN}aTa" )
NaaXak-TPa[iTavu-& Ta& JaNaXaMaaRiPa vqi+aTauMa( ))

r-parkid uvca
samagra-sambhrama-premnanda-bhrea yantrita
nakat prativaktu ta
janaarmpi vkitum
SYNONYMS
r-parkit uvcar Parkit said; samagratotal; sambhramaof reverence; premanandaand of the ecstasy of love; bhreaby a flood; yantritacarried away; na
aakatwas unable; prativaktumto reply; tamto Him; janaarmJanaarm; api
even; vkitumto look.

TRANSLATION
r Parkit said: Swept away by a great flood of loving ecstasy, Janaarm, completely awed,
was unable to reply to Ka or even look at Him directly.
BB 3.7.41
TEXT 41
TEXT
baZPaSa&k-<#=" SaaePahTal/aecNa" )
Par& Tar<aaM>aaeJae MaUiDNaR Da*TvadtaraMa( ))

bpa-saruddha-kaha sann
asropahata-locana
para tac-carambhoje
mrdhni dhtvrudat-tarm
SYNONYMS
bpawith sobs; saruddhachoking; kahahis throat; sanbeing; asraby tears;
upahatablocked; locanahis eyes; paramonly; tatHis (Kas); caraa-ambhojeon
the lotus feet; mrdhnihis head; dhtvputting; arudat-tarmhe cried profusely.
TRANSLATION
His throat choking with sobs, his eyes burning with tears, all he could do was place his head
on Kas lotus feet and cry profusely.
BB 3.7.42
TEXT 42
TEXT
vdaNYacU@aMai<araTMaNaae_iDak&ik-MaPYaPaXYaNPa[iTadeYaMaaku-l/" )
Sv>aUz<aaiNa VYaPak*-ZYa Gaa}aTaae
iv>aUZYa TaESTa& ivdDae SaPavTa( ))

vadnya-cmair tmano dhika

kim apy apayan pratideyam kula
sva-bhani vyapakya gtrato
vibhya tais ta vidadhe sarpa-vat
SYNONYMS

vadnyaof munificent persons; cmaithe crest jewel; tmanathan Himself;

adhikambetter; kim apianything; apayannot seeing; pratideyamto be offered as a
gift; kulafeeling distressed; svaHis own; bhaniornaments; vyapakya
removing; gtratafrom His body; vibhyadecorating; taiwith them; tamhim
(Janaarm); vidadheHe made; sarpa-vatsimilar to Sarpa.
TRANSLATION
Lord Ka, that crest jewel of munificent persons, was distressed because He could not find
anything better than Himself to offer as a gift. So He removed the ornaments from His own
body and decorated the brhmaa with them, making him look like Sarpa.
COMMENTARY
This learned brhmaa has offered Me his very self, Ka thought, but in return I must
give him something more valuable than My self; otherwise I wont be showing any more
generosity than I normally do. But I cant find anything more precious than My self. What can
I give him? Thinking like this made Ka anxious. He then decided to give Janaarm
something He had never before given to anyoneHis own ornaments. But Ka had to
consider seriously before He made that decision, because to give such a gift would verify that
He considers His devotees more important than Himself. Along with His ornaments, Ka
also gave Janaarm a cowherds form similar to Sarpas.
BB 3.7.43
TEXT 43
TEXT
wTQaMaaTMaaNauPaa& Sa VYaTaNaaeTParMaa& k*-PaaMa( )
JaNaXaMaaRiPa TaeNaEv PairPaU<aaRQaRTaa& GaTa" ))

ittham tmnurp sa
vyatanot param kpm
janaarmpi tenaiva
pariprrthat gata
SYNONYMS
itthamin this way; tmafor Himself only; anurpmsuitable; saHe (Ka);
vyatanotbestowed; parammthe highest; kpmmercy; janaarmJanaarm; api
and; tenaby that; evaindeed; paripracomplete; arthatma feeling of success;
gataachieved.
TRANSLATION

In this way Ka bestowed on Janaarm a supreme mercy that only He could give. And
Janaarm felt completely fulfilled.
COMMENTARY
By converting the dry brhmaa Janaarm into a young cowherd fit to join the assembly of
intimate cowherd friends, Ka proved that in giving mercy He is unsurpassed. And
Janaarm, having attained a form like his own gurus, was fully satisfied; like all pure
devotees, he aspired only to advance in devotional service to the Lord.
As Ka Himself told Uddhava:
na pramehya na mahendra-dhiya
na srvabhauma na rasdhipatyam
na yoga-siddhr apunar-bhava v
mayy arpittmecchati mad vinnyat

One who has fixed his consciousness on Me does not desire the position or abode of Lord
Brahm or Lord Indra, nor an empire on earth, nor sovereignty in the lower planetary systems,
nor the eightfold perfection of yoga, nor liberation from birth and death. Such a person desires
Me alone. (Bhgavatam 11.14.14)
na kicit sdhavo dhr
bhakt hy ekntino mama
vchanty api may datta
kaivalyam apunar-bhavam

Because My devotees are possessed of saintly behavior and deep intelligence, they
completely dedicate themselves to Me and desire nothing besides Me, even if I offer them
liberation from birth and death. (Bhgavatam 11.20.34)
Lord Kapiladeva similarly tells His mother:
slokya-sri-smpyasrpyaikatvam apy uta
dyamna na ghanti
vin mat-sevana jan

Even if I offer My pure devotees any kind of liberationslokya, sri, smpya, srpya,
or ekatvathey do not accept it without my devotional service. (Bhgavatam 3.29.13) In the
liberated state, five kinds of perfection are availableresidence on the same planet as the

Supreme Lord (slokya), opulence equal to His (sri), access to His personal presence
(smpya), a form similar in appearance to His (srpya), and oneness with Him (ekatva). But
without devotional service, the Lords pure devotees refuse these perfections even when
offered by the Lord Himself. Certainly, then, pure devotees harbor no hidden desires to
achieve such rewards.
Lord Kapila also says:
naiktmat me sphayanti kecin
mat-pda-sevbhirat mad-h
ye nyonyato bhgavat prasajya
sabhjayante mama paurui

Pure devotees, attached to the activities of devotional service and always engaging in the
service of My lotus feet, never desire to become one with Me. Such devotees unflinchingly
engage in My service and always join together to glorify My pastimes and activities.
(Bhgavatam 3.25.34)
As Lord Nryaa tells Durvs Muni:
mat-sevay pratta te
slokydi-catuayam
necchanti sevay pr
kuto nyat kla-viplutam

My devotees, always satisfied to be engaged in My loving service, are not interested even in
the four principles of liberation [slokya, srpya, smpya, and sri], though these are
automatically achieved by their service. What then is to be said of such perishable happiness
as elevation to the higher planetary systems? (Bhgavatam 9.4.67)
The wives of the serpent Kliya pray:
na nka-pha na ca srva-bhauma
na pramehya na rasdhipatyam
na yoga-siddhr apunar-bhava v
vchanti yat-pda-raja-prapann

Those who have attained the dust of Your lotus feet never hanker for the kingship of heaven,
nor limitless sovereignty, nor the position of Brahm, nor rulership over the earth. They are
not interested even in the perfections of yoga or in liberation itself. (Bhgavatam 10.16.37)

And the queens of Ka confide to r Draupad:

na vaya sdhvi smrjya
svrjya bhaujyam apy uta
vairjya pramehya v
nantya v hare padam

kmaymaha etasya
rmat-pda-raja riya
kuca-kukuma-gandhhya
mrdhn vohu gad-bhta

O saintly lady, we do not desire dominion over the earth, nor the sovereignty of the king of
heaven, nor unlimited means for enjoyment. Nor do we desire mystic power, or the position
of Lord Brahm, or immortality, or even attainment of the kingdom of God. We simply desire
to carry on our heads the glorious dust of Lord Kas feet, dust enriched by the fragrance of
kukuma from His consorts bosom. (Bhgavatam 10.83.4142) The words smrjyam and
svrjyam mean, respectively, rulership over the earth and rulership over heaven. Bhaujyam
refers to the means for enjoyment that both kinds of sovereignty make available, and
vairjyam refers to the powers (siddhis) of mystic yogs.
The Bahvca Brhmaa gives alternative meanings to these words, referring to them in the
same order to describe lordship over each of the four cardinal directions, beginning with the
east. Kas queens have no interest in such lordship. Nor have they any interest in the
opulences called pramehyam (the position of Brahm), nantyam (liberation), or residence
in Vaikuha, the abode of r Hari. They want only the dust of Kas feet. Why? Because it
is mixed with the aroma of goddess Lakms kukuma. This is another way of saying that
Mah-lakm aspires to serve Ka even though Brahm and all the demigods serve her.
Mah-lakm is also one of Kas wives, and the dust from His feet mixes with her
kukuma. Therefore the queens of Dvrak are eager to have that dust. The queens will accept
dust only from the feet of the darling son of Devak, not from the feet of any other form of
God, because only in r Devak-nandana can they find an unlimited ocean of sweetness. The
supreme goddess of fortune who associates with that original form of Godhead is rmat
Rukmi, His first queen.
As the queens reveal in the next verse they speak, the women of Vraja also hanker to obtain
that same dust:

vraja-striyo yad vchanti

pulindyas ta-vrudha
gva crayato gop
pada-spara mahtmana

We desire the same contact with the Supreme Lords feet that the young women of Vraja
desire, and the cowherd boys, and even the aborigine Pulinda womenthe touch of the dust
He leaves on the plants and grass as He tends His cows. (Bhgavatam 10.83.43) That the
gops of Vraja aspire for the dust of Kas feet proves beyond any doubt that His feet are the
repository of ultimate sweetness. As difficult as it is to obtain that dust, it is easy for devotees
like the Vraja-vss, who are fully dedicated to Ka.
The queens want the mercy of Ka with His supreme consort, not His alone. Ka may
sometimes remain satisfied within Himself, but pure Vaiavas like the queens of Dvrak are
not interested in that aspect of His personality. They want to serve Him in the company of His
pleasure potency. They want to know Him as the topmost enjoyer of intimate loving
exchanges. Gopa-kumra had a similar attitude. He always wanted to find r Madana-gopla
in His original form. Gopa-kumra had opportunities to see and associate with the Supreme
Lord in many different places, but he became satisfied only when he finally met Ka in
Vraja-bhmi.
To achieve ultimate perfection, devotees should first gain the darana, the divine vision, of r
Ka. Kas darana arises from the playful impulses of devotional service and stimulates
extreme happiness in Kas fortunate devotees. It is the prime means for achieving Him
completely.
BB 3.7.44
TEXT 44
TEXT
AQaaPaae_PaaYaYae<auSaeTaiNaNaa PaXaUNa( )
SaMaahUYa ivic}ae<a Mau%XaBdeNa ke-NaicTa( ))

athpo pyayad veusaketa-dhvanin pan

samhya vicitrea
mukha-abdena kenacit
SYNONYMS

athathen; apawater; apyayatHe made drink; veufrom His flute; saketaof a

signal; dhvaninwith a sound; panthe animals; samhyacalling; vicitreaspecial;
mukhafrom the mouth; abdenaby a sound; kenacitcertain.
TRANSLATION
Then Ka, with a signal from His flute and a special sound from His mouth, called the cows
and made them drink water.
COMMENTARY
Immediately after giving the brhmaa mercy, Ka turned His attention to watering His
cows, buffaloes, and other animals.
BB 3.7.45
TEXT 45
TEXT
TaeNaEv Sau%deXaezu TaaiDYaaePaveXYa c )
Taa>YaaMaNYaE Sai%i>aivRJaharaPSau SaaGa[Ja" ))

tenaiva sukha-deeu
tn nirudhyopaveya ca
tbhym anyai ca sakhibhir
vijahrpsu sgraja
SYNONYMS
tenawith that (sound); evaonly; sukhacomfortable; deeuin places; tnthem (the
animals); nirudhyastopping; upaveyamaking sit; caand; tbhymwith them (Sarpa
and Janaarm); anyaiwith other; caand; sakhibhifriends; vijahraHe played;
apsuin the water; sa-agra-jawith His elder brother.
TRANSLATION
And just by that same peculiar sound, He made the animals stop and lie down in comfortable
places. Then with the two devotees and His elder brother and His other friends, He played in
the water.
BB 3.7.46
TEXT 46
TEXT
ParSPar& vaYaRi>aizTa" Sa%qNa(
k-daicduiT+aPYa Jal/aiNa >aYaeTa( )
k-daiPa TaErev ivNaaedk-aeivdae

ivl/iM>aTaae >a>ar& JahzR Sa" ))

paraspara vry abhiicata sakhn

kadcid utkipya jalni bhajayet
kadpi tair eva vinoda-kovido
vilambhito bhaga-bhara jahara sa
SYNONYMS
parasparamone another; vriwith water; abhiicatawho were splashing; sakhnHis
friends; kadcitsometimes; utkipyasplashing; jalniwater; bhajayetHe would
shower them with waves; kadpisometimes; taiby them (the boys); evaindeed;
vinoda-kovidathe expert in sports; vilambhitasubjected; bhaga-bharamto a torrent
of waves; jaharadelighted; saHe.
TRANSLATION
Now and then Ka would come near His friends who were splashing one another and
drench them with waves. And sometimes the boys would come up to Him, the most expert in
all sports, and subject Him to a torrent of waves. In all this the Lord took delight.
COMMENTARY
When His devotees would sneak up on Him from behind and splash water on Him, the
Supreme Lord would take no offense; rather, He would very much appreciate being treated to
this indignity. As vinoda-kovida, the most expert knower of sports, He values the attacks of
His friends more than the worship offered Him by others.
BB 3.7.47
TEXT 47
TEXT
k-Il/al/vaaiNa Xau>aaiNa Saak&TaEvaRdYaH^\[qYaMauNaaPa[vahe )
aeTaae_Naul/aeMaPa[iTal/aeMaTaae_SaaE
SaNTaarl/Il/aMak-raeiic}aaMa( ))

klla-vdyni ubhni ska

tair vdaya chr-yamun-pravhe
sroto-nuloma-pratilomato sau
santra-llm akarod vicitrm
SYNONYMS

kllain the water; vdynivarious kinds of music; ubhniauspicious; skamalong;

taiwith them; vdayanplaying musically; r-yamunof r Yamun; pravhein the
current; srota-anulomawith the current; pratilomataagainst the current; asauHe;
santraof crossing; llmthe pastime; akarotdid; vicitrmin various ways.
TRANSLATION
Using r Yamuns flowing water as an instrument, He and His friends played all kinds of
auspicious music. And He sported by crossing the river in various ways, both with the current
and against it.
BB 3.7.48
TEXT 48
TEXT
k-daiPa k*-Z<aaJal/MaDYaTaae iNaJa&
vPau" Sa iNauTYa SaraeJak-aNaNae )
Mau%& c ivNYaSYa ku-TaUhl/I iSQaTaae
YaQaa Na ke-NaaiPa >aveTSa l/i+aTa" ))

kadpi k-jala-madhyato nija

vapu sa nihnutya saroja-knane
mukha ca vinyasya kuthal sthito
yath na kenpi bhavet sa lakita
SYNONYMS
kad apisometimes; kof the Yamun; jalaof the water; madhyatain the middle;
nijamHis own; vapubody; saKa; nihnutyaconcealing; sarojaof lotuses;
knanein a grove; mukhamHis face; caand; vinyasyaplacing; kuthal-sthita
playful; yathas; nanot; kena apiby anyone; bhavetwould be; saHe; lakita
noticed.
TRANSLATION
Sometimes Ka playfully hid His body in the Yamuns water and His face in a cluster of
lotuses so that no one could find Him.
COMMENTARY
The river Yamun is called K because the hue of her water closely resembles Kas
complexion. And when Ka hid Himself among lotus flowers that closely resembled His
face, it would be difficult for anyone to search Him out.
BB 3.7.49

TEXT 49
TEXT
TaTaSTadeke-+a<aJaqvNaaSTae
Na Ta& SaMaiNvZYa Yadal/>aNTa )
Tada MahaTaaR" Saudae dNTaae
ivcuu-XauVYaRGa[iDaYa" SaugaaerMa( )

tatas tad-ekekaa-jvans te
na ta samanviya yadlabhanta
tad mahrt suhdo rudanto
vicukruur vyagra-dhiya su-ghoram
SYNONYMS
tatathen; tatHim; ekaonly; kaaseeing; jvanwhose life; tethey; nanot;
tamHim; samanviyalooking for; yadwhen; alabhantafound; tadthen; mahrtgreatly distressed; suhdaHis friends; rudantacrying; vicukruucalled out;
vyagracompletely agitated; dhiyawhose minds; su-ghoramardently.
TRANSLATION
When His friends, who had no purpose in life but to see Him, looked for Him but failed, they
wept in terrible distress, their minds bewildered, and called out to Him in ardent voices.
BB 3.7.50
TEXT 50
TEXT
TaTaae hSaNPavNaaiiNa"Sa*Ta"
Pa[hzRPaUre<a ivk-aiSaTae+a<aE" )
SakU-dRNa& TaE" PaurTaae_i>aSaairi>a"
SaMYaMaaNaae ivJahar k-aETauk-I ))

tato hasan padma-vand vinista

prahara-prea viksitekaai
sa-krdana tai purato bhisribhi
sagamyamno vijahra kautuk
SYNONYMS
tatathen; hasanlaughing; padmaof lotuses; vantfrom the cluster; vinistaHe
came out; praharaof joy; preawith a flood; viksitaopened wide; kaaitheir

eyes; sa-krdanamjumping; taiby them; purataforward; abhisribhiwho were

coming forward to meet; sagamyamnabeing met; vijahraHe enjoyed; kautuk
crafty.
TRANSLATION
Just then, wily Ka emerged, laughing, from the cluster of lotuses. The boys, their wideopen eyes flooded with joy, rushed forward and jumped into the water to be with Him, and in
this way He sported.
BB 3.7.51
TEXT 51
TEXT
Ma*<aal/Jaale/Na MaNaaerMae<a
ivrCYa haraHJal/PauZPaJaaTaE" )
Sa%qNal/&k*==TYa SaMautaTaar
Jal/aTSaMa& TaE" Sa c >aUizTaSTaE" ))

mla-jlena mano-ramea
viracya hr jala-pupa-jtai
sakhn alaktya samuttatra
jalt sama tai sa ca bhitas tai
SYNONYMS
mlaof filaments; jlenawith a mesh; mana-rameacharming; viracyamaking;
hrngarlands; jalaof the water; pupa-jtaimade from flowers; sakhnHis friends;
alaktyadecorating; samuttatraHe came out; jaltfrom the water; samamtogether;
taiwith them; saHe; caand; bhitawas decorated; taiby them.
TRANSLATION
He decorated His friends with charming garlands made from various water flowers strung
together with fibers of lotus stems. Then He and His friends came out of the water, and in the
same way they decorated Him.
BB 3.7.52
TEXT 52
TEXT
MaaDYaaik&- >aaeJaNaMa}a k-Tau|
ivSTaq<aRk*-Z<aaPauil/Nae MaNaaeje )
GaaePaE" SaMa& Ma<@l/Xaae iNaivEr(

NYaveXaYaTSaae_Ga[JaMaev MaDYae ))

mdhyhnika bhojanam atra kartu

vistra-k-puline mano-je
gopai sama maalao niviair
nyaveayat so grajam eva madhye
SYNONYMS
mdhya-ahnikamof midday; bhojanamthe meal; atrahere; kartumto take; vistra
broad; kof the Yamun; pulineon the shore; mana-jeattractive; gopaiwith the
cowherd boys; samamtogether; maalaain circles; niviaisitting; nyaveayat
seated; saKa; agra-jamHis elder brother; evaindeed; madhyein the middle.
TRANSLATION
To have lunch there on the broad, attractive bank of the Yamun, Ka seated His elder
brother in the middle of the cowherd boys, who sat down around Them in concentric circles.
COMMENTARY
Earlier the boys had all had breakfast, but now it was time for lunch. We can understand from
descriptions in the Tenth Canto that they ate breakfast sometimes in the forest and sometimes
at home:

tau vatsa-plakau bhtv

sarva-lokaika-plakau
saprtar-au go-vats
crayantau viceratu

After Ka and Balarma finished Their breakfast in the morning, They went to take care of
the calves and wandered here and there. Ka and Balarma, the Supreme Personalities of
Godhead, who maintain the entire creation, now took charge of the calves as if cowherd
boys. (Bhgavatam 10.11.45)
kvacid vanya mano dadhad vrajt
prta samutthya vayasya-vatsapn
prabodhaya chga-ravea cru
vinirgato vatsa-purasaro hari

O King, one day Ka decided to take His breakfast as a picnic in the forest. Having risen
early in the morning, He blew His bugle made of horn and woke all the cowherd boys and
calves with its beautiful sound. Then Ka and the boys, keeping their respective groups of
calves before them, proceeded from Vraja-bhmi to the forest. (Bhgavatam 10.12.1)
BB 3.7.53
TEXT 53
TEXT
SvYa& c l/Il/aiTaNa*TYaGaTYaa
>a[MaiNvic}a& PairTa" PaurEv )
NaqTaaiNa Ta}aal/YaTaae_uTaaiNa
>aaeJYaaiNa reMae PairveXaYaNSa" ))

svaya ca llcita-ntya-gaty
bhraman vicitra parita puraiva
ntni tatrlayato dbhutni
bhojyni reme pariveayan sa
SYNONYMS
svayamHimself; caand; ll-acitaplayful; ntyadancing; gatywith a gait;
bhramanwalking; vicitramin various ways; paritaon all sides; purpreviously;
evaeven; ntnibrought; tatrathere; layatafrom their homes; adbhutni
wonderful; bhojynifoods; remeenjoyed; pariveayanserving; saHe (Ka).
TRANSLATION
Ka enjoyed serving the boys the wonderful delicacies they had brought from their homes.
As He served, He moved back and forth in front of the boys with a playful dancing gait.
BB 3.7.54
TEXT 54
TEXT
SavRTauRXaTf-l/PauZPaXaail/Naa&
v*Nda$=vqidVYaivic}aXaai%NaaMa( )
TaEraTaaNYaev f-l/aiNa l/Il/Yaa
SvadUiNa Tae>Yaae iv>aJaNYaQaaic ))

sarvartu-avat-phala-pupa-lin
vndav-divya-vicitra-khinm

tair htny eva phalni llay

svdni tebhyo vibhajan yath-ruci
SYNONYMS
sarva-tubelonging to all seasons; avatalways fresh; phalafruits; pupaflowers;
linmand grains; vnd-aavof the Vndvana forest; divyadivine; vicitravarious;
khinmfrom the trees; taiby them; htnitaken; evaindeed; phalnifruits;
llayplayfully; svdnidelicious; tebhyato the boys; vibhajanserving; yath-ruci
according to the taste.
TRANSLATION
The boys also had delicious fruits, flowers, and grains, all provided fresh in every season by
the many kinds of divine trees in the Vndvana forest. Ka enjoyed serving to all the boys
the fruits that pleased each of them most.
COMMENTARY
The boys ate not only what their mothers had packed for them but also what they collected
from the forest.
BB 3.7.55-56
TEXTS 5556
TEXT
rSaal/Taal/ibLvaiNa bdraMal/k-aiNa c )
Naairke-l/aiNa PaNaSad]a+aak-dl/k-aiNa c ))
NaaGaraiNa PaqlU/iNa k-rqra<YaPara<YaiPa )
%JaURrdai@MaadqiNa PaKvaiNa rSaviNTa c ))

rasla-tla-bilvni
badarmalakni ca
nrikelni panasadrk-kadalakni ca

ngaragni plni
karry apary api
kharjra-dimdni
pakvni rasavanti ca
SYNONYMS

raslaraslas; tlapalm fruits; bilvnibel fruits; badarabadara berries; malakni

malaka

fruits;

caand;

nrikelnicoconuts;

panasajackfruits;

drkgrapes;

kadalaknibananas; caand; ngaragnioranges; plnipl fruits; karrikarra

fruits; apariothers; apiand; kharjradates; dimdnipomegranates; pakvni
ripe; rasavantitasty; caand.
TRANSLATION
He served raslas, palm fruits, and bilva fruits, and badaras and malakas, and coconuts,
jackfruit, grapes, and bananas. He served oranges, plus, karras, and other ripe, tasty fruits,
like dates and pomegranates.
COMMENTARY
Only in the Vndvana forest can one find all these fruits ripe at the same time, and only there
can one find blooming simultaneously the flowers described in texts 63 through 66. Words
from another source portray the beauty of Vndvana by saying sarvasminn eva tau avat
puna puna phala-linm: There the trees repeatedly bring forth all sorts of fruits in every
season.
BB 3.7.57
TEXT 57
TEXT
hzaRYa TaezaMaadaYa Pa[TYaek&- ik-idCYauTa" )
iTa&STataTSaMaqPae_SaaE >aue TaaNaiPa >aaeJaYaeTa( ))

harya tem dya

praty-eka kicid acyuta
tihas tat-tat-sampe sau
bhukte tn api bhojayet
SYNONYMS
haryafor their pleasure; temfrom them; dyataking; prati-ekameach one;
kicita little; acyutaKa; tihanstanding; tat-tatof each; sampein front;
asauHe; bhukteate; tnthem; apiand; bhojayetfed.
TRANSLATION
The infallible Lord Ka stood in front of each boy, one after another, and took a morsel
from each plate and consumed it, and fed the boy as well. In this way He pleased them all.
COMMENTARY

Ka stood in front of each boy and ate from that boys plate. But though He did this with
one boy after another, every boy thought that Ka was with him alone.
BB 3.7.58-59
TEXTS 5859
TEXT
Parq+Ya iMaiMaaiNa [qMau%aNTa" SvPaai<ai>a" )
oTQaaYaaeTQaaYa Sai%i>arPYaRMaa<aaiNa SaadrMa( ))
Saaga& NaMaRhaSaad]| ivic}aMau%>aii>a" )
MaDaur& Paircv|STaaNa( haSaiYaTva VYaMaaehYaTa( ))

parkya mia-mini
r-mukhnta sva-pibhi
utthyotthya sakhibhir
arpyamni sdaram

sa-lgha narma-hsrdra
vicitra-mukha-bhagibhi
madhura paricarvas tn
hsayitv vyamohayat
SYNONYMS
parkyaexamining; mia-miniespecially palatable; rdivine; mukha-antain His
mouth; sva-pibhiwith their own hands; utthya utthyapicking up, one after another;
sakhibhiby His friends; arpyamnibeing offered; sa-daramreverentially; salghamwith praise; narma-hsawith humor; rdrammelting; vicitravarious; mukhabhagibhiwith grimaces; madhuramin a charming manner; paricarvandevouring;
tnthem; hsayitvmaking laugh; vyamohayatHe enchanted.
TRANSLATION
Kas friends examined all the preparations, picked out those they found especially tasty,
and with their own hands reverentially placed them into His divine mouth. And Ka,
bubbling with humor, heartily ate each offering, praised its qualities, and made wry faces. In
this way He made His friends laugh and completely enchanted them.
COMMENTARY

To determine which items were most suitable for Ka to eat, the boys first ate a little of
each. Then they presented to Ka the delicacies they deemed most suitable by offering them
with a great flourish directly into His mouth.
BB 3.7.60-61
TEXTS 6061
TEXT
Aaik&- PaaNak&- iMa& Par& c ivivDa& bhu )
Ta&- c TauMbqPaa}aaid>a*Ta& vaYaRiPa YaaMauNaMa( ))
iPabiPaaYaYaNSavaRNrMaYaaMaaSa bvaNa( )
NaaNaaivDaSau%-I@aku-TaUhl/ivXaard" ))

mlika pnaka mia

para ca vividha bahu
takra ca tumb-ptrdibhta vry api ymunam

piban nipyayan sarvn

ramaym sa ballavn
nn-vidha-sukha-krkuthala-virada
SYNONYMS
mlikamof tamarind; pnakama drink; miamsavory; paramothers; caand;
vividhamvarious; bahuof many varieties; takrambuttermilk; caand; tumbof tumb
gourd; ptrain vessels; diand so on; bhtamcarried; vriwater; apialso;
ymunamfrom the Yamun; pibandrinking; nipyayanmaking them drink; sarvnall;
ramaym saHe delighted; ballavnthe cowherd boys; nn-vidhaof all sorts; sukhakrof happy games; kuthalain pleasure; viradaexpert.
TRANSLATION
That most expert enjoyer of all kinds of amusing sports drank a savory tamarind nectar, many
other beverages, and buttermilk and Yamun water, carried in tumb gourds and other sorts of
vessels, and He made the boys drink too. In this way He delighted all the cowherd boys.
COMMENTARY
Among the various vessels from which Ka drank Yamun water were cups made of
bamboo and of folded leaves.

BB 3.7.62
TEXT 62
TEXT
AacMYa TaaMbUl/MaQaae SauGaNDa&
k-PaURrPaU<a| SvGa*haePaNaqTaMa( )
vNYa& c >aue SMa iv>aJYa NaU&
SaNaaGavIdl/PaUGaMaad]RMa( ))

camya tmblam atho su-gandha

karpra-pra sva-ghopantam
vanya ca bhukte sma vibhajya ntna
sa-nga-vall-dala-pgam rdram
SYNONYMS
camyaafter sipping water; tmblambetel nut; atha uthen; su-gandhamfragrant;
karprawith camphor; pramrich; sva-ghafrom each boys house; upantam
brought; vanyamfrom the forest; caand; bhukte smaHe enjoyed; vibhajya
distributing; ntnamfresh; saalong with; nga-vallof nga creepers; dalaof small
leaves; pgamwith an abundance; rdramsoaked.
TRANSLATION
Ka did camana and then chewed fragrant, camphor-rich betel nut that each boy had
brought from his home, and also fresh forest betel nut, soaked and wrapped in many leaves of
nga creepers. He enjoyed the betel nut and also gave it out.
COMMENTARY
When Ka finished eating, He washed His hands and mouth and performed the ritual
sipping of water. All the boys had brought betel nut from their homes, and now they offered it
all to Ka, who ate some Himself and distributed the rest among them.
BB 3.7.63-66
TEXTS 6366
TEXT
Taul/SaqMaal/TaqJaaTaqMaik-aku-Ndku-BJakE-" )
l/vke-Tak-Ii<$=IMaaDavqYaUiQak-aYaE" ))
k-aNaE" k-rvqra>Yaa& XaTaPa}aqYauGaeNa c )
Pal/aXaENaRvMaIi>arae@\EdRMaNak-aidi>a" ))
k-dMbNaqPabku-lE/NaRaGaPauaGacMPakE-" )

kU-$=JaaXaaek-MaNdarE" k-i<aRk-araSaNaaJauRNaE" ))
Paa$=lE/" iPa[YakE-rNYaEriPa PauZPaE" SaPavE" )
ivic}aa iNaiMaRTaa iMa}aEMaRal/aaDaai>aJYa Sa" ))

tulas-mlat-jtmallik-kunda-kubjakai
lavaga-ketak-jhimdhav-ythik-dvayai

kcanai karavrbhy
atapatr-yugena ca
palair navamallbhir
orair damanakdibhi

kadamba-npa-bakulair
nga-punnga-campakai
kajoka-mandrai
karikrsanrjunai

palai priyakair anyair

api pupai sa-pallavai
vicitr nirmit mitrair
ml cdhd vibhajya sa
SYNONYMS
tulas-mlat-jt-mallik-kunda-kubjakaiwith tulas, mlat, jt, mallik, kunda, and
kubjaka; lavaga-ketak-jhi-mdhav-ythik-dvayaiwith clove, ketak, jhi, mdhav,
and two kinds of ythik; kcanaiwith kcana flowers; karavrbhymwith two kinds
of karavr; atapatr-yugenawith two kinds of atapatr; caand; palaiwith pala;
navamallbhiwith navamall; oraiwith ora; damanaka-dibhiwith damanaka and
so on; kadamba-npa-bakulaiwith kadamba, npa, and bakula; nga-punnga-campakai
with nga, punnga, and campaka; kaja-aoka-mandraiwith kaja, aoka, and
mandra; karikra-sana-arjunaiwith karikra, sana, and arjuna; palaiwith pala;
priyakaiwith priyaka; anyaiothers; apialso; pupaiwith flowers; sa-pallavai

and leaves; vicitrvarious; nirmitmade; mitraiby His friends; mlgarlands;

caand; adhtgave; vibhajyadistributing; saHe.
TRANSLATION
His friends made for Him various garlands from flowers and leaves. There were flowers and
leaves of tulas, mlat, and jt, of mallik, kunda jasmine, and kubjaka, of clove, ketak, and
jhi, of mdhav and two kinds of ythik. The garlands had kcana and karavra and
atapatr (two kinds each), and flowers and leaves of pala and navamall, and ora and
damanaka and others. There were flowers and leaves of kadamba, and of npa and bakula, and
nga, punnga, and campaka. The garlands had kaja and aoka and mandara. They had
karikra, sana, arjuna, pala, priyakaand still other flowers and leaves. Ka put these
garlands on Himself and passed them out among His friends.
COMMENTARY
The boys made many kinds of flower garlands for Ka, including the famous vaijayant.
Mlat and jt are subtypes of white night-blooming jasmine. Npa and kadamba are also two
varieties of one species. The two kinds of ythik are the golden (svara-ythik) and white
(ubhra-ythik). The karavra and atrapatr both have white and red varieties. Pala is also
known as kiuka.
The second of these verses ends with the words damanakdibhi, which implies that there
were other flowers with petals like the damanaka, such as the maruvaka. In the fourth verse
the others indicated at the end of the first line include the rgra-hra, sthala-kamala, and
bhmi-campaka. Many flowers that grow in water are not mentioned here, because they play
more of a part in Kas water sports; nonetheless, the many water flowers used in these
forest garlands are also referred to indirectly by the phrase and others. The garlands also
included new leaves and flower buds from trees such as the kadamba. And on His head Ka
always wore peacock feathers and berries of guj.
BB 3.7.67
TEXT 67
TEXT
cNdNaaGauk-STaurqku-uMaEraTaEvRNaaTa( )
d]VYaE" SauGaiNDai>aaNYaE" iPaEraNYale/PaYaTa( ))

candanguru-kasturkukumair htair vant

dravyai su-gandhibhi cnyai

piair agny alepayat

SYNONYMS
candanawith sandalwood; aguruaguru; kasturmusk; kukumaiand kukuma;
htaibrought; vantfrom the forest; dravyaisubstances; su-gandhibhifragrant;
caand; anyaiwith other substances; piaimade into paste; agniHis limbs;
alepayatHe smeared.
TRANSLATION
He smeared His limbs with a paste of sandalwood, aguru, kukuma, musk, and other fragrant
substances brought from the forest.
COMMENTARY
Kas friends brought these fragrant subtances from the Vndvana forest for His pleasure
and made them into a paste by adding water and grinding them on rocks. Ka smeared this
paste on His body and once again shared it with His friends. All enjoyable things are available
in the Vndvana forest.
BB 3.7.68-69
TEXTS 6869
TEXT
iNaku-vYaeR Sauri>aPa[SaUNa=
SauvaiSaTae Gaudil/Pa[gaue )
iviNaiMaRTae TaLPavre NavqNa
Ma*duPa[val/C^dPauZPaJaaTaE" ))
[qdaMaNaaMadiYaTaaSau%aePaDaaNa"
SauSvaPa iMa}aiNak-rE" PaircYaRMaa<a" )
ke-XaPa[SaaDaNaSauGaqTak-rai]Pa=
Sa&vahNaSTavNavqJaNacaTaurqi>a" ))

nikuja-varye surabhi-prasnasuvsite gujad-ali-praghue

vinirmite talpa-vare navnamdu-pravla-cchada-pupa-jtai

rdma-nma-dayitga-sukhopadhna
susvpa mitra-nikarai paricaryama
kea-prasdhana-sugta-karghri-padma-

savhana-stavana-vjana-cturbhi
SYNONYMS
nikuja-varyein a choice grove; surabhifragrant; prasnawith flowers; su-vsitewell
scented; gujathumming; aliwith bees; praghueresounding; vinirmitefashioned;
talpa-vareon an excellent bed; navnanew; mdusoft; pravlayoung shoots; chada
leaves; pupaand flowers; jtaiwith many; rdma-nmanamed rdm; dayitaof
His dear friend; agathe body; sukhacomfortable; upadhnawhose pillow; susvpa
He rested; mitra-nikaraiby His many friends; paricaryamabeing attended; keaprasdhanain hairdressing; sugtasweet singing; karaof His hands; aghriand feet;
padmalotuslike; savhanamassaging; stavanareciting prayers; vjanaand fanning;
cturbhiwho were expert.
TRANSLATION
Then, in a choice grove, fragrant with sweet-smelling flowers and resonant with humming
bees, Ka rested a while on an excellent bed made of many new soft leaves, sprouts, and
flowers. The body of His dear friend rdm provided a comfortable pillow. And countless
friends served Ka by expertly reciting prayers, singing sweetly, fanning Him, dressing His
hair, and massaging His lotus feet and hands.
COMMENTARY
Kas flower bed was so fragrant that many bees were attracted to it. Ka pleasantly
rested on this very comfortable bed while His friends attended to Him. r Bdaryai has
described this scene in rmad-Bhgavatam (10.15.1618):
kvacit pallava-talpeu
niyuddha-rama-karita
vka-mlraya ete
gopotsagopabarhaa

Sometimes Lord Ka grew tired from fighting and lay down at the base of a tree, resting
upon a bed made of soft twigs and buds and using the lap of a cowherd friend as His pillow.

pda-savhana cakru
kecit tasya mahtmana
apare hata-ppmno
vyajanai samavjayan

Some of the cowherd boys, who were all great souls, would then massage His lotus feet, and
others, qualified by being free of all sin, would expertly fan Him.

anye tad-anurpi
mano-jni mahtmana
gyanti sma mah-rja
sneha-klinna-dhiya anai

My dear King, other boys would sing enchanting songs appropriate to the occasion, and their
hearts would melt out of love for the Lord.
BB 3.7.70
TEXT 70
TEXT
NaaNaaNauk-arMau%Paivk-arNaMaR=
>aqXaTaEhRiSaTaraeDaNake-il/d+aaNa( )
iNaiJaRTYa TaaNaSau%YaTSaudae MaudEv&
iv[aMake-il/MaTaNaaeiivDa& SaraMa" ))

nnnukra-mukha-padma-vikra-narmabhag-atair hasita-rodhana-keli-dakn
nirjitya tn asukhayat suhdo mudaiva
virma-kelim atanod vividha sa-rma
SYNONYMS
nn-anukravarious;

mukha-padmalotus

face;

vikradefeated;

narmajokes;

bhagdistortions; ataihundreds; hasitafrom laughing; rodhanaof restraining; kelidakncompetent in the sport; nirjityadefeated; tnthem; asukhayatgave pleasure;
suhdato the friends; mudwith delight; evamthus; virma-kelimthe pastime of
resting; atanotspread; vividhamin various ways; sa-rmaalong with Balarma.
TRANSLATION
Ka enjoyed pleasing His friends and in various ways, along with Balarma, indulged in His
pastime of relaxing. Though Kas friends were very competent in the sport of keeping
themselves from laughing, Ka defeated them by imitating various characters, distorting His
face, and cutting hundreds of jokes.
COMMENTARY

The boys served Ka, and He reciprocated by entertaining them.

BB 3.7.71
TEXT 71
TEXT
AQa SaeiTaTaEveR<auXa*NaadE" PaXaUNPauNa" )
oTQaaPYa carYaNreMae GaaevDaRNaSaMaqPaTa" ))

atha saketitair veuga-ndai pan puna

utthpya crayan reme
govardhana-sampata
SYNONYMS
athathen; saketitaiwith signals; veuof His flute; gaand buffalo horn; ndai
by the sounds; panHis animals; punaagain; utthpyamaking rise; crayan
grazing; remeHe enjoyed; govardhana-sampatanear Govardhana Hill.
TRANSLATION
Then, making the animals rise by sounding signals from His flute and buffalo horn, He
enjoyed grazing them near Govardhana Hill.
BB 3.7.72
TEXT 72
TEXT
>aUz<aeNa ivic}ae<a vNYaeNa Sai%i>a" PauNa" )
Ah&PaUivRk-Yaa Sav>aURizTaae_SaaE YaQaaic ))

bhaena vicitrea
vanyena sakhibhi puna
aha-prvikay sarvair
bhito sau yath-ruci
SYNONYMS
bhaenawith

ornaments;

vicitreavarious;

vanyenamade

of

forest

items;

sakhibhiby His friends; punaagain; aham-prvikaywith the idea I am best;

sarvaiby all; bhitadecorated; asauHe; yath-ruciaccording to their individual
tastes.
TRANSLATION

And again all His friends, each according to his own taste, tried to outdo the others in
decorating Ka with an assortment of wonderful items from the forest.
COMMENTARY
Some boys applied tilaka made from haritla to Kas forehead, others arranged flower
garlands in His hair, and still others decorated His head with guj berries.
BB 3.7.73
TEXT 73
TEXT
SaPaPaa<aaE JaNaXaMaRSa&j&
SaMaPYaR Ta& ivPa[MaPaUvRYaaTaMa( )
SaaYa& YaQaaPaUvRMaYa& Pa[ivXYa
gaaeze_i>areMae v[JahzRk-arq ))

sarpa-pau janaarma-saja
samarpya ta vipram aprva-ytam
sya yath-prvam aya praviya
ghoe bhireme vraja-hara-kr
SYNONYMS
sarpaof Sarpa; pauinto the hand; janaarma-sajamnamed Janaarm;
samarpyaturned over; tamhim; vipramthe brhmaa; aprvanever before; ytam
come there; syamin the evening; yathas; prvampreviously; ayamHe; praviya
entering; ghoethe cowherd village; abhiremetook pleasure; vrajato Vraja; harakrthe giver of joy.
TRANSLATION
In the evening Ka, the giver of joy to all of Vraja, left the newcomer brhmaa Janaarm
in the hands of Sarpa and as before took pleasure in entering the cowherd village.
COMMENTARY
Kas return to His fathers village in the evening has already been described. So that
Janaarm would not be confused about what to do back in the village, Ka asked Sarpa to
guide him.
BB 3.7.74
TEXT 74
TEXT
GaaePaqNaaQaPa[Saada=

MahaSaaDauMaiTaiSQaTae )
ivcaYaR SvYaMaadTSv
SvPa[nSYaaDauNaaetarMa( ))

gopntha-prasdptamah-sdhu-mati-sthite
vicrya svayam datsva
sva-pranasydhunottaram
SYNONYMS
gopnthaof Lord Gopntha; prasdaby the mercy; ptaobtained; mah-sdhu
superexcellent; matiin understanding; sthitefixed; vicryathinking over; svayam
yourself; datsvagive; svayour own; pranasyato the question; adhunnow;
uttaramthe answer.
TRANSLATION
O mother, you are fixed in the superexcellent intelligence attained only by the mercy of Lord
Gopntha. Now, reflecting on all you have heard, you can answer your own questions.
COMMENTARY
Having reached the end of his narration, r Parkit now suggests to his mother that he has
told her everything she needs to know to answer the questions with which she had approached
him. She should not doubt her ability to think of the correct answers, because she is fully
graced with Kas mercy.
At the beginning of r Bhad-bhgavatmta (1.1.18) r Uttar asked Parkit:
yac chukenopadia te
vatsa nikya tasya me
sra prakaya kipra
krmbhodher ivmtam

My dear son, please extract the essence of what ukadeva has taught you and quickly reveal
it to me, as if churning the nectar of immortality from the Ocean of Milk.
And at the beginning of Part Two (2.1.24) Uttar inquired further whether higher than
Vaikuha there is a realm where the Supreme Lords most intimate devotees can associate
with Him freely:
tad-artham ucita sthnam
eka vaikuhata param

apekitam avaya syt

tat prakyoddharasva mm

A suitable place must surely exist for them, beyond Vaikuha. Please reveal it to me and
rescue me.
BB 3.7.75
TEXT 75
TEXT
[qGaael/aeke- iNai%l/ParMaaNaNdPaUraNTYaSaqMa=
GaM>aqraBDaaE JaNaiNa GaMaNa& SaaDaYa SvPa[YaaSaE" )
YaiSMa&STaaSTaa ivivDarTaYaSTaeNa NaaQaeNa Saak&Yaa}aaMaa}aaNMaDaurMaDaura" SaNTaTa& Sa$=NTae ))

r-goloke nikhila-paramnanda-prntya-smagambhrbdhau janani gamana sdhaya sva-praysai

yasmis ts t vividha-ratayas tena nthena ska
ytr-mtrn madhura-madhur santata saghaante
SYNONYMS
r-golokein r Goloka; nikhilaall; parama-nandaof transcendental bliss; praof
the flood; antya-smaof the ultimate extreme; gambhradeep; abdhauto the ocean;
jananiO mother; gamanamthe going; sdhayaplease attempt; svayour own;
praysaiby the endeavors; yasminwhere; t tall those; vividhavarious;
ratayaloving exchanges; tenawith that; nthenaLord; skamtogether; ytrmtrtjust by going there; madhura-madhurmost sweet; santatameternally;
saghaanteoccur.
TRANSLATION
By your own endeavors, dear mother, please try to reach r Goloka, the deep ocean where
the flood of all transcendental bliss finds its ultimate limit. Just by going there you will
eternally relish all sorts of most sweet loving exchanges with that same Supreme Lord.
COMMENTARY
Out of love for his mother, Parkit is eager to help her find the answer to her questions. This
he does in four verses (texts 75 through 78) by reminding her of the ultimate perfection she
can achieve. He advises her to try by all means to achieve Goloka, Kas abode. Goloka can
be reached only by the special mercy of the Personality of Godhead; still, devotees are

recommended to make their own efforts to achieve that goal with enthusiasm and confidence
in their regulative practices, for devotees who become indifferent to everything will fail to
attract the Supreme Lords favor.
BB 3.7.76
TEXT 76
TEXT
>aaEMae caiSMaNSaPaid MaQauraMa<@le/ YaaNaMaa}aaTa(
iSaDYaeYauSTaa" Sak-l/SaMaYae YaSYa k-SYaaiPa NaEv )
ik-NTveTaSYa iPa[YaJaNak*-PaaPaUrTa" k-SYaicTSYauSa(
Taae MaaTaiNau PadrJaSTaTPadEk-iPa[Yaa<aaMa( ))

bhaume csmin sapadi mathur-maale yna-mtrt

sidhyeyus t sakala-samaye yasya kasypi naiva
kintv etasya priya-jana-kp-prata kasyacit syus
tad bho mta cinu pada-rajas tat-padaika-priym
SYNONYMS
bhaumeon the earth; caand; asminto this; sapadiimmediately; mathur-maaleto
the district of Mathur; yna-mtrtsimply by going; sidhyeyuwould be attained; t
those; sakala-samayeat all times; yasya kasya apiby just anyone; na evanot at all;
kinturather; etasyaof Him (the Supreme Lord); priya-janaof the dear devotees; kp
of the mercy; prataby a full dose; kasyacitby someone; syuthey may happen; tat
therefore; bho mtaO mother; cinuplease gather; padafrom the feet; rajathe dust;
tatHis; padafor the feet; ekaexclusive; priymof those who have love.
TRANSLATION
Its not that just anyone at any time can achieve those perfections at once just by traveling to
the district of Mathur on earth. Rather, only a rare person achieves them, when he has
obtained full mercy from the Lords dear devotees. O mother, please, therefore, gather dust
from the feet of devotees who have exclusive love for the lotus feet of the Lord.
COMMENTARY
Mother Uttar might propose that according to what she has heard from Parkit she could
achieve perfection simply by traveling to the nearby Vraja-bhmi of the Mathur district,
which is nondifferent from Goloka in the spiritual sky. But Parkit answers that to realize the
boundless variety of loving exchanges with r Golokantha is not so easy. Only during the
short time of Kas avatrawhen He makes Himself visible on earth, at the end of but one

Dvpara-yuga in each day of Brahmcan anyone who simply visits Vraja become perfect.
At that time, Ka descends to earth to bestow causeless good fortune to all the jvas. At
other times, one can achieve the full realization of Ka consciousness only by receiving a
flood of mercy from a dear devotee of r Gopntha. This, indeed, was how the brhmaa
Janaarm became fortunateby the mercy of Sarpa. Parkit therefore begs his mother that,
rather than associate with persons interested in liberation or anything else, she search out the
dust from the feet of Vaiavas who want only love for Ka. With great care she should
collect that dust and place it on her head. Then her visit to Vraja-bhmi will result in complete
perfection.
BB 3.7.77
TEXT 77
TEXT
SQaaNa& GaaePaqGa<aku-cTa$=Iku-&ku==Ma[q>arad]R=
[qMaTPaadaMbuJaYauGaSadaPa[qiTaSaPa[daiYa )
iJajaSaaeSTae JaNaiNa k-iQaTaae_XaezSaNdehgaaTaq
Gaael/aek-ae_Ya& MaDaurGahNaPa[n>aavaNauSaaraTa( ))

sthna gop-gaa-kuca-ta-kukuma-r-bharrdrarmat-pdmbuja-yuga-sad-prti-saga-pradyi
jijsos te janani kathito ea-sandeha-ght
goloko ya madhura-gahana-prana-bhvnusrt
SYNONYMS
sthnamthe place; gop-gaaof the gops; kucaof the breasts; tafrom the slopes;
kukumaof the kukuma powder; rwith the opulence; bhara-rdraheavily covered;
rmatbeautiful; pda-ambujaof lotus feet; yugaof the pair; sadperpetual; prti
loving; sagathe association; pradyigiving; jijsowho are eager to know; teto
you; jananiO mother; kathitadescribed; aeaall; sandehadoubts; ght
destroying;

golokaGoloka;

ayamthat;

madhuraaffectionate;

gahanadeeply

thoughtful; pranaof the inquiry; bhvathe spirit; anusrtaccording to.

TRANSLATION
That place Goloka bestows eternal loving contact with Kas beautiful lotus feet, which are
thickly smeared with the kukuma from the slopes of the gops breasts. Dear mother, I have
thus replied according to the spirit of your affectionate and deeply thoughtful questions, and
all your doubts should now have been destroyed.

COMMENTARY
Now that Parkit has told his mother what she ought to do, he wants to remind her that
Goloka is the final goal and that meditation on Goloka will greatly foster her progress.
Uttars original request was Please deliver me, and in this verse Parkit responds directly.
Considering Uttars plea altogether praiseworthy, he has gladly satisfied her. Simply by
hearing in detail the glories of Goloka, all doubts are vanquished.
BB 3.7.78
TEXT 78
TEXT
vEku-<#=SYaaPYauPair iNaTara& raJaTae Yaae iNaTaaNTa=
[qMaaePaqrMa<acr<aPa[eMaPaUrEk-l/>Ya" )
vaH^avaH^aePairGauf-l/Pa[ai>aURiMaYaRdqYaa
l/aek-a DYaaTaa dDaiTa ParMaa& Pa[eMaSaMPaitaiNaaMa( ))

vaikuhasypy upari nitar rjate yo nitntarmad-gop-ramaa-caraa-prema-praika-labhya

vch-vchopari-guru-phala-prptir bhmir yady
lok dhyt dadhati param prema-sampatti-nihm
SYNONYMS
vaikuhasyathan Vaikuha; apieven; uparihigher; nitarmespecially; rjate
shines; yawhich; nitntaperfectly; rmatblessed; gopof the gops; ramaaof the
lover; caraafor the feet; premaof love; praby an abundance; ekaonly; labhya
achievable; vch-vch-uparibeyond all desires; guruthe most significant; phalaof
the benefits; prptiwhere there is the attainment; bhmithe land; yadyof which;
lokthe people; dhytmeditated on; dadhatigrant; parammthe highest; prema
of prema; sampattiin the treasure; nihmestablishment.
TRANSLATION
That world Goloka, shining even above Vaikuha, can be achieved only by firm, boundless
love for the blessed feet of the lover of the gops. In that land one reaps the most valuable
rewards, far beyond ones desires. When one meditates on the residents of that world, they
grant the highest fortune of firm standing in prema.
COMMENTARY

The only effective sdhana for reaching the highest world Goloka is the special kind of love
that holds fast to the lotus feet of r Gopntha. And since that love reposes in the residents
of Goloka, remembering the exalted Vaiavas of Goloka is the key to all success.
BB 3.7.79
TEXT 79
TEXT
ADauNaa}aai>aYau-aiNa MauNaqNaa& MahTaa& Xa*<au )
wMaaiNa vcNaaNYaaTMaictaSaNTaaez<aaiNa ih ))

adhuntrbhiyuktni
munn mahat u
imni vacanny tmacitta-santoani hi
SYNONYMS
adhunnow; atrain this regard; abhiyuktnirelevant; munnmof sages; mahatm
great; uplease hear; imnithese; vacannistataments; tmayour; cittamind;
santoaniable to fully satisfy; hiindeed.
TRANSLATION
Now please hear some relevant statements of great sages, statements that will fully satisfy
your mind.
COMMENTARY
Parkit has answered his mothers inquiries by narrating two histories, one about Nrada and
the other about Gopa-kumra. Earlier in this second half of Bhad-bhgavatmta (2.1.33) he
told his mother:
ruti-smtn vkyni
skt ttparyato py aham
vykhyya bodhayitvaitat
tv santoayitu kama

I could satisfy your request by explaining to you the statements of the rutis and smtis, both
in their literal meaning and in their implications. To conclude, he will now cite the
supporting opinions of reputable authorities about the glories of Goloka.
BB 3.7.80
TEXT 80

TEXT
SvGaaRdU| b]l/aek-ae b]izRGa<aSaeivTa" )
Ta}a SaaeMaGaiTaEv JYaaeiTaza& c MahaTMaNaaMa( ))

svargd rdhva brahma-loko

brahmari-gaa-sevita
tatra soma-gati caiva
jyoti ca mahtmanm
SYNONYMS
svargt rdhvamabove heaven; brahma-lokaBrahmaloka; brahma-i-gaaby many
brahmaris; sevitaserved; tatrathere; sa-umaof Lord iva and Um; gatithe goal;
caand; evaindeed; jyotimwho are luminous; caand; mah-tmanmof great
souls.
TRANSLATION
Above heaven is Brahmaloka, which is served by many brahmaris. It is the goal of Lord
iva and his wife, Um, and of great luminous souls who are liberated in the Supreme.
COMMENTARY
Texts 80 through 85, cited from r Hari-vaa (2.19.2930, 3235), are part of the prayers
offered to Ka by Lord Indra after Ka lifted Govardhana Hill. Here the term svarga is
used in the same sense as in the following verse from rmad-Bhgavatam (2.5.42):
bhr-loka kalpita padbhy
bhuvar-loko sya nbhita
svar-loka kalpito mrdhn
iti v loka-kalpan

Others may divide the whole planetary system into three divisions, namely the lower
planetary systems on the legs of the Supreme Person, the middle planetary systems on the
navel, and the upper planetary systems [Svarloka] from the chest to the head.
In other words, svarga can be taken to mean the five upper planetary systems from Indras
world up to Brahms. Above those planets is found the end of the material universe, and
above that is Brahmaloka (Vaikuha), the transcendental realm. Vaikuha is also called
Brahmaloka because it is the abode of brahma, pure spirit, and because it is the world
presided over by the Personality of Godhead, the Supreme Brahman, r Ka.

Of course, beyond the five higher lokas, or worlds, mentioned here are the seven coverings of
the universe, beyond them is the abode of liberation (mukti-pada), then comes r ivaloka,
and then the spiritual world. The verse quoted above, however, mentions only Svargaloka and
Vaikuha because the universal coverings are not normally understood to be worlds and
because Svarga is well known as the heavenly destination of pious workers. To give some
idea of the greatness of Vaikuha, therefore, a description that conceives of the spiritual
world as simply lying beyond Svarga is sufficient.
Rather than refer to the Supreme Personality of Godhead merely as Brahman, it is more
correct to refer to Him as Para-brahman, the Supreme Brahman. Ka is called para
brahma narkti, the Supreme Absolute Truth appearing in human form. Thus in Bhagavadgt (10.12) Arjuna says to Ka:
para brahma para dhma
pavitra parama bhavn
You are the Supreme Personality of Godhead, the ultimate abode, the purest, the Absolute
Truth. tm and Brahman, therefore, may also be accepted as secondary names of Ka
because they identify His expansions, namely the Supersoul and the impersonal Supreme.
Therefore in a later verse of the Tenth Chapter of Bhagavad-gt (10.20) Ka begins to
describe His opulent material expansions (vibhtis) by saying:
aham tm gukea
sarva-bhtaya-sthita
I am the Supersoul, O Arjuna, seated in the hearts of all living entities. The Bhat-sahasranma-stotra, when referring to the Supreme Persons vibhtis in its list of secondary names,
also calls Him tm: tm tattvdhipa (He is the Supreme Soul and the ruler of the
elements of creation). The words of saintly Vaiavas also identify impersonal Brahman as
one of the Supreme Lords vibhtis: part para brahma ca te vibhtaya (Theseincluding
the Supreme Brahman, which is beyond everything elseare Your opulent expansions).
Therefore, since the Bhat-sahasra-nma-stotra includes among its one thousand names of the
Personality of Godhead the names of His vibhtis, these are factually His names, and r
Ka can properly be called Brahman.
Consequently, r ukadeva has said:
mrdhabhi satya-lokas tu
brahma-loka santana
Satyaloka, the topmost planetary system, is situated on the head of the universal form.
Brahmaloka, however, is eternal. (Bhgavatam 2.5.39) rla rdhara Svm paraphrases this

idea in his commentary: The world of Brahman, known as Vaikuha, is perpetual, eternal. It
is not contained within the material creation. In other words, Brahmaloka means Vaikuha.
The verse from r Hari-vaa cited here in the Bhad-bhgavatmta by Mahrja Parkit
says that brahmariseither those absorbed in Brahman or great devotees like Nrada
dedicated to Para-brahman, Bhagavnalways serve Brahmaloka. That spiritual realm is
aspired for by the most exalted persons, including Lord iva and his consort as well as
liberated sages who have realized oneness with the self-luminous Supreme. In truth such
candidates for entrance into Brahmaloka are not impersonalists but great devotees of the
Personality of Godheads lotus feet, like Sanaka-kumra and his brothers, who know from
their direct experience the insignificance of impersonal liberation. Nrada and other associates
of Lord Nryaa are also on this level of spiritual competence, but because they are
considered eternal residents, not candidates for entrance into Vaikuha, the second sentence
of this verse from r Hari-vaa does not mention them among persons who make
Vaikuha their goal.
If the word jyotim in the last line of this verse were taken literally to mean the sun, moon,
and stars, the statement being made would be weak. To say that the spiritual world is beyond
the sun and moon is not to say much, since even Maharloka lies beyond the solar and lunar
orbits. The sun and moon cannot approach Satyaloka, what to speak of Vaikuha. The word
jyotim, therefore, is better understood to refer to the spiritually effulgent sages who worship
the Supreme Person.
BB 3.7.81
TEXT 81
TEXT
TaSYaaePair Gava& l/aek-" SaaDYaaSTa& Paal/YaiNTa ih )
Sa ih SavRGaTa" k*-Z<a Mahak-aXaGaTaae MahaNa( ))

tasyopari gav loka

sdhys ta playanti hi
sa hi sarva-gata ka
mahka-gato mahn
SYNONYMS
tasya upariabove it; gavmof the cows; lokathe planet; sdhythe Sdhyas; tam
it; playantiprotect; hiindeed; sait; hiindeed; sarva-gataall-pervading; kaO
Ka; mah-akathe total ether; gatapervading; mahninfinitely expansive.

TRANSLATION
Above Brahmaloka is the planet of the cows, which is protected by the Sdhyas. O Ka,
that great planet is infinitely expansive, pervading the unlimited spiritual sky.
BB 3.7.82
TEXT 82
TEXT
oPaYauRPair Ta}aaiPa GaiTaSTav TaPaaeMaYaq )
Yaa& Na ivae vYa& SaveR Pa*C^NTaae_iPa iPaTaaMahMa( ))

upary upari tatrpi

gatis tava tapo-may
y na vidmo vaya sarve
pcchanto pi pitmaham
SYNONYMS
upari uparifurther above; tatrathere; apialso; gatigoal; tavaYour; tapa-may
gained by intense concentration; ymwhich; na vidmacannot understand; vayamwe;
sarveall; pcchantainquiring; apialthough; pitmahamfrom our grandfather.
TRANSLATION
That planet is above all others, and there You are to be achieved by intense concentration of
the heart. None of us can understand that world, though we have inquired about it from our
grandfather.
COMMENTARY
Since Vaikuha is unlimited, nothing can be beyond it in ordinary time and space. Yet there
is a transcendental sense in which Goloka, the planet of the cows, lies above Vaikuha. Just
as r ivaloka, due to its comparative excellences, is considered above the infinite abode
of liberation, and just as Vaikuha is understood to be above the boundless ivaloka, so r
Goloka is above Vaikuha. To assert that Goloka lies beyond even Vaikuha is valid
because only on Goloka do the pastime energies of the Personality of Godhead display reality
in its most perfect state.
Goloka is presided over by the Sdhyas, meaning those who are worshiped by great saints.
These Sdhyas are Kas dearmost devoteesr Nanda and otherswhom Brahm,
Sanaka, iva, and Nrada try to emulate by all the means of spiritual discipline at their
command. Another way to understand the word sdhyaas derived from the verb meaning
to accomplishis that all the cowherd men and women of Goloka manage to bring Ka

under their control by the unique ecstatic sentiments they have for Him. Or else these Sdhyas
are the gops, headed by r Rdh, Kas dearest devotees and therefore the most important
residents of Goloka, who perpetually manage to maintain the glories of that abode by their
wonderful pastimes with Ka.
The term sdhyas normally refers to a class of ordinary demigods. But the notion that texts 81
and 82 refer to these demigods is no more reasonable than the idea that the luminaries
mentioned in Text 80 refer to the sun, moon, and stars. The ordinary Sdhyas, like the
celestial bodies of the material world, cannot travel even to Satyaloka, what to speak of
Vaikuha. Certainly, therefore, these Sdhyas cannot reach Goloka, and their being its
protectors is out of the question.
Goloka pervades the spiritual sky, exceeds all limiting conditions of material existence, and
most fully manifests pure eternity, cognizance, and bliss. In contrast to the tiny sky of the
material world, the spiritual sky is infinite. Goloka has its place in that infinite sky. The
Absolute Truth is called ka (the sky) because as the sky, or the material ether, pervades
the created universe and remains unchanged as long as the universe exists, Brahman is allpervading and eternal. The greatest sky, mahka, is Para-brahman, the Supreme Person r
Ka with His dense, dark-blue effulgence. Vaikuha, the complete manifestation of saccid-nanda, is present within Ka, and thus in essence nondifferent from Him. And within
that spiritual existence, Goloka is the supreme abode. It is above r Vaikuha, which is
above all other worlds.
As difficult as it is for conditioned souls to comprehend Vaikuha, Goloka is even more
mysterious. Goloka can be understood only by the tapas of complete concentration of the
heart. Mundane reason fails even to begin to approach it. And it remains unknown even to the
great sages, who for information about it approach the grandfather of the universe, Brahm.
BB 3.7.83
TEXT 83
TEXT
GaiTa" XaMadMaaaNaa& SvGaR" Sauk*-Tak-MaR<aaMa(
b]ah(MYae TaPaiSa Yau-aNaa& b]l/aek-" Para GaiTa" ))

gati ama-damdyn
svarga sukta-karmam
brhmye tapasi yuktn
brahma-loka par gati

SYNONYMS
gatithe goal; amaof mind control; damasense control; dynmand so on;
svargaSvarga; suktapious; karmamof those whose activities; brhmyespiritual;
tapasiin discipline; yuktnmwho are engaged; brahma-lokaBrahmaloka; parthe
highest; gatidestination.
TRANSLATION
Svarga is the goal achieved by such pious practices as control of the mind and senses, and
Brahmaloka is the highest destination, achieved by those who engage in intense spiritual
discipline.
BB 3.7.84-85
TEXTS 8485
TEXT
GavaMaev Tau Gaael/aek-ae duraraeha ih Saa GaiTa" )
Sa Tau l/aek-STvYaa k*-Z<a SaqdMaaNa" k*-TaaTMaNaa ))
Da*Taa Da*iTaMaTaa Daqr iNaganTaaePad]vaNa( GavaMa( ))
wiTa )

gavm eva tu goloko

durroh hi s gati
sa tu lokas tvay ka
sdamna kttman

dht dhtimat dhra

nighnatopadravn gavm iti.
SYNONYMS
gavmof the cows; evaindeed; tubut; golokaGoloka; durrohdifficult to ascend
to; hiindeed; sit; gatigoal; sathat; tubut; lokaworld; tvayby You;
kaO Ka; sdamnaunder siege; kta-tmanwho are competent; dht
sustained; dhti-matand wise; dhraO steadfast one; nighnatwho destroy;
upadravndisturbances; gavmto the cows; itithus.
TRANSLATION
But to rise to Goloka, the planet of the cows, is most difficult. That world was under
attackbut You, O Ka, competent, steadfast, and wise, saved it by putting an end to all
outrages against the cows.

COMMENTARY
Here the name Goloka is explained. Goloka is the residence mostly of cows and their herders.
Hardly anyone can gain the privilege to go there. Svargaloka and the higher planets of the
sages are comparatively easy to enter, being open to pious fruitive workers who can keep their
minds and senses under control. Karms with less self-control can still reach the lower
heavenly regions, known as Bila-svarga and Bhauma-svarga. In contrast, the world of the
Supreme, Vaikuha, is attained only by those who perfect the Vaiava discipline of
concentrating the mind on the Personality of Godhead, who always engage in spiritual
activity, and who have pure love of God. Yet compared to either the higher planets of the
material world or the spiritual planets of Vaikuha, Goloka is in all ways superior. It is the
supreme destination, from which one never returns.
Certainly Goloka is not the home only of cows, since the gopas and gops who tend those
cows have already been indicated by the words sdhys ta playanti hi (The Sdhyas
protect it). Just as Gokula in the Mathur district on earth, even though named after the cows,
is also the residence of cowherds, Goloka in the spiritual world is also populated by devotees
in various relationships with Ka.
Reciting these prayers to Ka, Indra confesses that he tried to disturb the peace of Kas
abode. Of course, Goloka is eternal and always fully blissful, and everyone allowed to go
there is immune from all troubles. But Indra, not completely aware of the glories of Goloka,
wrongly thinks he created a disturbance there. Describing his offenses from his own limited
point of view, he imagines that by attacking Gokula on earth he also created anxiety in
Goloka, the topmost spiritual kingdom.
BB 3.7.86
TEXT 86
TEXT
ik&- c, Wv& bhuivDaE PaEraMaqh vSauNDaraMa( )
b]l/aek&- c k-aENTaeYa Gaael/aek&- c SaNaaTaNaMa( ))

ki ca eva bahu-vidhai rpai

carmha vasundharm
brahma-loka ca kaunteya
goloka ca santanam iti.
SYNONYMS

kim caalso; evamthus; bahu-vidhaiof many kinds; rpaiin; carmiI move;

ihahere;

vasundharmon

the

earth;

brahma-lokamon

Brahmaloka;

caand;

kaunteyaO son of Kunt; golokamin Goloka; caand; santanameternal; itithus.

TRANSLATION
Also: Thus, O son of Kunt, in many different forms do I move about here on earth, on
Brahmaloka, and in the eternal Goloka.
COMMENTARY
This verse is from a conversation between r Ka and Arjuna found in the Skanda Pura.
Before making this statement, Ka spoke about several of His incarnations, including Lord
Jaganntha in Puruottama-ketra.
The Goloka in which Ka appears is an eternal spiritual realm, but in the material world
there is also another planet of cows. The Surabhi who visited Ka on the earth after Ka
lifted Govardhana Hill was the mother of all cows in the material universe. She came from her
residence on the material Goloka, in the Satyaloka planetary system, to perform the abhieka
of Ka. Being very pleased with Him for having saved her descendants in Mathur Gokula,
Surabhi wanted to take part in the ceremony conducted by the demigods to officially
recognize Ka as indro gavm (Govinda, the Indra of the cows). The Goloka where
Mother Surabhi lives is the destination of fortunate cows who do not live in Mathur-maala
and associate with Ka and His gopas but who belong to Brahm and other demigods. Since
Ka is always present in Mathur (yatra nitya sannihita), the cows with whom r
Gopladeva shares His eternal pastimes in Gokula later become eternal residents of the
Goloka above Vaikuha.
BB 3.7.87
TEXT 87
TEXT
[qJaNaMaeJaYa ovac
vEZ<avaGa[y MaYaa SaiNTa vEXaMPaaYaNaTa" [uTaa" )
WTae aek-aSTadaNaq=& c k-idQaaeR_vDaairTa" ))

r-janamejaya uvca
vaiavgrya may santi
vaiampyanata rut
ete loks tadn ca
kacid artho vadhrita

SYNONYMS
r-janamejaya uvcar Janamejaya said; vaiava-agryaO foremost of Vaiavas;
mayby me; santithere are; vaiampyanatafrom Vaiampyana; rutwhich were
heard; etethese; lokverses; tadnmat that time; caand; kacitsome; artha
understanding; avadhritaascertaining.
TRANSLATION
r Janamejaya said to the sage Jaimini: O foremost of Vaiavas, I heard these same verses
from Vaiampyana, and I derived some understanding from them.
BB 3.7.88
TEXT 88
TEXT
Tvtaae_ [v<aadeza& k-ae_PYaQaaeR >aaiTa Mae id )
Ahae >aaGavTaaNaa& ih MaihMaa ParMaauTa" ))

tvatto dya ravad e

ko py artho bhti me hdi
aho bhgavatn hi
mahim paramdbhuta
SYNONYMS
tvattafrom you; adyanow; ravatby hearing; emthese; kawhat; apialso;
arthaunderstanding;

bhtishines;

memy;

hdiin

the

heart;

ahooh;

bhgavatnmof the devotees of the Lord; hiindeed; mahimthe glories; paramaadbhutamost amazing.
TRANSLATION
But now by hearing these verses from you, my heart shines with fresh insight. Oh, just see the
most amazing glories of the Supreme Lords devotees!
COMMENTARY
The deep meaning of statements such as these from r Hari-vaa can be fathomed only by
the mercy of exalted devotees of the Supreme Lord. King Janemejaya acknowledges that the
great sage Jaimini has kindly blessed him with the ability to understand the purport of these
verses. The king praises Jaimini, his spiritual master, hoping to hear more.
BB 3.7.89
TEXT 89
TEXT

k-QaaSaMaaiMaaXa&KYa MaNaae Mae PairTaPYaiTa )

ik-id]SaaYaNa& deih iTaeeNa SauiNav*RTaMa( ))

kath-samptim akya
mano me paritapyati
kicid rasyana dehi
tihed yena su-nirvtam
SYNONYMS
kathof the narration; samptimthe completion; akyaanticipating; manaheart;
memy; paritapyatiburns; kicitsome; rasa-yanammedicinal tonic; dehiplease
give; tihetit may remain; yenaby which; su-nirvtamcompletely satisfied.
TRANSLATION
Fearing that this narration is about to end, my heart burns with sadness. Please dispense some
medicinal tonic by which my heart may again be fully satisfied.
COMMENTARY
Having offered suitable praise, Janamejaya now reveals his heart. Just as a person attacked by
fever may dread the approach of death, Janamejaya dreads the end of his conversation with
Mahmuni Jaimini. Janamejaya pleads for something to pacify his heart, as a fever-stricken
man might beg medicine from his doctor. Janamejaya wants Jaimini to directly administer a
rasyana tonic flavored with the transcendental tastes of the glories of the Supreme Lord and
His devotees. That elixir, administered through the ear, will make his heart again feel happy.
BB 3.7.90-91
TEXTS 9091
TEXT
[qJaEiMaiNavac
Yau-aNYauPaa:YaaNavrYaSYa
PaaiNa YaaNYaSYa JaGaaE iPaTaa Tae )
Gaael/aek-MaahaTMYak-QaaPa[ae
>aae vTSa >aavEMaRDaurEivRic}aE" ))
[uiTaSMa*TaqNaaMai%l/aQaRSaar=
MaYaaiNa GaaYaNicrai<a YaaiNa )
i+aPaN>avtaaTaivYaaeGadu"%&
Sau%q craMaqh vdaiMa TaaiNa ))

r-jaiminir uvca
yuktny upkhyna-vara-dvayasya
padyni yny asya jagau pit te
goloka-mhtmya-kath-praho
bho vatsa bhvair madhurair vicitrai

ruti-smtnm akhilrtha-sramayni gyan ruciri yni

kipan bhavat-tta-viyoga-dukha
sukh carmha vadmi tni
SYNONYMS
r-jaimini uvcar Jaimini said; yuktnisuitable; upkhynaof narrations; varathe
best; dvayasyaof the pair; padyniverses; yniwhich; asyathis; jagausang; pit
father; teyour; goloka-mhtmyaof the glories of Goloka; kathby the telling;
prahadelighted; bho vatsamy dear child; bhvaiwith ecstasies; madhurai
sweet; vicitraivarious; ruti-smtnmof the rutis and smtis; akhilaall; arthaof the
meaning; sra-maynicontaining the essence; gyanchanting; ruciricharming;
yniwhich; kipancasting aside; bhavatyour; ttafrom the father; viyogaof
separation; dukhamthe sorrow; sukhhappy; carmiI travel; ihain this world;
vadmiI now tell; tnithem.
TRANSLATION
r Jaimini said: My dear child, in the joy of having spoken about the glories of Goloka your
father recited several verses that complement these two wonderful histories. Those charming
verses express various sweet ecstasies and bear the essential purport of all the rutis and
smtis. By chanting them I am able to dispel the sorrow I feel in the absence of your respected
father, and thus I travel happily in this world. Now I shall recite those verses to you.
COMMENTARY
Janamejayas request reminds Jaimini that Parkit Mahrja, after finishing the history of
Gopa-kumra, recited a few verses of r Brahma-sahit that glorify Goloka and spoke
several verses of rmad-Bhgavatams Tenth Canto that extol Mathur Vraja-bhmi and its
residents. The verses of the Tenth Canto highlight various special ecstasies of vraja-bhakti
that will be discussed in the commentaries. Since remembering these verses gives Jaimini
relief from the disappointment caused by King Parkits departure, Janamejaya, Parkits
son, should also feel enlivened to hear them.

BB 3.7.92
TEXT 92
TEXT
AaNaNdicNMaYarSaPa[iTa>aaivTaai>aSa(
Taai>aYaR Wv iNaJaPaTaYaa k-l/ai>a" )
Gaael/aek- Wv iNavSaTYai%l/aTMa>aUTaae
GaaeivNdMaaidPauz& TaMah& >aJaaiMa ))

nanda-cinmaya-rasa-pratibhvitbhis
tbhir ya eva nija-rpatay kalbhi
goloka eva nivasaty akhiltma-bhto
govindam di-purua tam aha bhajmi
SYNONYMS
nandabliss; citand knowledge; mayaconsisting of; rasamellows; pratibhvitbhi
who appear as reflections; tbhiwith those; yawho; evacertainly; nija-rpatay
with His own form; kalbhiwho are parts of portions of His pleasure potency; golokein
Goloka Vndvana; evacertainly; nivasatiresides; akhila-tmaas the soul of all;
bhtawho exists; govindamGovinda; di-puruamthe original person; tamHim;
ahamI; bhajmiworship.
TRANSLATION
I worship Govinda, the primeval Lord. He resides in everyones heart as the Supersoul and
simultaneously in His own realm, Goloka, with Rdh, who resembles His own spiritual
figure and embodies the ecstatic potency [hldin]. Their companions are Her confidantes,
extensions of Her bodily form who are permeated with ever-blissful spiritual rasa.
COMMENTARY
Texts 92 through 95 come from the fifth chapter of r Brahma-sahit, in which Lord
Brahm sings the glories of di-purua, the original Personality of Godhead, r Govinda.
Here, in the thirty-seventh verse of that chapter, Lord Brahm reveals the superexcellence
shown by Govinda and His associates and paraphernalia in the supreme abode, Goloka.
In the phrase nija-rpatay kalbhi (Ka in Goloka is accompanied by His counterparts)
the word kalbhi can be understood in different ways. One meaning of kal is the means of
artistic expression, which in this context indicates Kas skills in the arts of enchantment.
By those skills He exploits the wondrous attractions of His beauty and personal qualities. Kal

also means expanded parts, which can be understood to refer either to rmat Rdhr
and Her principal companions or to all the gopas and gops of Goloka.
The phrase nija-rpatay means either that the devotee expansions of Kathe gops and
all the cowherdsare spontaneous in their devotional exchanges with Him or that they are
expansions of His personality and similar to Him in form. They are fully endowed with
nanda-cinmaya-rasa, direct perception of transcendental ecstasy, which they know in its most
intense aspects. In fact the power of bhakti eternally manifests these various devotees to serve
as prototype emblems of each rasa.
Ka is the Supersoul of all beings, the witness and regulator dwelling always in the hearts of
everyone, yet He also lives eternally in Goloka to enjoy with His intimate devotees. He is the
original Purua, the source of all avatras, greater even than the Lord of Vaikuha. To
indicate greater distance, Brahm uses the third-person pronoun tam to refer to Govinda: tam
aha bhajmi (I worship that Lord). In this way Brahm speaks as if Govinda, who resides
in such a far-away place, were impossible for him to see.
BB 3.7.93
TEXT 93
TEXT
Gaael/aek-NaaiMNa iNaJaDaaiMNa Tale/ c TaSYa
devqMaheXahirDaaMaSau Taezu Taezu )
Tae Tae Pa[>aaviNacYaa ivihTaa YaeNa
GaaeivNdMaaidPauz& TaMah& >aJaaiMa ))

goloka-nmni nija-dhmni tale ca tasya

dev-mahea-hari-dhmasu teu teu
te te prabhva-nicay vihit ca yena
govindam di-purua tam aha bhajmi
SYNONYMS
goloka-nmniin the planet known as Goloka Vndvana; nija-dhmnithe personal abode
of the Supreme Personality of Godhead; talein the part beneath; caalso; tasyaof that;
deviof the Goddess Durg; maheaof Lord iva; hariand of Nryaa; dhmasuin
the planets; teu teuin each of them; te tethose respective; prabhva-nicay
opulences; vihitestablished; caalso; yenaby whom; govindamGovinda; dipuruamthe original person; tamHim; ahamI; bhajmiworship.
TRANSLATION

Lowest of all is the mundane world [Dev-dhma], next above it is the abode of Mahea
[Mahea-dhma], above Mahea-dhma is the abode of Hari [Hari-dhma], and above them
all is Kas own realm, named Goloka. I adore the primeval Lord Govinda, who has allotted
to the rulers of those graded realms their respective authorities.
COMMENTARY
This is Verse 43 of the same chapter of r Brahma-sahit. Below the abode of the Supreme
Personality of Godhead expand countless worlds, presided over by Lord Nryaa, Lord iva,
and the goddess Dev. r Nryaa rules over the Vaikuha planets and the replicas of
Vaikuha within the material realm, such as Mahkla-pura, the abode of liberation. Dev
rules the entire material universe, and she is the presiding deity of the unmanifested material
nature, the eighth layer of the shell that encloses the universe. The infinite variety of wonders
displayed in all these worlds is produced by the personal power of Govinda. Thus His
energies, nondifferent from Him because they proceed from Him, are the source of endless
variety. Govindas expansions like Nryaa, iva, and Dev are wonderful, and the worlds
those expansions create are wonderful. Certainly, then, the original world of Govinda is the
most wonderful.
BB 3.7.94-95
TEXTS 9495
TEXT
i[Ya" k-aNTaa" k-aNTa" ParMaPauz" k-LPaTarvae
d]uMaa >aUiMaiNTaaMai<aGa<aMaYaq TaaeYaMaMa*TaMa( )
k-Qaa GaaNa& Naa$y& GaMaNaMaiPa v&Xaq iPa[YaSa%q
icdaNaNd& JYaaeiTa" ParMaiPa TadaSvaMaiPa c ))
Sa Ya}a +aqraiBDa" SariTa Saur>aq>Ya SauMahaNa(
iNaMaezaDaaR:Yaae va v[JaiTa Na ih Ya}aaiPa SaMaYa" )
>aJae eTaqPa& TaMahiMah Gaael/aek-iMaiTa Ya&
ivdNTaSTae SaNTa" i+aiTaivrl/cara" k-iTaPaYae ))
wiTa )

riya knt knta parama-purua kalpa-taravo

drum bhmi cintmai-gaa-may toyam amtam
kath gna nya gamanam api va priya-sakh
cid-nanda jyoti param api tad svdyam api ca

sa yatra krbdhi sarati surabhbhya ca su-mahn

nimerdhkhyo v vrajati na hi yatrpi samaya
bhaje vetadvpa tam aham iha golokam iti ya
vidantas te santa kiti-virala-cr katipaye iti.
SYNONYMS
riyaLakms, goddesses of fortune; kntloving consorts; kntathe enjoyer, lover;
parama-puruathe Supreme Personality of Godhead; kalpa-taravadesire trees;
drumall the trees; bhmithe land; cintmai-gaa-maymade of the transcendental
touchstone jewels; toyamthe water; amtamnectar; kathtalking; gnamsong;
nyamdancing; gamanamwalking; apialso; vathe flute; priya-sakhthe
constant companion; cit-nandamtranscendental bliss; jyotieffulgence; paramthe
supreme; apialso; tatthat; svdyameverywhere perceived; api caalso; sathat;
yatrawhere; kra-abdhian ocean of milk; saratiflows; surabhbhyafrom surabhi
cows; caand; su-mahnvery great; nimea-ardhahalf a moment; khyacalled; v
or; vrajatipasses; nanot; hicertainly; yatrawhere; apieven; samayatime;
bhajeI worship; veta-dvpamvetadvpa; tamthat; ahamI; ihahere; golokam
Goloka; itithus; yamwhich; vidantaknow; tethey; santaself-realized souls;
kitiin this world; viralaseldom; crgoing; katipayefew; itithus.
TRANSLATION
I worship that transcendental realm known as vetadvpa, where as loving consorts the
Lakms in their unalloyed spiritual essence practice the amorous service of the Supreme
Lord, Ka, their only lover, where every tree fufills all desires, where the soil is made of
purpose gems, and the water is nectar, and every word a song, every step a dance, and the
flute is the favorite attendant. Effulgence in that realm is full of transcendental bliss, and the
supreme spiritual entities are all to be tasted and enjoyed. There, numberless cows always
give transcendental oceans of milk, and transcendental time, ever present, without past or
future, eternally exists, not subject to passing away even for the space of half a moment. That
realm is known as Goloka only to a very few self-realized souls in this world.
COMMENTARY
Here r Brahma-sahit (5.56) directly speaks of the glories of r Goloka. Brahm calls
Goloka by the esoteric name vetadvpa and portrays it with several short descriptions, tied
together by the word yatra (in which place). All the girlfriends of the Supreme in Goloka
are goddesses of fortune, or in other words they are in no way inferior to Mah-lakm, the
consort of Lord Nryaa. In Goloka, however, the supreme enjoyer is not Nryaa but the

original Godhead, r Govinda. He is the lover of all the Lakms of Goloka. In some
manuscripts of Brahma-sahit we find the variant word parama-puru, which is in the
plural form. With that word the verse can be understood to mean either that the husbands of
the gops in Goloka are all mah-puruas, fully surrendered devotees of Govinda, or that
Govinda expands Himself into numerous duplicate forms to associate with each gop
simultaneously.
All the trees in Goloka can fulfill any desire. All talk is as pleasing as pure music. All
movement has the aesthetic grace of dancing. And Ka always holds His flute affectionately
in His hands.
In Goloka the para jyoti (supreme light), comprising perfect consciousness and bliss, is
directly perceivable (svdyam). This jyoti can be identified either with Ka Himself, or
with the unique prema that pervades Goloka, or even with the lamps and other sources of light
in Goloka, all of which radiate absolute light and ecstasy because they emanate from the
bodily effulgence of Para-brahman, r Ka. It can also be identified with the nectar of
Kas lips, which in Goloka is able to be tasted (svdyam) by His most worthy devotees,
the divine gops.
The cows of Goloka are known as surabhi and kma-dhenu. They flood the land with their
milk. And absent from Goloka is the passing of time, from the smallest fraction of a second to
the ultimate length of Brahms life. In the material world, all events are pervaded by the
control of time, but in Goloka time has no dominance. Sequences of events may appear for
the pleasure of Ka and His devotees in their pastimes, but never manifest are any of the
material effects of timebirth, change, fear, destruction.
Goloka is called vetadvpa, but it is a different place from the vetadvpa found within the
Ocean of Milk in the material universe. In this universe only a few rare saints know that
highest vetadvpa, and they are rarely seen, not only because they are so few but also
because they generally prefer to remain in seclusion to avoid materialistic association and to
freely relish Ka consciousness. Thus Goloka is a very secret place, unknown to most
people.
The Supreme Person also appears in the vetadvpa of the Milk Ocean, but there not all the
women are His goddesses of fortune, He is not the only male consort, and His flute is not
visible as His constant companion. vetadvpa in the material universe is surrounded by an
ocean of milk, but that ocean is not created from cows milk. All these special features can be
seen only in Goloka, the vetadvpa above Vaikuha. r Goloka is called veta (white)
because it is supremely pure and also because it is flooded by the white milk of Kas cows.

It is a dvpa (island) not only in the sense of being a place separate from all others but also
because it is a secluded place, a shelter, the residence of exalted pure souls such as Nanda
Mahrja. Like Mathur-maala on earth, Goloka is shaped like a round island, bordered by
the shores of the river Yamun. And in Goloka milk flows so abundantly that the whole
Goloka world seems to be an island floating in the middle of an ocean of milk. Predominated
by cows, r Mathur in the spiritual world is like the Milk Ocean, with milk everywhere.
And within that region is r Vndvana, the white island vetadvpa, the land where Nanda
Mahrjas cows graze and ever drench the ground with their milk.
BB 3.7.96
TEXT 96
TEXT
ik&- c,
Pau<Yaa bTa v[Ja>auvae YadYa& Na*il/=
GaU!" Paura<aPauzae vNaic}aMaaLYa" )
Gaa" Paal/YaNSahbl/" Kv<aYa& ve<au&
iv-I@YaaiTa iGair}arMaaicRTaai]" ))

ki ca,

puy bata vraja-bhuvo yad aya n-ligagha pura-puruo vana-citra-mlya

g playan saha-bala kvaaya ca veu
vikraycati giritra-ramrcitghri
SYNONYMS
kim caand furthermore; puypious; bataindeed; vraja-bhuvathe various regions
of the land of Vraja; yatin which; ayamthis; nhuman; ligaby characteristics;
ghadisguised; pura-purua primeval Personality of Godhead; vanamade of
flowers and other items of the forest; citraof wonderful variety; mlyawhose garlands;
gthe cows; playanherding; sahatogether with; balaLord Balarma; kvaayan
vibrating; caand; veumHis flute; vikraywith various pastimes; acatiHe moves
about; giritraby Lord iva; ramand the goddess of fortune; arcitaworshiped;
aghriHis feet.
TRANSLATION

Furthermore: How pious are the tracts of land in Vraja, for there the primeval Personality of
Godhead, disguising Himself with human traits, wanders about, enacting His many pastimes!
Adorned with wonderfully variegated forest garlands, Lord Ka, whose feet are worshiped
by Lord iva and the goddess Ram, vibrates His flute as He tends the cows in the company
of Balarma.
COMMENTARY
Starting with this verse, the next fifty-eight verses come from the Tenth Canto of rmadBhgavatam. Of these the first eleven (texts 96 through 106) establish in a general way the
glories of Vraja-bhmi and its residents.
The current verse (10.44.13) was spoken by the women of Mathur City. Ka had just
arrived in Mathur from Nanda-gokula. Early that morning He had killed the elephant
Kuvalaypa, and now as the women watched He was wrestling with Cra. Shocked to see
such an unfair competition between powerful athletes and little boys, some of the women
sharply criticized their friends and the other people present:

mahn aya batdharma

e rja-sabh-sadm
ye balbalavad yuddha
rjo nvicchanti payata

Alas, what a greatly irreligious act the members of this royal assembly are committing! As
the king watches this fight between the strong and the weak, these assembly members also
want to see it. (Bhgavatam 10.44.7)
Other outraged women spoke the verse under discussion, in which they declared that only
Vraja-bhmi is a pious place, unlike the metropolis of Mathur. The women referred to vrajabhuva in the plural to offer Vraja respect, to indicate its large extent, and to include not only
the land of Vraja but all its living beings, and even its sticks, stones, and other inert objects.
In Vraja, r Ka is visible to everyones eyes in all His charm, wandering about to enjoy
His many different pastimes. As the speakers of this verse described that scene, they thought,
This assembly, in which Ka is being threatened with defeat, should be condemned. But
the land of Vraja, where Ka moves about and plays, is pious. The people of that place are
good, but the residents of this city are not. The word acati means he moves about, but it
may also mean he honors. Taken in that sense, it indicates that Ka honors the people of
Vraja by His presence.

While speaking this verse, the women used the pronoun ayam (this), and one of them
pointed her finger towards Ka. The women avoided saying Kas name because they
considered Him like their own husband (a chaste woman does not speak of her husband by
name) and because they were afraid that if they pronounced His name out loud they might
lose control of themselves in ecstasy.
Someone hearing the women condemn Mathur might assert that from the authoritative
prediction of the venerable i Garga it was already known that Ka would become the
master of Mathur. That city, then, and all its residents gathered at the assembly were destined
to become very fortunate. As unavoidable as this truth might have been, the women of
Mathur still insisted that Vraja-bhmi is the only truly pious place.
Ka, the primeval Lord of all living beings, is realized by spiritual aspirants in countless
ways. He is the Supersoul dwelling in every creatures heart, and His feet are worshiped by
Lord iva and the goddess Mah-lakm. Even so, in Vraja He disguises Himself as an
ordinary human being. To deceive enemies like Kasa, He hides His prowess, and to enjoy
with His devotees He hides in the bushes of Vndvana.
In Vraja Ka wears all sorts of garlands made with forest flowers. He is always
accompanied by BalaHis older brother Balarmaor by forces (bala), an army of friends.
Ka herds His cows, plays on His flute, and enjoys the rsa dance and other pastimes with
His devotees. But the residents of Mathur think of Ka differently. Mathurs eminent
katriyas, steeped in knowledge of the smtis and rutis, always see Ka as the timeless
Personality of Godhead, an attitude that prevents them from having more intimate
relationships with Him. They and the other residents of Mathur, seeing Him as Vsudeva, the
Lord in the heart, feel no urgent need to have Him always present before them outside the
heart. Generally, the devotees of Mathur envision Ka with four arms and all the other
opulent features of the Supreme Lord, and they remember how He is worshiped by Lord iva
and other demigods; consequently, they cannot realize the same fullness of prema as the
devotees of Vndvana. In Vndvana, all the Vraja-vss are always so eager to see Ka
that they cannot tolerate being absent from Him even for a moment. They forever see Him in
His most attractive humanlike form, and their love for Him is always fully awakened.
Thinking of Him as the darling son of r Nanda and Yaod, they feel for Him the sweetest
of sentiments. Their relationships with Him are a treasure so precious and confidential, they
feel, that their lives depend upon protecting it. Worshiping Him in various intimate ways, they
enjoy the extreme limits of happiness. Certainly they are more fortunate than anyone else, and
so the land where they live is naturally the most fortunate of places.

Of course, the Ydavas of Mathur are great Vaiavas, situated on the transcendental
platform of love of God, but Ka never appears among them decorated with wonderful
garlands of forest flowers, as He does among the Vraja-vss. And even if by His royal wealth
He does sometimes acquire such garlands in the big city of Mathur, we cannot expect to see
Him tending cows there. And even if He owns a royal herd of cows and sometimes plays at
taking care of them, how in Mathur can He always be in the company of Balarma? Very
often one or the other of the two transcendental brothers has to go somewhere else to carry out
His duties. And in Mathur how can Ka play with all the young cowherd boys? The young
Yadus may sometimes dress up as cowherd boys in games to imitate Kas friends in Vraja,
but even then in Mathur Ka doesnt play His flute. Nor does He exhibit the many special
pastimes unique to Vraja, like His rsa-ll. By using the word kray (with His playful
pastimes), the speakers of this verse hinted at Kas rsa dance, but due to feminine
shyness they avoided mentioning it by name.
The last phrase of this verse states that Kas feet are worshiped by giritra-ramLord iva
and Mah-lakm. But there is another way to understand these words, a way that shows
careful regard for the consistency of the verse as glorification of Vraja-bhmi. While Ka
held Govardhana Hill, rmat Rdhr freed Him from the danger of dropping the
mountain by relieving Him of His fatigue with Her loving glance. Thus She, the original
goddess of fortune (ram), saved Him from the mountain (giri-tr). Or else Ka Himself,
having saved Vraja-bhmi by means of the mountain, is called Giritra, and because Rdh
gives pleasure to that Govardhana-dhr, She is called Giritra-ram. She worships Kas
feet, but only in Vraja, so Vraja alone is pious.
By recounting the glories of r Goloka, Parkit Mahrja realized such an advanced level of
prema that he felt the ecstatic mood of the women of Mathur-pur, and in this frame of mind
he sang this verse.
BB 3.7.97
TEXT 97
TEXT
Ahae_iTaDaNYaa v[JaGaaerMa<Ya"
STaNYaaMa*Ta& PaqTaMaTaqv Tae Mauda )
YaaSaa& iv>aae vTSaTaraTMaJaaTMaNaa
Yata*Yae_aPYaQa Naal/Mara" ))

aho ti-dhany vraja-go-ramaya

stanymta ptam atva te mud

ys vibho vatsatartmajtman
yat-tptaye dypy atha nlam adhvar
SYNONYMS
ahooh; ati-dhanymost fortunate; vrajaof Vndvana; gothe cows; ramayaand
the gops; stanyathe breast milk; amtamwhich is like nectar; ptamhas been drunk;
atvafully; teby You; mudwith satisfaction; ysmof whom; vibhoO almighty
Lord; vatsatara-tmaja-tmanin the form of the calves and the sons of the cowherd
women; yatwhose; tptayefor the satisfaction; adya apieven until now; athaand;
nanot; alamsufficient; adhvarthe Vedic sacrifices.
TRANSLATION
O almighty Lord, how greatly fortunate are the cows and ladies of Vndvana! Taking the
form of their calves and children, You have happily drunk to Your full satisfaction the nectar
of their breast milk. All the Vedic sacrifices performed from time immemorial up to the
present day have not given You as much satisfaction.
COMMENTARY
Texts 97 through 106 form the final part of Lord Brahms prayers to Ka in Vndvana
(Bhgavatam 10.14.3140). While in Vndvana, Brahm witnessed the unlimited mercy of
Ka and bathed in the rasa of Kas omnipotence. And after Ka removed the
misgivings from Brahms heart, Brahm was also able to taste that rasa fully. So Brahm
now understands that the greatest way one can praise the Personality of Godhead is simply to
describe the unlimited glories of His devotees and devotional service. From the very
beginning of his life, Brahm had prayed to the Supreme Lord for bhakti, the most fortunate
of goals, but only now that he has received the special mercy of Ka in Vndvana has the
true greatness of the Vraja-vss been revealed to Him. Now that he has some idea of just how
much they cherish Ka, he hopes to obtain the same kind of bhakti they have, and he
acclaims them the Supreme Lords most fortunate devotees.
First he mentions the greatness of the gops and cows who serve as Kas mothers by giving
Him their milk. The interjection aho expresses great surprise, and the prefix ati- in the word
ati-dhany indicates that the good fortune of these mothers is extraordinary. By suckling
Ka the ladies and cows of Vraja please Him, and so their glories give pleasure to the entire
universe. The motherly gops are referred to after the cows because the mothers are even more
fortunate. Why? Because even though Ka is not fully satisfied by all the Avamedhayajas and all the other sacrifices performed since the creation of the universe by great

demigods and sages like Brahm himself, He is satisfied at every moment while drinking the
milk of these mothers. Exalted devas and is are expert in gratifying anyone they choose to
favor, but they cannot so fully satisfy Ka.
Ka assumed the forms of the calves and the sons of all those mothers in Vraja just so He
could drink their milk. By using the past tense (ptam), Brahm implies that the time for that
special arrangement has come to an end, for the calves and boys he had stolen have now
returned to their mothers.
The word atva (fully) can be understood to be connected either with the preceding word
ptam (has been drunk) or the following word mud (with satisfaction). Because of the
unlimited affection Ka has for His devotees, He drank the milk of all those mothers very
much, and He drank with great pleasure.
By addressing Ka with the word vibho (O infinite Lord), Brahm establishes that even
during the time Ka assumed the forms of calves and calf-herding boys He remained
unlimited. The word vibho also describes Ka as endowed with supreme mystic power, by
which He remains the unlimited Absolute Truth even when He appears in limited sizes to
entertain His devotees. Ka can easily do what is ordinarily impossible.
Although it would have been most appropriate to describe first the glories of the best of
Kas beloved devoteesrmat Rdhr and Her companionsBrahm does not do so,
because he has not yet realized how extraordinary is the rasa of the gops love for Ka.
Since knowledge of the gops supreme devotion has not yet awakened in Brahms heart, he
does not pray for elevation to their standard of bhakti. In Vndvana Brahm could see Ka
only in the form of Bla-gopla, so when he begins his prayers he addresses Ka as the son
of a cowherd, with small, tender feet, not as Gopntha, the Lord of the gops. Besides,
despite being Kas oldest servant, Brahm thinks of himself as Kas son, so he naturally
wants to avoid intruding into Kas amorous affairs.
As Parkit Mahrja sang these ten verses, he felt in his own heart the moods of r Brahm,
the spiritual master of all classes of Vaiavas.
BB 3.7.98
TEXT 98
TEXT
Ahae >aaGYaMahae >aaGYa& NaNdGaaePav[JaaEk-SaaMa( )
YaiNMa}a& ParMaaNaNd& PaU<a| b] SaNaaTaNaMa( ))

aho bhgyam aho bhgya

nanda-gopa-vrajaukasm
yan-mitra paramnanda
pra brahma santanam
SYNONYMS
ahowhat great; bhgyamfortune; ahowhat great; bhgyamfortune; nandaof
Mahrja Nanda; gopaof the other cowherd men; vraja-okasmof the inhabitants of
Vraja-bhmi; yatof whom; mitramthe friend; parama-nandamthe supreme bliss;
pramcomplete; brahmathe Absolute Truth; santanameternal.
TRANSLATION
How greatly fortunate are Nanda Mahrja, the cowherd men, and all the other inhabitants of
Vraja-bhmi! There is no limit to their good fortune, because the Absolute Truth, the source
of transcendental bliss, the eternal Supreme Brahman, has become their friend.
COMMENTARY
Ka acts for the benefit of the Vraja-vss not just in certain situations but always. And He
not only delivers them from fear but also provides for them the highest varieties of ecstasy.
Thus He is the source of their intense happiness, and they consider Him their dearmost friend.
Were He merely God, their love for Him would be severely restricted. But Ka, at once, is
both the Supreme Absolute Truth and the dear friend of the residents of Nandas cowherd
village.
BB 3.7.99
TEXT 99
TEXT
Wza& Tau >aaGYaMaihMaaCYauTa TaavdaSTaaMa(
Wk-adXaEv ih vYa& bTa >aUir>aaGaa" )
WTa*zqk-czkE-rSak*-iTPabaMa"
XavaRdYaae_&gYau[dJaMaMa*TaaSav& Tae ))

e tu bhgya-mahimcyuta tvad stm

ekdaaiva hi vaya bata bhri-bhg
etad-dhka-caakair asakt pibma
arvdayo ghry-udaja-madhv-amtsava te
SYNONYMS
emof these (residents of Vndvana); tuhowever; bhgyaof the good fortune;
mahimthe greatness; acyutaO infallible Supreme Lord; tvatso much; stmlet it

be; ekdaathe eleven; eva hiindeed; vayamwe; bataoh; bhri-bhgare most

fortunate; etatof these devotees; hkaby the senses; caakai(which are like) drinking
cups; asaktrepeatedly; pibmawe are drinking; arva-dayaLord iva and the other
chief demigods; aghri-udajaof the lotus feet; madhuthe honey; amta-savamwhich is
a nectarean, intoxicating beverage; teof You.
TRANSLATION
Yet even though the extent of the good fortune of these residents of Vndvana is
inconceivable, we eleven presiding deities of the various senses, headed by Lord iva, are
also most fortunate, because the senses of these devotees of Vndvana are the cups through
which we repeatedly drink the nectarean, intoxicating beverage of the honey of Your lotus
feet.
COMMENTARY
In the material world, Lord iva is the deity who presides over every individuals ego, and
Candra and nine other demigods preside over everyones mind and other senses. These eleven
demigods are very fortunate because they perceivethrough the ego, intelligence, mind, eyes,
ears, skin, tongue, nose, speech, hands, and feet of every Vraja-vsthe nectar coming from
Kas lotus feet. These demigods witness how the Vraja-vss use their egos to identify
themselves as servants of Ka, their intelligence to make up their minds to act always for
His satisfaction, their eyes to see Him, their tongues to chant, and their ears to hear His
glories.
The Vraja-vss experience Kas lotus feet to be amta, immortal nectar, and also sava,
extremely invigorating to their senses (asava). Or we can understand these words another
way: The Vraja-vss perceive His lotus feet to be sava, a beverage extremely intoxicating
even for those who are amta, liberated souls beyond birth and death. This implies that the
nectar of Kas feet provides pleasure even greater than the joy of liberation.
Because the demigods preside over the various senses, each demigod has the opportunity,
through the one sense he oversees, to serve Ka by one of the many methods of devotional
service. If the demigods attain the success of their lives merely by offering themselves to
Ka in this partial way, how can anyone describe the good fortune of the Vraja-vss, who
use all the senses to serve Ka in every way possible? The demigods take part in the sensory
experience of every living being in the universe, but not even through the senses of other
Vaiavas can the demigods relish the same nectar they receive through the senses of the
Vraja-vss. Certainly, therefore, the Vraja-vss are even greater than all other devotees of
the Supreme Lord.

Why does Brahm mention only eleven presiding deities of the senses? Excluding the
Supreme Lord Vsudeva, who rules over the consciousness (citta) of the conditioned jvas,
there are actually thirteen such deities. One explanation is that because the functions of the
anus and genitals cannot be directly engaged in worship of the Personality of Godhead, the
presiding demigods of these two senses do not enjoy their share of the nectar of Kas lotus
feet. The gops may engage their genitals in service to the Lord, but Brahm wants to avoid
being impudent by discussing that subject. Or, alternatively: The demigod Viu, who
presides over the feet, is an empowered incarnation of Lord Vsudeva, so by not counting him
and Mitra, the deity of the anus, we have eleven deities.
Of course, because the residents of Vraja have purely spiritual bodies, their senses are not
subject to the control of material demigods. Yet as we have earlier heard from Lord iva, the
Vraja-vss imitate the behavior of ordinary materially embodied humans. At any rate, the
Vaikuha demigods Candra, Srya, and others, who have spiritual bodies, descend to earth to
take part in Kas pastimes in Vraja; therefore Brahm is not wrong to describe these
demigods as being extremely fortunate by association with the Vraja-vss. It is an established
fact that Lord iva and Lord Brahm have spiritual bodies, so we can accept that the other
demigods Brahm refers to have spiritual bodies also. Since a connection with the Vraja-vss
makes the Vaikuha demigods especially fortunate, we can deduce that the Vraja-vss are
more exalted than anyone else.
BB 3.7.100
TEXT 100
TEXT
TaUir>aaGYaiMah JaNMa ik-MaPYa$=VYaa&
Yaaeku-le/_iPa k-TaMaai]rJaae_i>azek-Ma( )
YaqivTa& Tau iNai%l&/ >aGavaNMauku-NdSa(
TvaiPa YaTPadrJa" [uiTaMa*GYaMaev ))

tad bhri-bhgyam iha janma kim apy aavy

yad gokule pi katamghri-rajo-bhiekam
yaj-jvita tu nikhila bhagavn mukundas
tv adypi yat-pada-raja ruti-mgyam eva
SYNONYMS
tatthat; bhri-bhgyamthe greatest good fortune; ihahere; janmathe birth; kim api
any whatsoever; aavymin the forest (of Vndvana); yatwhich; gokulein Gokula;

apieven; katamaof any (of the devotees); aghriof the feet; rajaby the dust;
abhiekambathing; yatwhose; jvitamlife; tuindeed; nikhilamwhole; bhagavn
the Supreme Personality of Godhead; mukundaLord Mukunda; tubut; adya apieven
until now; yatwhose; pada-rajadust of the feet; rutiby the Vedas; mgyamsought
after; evacertainly.
TRANSLATION
My greatest possible good fortune would be to take any birth whatever in this forest of
Gokula and have my head bathed by the dust falling from the lotus feet of any of its residents.
Their entire life and soul is the Supreme Personality of Godhead, Mukunda, the dust of whose
lotus feet is still being searched for in the Vedic mantras.
COMMENTARY
In this prayer Brahm elaborates on the request he has already made:
tad astu me ntha sa bhri-bhgo
bhave tra vnyatra tu v tiracm
yenham eko pi bhavaj-jann
bhtv nieve tava pda-pallavam

My dear Lord, I therefore pray to be so fortunate that in this life as Lord Brahm or in
another life, wherever I take my birth, I may be counted as one of Your devotees. I pray that
wherever I may be, even among the animal species, I can engage in devotional service to
Your lotus feet. (Bhgavatam 10.14.30)
Lord Brahm would very gladly take birth again in this world, even as a blade of grass or
other lowly being. And that blade of grass could even be in a wild forest. And that forest
could even be a residence of cows and cowherds. The only condition Brahm insists on is that
he always be able to serve Kas lotus feet.
But couldnt Brahm serve Ka comfortably in liberation or in a high position, such as ruler
of a universe? No, Brahm asserts, he does not aspire for any such advantage. He is willing to
neglect the goal of liberation and accept janma, another birth. And rather than be born on
some glorious planet of his own, he is willing to be born on this earth (iha). And rather than in
a big city or town, he is willing to be born in a forest. And rather than a tapo-vana, a forest
where ascetics go for their spiritual advancement, he is willing to belong to a simple cowherd
village.
And what would Brahm gain by trading his Satyaloka for a birth in Gokula? He would get
the opportunity to bathe in the foot dust of one or another of Gokulas residents. Such an

abhieka would be equivalent to a bath in all the sacred waters of the universe because Gokula
is the supreme holy trtha. Such a coronation bath would be equivalent to being exalted to
whatever position in this world he might desire.
Why pray to take birth only as a creature who might be touched by the dust of the feet of the
Gokula-vss? Why not ask for birth as one of cowherds in Gokula? To this question Brahm
replies that the Vedas have been searching for this dust from the time of their birth yet to this
day have not obtained it. What to speak of birth as a cowherd, they are disqualified from
achieving even this dust, because they identify themselves with various conceptions of
material life and engage people mainly in paths and disciplines leading to material success or
impersonal liberation. And since Brahm is younger than the Vedas, who are his teachers,
what hope can he have for obtaining dust from the feet of the Vraja-vss? He can only pray
for it.
Here Brahm notes that Ka, being eager to display fully His supreme power, beauty,
charm, and compassion in His appearance on earth, is now more than ever Bhagavn, the
eternal Personality of Godhead. Thus He is called Mukunda, the giver of the topmost
happiness of prema. He is the life and soul of the residents of Vraja, for in their lives no time
passes, nor does any activity occur, either external or internal, in which He is not present,
always submitting Himself to their desires.
Because Brahm, being much younger than the Vedas, considers himself their disciple, he is
shy to even imagine becoming a direct associate of Ka in Gokula. He thinks it
inappropriate to pray for something that for him is impossible. In his opinion, if he were to
submit such a prayer, just like a sickly, poverty-stricken person praying to become a king,
people throughout the universe might laugh at him, a prospect that fills him with
embarrassment.
BB 3.7.101
TEXT 101
TEXT
Wza& gaaeziNavaiSaNaaMauTa >avaiNk&- dev raTaeiTa NaXa(
ceTaae ivf-l/aTf-l&/ TvdPar& ku-}aaPYaYaNMauiTa )
Saezaidv PaUTaNaaiPa Saku-l/a TvaMaev devaiPaTaa
YaaMaaQaRSauiTPa[YaaTMaTaNaYaPa[a<aaXaYaaSTvTk*-Tae ))

e ghoa-nivsinm uta bhavn ki deva rteti na

ceto viva-phalt phala tvad-apara kutrpy ayan muhyati

sad-ved iva ptanpi sa-kul tvm eva devpit

yad-dhmrtha-suht-priytma-tanaya-prays tvat-kte
SYNONYMS
emto these; ghoa-nivsinmresidents of the cowherd community; utaindeed;
bhavnYour Lordship; kimwhat; devaO Supreme Personality of Godhead; rtwill
give; itithinking thus; naour; cetamind; viva-phaltthan the supreme source of all
benedictions; phalama reward; tvatthan You; aparamother; kutra apianywhere;
ayatconsidering; muhyatibecomes bewildered; sat-vetby disguising herself as a
devotee; ivaindeed; ptanthe demoness Ptan; apieven; sa-kulalong with her
family members, Baksura and Aghsura; tvmYou; evacertainly; devaO Lord;
pitwas made to attain; yatwhose; dhmahomes; arthawealth; suhtfriends;
priyadear relatives; tmabodies; tanayachildren; pralife air; ayand minds;
tvat-ktededicated to You.
TRANSLATION
My mind becomes bewildered just trying to think of what reward other than You could be
found anywhere. You are the embodiment of all benedictions, which You bestow upon these
residents of the cowherd community of Vndvana. You have already arranged to give
Yourself to Ptan and her family members in exchange for her disguising herself as a
devotee. So what is left for You to give these devotees of Vndvana, whose homes, wealth,
friends, dear relations, bodies, children, and very lives and hearts are all dedicated only to
You?
COMMENTARY
Lord Brahm is amazed at the indescribable perfection of the Vraja-vss, whose unique
devotion makes Ka completely indebted to them. But Ka might ask, How can I ever
become insolvent, incapable of clearing a debt? After all, He is all-powerful. Whatever a
person requires from Him, regardless of the situation, He should be able to give. In Brahms
opinion, however, Ka cannot repay the Vraja-vss properly, not even by giving them His
own self. Ptan was an envious demon who took pleasure in murdering babies. Disguised as
a respectable lady, she entered the company of Kas devotees just to kill Him. Yet she
obtained Ka as her sonin other words, Ka gave Himself to her. Ka, however,
might propose that He did more for the Vraja-vss than merely give Himself, because He
gave Himself to all their relatives as well. But this too He did for Ptan. Baka and Agha were
her brothers, and other demons sent to Vraja by Kasa were her close friends. And true as it

may be that the main cause of their salvation was their contact with Ka, they achieved even
that contact by virtue of being related to Ptan. How favored then must Ptan have been.
Thus Brahm considers inadequate Kas payment of giving the Vraja-vss only Himself,
because they have surrendered to His service their homes and everything they have. Ka
also gives Himself to demons, so what makes pure devotional service to Him more desirable
than demonic behavior? Certainly the Vraja-vss deserve better.
BB 3.7.102
TEXT 102
TEXT
Taavd]aGaadYa" STaeNaaSTaavTk-araGa*h& Ga*hMa( )
TaavNMaaehae_i]iNaGa@ae YaavTk*-Z<a Na Tae JaNaa" ))

tvad rgdaya stens

tvat kr-gha gham
tvan moho ghri-nigao
yvat ka na te jan
SYNONYMS
tvatfor that long; rga-dayamaterial attachment and so on; stenthieves; tvat
for that long; kr-ghama prison; ghamones home; tvatfor that long; mohathe
bewilderment of family affection; aghriupon their feet; nigaashackles; yvatas long
as; kaO Lord Ka; nado not become; teYour (devotees); janany persons.
TRANSLATION
My dear Lord Ka, until people become Your devotees, their material attachments and
desires remain plunderers, their homes remain prisons, and their affectionate feelings for their
family members remain foot-shackles.
COMMENTARY
Here Brahm responds to a question Ka might ask: Why should the Vraja-vss expect any
more from Him than do the sannyss, who have renounced everything? Renunciants who
have freed themselves from all material contamination obtain nothing more than Ka, so
why shouldnt the Vraja-vss also be happy by having just Him? Brahm answers by
reminding Ka that material desires, like thieves, rob their victims of discernment,
determination, and other assets, and the home, in which one lives with spouse and children, is
a prison that the infatuations of love keep one forever from escaping. Successful sannyss
deserve credit for somehow avoiding these thieves and securing release from the prison of

home life. The Vraja-vss, however, are much more praiseworthy because their homes,
attachments, and desires and the love they share among themselves actually free them from
bondage. Brahm argues, therefore, that the Vraja-vss deserve a greater reward for their
worship of the Supreme than impersonal sannyss.
As we have already heard from the authoritative statements of rmad-Bhgavatam and other
scriptures, the spiritual achievements of nondevotee renunciants are similar to those of
demons like Kasa. Such demons intensely concentrated on Ka while striving to destroy
Him. Being directly killed by Ka elevated them to the status of liberation, oneness with
Brahman, which in effect is attainment of the Supreme Lord because Brahman is one of the
Personality of Godheads own opulences. But there is still a great difference between this
impersonal liberation and the perfection Vaiavas achieve when they gain entrance into the
spiritual kingdom, Vaikuha, and reach the lotus feet of the Lord.
Brahms apparently simple prayer can be understood in several different ways. One is that
Brahm is answering a potential doubt about why the Vraja-vss, full as they are with
attachments and desires, are more praiseworthy than more exemplary Vaiavas who are
renounced both in their external behavior and in the core of their hearts. Here Brahm argues
that although material attachments corrupt anyone who has not developed a personal
relationship with Ka, Kas devotees have learned the value of devotional service to
Him, and so they dovetail those same attachments in a spiritually constructive way. Without
devotion for Ka, strict sannyss practice renunciation in vain, because ultimately none of
their disciplines will bear the desired fruit. Most likely the results of their labor will be pride
and self-delusion. In contrast, the unlimited desires held by every devotee of Ka can never
be satiated, for those desires are all in relationship with Ka. In particular, the Vraja-vss
never feel they have had enough of Ka.
Brahms statement can also be understood as a response to Kas suggestion that by
sharing with the Vraja-vss the enjoyment of unique loving exchanges Ka can repay them
for their devotion. As Brahm points out, as long as one does not become Kas devotee one
remains in bondage. Thus Ka has a more important reason for coming to this world than
just to enjoy with His friends: He displays varieties of captivating attachments and desires
because He wants to entice all living beings to enter His devotional service. Therefore, since
He performs His pastimes not for the satisfaction of His devotees but for purposes of His own,
why should the Vraja-vss consider His debt to them repaid just because He plays with them?
Still another explanation of Brahms statement, when one reads its grammar differently, is
that Ka will be anxious until everyone in the universe becomes His devotee. Until then

Kas attachments and desires will be like thieves that rob Him of His mental equilibrium
and self-satisfaction, and His abodes in Vaikuha and elsewhere will be like prisons because
the company of those who constantly live with Him will restrict His freedom. The special
affection He has for Mah-lakm and others in Vaikuha will be like foot-shackles that
restrict His movement and prevent Him from always enjoying the company of His dearest
devotees. He will not feel the ecstasies of intimate reciprocation, therefore, but only the pains
of separation. Thus Brahm predicts that after Ka leaves the Vraja-vss to go to Mathur
He will always feel separation from them and always remain indebted.
BB 3.7.103
TEXT 103
TEXT
Pa[Pa& iNaZPa[Paae_iPa iv@MbYaiSa >aUTale/ )
Pa[PaJaNaTaaNaNdSaNdaeh& Pa[iQaTau& Pa[>aae ))

prapaca niprapaco pi
viambayasi bh-tale
prapanna-janatnandasandoha prathitu prabho
SYNONYMS
prapacamthat which is material; niprapacacompletely transcendental to material
existence; apialthough; viambayasiYou imitate; bh-taleon the surface of the earth;
prapannawho are surrendered; janatof people; nanda-sandohamthe great variety of
different kinds of ecstasies; prathitumin order to spread; prabhoO master.
TRANSLATION
My dear master, although You have nothing to do with material existence, You come to this
earth and imitate material life just to expand the varieties of ecstatic enjoyment for Your
surrendered devotees.
COMMENTARY
Ka might explain that He comes to Vraja not only to enjoy pastimes with His devotees but
also to become their relative. In this way, by imitating the ways of material life, He intends to
increase the ecstasy of His devotees. But Brahm thinks that merely putting on a superficial
show of being a son or other family member is not enough to absolve His debt to the Vrajavss. Or else Brahms statement, if reinterpreted as a rhetorical question, asks whether
Kas becoming the son or other relative of the Vraja-vss on earth isnt in fact an illusion,

a false show. The answer, Brahm implies, is Of course not. Ka proves the seriousness
of His intentionsHe shows that He intends to enlighten, not deludeby displaying before
Mother Yaod His universal form and in other ways revealing to His devotees His identity as
the Supreme Lord. And not only the Vraja-vss but anyone who comes in contact with Ka
is relieved of material delusion, for Ka cannot hide His true nature from His devotees.
Ka comes to the earth to share with His devotees the highest degrees of ecstasy, whereas
on other planets, like Svarga, the corresponding exchanges, such as those between Aditi and
her son Vmanadeva, are hampered by over-awareness of His supremacy. If even in Vrajabhmi Ka were known to be God, then how would He ever repay His debt to the Vrajavss? His attempts to bestow the highest ecstasy on them would be frustrated, just as on
Svargaloka.
By Kas inconceivable potencies, devotees who dedicate themselves fully to Ka, who
abandon themselves to the control of ka-prema, lose all attachment to material things. They
then give up the main causes of delusiontheir family entanglements and the affection for
relatives and friends. But although Kas association makes material life dissolve, Brahm
tells Ka, For certain very special devotees, You create an illusion [viambayasi] by
increasing their attachments and desires. Thus You, O Ka, who are prabhu, capable of
doing anything, expand the vast ocean of ecstasy for Your devotees on earth, something You
never do in Vaikuha.
Kas fully surrendered devotees accept all their worldly assets as His mah-prasda and
maintain their attachments only for His sake. Thus their possessions and attachments, which
fill them with the variegated sweetness of bhajannanda, the supreme bliss of pure devotional
service, do nothing but enhance their spiritual lives. What can Ka do for such exalted
devotees? He can only remain in debt to them.
BB 3.7.104
TEXT 104
TEXT
JaaNaNTa Wv JaaNaNTau ik&- bhU-ya Na Mae Pa[>aae )
MaNaSaae vPauzae vacae vE>av& Tav Gaaecr" ))

jnanta eva jnantu

ki bahkty na me prabho
manaso vapuo vco
vaibhava tava gocara

SYNONYMS
jnantapersons who think they are aware of Your unlimited potency; evacertainly;
jnantulet them think like that; kimwhat is the use; bahu-uktyof many words; naare
not; memy; prabhoO Lord; manasaof the mind; vapuabody; vcaand words;
vaibhavamopulences; tavaYour; go-carawithin the range.
TRANSLATION
There are people who say, I know everything about Ka. Let them think that way. As for
me, I do not wish to speak very much about this matter. O my Lord, let me say this much: As
far as Your opulences are concerned, they are all beyond the reach of my mind, body, and
words.
COMMENTARY
There are three ways to understand the purpose of this statement by Brahm: First, he is
declaring the unimportance of jna and the superiority of bhakti. Second, he began his
prayers by focusing on the supreme object of praise, namely the transcendental form of the
Personality of Godhead; as his prayers went on he digressed to deal with various doubts; and
now, having solidly justified his aim of glorifying Kas opulences, he is returning to his
original topic. Or third, after drinking from the vast nectar ocean of the glories of the Supreme
Lord and the Vraja-vss, Brahm cannot help but laugh at those who think they know those
glories.
According to the first of these understandings, Brahm here addresses the seekers of
knowledge. He ironically encourages them to pursue that goal, if that is what they want. He
has no desire to argue with them or spend any more time proving bhakti more important than
jna. He wants only to state that the unlimited, inconceivable greatness of pure devotion to
Ka lies beyond the scope of his body, mind, and words. And, he implies, compared to
bhakti mere knowledge and whatever is achievable with the help of that knowledge are of
limited value.
In the second understanding, we hear Brahm call Ka prabhu, a word derived from the
verb pra-bh (to manifest in an exceptional way). The idea is that Ka has appeared as the
perfection of all beauty and all other attractive qualities, unequaled by anyone else. Thus the
physical opulence of Kas beauty is both incomprehensible to Brahms mind and
indescribable by his words. Or, reading the grammar another way, the opulences of Kas
body, mind, and words are all unexcelled. And just as the intent of Kas mind and words
are unpredictable, so are His physical activities.

According to the third understanding, because Brahms prayers repeatedly refer to the glories
of the Vraja-vss, here his statement can be understood to be a glorification of their
opulences: O prabhu, possessor of unlimited, various energies, the glories of these residents
of Vraja are beyond the reach of my body, mind, and words. Even while Brahm physically
composes the words of the Vedic literature, he cannot mentally grasp the extent of the
greatness of the Vraja-vss. Brahm is the Supreme Lords gua-avatra; as such, he has a
transcendental body endowed with all potencies. One should expect him, then, to be able to
comprehend these glories, somehow or other. But the fact is that he cannot. For this purpose
the powers of his body, mind, and words are insufficient.
BB 3.7.105
TEXT 105
TEXT
ANauJaaNaqih Maa& k*-Z<a Sav| Tv& veiTSa SavRd*k( )
TvMaev JaGaTaa& NaaQaae JaGaETatavaiPaRTaMa( ))

anujnhi m ka
sarva tva vetsi sarva-dk
tvam eva jagat ntho
jagac caitat tavrpitam
SYNONYMS
anujnhiplease give leave; mmto me; kaO Lord Ka; sarvameverything;
tvamYou; vetsiknow; sarva-dkall-seeing; tvamYou; evaalone; jagatmof all
the universes; nthathe master; jagatuniverse; caand; etatthis; tavato You;
arpitamis offered.
TRANSLATION
My dear Ka, I now humbly request permission to leave. Actually, You are the knower and
seer of all things. Indeed, You are the Lord of all the universesand yet I offer this one
universe unto You.
COMMENTARY
Now that Brahms prayers have evoked the Lords mercy, Brahms false conception of
being lord of the universe has been erased, and he has achieved the priceless treasure of utter
humility. Thus he considers himself unfit to stay near the Vraja-vss very long. Fearing he
might commit more offenses, he requests permission to return to his own home. Ka knows
everything, including His own greatness and the fallen condition of persons like Brahm.

Brahm, therefore, realizing his inability to offer prayers to Ka properly, asks to be

allowed to leave.
This verse can also be understood as Brahms reply to a potential request from Kathat
Brahm further describe the glories of Kas beauty and other qualities, of devotional
service to Him, and of His devotees who reside in Vraja. Anticipating such a request from the
Lord, Brahm asks in astonishment whether Ka actually knows everything about His own
glories or not. By asking such a question, Brahm implies that Ka, though supposedly
omniscient, doesnt know His own endless glories in full.
Or, understanding this verse another way: Ka might ask Brahm why he now wants to
leave, just after praying for any birth in Vraja? Why not simply stay here and delight Kas
ears with more descriptions of Vrajas glories? Brahm answers that Ka, knowing
everything, knows that it will be difficult for Brahm, in his present four-headed body, to stay
in Vraja and very difficult for him to change that body before his destined two-parrdha life is
finished. Thus Ka knows that Brahm, in his present life, will not get the opportunity to
bathe in the dust of the feet of the residents of Vraja. And Ka knows how embarrassing it
would be for Brahm to try to describe the glories of those great devotees, a task for which
Brahm is altogether unfit. Moreover, Ka Himself is so much in debt to the Vraja-vss
that He is totally under their control. Their loving devotion alone attracts Him, and He dislikes
spending even a moment doing anything else than indulging them with His pleasure pastimes.
Certainly Ka, the only source of happiness for Vraja, knows all this, so why should
Brahm stay just to tell Ka what He already knows?
Or Ka might be asking Brahm why he submitted prayers without fully considering the
complexities of his request. After all, isnt Brahm the creator of the universe? Shouldnt he
know everything? No, Brahm answers. Only You are omniscient; the knowledge of lesser
persons like me is limited. Or, taking the word sarva-dk to mean one who makes everyone
see, who gives all living beings their ability to perceive, Brahm prayed only as inspired by
Ka, the Lord of his heart. Whatever Brahm said, therefore, is not to his own credit or
blame. Any credit deserved for these prayers belongs to the Lord, who inspired them, and if
there is anything wrong with the prayers their puppetlike speaker should not be blamed. Ka
certainly knows all this very well.
Ka might retort that what Brahm says is true for a mere servant but Brahm is much more
than a servantBrahm is the Lord of the universe. No, Brahm replies, You, Ka, are
Jaganntha, the real Lord of the universe. Neither Brahm nor any other jva should be called
the Lord of the universe; everyone is Kas servant. Still, Ka might ask, Am I the Lord

of the universe? You are the grandsire of the entire visible cosmos, and its rulers are your sons
and grandsons and their descendants. How then are you My servant? Brahm, using the word
arpita to mean placed within, answers this question by saying that since the whole universe
is within Ka (tava arpitam), all creation is subordinate to Him. Or, taking tavrpitam to
mean placed by You, it is only because Ka skillfully placed the universe under Brahms
authority that the universe seems to be Brahms.
And suppose Ka were to admit that He Himself is the Lord of the universe and that
everyone in the universe is therefore His servant. Why then did Brahm condemn
nondevotees with such gusto? And why did Brahm praise devotion to the Lord as something
exceptional and beg so enthusiastically to become one of the Lords servants? Why, in
particular, did he pray for any birth in Vraja? What difference should all this make to Brahm
if everyone in the universe is already a servant of the Supreme Lord?
Brahm answers, Of course, everyone is naturally Your servant, subordinate to Your control.
But a servant with pure love for You in one of bhaktis special forms has a superexcellent
status. Such a position, rarely achieved, is something everyone should strive for. And because
service to You in pure love cannot be achieved without complete surrender, I surrender
everything I have unto You. Saying this, Brahm offers the universe he considers his own
and the body he considers himself all to Ka. And he offers his prayers, hoping they will
please Ka. Everything that exists belongs to Lord Jaganntha and is known to Him, but that
same Lord has directed Brahm from within. Thus inspired, Brahm, like an infant bird
chewing again what its mother has already chewed, offers this universe, together with his
personal realizations, hoping that Ka will accept this offering like a kind parent and excuse
him for requesting something impossible.
BB 3.7.106
TEXT 106
TEXT
[qk*-Z<a v*iZ<aku-l/PauZk-rJaaezdaiYaNa(
+MaaiNaJaRriJaPaXaUdiDav*ik-airNa( )
oMaRXaavRrhr i+aiTara+aSaDa]uGa(
Aak-LPaMaakR==MahRN>aGavMaSTae ))

r-ka vi-kula-pukara-joa-dyin
km-nirjara-dvija-padadhi-vddhi-krin
uddharma-rvara-hara kiti-rkasa-dhrug

-kalpam rkam arhan bhagavan namas te

SYNONYMS
r-kaO Lord Ka; vi-kulaof the Yadu dynasty; pukarato the lotus; joa
pleasure; dyinO You who bestow; kmof the earth; nirjarathe demigods; dvijathe
brhmaas; pauand of the animals; udadhiof the great oceans; vddhithe increase;
krinO You who cause; uddharmaof atheistic principles; rvaraof the darkness;
haraO dispeller; kitiupon the earth; rkasaof the demons; dhrukthe opponent; kalpamuntil the end of the universe; -arkamas long as the sun shines; arhanO
supremely worshipable Deity; bhagavanO Supreme Personality of Godhead; namaI
offer my respectful obeisances; teunto You.
TRANSLATION
My dear r Ka, You bestow happiness upon the lotuslike Vi dynasty and expand the
great oceans consisting of the earth, the demigods, the brhmaas, and the cows. You dispel
the dense darkness of irreligion and oppose the demons who have appeared on this earth. O
Supreme Personality of Godhead, as long as this universe exists and as long as the sun shines,
I will offer my obeisances unto You.

In this last verse of his prayers, Brahm begs leave of his master and compares Him to both
the sun and the moon. Ka is like the sun because He gives joy to the flowering lotus of the
Vi dynasty. He is like the moon because He nourishes the earth, demigods, brhmaas, and
animals. And He is like both the sun and moon because He counteracts the darkness of
irreligion; just by appearing on the earth, Ka checks the power of Rkasas like Kasa.
Having said all that, Brahm reconsiders: Comparing Ka to the sun and moon fails to do
Him full justice. Thus Brahm comments further that Ka deserves the worship of everyone,
including the sun (-arkam). And finally Brahm offers his obeisances unto Ka and
promises to continue bowing down the same way until the end of the millennium (-kalpam),
which lasts the full length of his day. Thus, by chanting Kas holy names with great
devotion and by summarizing the manifold purposes of Kas descent on earth, Brahm, in
this last prayer, offers the best glorification he can muster.
Kas birth in the Vi dynasty brought with it all signs of promise for the worlds good
fortune. Just as the rising sun drives away the darkness of night and awakens the sleeping
lotuses, Kas appearance assured Vasudeva and Kas other relatives and devotees that
the demons who oppressed them would soon be destroyed.
As described by r ukadeva Gosvm in rmad-Bhgavatam (10.2.17):

sa bibhrat paurua dhma

rjamno yath ravi
dursado durvisaho
bhtn sambabhva ha
While carrying the form of the Supreme Personality of Godhead within the core of his heart,
Vasudeva bore the Lords transcendentally illuminating effulgence, and thus he became as
bright as the sun. He was therefore very difficult to see or approach through sensory
perception. Indeed, he was unapproachable and unperceivable even for such formidable men
as Kasa, and not only Kasa but all living entities.
Similarly, when the demigods come to glorify Mother Devak, they tell Ka, who is in her
womb:
diy hare sy bhavata pado bhuvo
bhro pantas tava janmaneitu
diykit tvat-padakai su-obhanair
drakyma g dy ca tavnukampitm
O Lord, we are fortunate because the heavy burden of the demons upon this earth is at once
removed by Your appearance. Indeed, we are certainly fortunate, for we shall be able to see
upon this earth and in the heavenly planets the marks of lotus, conchshell, club, and disc that
adorn Your lotus feet. (Bhgavatam 10.2.38)
The demigods also tell Devak:
diymba te kuki-gata para pumn
aena skd bhagavn bhavya na
m bhd bhaya bhoja-pater mumror
gopt yadn bhavit tavtmaja
O Mother Devak, by your good fortune and ours, the Supreme Personality of Godhead
Himself, with all His plenary portions, such as Baladeva, is now within your womb. Therefore
you need not fear Kasa, who has decided to be killed by the Lord. Your eternal son, Ka,
will be the protector of the entire Yadu dynasty. (Bhgavatam 10.2.41)
And while describing the conditions on the earth when Ka was about to be born, ukadeva
says:
mah magala-bhyihapura-grma-vrajkar
Decorated with towns, villages, mines, and pasturing grounds, the earth seemed allauspicious. (Bhgavatam 10.3.2)

Of course when the earth prospers, everyone and everything on the earth automatically
prospers, including the Ydavas, the brhmaas, and all domestic animals. But Brahm
considers it his duty to highlight the significance of Kas special compassion for the cows
and brhmaas in this avatra.
Pure love for Ka was bestowed upon Brahm by Ka Himself. For this, Brahm next
expresses his gratitude. Ud-dharma can be understood to mean the higher principles of
religion, or in other words, the obligations of individual religious duties. By manifesting the
rsa-ll and other pastimes, Ka removed the gops ignorance and fear, along with the dark
nighttime of such restrictive dharma. When Brahm offers this prayer, Kas conjugal
pastimes with the gops have not yet taken place, but Brahm knows past, present, and future
and so speaks of these pastimes as if they have already occurred.
Or we can take the meaning of uddharma in another way: The prefix ud can mean away
from, so uddharma denotes false principles that lead one away from dharma, or religion.
Real religion is devotional service to Ka. In rmad-Bhgavatam (11.19.27) Ka Himself
says, dharmo mad-bhakti-kt prokta: True religious principles, it is said, are those that lead
one to My devotional service. Uddharma, therefore, is whatever deviates one from true
dharma, pure devotional service to Ka, whether the deviation be by jna, karma, or
anything else. Although the dharma of pure bhakti is eternal and inviolable, it is sometimes
hidden, like a lost treasure sitting deep in a cave, unnoticed even to visitors of the cave
because extraneous objects cover it from view. All deviant religious methods, then, are forms
of darkness; but Kas appearance has driven them all away. By descending to earth, Ka
has brought back to the light of day the perfect religion of devotion to Him.
Like Rkasas, who roam at night and eat men, persons who move about in the darkness of
deviant dharma try to obstruct the path of bhakti, on which every living being depends for his
eternal welfare. These deviantskarms and jnsmostly live on the planet earth, also
known as karma-bhmi, and so Brahm refers to Ka as kiti-rkasa-dhruk, the valiant
opponent of such Rkasas on earth. Also present on earth are other Rkasas, namely
enemies of the Vis and enemies of other devotees of the Lordenemies like Kasa and
his cohorts, and demons like akhaca and Aria, who disturbed Kas rsa dance and
other pastimes. Ka displays many wonderful feats in which He destroys all these demons.
As Brahm indicates by the word arhan (deserving), only Ka is capable of performing
such deeds in the defense of eternal religion. In His expanded forms of Godhead, Ka may
possess the same complete potencies, but only Ka Himself reveals the ultimate extent of

His supreme powers. Thus He is the right person to perform pastimes for the deliverance of
the earth, pastimes never shown even by Lord Nryaa or any of His incarnations.
By acting as an enemy of relatives like His maternal uncle Kasa, Ka seems to oppose the
religious principles and duties prescribed by the Vedas for pious men, and this may cause
some doubts. Brahm, however, denies the validity of such doubts by referring to Ka as
Bhagavn, the all-merciful Lord. Ka acts as He does solely for the benefit of everyone,
even His antagonists. Although persons dedicated to karma and jna harbor within
themselves the nature of demons, Ka deals with them in a way that rectifies their miserable
asuric mentality. And to the most vicious demons, like Kasa, Ka is even more merciful;
to them He gives liberation by killing them with His own hands.
rla rdhara Svm, in his commentary on rmad-Bhgavatam, gives another explanation
of the words arhan bhagavan namas te: You deserve the worship of everyone because now
even those who were dedicated to karma and jna, persons like Akrra and Bhma, have
entered the path of bhakti. Avowed demons like Kasa have also resorted to Your devotional
service by absorbing themselves in thought of You in moods like fear. While these demons
inwardly meditated on You as their enemy, externally they were unable to exercise their
natural demonic propensities and so became inactive, like dead men. By killing them, You
brought them back to life and gave them liberation. Even while the killing of Kasa and
other demons is yet to happen, Brahm feels free to describe such events as if they have
already occurred. Had Ka never performed such feats of delivering the nondevotees,
Brahm implies, Ka would not be worshipable by everyone.
As Brahm, drowning in a sweet ocean of prema-rasa, prepares to leave Vraja, he offers his
homage not only to Ka but to all the Vraja-vss. The least important of all species of trees
growing in Vraja is the arka. Vaiavas have little regard for that tree because it produces
nothing useful for the Supreme Lords worship. Yet Brahms obeisances to everyone in
Vraja extend even to the arka trees. Brahm says, I bow down to You, Ka, and to
everyone living in Your abode, whether moving or nonmoving. These final words match the
mood of his earlier prayer: tad bhri-bhgyam iha janma kim apy aavym, I would consider
it my greatest fortune to take any birth whatsoever in this forest. (Bhgavatam 10.14.34) In
effect Brahm says, Because all the residents of this forest, even the arka trees, are better
devotees of Ka than I, they deserve my homage. I have no right to expect a birth here like
any of them. I should pray for less ambitious blessings. O all-wonderful Ka, I can never
offer adequate obeisances to You!
BB 3.7.107

TEXT 107
TEXT
DaNYaeYaMa Dar<aq Ta*<avqDaSTvTa(=
PaadSPa*Xaae d]uMal/Taa" k-rJaai>aMa*a" )
Naae_d]Ya" %GaMa*Gaa" SadYaavl/aekE-r(
GaaePYaae_NTare<a >auJaYaaeriPa YaTSPa*ha [q" ))

dhanyeyam adya dhara ta-vrudhas tvatpda-spo druma-lat karajbhim

nadyo draya khaga-mg sadayvalokair
gopyo ntarea bhujayor api yat-sph r
SYNONYMS
dhanyfortunate; iyamthis; adyanow; dharaearth; taher grasses; vrudha
and bushes; tvatYour; pdaof the feet; spareceiving the touch; drumathe trees;
latand creepers; kara-jaby Your fingernails; abhimtouched; nadyathe rivers;
adrayaand mountains; khagathe birds; mgand animals; sa-dayamerciful;
avalokaiby Your glances; gopyathe gops; antareabetween; bhujayoYour two
arms; apiindeed; yatfor which; sphmaintains the desire; rthe goddess of
fortune.
TRANSLATION
This earth has now become most fortunate, because You have touched her grass and bushes
with Your feet and her trees and creepers with Your fingernails and because You have graced
her rivers, mountains, birds, and animals with Your merciful glances. But above all, You have
embraced the young cowherd women between Your two armsa favor hankered after by the
goddess of fortune herself.
COMMENTARY
After reciting for his mother the prayers in which Lord Brahm glorifies Vraja-bhmi and its
residents in a general way, Mahrja Parkit now recites this verse (Bhgavatam 10.15.8),
spoken by Ka to His elder brother, Balarma. Here Ka praises Balarma as the most
glorious person and also describes in brief the extreme good fortune of the other Vraja-vss.
Ka in His paugaa age wandered all over the area of Vndvana, tending the cows. It
gave Him great pleasure to see the exalted qualities of the people, animals, and nonmoving
beings. Eager to say something about the excellence of life in Vndvana but reluctant to
praise Himself, Ka decided to direct His comments toward Lord Balarma. By thus

showing respect to His elder, He set a good example to follow. And we can understand that
everything Ka says about His brother is also applicable to Ka Himself.
The planet earth has been engaged in the service of the Supreme Personality of Godhead since
time immemorial. Countless incarnations and empowered representatives of Ka have
graced her with their presence. In the distant past, Kas ll-avatra Varhadeva lifted the
earth from the darkness of Ptla-loka and accepted her as His wife. Lord Ananta ea bears
her perpetually upon one of His hoods. But only now, with the appearance of Ka in His
original form, has Mother Bhmi become supremely fortunate.
The word dhany most obviously means fortunate, but as the English word fortunate is
connected with the word fortune, the Sanskrit word dhany is connected with the word dhana,
meaning wealth. The greatest possible wealth is religious merit (dharma), and the highest
dharma is prema-bhakti. In rmad-Bhgavatam (11.19.39, 27) Lord Ka has said, Dharma
is the most desirable wealth of mankind (dharma ia dhana pusm) and Actual
religious principles are said to be those that lead one to My devotional service (dharmo madbhakti-kt prokta). In other words, with Kas appearance the earth has gained the
opulence of pure love of God, which relegates the four ordinary goals of human endeavor to
insignificance.
Ka describes the prosperity of the earth in detail. Her plants, bushes, and grass are much
more fortunate than those of Svarga and the other higher planets because the Supreme Lord,
having descended to the earth in r Mathur in the role of a cowherd boy in the cowherd
village of Nanda Mahrja, is touching those plants, bushes, and grass with His feet. The plant
life of the earth previously obtained the touch of Lord Rmacandras feet, especially during
His exile in the Daaka forest and elsewhere, but only now that Ka and Balarma have
appeared has the vegetation of the earth become most extremely fortunate.
What Ka is saying may sound like very general praise of the earth, but while speaking He
points to the plants, bushes, and grass of Vndvana, to whom His glorification is actually
directed. Particularly during His paugaa-ll, the land of Vndvana has become most
fortunate, for He displays His pastimes of tending the cows all over Vndvana and makes
known the unique rasas of this time of His life.
Even more fortunate than the plants, bushes, and grass are the trees and creepers of
Vndvana, for Ka, to pick their fruits and flowers and take their leaves, twigs, and so on
for decorating His body, touches them with His hands. And more fortunate still are the rivers
like r Yamun, the mountains like r Govardhana, the birds like the peacocks, and the wild
animals like the black deer, for Ka favors all of them by His merciful glances. It is true that

Ka casts His glances all over Vndvana, but the good fortune of the rivers, mountains,
birds, and forest animals is described here as special because of the special pleasure Ka
enjoys from drinking and bathing in the water of the rivers, climbing the mountain peaks and
resting in the caves of the mountains, and playing with the birds and animals in wonderful
ways.
By associating with the best of rivers, Kas most beloved Yamun, and the best of
mountains, Giri Govardhana, who is the foremost servant of Lord Hari, the other rivers and
mountains in Vndvana obtain Kas favor. The birds and beasts of Vndvana, who by the
nature of their birth have little opportunity to be at the lotus feet of the Supreme Lord, derive
their good fortune mostly from His glance. And He also shows His mercy to the birds and
animals by calling out to them, by picking up their feathers, by touching them, and by other
kinds of gentle dealings.
Kas feet touch the trees and creepers in Vraja, but it is the surface of the earth that
becomes marked with His beautiful and auspicious footprints. Therefore the good fortune of
being touched by Kas feet belongs especially to the earth. The grass, bushes, and lowgrowing plants also have ample opportunities to be touched by Kas feet, a privilege
seldom given to the trees and higher plants.
But of course the cows and cowherds of Vraja have the greatest opportunities to associate
with Ka. Although the cows and the young cowherd boys who tend them with Ka and
Balarma are not explicitly mentioned in this verse, they are by far more fortunate than the
plants and other animals. Most fortunate of all, however, are the gops, whose hearts are
always drawn to Ka. Just as Ka, by glorifying the earth, is actually glorifying only the
land of Vraja, so by mentioning the gops He is referring only to the cowherd girls of Vraja,
not the gops of any other place. The goddess r cannot have the good fortune of the gops of
Vraja but can only aspire for it as a distant goal. The gops, favored by the embrace of Kas
arms, are more fortunate than the birds and animals He glances upon, the trees and creepers
He touches with His hands, and the grass, plants, and bushes He touches with His feet. As
indicated at the end of the verse by the word api (also), the gops also receive the same
opportunities as all the othersKa also touches the gops with His feet and hands and
glances at them very mercifullybut in addition the gops receive the good fortune of
Kas embrace. In Vndvana, therefore, the gops are surely Kas most favored
devotees.
BB 3.7.108
TEXT 108

TEXT
v*NdavNa& Sai% >auvae ivTaNaaeiTa k-IiTa|
Yaevk-ISauTaPadaMbuJal/BDal/i+Ma )
GaaeivNdve<auMaNau MataMaYaUrNa*TYa&
Pa[e+Yaaid]SaaNvvrTaaNYaSaMaSTaSatvMa( ))

vndvana sakhi bhuvo vitanoti krti

yad devak-suta-padmbuja-labdha-lakmi
govinda-veum anu matta-mayra-ntya
prekydri-snv-avaratnya-samasta-sattvam
SYNONYMS
vndvanamVndvana; sakhiO friend; bhuvaof the earth; vitanotispreads;
krtimthe glories; yatbecause; devak-sutaof the son of Devak; pada-ambujafrom
the lotus feet; labdhareceived; lakmithe treasure; govinda-veumthe flute of Govinda;
anuupon hearing; mattamaddened; mayraof the peacocks; ntyamin which there is
the dancing; prekyaseeing; adri-snuupon the peaks of the hills; avaratastunned;
anyaother; samastaall; sattvamcreatures.
TRANSLATION
O friend, Vndvana is spreading the glory of the earth, having obtained the treasure of the
lotus feet of Ka, the son of Devak. The peacocks dance madly when they hear Govindas
flute, and upon seeing them from the hilltops other creatures all become stunned.
COMMENTARY
Simply mentioning the gops special love for Ka has put Parkit Mahrja in their mood.
Thus he is inspired to recite some of the prayers the gops sang in praise of the great
personalities of Vraja, beginning with the Vndvana forest itself. When a group of gops
heard the song of Kas all-enchanting flute as He entered the Vndvana forest, they were
immersed in the rasas of pure love and shared their thoughts with one another. In this verse
(Bhgavatam 10.21.10) one of them says to rmat Rdhr that Vndvana has made the
earth more glorious than Indras heaven or, in other words, more glorious than all the other
planets in the universe. Ka, by marking Vndvana with His unique auspicious footprints,
has bestowed upon every creature in Vndvana the rarely found prize jewel of all goals of
lifebhakti-yoga, the treasure of blissful devotional service to Him.
Ka marked Vndvana not with His shoes but with His bare feet, which are compared to
lotuses because of being very tender. The ground of Vndvana, therefore, is exceedingly

lucky to be touched by Kas lotus feet despite being strewn with pebbles and thorns.
Vndvana is most fortunate because of Kas presence. Though Lord Viu and other
forms of Godhead appear in Svargaloka and other places, they are only avatras of Ka, but
Devak-nandana, who appeared in Vndvana, is the source of all avatras.
Therefore to establish Ka as avatr, the source of all expansions of God, the gops need
only call Him Devak-suta, the son of Devak. Saying this is enough to prove that Vndvana
has raised the earth to a status higher than that of the heavenly planets, for even when Ka
appears as other incarnations on other planets of the universe those planets never become as
blessed with opulence (labdha-lakmi) as the earth does when He appears in Vndvana. In
other incarnations Ka behaves like the supreme controller, and this makes it difficult for
Him to leave His bare footprints freely here and there.
Although the gops know everything there is to know, their overwhelming ecstatic love forces
them to see the Supreme Lord as the son of Yaod, and no one else. They call Him Devaksuta only because it was Devak who brought Him, the original avatr, into this world.
Only in Vndvana does the Supreme Person appear as Govinda, the Lord of the cows (gavm
indra), who delights in playing with the cows and cowherds, wears a peacock feather and
guj berries on His head, decorates Himself with a garland of kadamba flowers and other
forest ornaments, and holds in His hand His constant friend the flute.
As soon as the peacocks in Vndvana hear the murmuring of Govindas flute, they conclude
that a dark cloud is announcing the approach of rain and begin to dance. And seeing the
peacocks dancing, all the other living beings gathered in groups on the peaks of the hills stop
whatever they are doing and just stand there, stunned in ecstasy. Thus Vndvana makes the
earth more glorious than any other realm, even Vaikuha.
The words veum anu (following the flute) mean that as soon as the peacocks drink with
their ears a few drops of the nectar coming from Kas distant flute they burst into wild
dancing. But the words can be split differently. Veu-manu (the mantra chanted by the
flute) indicates that the sound of Kas flute has the mystic power to enchant the peacocks
and make them dance in intoxication. That powerful mantra produces various peculiar effects
throughout Vndvana. The peacocks are the first to respond to it, but its echoes reach even
the peaks of the hills, which are attractive (prekya) to everyone and are the source of the
birth of the bamboo flute. Hearing this mantra, all the living beings standing on the peaks
cease their activities.
Another possible reading is that the peak of Govardhana Hill is prekya, most beautiful and
always visible to the people of Vraja. At the outset of the Govardhana-pj, as the multitude

of offerings were being presented to feed Govardhana, the Supreme Personality of Godhead
seated Himself on Govardhanas peak and announced, ailo smi: I am this hill.
The words avaratnya-samasta-sattvam mean that all other creatures become stunned. But
these words also apply to Vndvana in the sense that the lower material modespassion and
ignorancecannot act there and only the perfectly pure mode of viuddha-sattva prevails. As
confirmed in rmad-Bhgavatam (10.35.9), even the trees and creepers in Vndvana have
attained the status of pure goodness:

vana-lats tarava tmani viu

vyajayantya iva pupa-phalhy
praata-bhra-viap madhu-dhr
prema-ha-tanavo vavu sma

The trees and creepers in this forest are so luxuriant with fruits and flowers that they seem to
be manifesting Lord Viu within their hearts. As their branches bend low with the weight,
the filaments on their trunks and vines stand erect in the ecstasy of love of God, and both the
trees and the creepers pour down a rain of sweet sap.
Viuddha-sattva is the substance of Vaikuha, as described in the Bhgavatams Second
Canto (2.9.10):
pravartate yatra rajas tamas tayo
sattva ca mira na ca kla-vikrama
na yatra my kim utpare harer
anuvrat yatra sursurrcit

In the spiritual world there is neither the mode of passion, nor the mode of ignorance, nor a
mixture of both, nor is there adulterated goodness, nor the influence of time or My itself.
Only the pure devotees of the Lord, who are worshiped both by demigods and by demons,
reside in the spiritual world as the Lords associates. In other words, the mode of sattva in
Vaikuha is never mixed with rajas or tamas; it is always viuddha, completely pure. Thus in
Vaikuha there is no material goodness, which is a product of My. Na yatra my kim
utpare: My and her products have no presence in Vaikuha. The transcendental nature
of Vaikuha is called sattva only because the behavior of Vaikuhas residents resembles in
some ways that of persons influenced by the material sattva-gua; Vaikuha has demigods,
for example, who resemble their sttvika counterparts in the material world. And since

Vndvana on earth equals and surpasses Vaikuha, Vndvana too is permeated by

viuddha-sattva.
And there is yet another way to understand prekydri-snv-avaratnya-samasta-sattvam:
When the creatures of Vndvana hear Ka playing His flute, many of them faint from
ecstasy and fall on top of one another, and stacked in piles they resemble the peaks (snus) of
Govardhana and Vrajas other beautiful hills (prekya-adri). Others respond to the sound of
the flute by standing still and staring into the distance to try to locate Ka. Actually, apart
from the peacocks, all living beings at once cease their external activity when they hear
Kas flute, but transcendentally they respond in various ways. When the peacocks dance
wildly, the other animals remain motionless to fix their minds on hearing the flute and to look
for Ka. Every one of them, however, experiences the greatest limit of ecstasy.
There is also another possible reading: All the living beings of Vraja who were standing in
high places (snu) were intently engaged (avarata) in offering their services to Ka. The
birds, for example, were mildly chirping for Kas pleasure, and all other beings were
happily absorbed in their own personal services. Or else by standing in high places to better
view r Ka the various creatures were arranging for their protection (ava) from the terrible
pain of being separated from Ka, and they were busily absorbed (ratni) in their own
services for Ka. Not only the dancing peacocks but all the other animals (anya-samastasattvam)the kokila birds, for examplewere busily engaged in service. And for the
mischievous and violent animals the main way to serve Ka was to put aside their natural
proclivities.
Alternatively, the logical connection of the phrases in this verse can be understood in a
different order: First Ka saw the peacocks dancing, and then responded by playing His
flute. When the peacocks first noticed Ka entering the forest, they saw the friend of all
peacocksthe one with a peacock feather always decorating His headpick up their feathers
from the ground. They then became mad with joy and began to dance. Seeing the peacocks
dance, Ka happily raised His flute to His lips and played. All the living beings on the
mountain peaks responded to the sound by stopping all activity other than looking at Ka
and listening to His flute. And as implied by the word samasta (all), the peacocks as well
stopped dancing. At first they manifested the ecstasy of dancing, and then after hearing the
flute they were stunned, overcome by ecstasy. Such a scene is never observed in Vaikuha.
BB 3.7.109
TEXT 109
TEXT

hNTaaYaMaid]rbl/a hirdaSavYaaeR
Yad]aMak*-Z<acr<aSParXaPa[Maaed" )
MaaNa& TaNaaeiTa SahGaaeGa<aYaaeSTaYaaeYaRTa(
PaaNaqYaSaUYavSak-Ndrk-NdMaUlE/" ))

hantyam adrir abal hari-dsa-varyo

yad rma-ka-caraa-sparaa-pramoda
mna tanoti saha-go-gaayos tayor yat
pnya-syavasa-kandara-kanda-mlai
SYNONYMS
hantaoh; ayamthis; adrihill; abalO friends; hari-dsa-varyathe best among
the servants of the Lord; yatbecause; rma-ka-caraaof the lotus feet of Lord Ka
and Balarma; sparaaby the touch; pramodajubilant; mnamrespect; tanotioffers;
sahawith; go-gaayothe cows, calves, and cowherd boys; tayoto Them (r Ka
and Balarma); yatbecause; pnyawith drinking water; syavasavery soft grass;
kandaracaves; kanda-mlaiand edible roots.
TRANSLATION
Of all the devotees, this Govardhana Hill is the best! O my friends, for Ka and Balarma,
along with Their calves, cows, and cowherd friends, this hill supplies all necessitiescaves,
fruits, flowers, edible roots, water for drinking, and very soft grass. In this way the hill offers
respects to the Lord. Being touched by the lotus feet of Ka and Balarma, Govardhana Hill
appears very jubilant.
COMMENTARY
Next, Parkit Mahrja cites a verse in praise of Govardhana (Bhgavatam 10.21.18), spoken
by another of the gops. She addresses her girlfriends with the interjection hanta, which
expresses both joy and amazement. This hill Govardhana, she says, is certainly the best of all
the servants of the Supreme Lord, who is named Hari because He takes away everyones sins
and miseries, and everyones heart. As evidence that Govardhana is the best of Kas
devotees, she mentions that from the touch of the lotus feet of Ka and Balarma he
displays ecstasy, the grass growing on his body looking just like bodily hair standing on end,
the water trickling down his sides looking just like perspiration. Furthermore, Govardhana
performs elaborate worship not only of Ka and Balarma but also of Their cows and
cowherd friends. In addition to the cows, the word go here indicates the other animals herded
by Kabuffaloes, goats, and others. The gaas are Kas companionsBalarma,

rdm, and the other cowherd boys. Govardhana worships them all with the things that give
them special pleasure, including drinks (pnya) like water, honey, and sugarcane juice. He
also offers s-yavasa, excellent grass. Or, taking s to mean various products like fruits and
flowers, he offers such things along with fresh grass. In his caves he provides beds and seats
made of stones, and lamps and mirrors made of jewels. And he gives various root vegetables
for Ka and the boys to eat. Thus he is the best of Kas devotees because with loving
devotion he serves not only Ka but also Kas brother, His friends, and His cows. By
saying this and by calling the other girls abal (feeble girls), the gop speaking implies that
she and the other gops are less fortunate than Govardhana; bewildered by their love for
Ka, they lack the strength to render such valuable services.
Another way to understand the words rma-ka-caraa-sparaa-pramoda is that Kas
feet give happiness to the entire world and always enjoy many kinds of sports. Govardhana
delights those two lotus feet whenever they touch the stones on his surface, which then at
once become soft like newly churned butter and very cool, or else slightly warm, as may suit
the time. Or, taking yet other meanings of rma and caraa, Kas playful behavior (caraa)
is enchanting (rma) for the entire world. Govardhana takes pleasure (pramoda) in helping
Ka reveal His enchanting pastimes, which bring everyone in the world in contact (sparaa)
with His lotus feet.
Because we gops cannot do what Govardhana does, the speaker of this verse seems to say,
we are condemned! Thus even though the gops are full in all virtues, they consider
themselves inadequate. Such is the natural dissatisfaction of persons on the highest levels of
pure love of God.
BB 3.7.110
TEXT 110
TEXT
d*=aTaPae v[JaPaXaUNSahraMaGaaePaE"
SaarYaNTaMaNau ve<auMaudqrYaNTaMa( )
Pa[eMaPa[v* oidTa" ku-SauMaavl/Ii>a"
Sa:YauVYaRDaaTSvvPauzaMbud AaTaPa}aMa( ))

dvtape vraja-pan saha-rma-gopai

sacrayantam anu veum udrayantam
prema-pravddha udita kusumvalbhi
sakhyur vyadht sva-vapumbuda tapatram

SYNONYMS
dvseeing; tapein the full heat of the sun; vraja-panthe domestic animals of
Vraja; sahatogether with; rma-gopaiLord Balarma and the cowherd boys;
sacrayantamherding together; anurepeatedly; veumHis flute; udrayantamloudly
playing; premaout of love; pravddhaexpanded; uditarising high; kusumavalbhi(with droplets of water, which resemble) groups of flowers; sakhyufor his
friend; vyadhthe constructed; sva-vapuout of his own body; ambudathe cloud;
tapatraman umbrella.
TRANSLATION
In the company of Balarma and the cowherd boys, Lord Ka is continually vibrating His
flute as He herds all the animals of Vraja, even under the full heat of the summer sun. Seeing
this, the cloud in the sky has expanded himself out of love. He is rising high and constructing
from his own body, with its multitude of flowerlike droplets of water, an umbrella for the sake
of his friend.
COMMENTARY
Mahrja Parkit has glorified Vraja-bhmi in a general way by praising its principal
attractionsthe Vndvana forest and Govardhana Hill. Now, in forty-one verses, beginning
with this one (Bhgavatam 10.21.16), he will continue to glorify Vraja-bhmi by praising
various forms of life in Vraja. One after another, in order of increasing importance, he selects
those living beings that receive Kas special mercy, each in its own way. We can
understand that King Parkit, while reciting each of these verses, felt something of the
individual ecstatic moods of the devotees he was describing.
The clouds in the sky above Vraja-bhmi may not have taken birth inside Vraja and by
ordinary judgment may not even be considered living beings, but simply by floating over
Vraja and obtaining Kas mercy these clouds have come to life. Therefore the gops glorify
them.
The gops single out a particular cloud that went out of his way to serve Ka. That cloud
once saw Ka, Balarma, and Their friends herding their countless cows, buffaloes, and
other animals and letting the animals wander, even into the hot summer sun, Ka playing
constantly on His flute. The cloud guessed that Ka and His friends might be getting tired,
so he placed himself just above the spot where the boys gathered at midday, on the relatively
cool ground in the shade of a circle of trees. Listening to Ka play His flute and call out to
the cows, the cloud, filled with ecstasy, rumbled with gentle thunder, as if his voice were
ecstatically choking in his throat, and sprinkled fine drops of rain, as if to shed ecstatic tears

of joy. These offerings of love inspired Ka to encourage the cows even more, in His sweet
deep voice, to take advantage of the opportunity to eat plenty of grass.
The clouds increasing ecstasy as he watched Ka from closer and closer made the cloud
grow bigger and bigger. He could presume himself Kas friend because both he and Ka
were fully absorbed in working for the general welfare of the world. So as a person naturally
serves a dear friend, the cloud took care to serve Ka. Like a huge umbrella, he shaded
Ka, and he poured down a cooling rain. A clouds raindrops are called its flowers (meghapupa), so the drops that fell on the boys were like small flowers. Or else the cloud literally
showered them with heavenly flowers.
This cloud gave special pleasure to Ka by trying to serve not only Ka but also His
brother Balarma and all the cowherd boys and cows and the other animals. By describing
this situation, the gop speaking means to say, My dear girls, that cloud is most fortunate, but
we are unfortunate. In every respect, our fate is just the opposite of his. When Ka goes out
to herd His cows, we hardly ever have a chance to see Him. And even if we do, we become
bewildered by hearing His flute. Distressed by love, we become debilitated, unable to act.
How then can we do any practical service for Ka, like shading Him from the noontime
sun?
BB 3.7.111
TEXT 111
TEXT
NaSTada TaduPaDaaYaR Mauku-NdGaqTaMa(
AavTaRl/i+aTaMaNaae>av>aGanveGaa" )
Aail/NaSQaiGaTaMaUiMaR>auJaEMauRrarer(
Ga*iNTa PaadYauGal&/ k-Mal/aePahara" ))

nadyas tad tad upadhrya mukunda-gtam

varta-lakita-manobhava-bhagna-veg
ligana-sthagitam rmi-bhujair murrer
ghanti pda-yugala kamalopahr
SYNONYMS
nadyathe rivers; tadthen; tatthat; upadhryaperceiving; mukundaof Lord Ka;
gtamthe song of His flute; vartaby their whirlpools; lakitamanifest; mana-bhava
by their conjugal desire; bhagnabroken; vegtheir currents; liganaby their embrace;
sthagitamheld stationary; rmi-bhujaiby the arms of their waves; murreof Lord

Murri; ghantithey seize; pda-yugalamthe two lotus feet; kamala-upahrcarrying

offerings of lotus flowers.
TRANSLATION
When the rivers hear the flute-song of Ka, their minds begin to desire Him, and thus the
flow of their currents breaks, and their agitated waters move around in whirlpools. Then with
the arms of their waves the rivers embrace Murris lotus feet and, holding on to them,
present offerings of lotus flowers.
COMMENTARY
The rivers in Vraja receive even greater mercy than the clouds. To external eyes the rivers of
Vraja may seem unconscious, but they are not ordinary bodies of water. Thus another gop
sings this verse (Bhgavatam 10.21.15) in praise of all those rivers, headed by r Yamun
and Mnas-gag. Or else only one river is being praised, namely the Yamun, and she is
being referred to in the plural out of great respect. In any case, since the other rivers of Vraja
are r Yamuns companions, when she is glorified so are they all.
Ka is called Mukunda because He is the bestower of supreme happiness. The vibration of
His flute is the sweetest of all songs. When He plays His flute near the rivers, the sound enters
the rivers ears and captures their hearts, making them feel the intense attraction of Cupid,
which brings agitated whirlpools to their surface and stops their flowing currents. Or,
understanding the word lakita differently, the rivers undergo many thousands of ecstatic
transformations caused by desire.
If the words mukunda-gtam varta are split instead as mukunda-gta-mvarta, the luxuriant
potency (m) of the song from r Mukundas flute brings about recurring waves (varta) of
ecstatic symptoms, which disclose that the rivers are feeling agitated by Cupid. The gop
speaking, in the depth of her love for Ka, is too confused and fearful to mention His flute
explicitly, but obviously enough the words tat and gtam, which refer back to previous verses,
imply the flute.
The waves of the rivers are like arms, with which the rivers take hold of Kas feet in utter
humility, gently covering those lotus feet in their embrace. The rivers do this just to calm the
fever of lust in their hearts. If instead of covered we take sthagitam to mean unmoving,
the rivers embrace Kas lotus feet with loving enthusiasm even though those feet are
unmoved, too proud to reciprocate. Or else, taking sthagitam to mean stopped, Kas feet
are very restless, always moving here and there, yet they become tranquil by the pleasant
touch of the rivers embrace. The rivers express their love for Ka by catching hold of His
feet with their waves.

Any river fortunate enough to have Ka standing within her waters would certainly want to
offer suitable worship to His divine feet. But the force of Cupids attraction bewilders the
rivers and slows their currents, so despite possessing immense treasures of jewels, pearls, and
other riches, the rivers can manage to present only lotus flowers. Or, reading the word kamal
as a female nameby convention, a name of the goddess Lakmthe rivers who worship
Ka with their embraces are themselves worshiped by Lakm.
When the rivers hear the enchanting song of Kas flute, they forget their normal tendency
to flow toward their husband, the ocean. Instead they turn still and assume humanlike forms.
And instead of their own gems and pearls, they offer Ka His favorite Vraja-grown lotuses,
presenting them on top of golden necklaces (upa-hr). The rivers would touch the two feet
of r Murri with their many long armstheir wavesand hold His feet firm in their
embrace. Therefore, the gop says, we are not actually fortunate, but these rivers are. Not
only are we unable to listen to the song of Kas flute, but our desire to be with Ka does
not stop the endless flow of service to our husbands, nor our other household duties. We
cannot appear before Him in person, nicely dressed and suitably ornamented for His worship.
Nor do we have many long, broad arms with which we can stop the restlessness of His lotus
feet and place them on our breasts.
BB 3.7.112
TEXT 112
TEXT
vNal/TaaSTarv AaTMaiNa ivZ<au&
VYaYaNTYa wv PauZPaf-l/a!ya" )
Pa[<aTa>aariv$=Paa MaDauDaara"
Pa[eMaTaNavae vv*zu" SMa ))

vana-lats tarava tmani viu

vyajayantya iva pupa-phalhy
praata-bhra-viap madhu-dhr
prema-ha-tanavo vavu sma
SYNONYMS
vana-latthe forest creepers; taravaand the trees; tmaniwithin themselves;
viumthe Supreme Lord, Viu; vyajayantyarevealing; ivaas if; pupawith
flowers; phalaand fruits; hyrichly endowed; praatabowed down; bhrabecause
of the weight; viapwhose branches; madhuof sweet sap; dhrtorrents; prema

out of ecstatic love; hahairs standing on end; tanavaon whose bodies (trunks);
vavu smathey have rained down.
TRANSLATION
The trees and creepers in the forest respond to the sound by becoming so luxuriant with
fruits and flowers that they seem to be manifesting Lord Viu within their hearts. As their
branches bend low with the weight, the filaments on their trunks and vines stand erect in the
ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap.
COMMENTARY
Greater than the clouds and rivers are the forest plants, who are sentient beings. Another of
the gops recites this verse (Bhgavatam 10.35.9) in praise of the trees and creepers of
Vndvana, who have the great fortune to associate with Ka during the day. The gops, by
singing these verses to remind themselves of how Ka is enjoying in the forest, achieve
some solace from the pain of being separated from Him.
In the previous verse of the Bhgavatam (10.35.8) the gops sang of Kas playing His flute
to call the cows (veun hvayati g sa yad hi). Thus the sound the trees and creepers are
responding to is the sound of Kas flute. The flute song directly addresses the cows, not the
trees and creepers, yet the trees and creepers of Vndvana and the other forests of Vraja react
in ecstasy, pouring down a continuous flow of sap. It seems that they behold the Supreme
Personality of Godhead everywhere, inside their hearts and outside. And though the allpervasive Supreme Lord Viu appears in numerous forms, they see Him in the one form who
submits Himself to the control of pure devotionr Nanda-kiora.
The creepers try to hide that they are seeing Him, as one might try to hide that one is seeing a
rare and secret treasure, but their ecstatic love confounds their attempts. Unwittingly, they let
everyone see that Ka is manifest in their hearts. The symptoms of Kas inner presence
are obvious: The creepers are outwardly rich with an endless supply of fruits and flowers.
And their branches bend low, not only from the weight of those fruits and flowers but also
from an inner mood of humility, which shows a deep wealth of good qualities derived from
piety and spiritual knowledge. Moreover, the gross and subtle bodies of the creepers show
signs of transcendental ecstasy, evidence that the creepers possess the deepest inner wealth of
pure devotion. The creepers, and also their husbands, the trees, are fully endowed with these
symptoms of external and internal wealth. The gops mention the creepers before the trees
because the creepers are women like themselves.
These creepers and trees very much resemble r Kas devotees, who are rich with the
fruits of beauty, aristocracy, wealth, and influence and with the flowers of children and other

family members. Kas devotees are rich with the flowerlike Vedas (which offer lush
promises of rewards), are richly steeped in study of the Vedas and performance of Vedic
sacrifices, and are also rich with the fruits of enjoyment in this life and the next. Nonetheless,
these devotees remain always bowed down in humility, shyness, and other saintly qualities,
and their family members (viap) show these qualities as well.
The devotees of the Lord try to keep r Viu hidden in their hearts, like a housewife who
tries to conceal her extramarital affair, but the Lord so thoroughly pervades the inner and
outer workings of all the senses of His devotees that the devotees cannot keep Him from
openly shining forth. Especially when they hear the song of Kas flute, their intensified
love expresses itself in their bodies as horripilation on their limbs, and they shed torrents of
ecstatic tears and show other signs of joy. As indicated in this verse by the words
vyajayantya iva (as if exhibiting), Vaiavas naturally want to respect the sanctity of their
prema by not showing it to anyone and everyone. Prema should not be allowed to degrade
into a cheap public spectacle. But when symptoms of increased ecstasy appear in their bodies,
Vaiavas sometimes cannot completely conceal their inner feelings.
The songs, like this one, that the gops sing in the thirty-fifth chapter of the Tenth Canto differ
from their complaints of separation from Ka, cited earlier from previous chapters. Before,
the gops mostly lamented their bad fortune, but now they are seriously trying to raise
themselves above the misery of being separated from Ka during the day. By singing these
songs, they actually feel great joy. As ukadeva Gosvm states at the end of the chapter
(10.35.26):
eva vraja-striyo rjan
ka-llnugyat
remire hasu tac-citts
tan-manask mahoday

O King, during the daytime the women of Vndvana thus took pleasure in continuously
singing about the pastimes of Ka, and the minds and hearts of those women, absorbed in
Him, were filled with great festivity. Although the women intensely felt the pain of
separation from Ka, by singing about His pastimes they were able to keep their minds
fixed on Him, and so they were happy even during the day.
At the beginning of Chapter Thirty-five (10.35.1) rla ukadeva also said:
gopya ke vana yte
tam anudruta-cetasa

ka-ll pragyantyo
ninyur dukhena vsarn

Whenever Ka went to the forest, the minds of the gops would run after Him, and thus the
young girls, although saddened, spent their days singing of His pastimes. This statement can
be understood to mean that even though being apart from Ka made the gops sad, they
managed to pass the days happily (ninyu) by singing about His pastimes.
According to the explanation given by rla rdhara Svm, the gop praising the creepers
and trees of Vndvana means to say, If even the plant life has such deep love for Ka,
how can we be expected to tolerate being separated from Him? All the same, by singing the
glories of Ka, whose transcendental body is the essence of all bliss, the gops feel great
pleasure. Their songs are not pitiful lamentations but the highest revelations of ecstatic love.
Or if one prefers to see the negative side of love in separation, the word mahodaya
(festivity) can be understood to be used ironically to indicate just the opposite of what it
literally means; that is to say, because the hearts of the gops burn incessantly in the fire of
prema, they never enjoy a moments happiness.
BB 3.7.113
TEXT 113
TEXT
WTae_il/NaSTav YaXaae_i%l/l/aek-TaqQa|
GaaYaNTa AaidPauzaNauPaQa& >aJaNTae )
Pa[aYaae AMaq MauiNaGa<aa >avdqYaMau:Yaa
GaU!& vNae_iPa Na JahTYaNagaaTMadEvMa( ))

ete linas tava yao khila-loka-trtha

gyanta di-purunupatha bhajante
pryo am muni-ga bhavadya-mukhy
gha vane pi na jahaty anaghtma-daivam
SYNONYMS
etethese; alinabees; tavaYour; yaaglories; akhila-lokafor the whole world;
trthama place of pilgrimage; gyantaare chanting; di-puruaO original Personality
of Godhead; anupathamfollowing You along the path; bhajantethey are worshiping;
pryafor the most part; amthese; muni-gagreat sages; bhavadyaamong Your
devotees; mukhythe most intimate; ghamhidden; vanewithin the forest; apieven

though; na jahatithey do not abandon; anaghaO sinless one; tma-daivamtheir own

worshipable Deity.
TRANSLATION
O original personality, these bees must all be great sages and most elevated devotees of
Yours, for they are worshiping You by following You along the path and chanting Your
glories, which are themselves a holy place for the entire world. Though You have disguised
Yourself within this forest, O sinless one, they refuse to abandon You, their worshipable
Lord.
COMMENTARY
Better than the nonmoving creatures are those who can move, beginning with the insects,
bugs, and worms. Parkit Mahrja now recounts Lord Kas praise of the bees who follow
His brother Balarma wherever He goes (Bhgavatam 10.15.6). As explained before, this
praise is also applicable to Krsna Himself. Those bees never stop chanting Kas glories,
which are like holy pilgrimage sites that bestow spiritual upliftment on all living beings.
Kas glories, like a universally magnanimous spiritual master, can deliver any person,
whether fit to be saved or not. Those glories bestow upon everyone who comes in contact
with them divine knowledge of the greatness of pure devotional service.
The bees that follow Ka are great sages, but not sages like the self-satisfied impersonalists;
rather, they are Kas devotees (bhavadya). And of His devotees they are among the most
elevated (mukhy) because although Ka hides Himself in the forest they never stop
following Him. He is their all-in-all, the Lord of their life. To join Him in the forest, they
disguise themselves as bees and thus take the opportunity to worship Him always with their
songs.
Here Lord Ka calls Balarma di-purua, the original Supreme Person. This means that
the bees, who are always with Ka, are among the di-sevakas, the Lords original eternal
servants. They always worship Him suitably according to the various pastimes He performs.
r Ka also calls Balarma anagha, meaning sinless, free from all faults, neglectful of
all offenses against Him, and granting salvation from all miseries. Because Ka is
anagha in these ways, the bees can never abandon Him; they worship Him in any
circumstance, fearless of reactions for their offenses and confident that devotional service will
protect them from all distress. In truth, the bees of Vndvana are better than other sages
because the bees never stop singing the glories of Ka whereas other sages sometimes fall
silent, absorbed in ecstatic trance.

Those bees are like the great Vaiava munis who never stop seeking Ka even though He
is hidden in the forest of the Vedas. Though His pastimes are difficult to understand and His
service is difficult to achieve, the determined Vaiavas never abandon Him; they strive to
locate His glories even on the paths of karma and jna. They always sing those glories and
promote them as the most serviceable spiritual asset, and so they realize Ka directly as the
indwelling Supersoul of all jvas, their worshipable Supreme Lord. As Vaiava sages
surrender to Ka, giving up everything to serve Him in pure love, so do the bees in
Vndvana.
BB 3.7.114
TEXT 114
TEXT
SariSa SaarSah&SaivhaXa(
caGaqTaTaceTaSa WTYa )
hirMauPaaSaTa Tae YaTaictaa
hNTa Maqil/Tad*Xaae Da*TaMaaENaa" ))

sarasi srasa-hasa-vihag
cru-gta-hta-cetasa etya
harim upsata te yata-citt
hanta mlita-do dhta-maun
SYNONYMS
sarasiin the lake; srasathe cranes; hasaswans; vihagand other birds; cru
charming; gtaby the song (of His flute); htataken away; cetasawhose minds; etya
coming forward; harimLord Ka; upsataworshiped; tethey; yataunder control;
cittwhose minds; hantaah; mlitaclosed; datheir eyes; dhtamaintaining;
maunsilence.
TRANSLATION
The charming flute song steals away the minds of the cranes, swans, and other lake-dwelling
birds. Indeed, they approach Ka, close their eyes and, maintaining strict silence, worship
Him by fixing their consciousness upon Him in deep meditation.
COMMENTARY
This is another verse sung by the gops who were trying to console one another during the
daytime, when Ka was absent. The birds of Vraja are superior to the bugs and insects, but

even among the birds there are different levels of Ka consciousness. The waterfowl are a
little less fortunate than the others because they have less opportunity to be close to Ka.
The waterfowl described in this verse (Bhgavatam 10.35.11) live in a far-away lake filled
with clean water, clusters of lotuses, and various other attractions. Innumerable cranes, swans,
and other birds forever sport in that lake. But when they hear the beautiful song of Kas
flute, their minds are captivated. First they become bewildered and fly about madly in all
directions. Then they return to the lake and settle down to engage in serious worship of Lord
Hari. To fix their attention exclusively on Him, they restrain their minds, bodies, and speech.
They subdue their minds, close their eyes, and resort to complete silence, bringing not only
mind, sight, and speech but all their senses under strict control. Or, understanding the word
upsata to mean they approached rather than they worshiped, the birds leave the lake to
come near Ka and sit by His side. Being close to Ka gives them the highest pleasure, as
shown by the way they become peaceful, closing their eyes and staying silent.
The word hanta in this verse indicates joy and surprise. But it can also be taken to express
disappointment, and accordingly the whole statement of the verse can be understood in a
different way: The birds approached Ka and apparently calmed down, but were their minds
actually peaceful? Not at all. Taking the liberty of adding the negative prefix a- to the words
mlita and dhta-maun, we can read , we can read te yata-citt / hantmlita-do dhtamaun: the birds could not control their minds (ayata-citt), could not close their eyes
(amlita-da), and could not be silent (adhta-maun). Their meditation on Ka caused
such ecstatic mental transformations that they couldnt possibly keep their minds calm. They
were in such anxiety from being unable to see Ka that they couldnt close their eyes, which
even lost the natural ability to blink. And they took to such loud sakrtana of Kas names
that any trace of sobriety was out of the question.
Or, understanding the birds condition in another way: As a result of worshiping Ka by
meditating on Him, they attained the ecstasy of mrcch, loss of consciousness. Their minds
dissolving into oblivion, they simply closed their eyes and fell silent. In other words, the gop
speaking implies, though these birds are members of a different species of life, though they
live in the sky, though they are males, and though they live in a distant lake, where they are
busy enjoying in various ways, the song of Kas flute has forcibly dragged them into
Kas association. Concentrating their minds on Ka has awakened in the birds a
transcendental prema that has destroyed their natural peace and thoughtfulness, disturbed their
consciousness with all sorts of agitation, and rendered them completely bewildered. What can

be said, then, of the constant state of the gops, who have no other purpose in life than to serve
Ka? They too must be suffering, but much more severely.
BB 3.7.115
TEXT 115
TEXT
Pa[aYaae bTaaMb MauNaYaae ivhGaa vNae_iSMaNa(
k*-Z<aei+aTa& TaduidTa& k-l/ve<auGaqTaMa( )
Aa Yae d]uMa>auJaaNicrPa[val/aNa(
Xa*<viNTa Maqil/Tad*Xaae ivGaTaaNYavac" ))

pryo batmba munayo vihag vane smin

kekita tad-udita kala-veu-gtam
ruhya ye druma-bhujn rucira-pravln
vanti mlita-do vigatnya-vca
SYNONYMS
pryaalmost; batacertainly; ambaO mother; munayagreat sages; vihagthe
birds; vanein the forest; asminthis; ka-kitamin order to see Ka; tat-uditam
created by Him; kalaindistinct yet melodious; veu-gtamflute song; ruhyarising;
yewho; druma-bhujnto the branches of the trees; rucira-pravlnhaving beautiful
creepers and twigs; vantithey hear; mlita-daclosing their eyes; vigata-anyavcastopping all other sounds.
TRANSLATION
O mother, in this forest all the birds have risen onto the beautiful branches of the trees to see
Ka. With closed eyes they are simply listening in silence to the sweet vibrations of His
flute, and they are not attracted by any other sound. Surely these birds are on the same level as
great sages.
COMMENTARY
Another gop, enchanted by hearing Kas flute, sings this verse (Bhgavatam 10.21.14) to
Mother Yaod, or else to a girlfriend. Here even more fortunate birds are glorified, those
who live in the same trees that provide shade for Ka as He wanders about the Vndvana
forest. All the birds in Vndvana should be recognized as great sages; or, as indicated by the
word prya (taken to mean many), sages are not so numerous in Vraja, but there are many
birds. These birds are able to hear the mellow song of Kas flute, which Ka plays for the

enjoyment of the cows and the cowherd boys and girls of r Vndvana. When Ka is far
away, the birds may not hear the sound distinctly, but still its effect on them is vivid.
That sound bestows upon them the vision of Ka (kasya kitam), and by bringing them
to the tops of the trees it also becomes the means by which Ka sees them (kena kitam).
The flute song is also kekitam (seen by Ka), in the sense that only Ka can
conceive of such beautiful music. It is produced from Ka (kasya uditam), and this
suggests also that the sound of the flute creates an opportunity for the birds to perceive Ka
by hearing; hearing the sound is another way for them to see Ka, who is not easily visible
to them through the abundant foliage.
Though the rich new growth on the branches makes it difficult for the birds to see Ka, it
also attracts Ka to the trees to pick the fresh leaves, fruits, and flowers. So the birds put
aside their normal business of foraging and fly to the highest branches, where the leaves and
twigs dont block the line of sight between them and Ka.
Perched in the treetops, eyes closed in meditation, the birds appear like great sages. Indeed,
sages who want to devote themselves to Ka perch themselves on various branches of the
tree of the Vedas, which bear the attractive, tender twigs of various methods for spiritual
advancement. The sages learn from the Vedas how to realize Ka, and with enthusiasm they
practice the disciplines approved by the Vedas, such as offering to Ka the results of all
work. But even while seriously studying the Vedas and pondering what they mean, the sages
become attracted to hearing Kas all-attractive flute and become eager to see Him. They
cease to be attached to their Vedic education and instead become attached to seeing Ka
constantly in their hearts. Closing their eyes in great ecstasy, they then dedicate themselves
exclusively to His nma-sakrtana.
Or else it may be understood that sages devoted to the Personality of Godhead come to the
Vndvana forest to become birds and listen to the song of His flute. According to the
commentary of rla rdhara Svm, all sages, even if content in their own selves, should
become birds in the Vndvana forest. Or, granting that some sages are disqualified from
entrance into Vndvana because they are less fortunate and confused by My, at least most
of them should (prya). They should become birds in Vndvana because thus they can
easily achieve what they aspire for, and much more.
Because the birds living in the Vndvana forest have the great fortune to be able to hear
Kas flute so often, they should be acknowledged to be greater devotees than the bees. And
thinking about the birds makes Kas girlfriends even more disappointed than before: How
terrible this is! We dont have such unalloyed devotion for Ka. We cant see Ka or hear

His flute when He goes to the forest. We cant renounce everything and climb the branches of
the trees. And when we dont see Him, we cant simply stop talking and close our eyes like
these birds. To hell with us gops!
BB 3.7.116
TEXT 116
TEXT
DaNYaa" SMa MaU!MaTaYaae_iPa hir<Ya WTaa
Yaa NaNdNaNdNaMauPaataivic}avezMa( )
Aak-<YaR ve<auri<aTa& Sahk*-Z<aSaara"
PaUJaa& dDauivRricTaa& Pa[<aYaavl/aekE-" ))

dhany sma mha-matayo pi hariya et

y nanda-nandanam uptta-vicitra-veam
karya veu-raita saha-ka-sr
pj dadhur viracit praayvalokai
SYNONYMS
dhanyfortunate, blessed; smacertainly; mha-matayaignorant; apialthough;
hariyashe-deer; etthese; ywho; nanda-nandanamthe son of Mahrja Nanda;
uptta-vicitra-veamdressed very attractively; karyahearing; veu-raitamthe sound
of His flute; saha-ka-sraccompanied by the black deer (their husbands); pjm
dadhuthey worshiped; viracitmperformed; praaya-avalokaiby their affectionate
glances.
TRANSLATION
Blessed are all these foolish deer because they have approached Mahrja Nandas
gorgeously dressed son after hearing Him play on His flute. Indeed, both the doe and the
bucks worship the Lord with looks of love and affection.
COMMENTARY
In this verse (Bhgavatam 10.21.11) another gop glorifies the deer. The deer, being similar in
species to the cows and other creatures tended by the Personality of Godhead, are able to
accompany them while grazing. Dhany sma means they [the deer] are fortunate. Or,
considering the grammatical license granted to saintly authors like Vysadeva, another way to
understand dhany sma is we are fortunate. This is possible if we allow rla Vysa the
liberty of leaving off the final letter of the word sma (we are), the way it is sometimes left
off in the texts of the Vedas. In other words, We consider it our great fortune that these deer

have responded to the flute song of our beloved r Nanda-nandana by approaching to

worship Him with all respect.
The worship done by the deer was very simple, being performed with nothing more than
loving glances. The deer had no paraphernalia at their disposal for worship, and other than
those loving glances, nothing would have satisfied Ka. As expressed by the prefix vi- in
the word viracitm (well arranged), the deers method of worship was exceptionally
pleasing to Ka.
The deer saw Ka decorated with wonderful forest ornaments like flower garlands and with
peacock feathers and guj berries in His hair. Thus even though the deer had taken birth as
unintelligent animals (mha-mati), they were supremely fortunate. Or, understanding the
meaning of mha-mataya differently, just by hearing Kas flute the deer lost their power
to think clearly, and their internal and external senses all became stunned. This is the natural
influence of Vraja: even living beings possessed of various skills are deprived of them by the
reverberation of Kas flute and rendered dumb and immobile like inert beings.
The doe normally stay hidden deep within the forest. But the sound of Kas flute drew
them out into the open, where they came near Ka and, beholding His beauty, were
bewildered by Cupid. In that condition, they could think of nothing but Him. They simply
gazed at Him in great love, as if worshiping Him. And their husbands also reacted the same
way to the song of Kas flute. The doe and bucksthose most exalted of animalswere
endowed with such deep love for the Supreme Lord that they could never become proud of
their good fortune; they always behaved like innocent creatures.
As the gops meditate on the devotional service of the deer, they cannot help but think, These
deer are fortunate because they can worship Ka along with their husbands. But our foolish
husbands cannot tolerate our worship of Ka. Therefore, despite being born as human
beings, fully able to understand and act, we are unfortunate. In fact, we are most unfortunate,
even though born in the very virtuous and clever cowherd caste, because we cannot follow
Ka and listen to His flute while He wanders about in His forest dress. We cannot gaze at
Him with wide-open eyes filled with love and serve Him with pleasing glances. And even if a
few of us can occasionally perform such service for Him, our husbands object. The word
ka-sra means the black deer. But the word sra also means important. So the gops
think, The husbands of the deer are called ka-sras because only Ka is important to
them; the attitude of our husbands, however, is just the opposite. Actually, the cowherd men
are also most fortunate Vaiavas, exclusively devoted to Ka; still, the gops, as
subordinates, as wives, feel shy to disclose to their husbands their worship of Ka.

Constrained by the husband-and-wife relationship, the gops have to worship Ka secretly

as a paramour. This unique style of worship enables the gops to achieve the extreme limit of
successthe highest degree of pure love for Ka.
BB 3.7.117
TEXT 117
TEXT
Gaav k*-Z<aMau%iNaGaRTave<auGaqTa=
PaqYaUzMautai>aTak-<aRPau$E=" iPabNTYa" )
Xaava" uTaSTaNaPaYa"k-vl/a" SMa TaSQaur(
GaaeivNdMaaTMaiNa d*Xaa[uk-l/a" SPa*XaNTYa" ))

gva ca ka-mukha-nirgata-veu-gtapyam uttabhita-kara-puai pibantya

v snuta-stana-paya-kaval sma tasthur
govindam tmani dru-kal spantya
SYNONYMS
gvathe cows; caand; ka-mukhafrom the mouth of Lord Ka; nirgataemitted;
veuof the flute; gtaof the song; pyamthe nectar; uttabhitaraised high; kara
with their ears; puaiwhich were acting as vessels; pibantyadrinking; vthe
calves; snutaexuding; stanafrom their udders; payaof the milk; kavalwhose
mouthfuls; smaindeed; tasthustood still; govindamLord Ka; tmaniwithin their
minds; dwith their vision; aru-kaltheir eyes full of tears; spantyatouching.
TRANSLATION
Using their upraised ears as vessels, the cows are drinking the nectar of the flute-song
flowing out of Kas mouth. The calves, their mouths full of milk from their mothers moist
nipples, stand still as they take Govinda within themselves through their tear-filled eyes and
embrace Him within their hearts.
COMMENTARY
By far superior to the deer of the Vndvana forest are the cows personally tended by r
Gopladeva. In this verse (Bhgavatam 10.21.13) other gops glorify Kas cows. To the
cows, the sound of Kas flute was just like pya, the nectar created on the moon. This
means that Kas face seemed to them like the moon. Anxious not to spill a drop of that
nectar, they used their ears like cupped palms to drink it carefully. In other words, they
listened to the flute with rapt attention. Despite the cowherds vigilance, the vas, or calves,

some of them newly born, had somehow joined their mothers and were busy drinking their
mothers milk. But as soon as the calves heard Kas flute, they forgot what they were
doing; they simply kept their mothers milk in their mouths without swallowing it.
Or else it may be that the calves were not present and the word v refers to the cows
themselves. The cows were so absorbed in drinking the nectar from Kas moonlike face
that they became motionless like corpses (av). As love for Ka swelled in the hearts of
the cows, milk spontaneously flowed from their udders, and the grass they were eating
remained in their mouths because they were unable to chew.
The cows were raised to the highest platform of love of God by seeing Ka with their eyes
and embracing Him within their hearts. They were so moved that drops (kal) of tears (aru)
appeared in their eyes. Or, taking kal to mean producing, the cows were shedding profuse
tears. Hearing this description, the gops commented, Dear friends, if the cows act like this,
then we gops, as human beings, should be excused for being driven to extremes by the force
of prema.
BB 3.7.118
TEXT 118
TEXT
v*NdXaae v[Jav*za Ma*GaGaavae
ve<auvaTaceTaSa AaraTa( )
dNTadk-vl/a Da*Tak-<aaR
iNaid]Taa il/i%Taic}aiMavaSaNa( ))

vndao vraja-v mga-gvo

veu-vdya-hta-cetasa rt
danta-daa-kaval dhta-kar
nidrit likhita-citram ivsan
SYNONYMS
vrdaain groups; vrajakept in the pasture; vthe bulls; mgathe deer; gva
and the cows; veuof the flute; vdyaby the playing; htastolen away; cetasatheir
minds; rtat a distance; dantaby their teeth; daabitten; kavalwhose mouthfuls;
dhtaholding up; kartheir ears; nidritasleep; likhitadrawn; citraman
illustration; ivaas if; santhey were.
TRANSLATION

When Ka vibrates His flute, Vrajas bulls, deer, and cows, standing in groups at a great
distance, are all captivated by the sound, and they stop chewing the food in their mouths and
cock their ears. Stunned, they appear as if asleep, or like figures in a painting.
COMMENTARY
This verse (Bhgavatam 10.35.5) describes the rare good fortune shared by the cows and the
bulls and the other animals that were with them. Dear friends, please now hear something
wonderful! When the bulls, deer, and cows hear Kas flute, they feel the urge to approach
Him. They all come from far away and stand nearby Him, fully enchanted. They forget about
the grass in their mouths, and it either stays there unchewed or else falls from their mouths to
the ground. Their ears standing upright, the animals remain still, as if asleep or as if not living
beings but painted images. Thus these animals, bewildered by prema, lose their powers of
thought and activity.
Or, explaining what happens in another way, at first the cows hear Kas flute from a
distance as an indistinct murmur, without embellishments or even a discernable melody. But
simply that faint sound is enough to capture their hearts and completely agitate them. After a
short time, when the cows, bulls, and deer hear the song of Kas flute more clearly, they
feel fear that death might intervene and separate them from Ka. So to prevent themselves
from hearing any more, they lift their front legs and forcibly cover the holes of their ears.
When that fails to stop the sound, they come closer to Ka, holding blades of grass in their
mouths as a sign of humble entreaty. And when that also fails to stop Ka from playing,
they all become stunned.
The word citram in this verse is in the singular form because as these animals fell into a
stupor they came together into a densely packed group, like figures posed together in a
painting.
BB 3.7.119
TEXT 119
TEXT
PaU<aaR" Pauil/N oGaaYaPadaBJaraGa=
[qku-uMaeNa diYaTaaSTaNaMai<@TaeNa )
TaXaRNaSMarJaSTa*<aizTaeNa
il/MPaNTYa AaNaNaku-cezu JahuSTadaiDaMa( ))

pr pulindya urugya-padbja-rgar-kukumena dayit-stana-maitena

tad-darana-smara-rujas ta-ritena
limpantya nana-kuceu jahus tad-dhim
SYNONYMS
prfully satisfied; pulindyathe wives of the abara tribe; urugyaof Lord Ka;
pada-abjafrom the

lotus

feet; rgaof reddish color; r-kukumenaby the

transcendental kukuma powder; dayitof His girlfriends; stanathe breasts; maitena

which had decorated; tatof that; daranaby the sight; smaraof Cupid; rujafeeling
the torment; taupon the blades of grass; ritenaattached; limpantyasmearing;
nanaupon their faces; kuceuand breasts; jahuthey gave up; tatthat; dhim
mental pain.
TRANSLATION
The aborigine women of the Vndvana area become disturbed by lust when they see the
grass marked with reddish kukuma powder. Endowed with the color of Kas lotus feet,
this powder originally decorated the breasts of His beloveds, and when the aborigine women
smear it on their faces and breasts, they feel fully satisfied and give up all their anxiety.
COMMENTARY
The human beings in Vraja, of course, are more exalted than the lower forms of life. In this
verse (Bhgavatam 10.21.17) one gop first glorifies the outcaste women who dwell in the
forest. The Pulindas are an aborigine tribe living in Vraja. They are also known as abaras.
Referring to them also implies other tribes of Vraja, including the Bhilla tribe. The low-class
Pulinda women felt fully satisfied (pr) when they smeared themselves with the
effulgently red kukuma that came from the lotus feet of r Ka, Urugya, who plays His
flute (gyati) in many wonderful ways (urudh). As soon as they smeared this cosmetic
powder on their faces and breasts, the Pulinds felt relief from the piercing arrows of Cupid.
How was this kukuma, usually found on the breasts of women, found on the grass by the
Pulinds? Out of shyness, the gops do not explain the reason in so many words, but the fact is
that this kukuma came from the breasts of some of the gops. Those particular gops, who
had succumbed to the allure of ka-sakrtana and the song of Kas flute, had allowed
Him to seduce them. During their intimate pastimes, the kukuma had been transferred from
their breasts to His lotus feet. Later, as Ka walked through the forest, the same kukuma
fell from His feet onto the grass and stones on the path. Apparently Ka was walking
vigorously, because the kukuma became firmly attached to the grass and stones. And when
the aborigine women, foraging for wood and wild herbs, came to the same part of the forest,
they discovered the kukuma.

Why were the Pulinds disturbed by lust? Seeing the kukuma on the ground reminded them
first of Ka and then of His intimate affairs with the gops. Thinking about these things
agitated their minds. (The word smara can be understood to mean either remembrance or
Cupid.) And how were the aborigine women relieved of this agitation? By picking up the
red powder and smearing it on their faces and breasts, which were burning with lust. Having
done this, the Pulinds felt completely satisfied. In contrast, the gops speaking and hearing
this account lament that they will never feel so satisfied.
As implied by the words r (splendid) and maita (adorned), the kukuma became more
beautiful by being smeared on the breasts of Kas beloved gops, and even more effulgent
by contact with Kas lotus feet. Though the Pulinds normally have no beauty or glow in
their faces, when they decorated their own bodies with this kukuma from the grass and
stones they became beautiful, effulgent, and free from the pain of lust. The gop speaking
means to say, We are condemned because we cannot become exalted like the aborigine
women! Or, looking at the situation another way, because the blessed gops are always
immersed in the torment of separation from Ka, they tend to presume that everyone else
must also be suffering the same way. And so the Pulinds too, they think, must now be
suffering the pain of separation from Ka.
The limbs of the Pulinds were covered (pr) with kukuma that looked exactly like the
color of the soles of r Urugyas lotus feet. So when the gops saw the Pulinds, the gops
remembered how for Kas pleasure they themselves had first decorated their own breasts
with that same kukuma. Because the color of that kukuma resembled the hue of Kas
feet, the gops liked to use it.
Another explanation is also possible. The wonderful music of Kas flute had drawn the
gops into the forest to wander about searching for Him, and when they couldnt find Him
anywhere, in the anguish of viraha-bhva they rolled on the ground, smearing the grass with
the kukuma from their breasts. Later, when the Pulinds came, simply seeing the red powder
made them remember Ka and His dealings with the gops, and they were stung by the
arrows of Cupid.
Thinking about the great love the gops have for Ka and recalling that this kukuma had
been in contact with the gops bodies, the aborigines picked up some of the powder with
great reverence and applied it to their faces. Then their own lust impelled them to smear it
also on their breasts. But then they wiped this kukuma off their bodies and threw it away.
Why? Because it caused them intense pain. They were already disturbed by lust just by seeing
the kukuma, and when they touched it their minds became thoroughly agitated. Then when

they smeared it on their faces and breasts the pain became so extreme that they quickly wiped
the kukuma off and threw it away, afraid that otherwise they would come to a bad end.
Alas! the gop speaking complains. Just like those Pulinds, we too are most unfortunate,
cast into an ocean of intolerable pain. But just see how especially unlucky we gops are! Just
by touching the cosmetics from our bodies, people feel such misery that they throw the stuff
away to protect their lives!
BB 3.7.120
TEXT 120
TEXT
Yaid dUr& GaTa" k*-Z<aae vNaXaae>ae+a<aaYa TaMa( )
Ah& PaUvRMah& PaUvRiMaiTa Sa&SPa*XYa reiMare ))

yadi dra gata ko

vana-obhekaya tam
aha prvam aha prvam
iti saspya remire
SYNONYMS
yadiif; dramto a distant place; gatawent; kathe Supreme Personality of
Godhead; vana-obhthe beauty of the forest; kayafor visiting and enjoying; tam
Him (Ka); ahamI; prvamfirst; ahamI; prvamfirst; itiin this way;
saspyaby touching; remirethey enjoyed life.
TRANSLATION
Sometimes Ka would go to a somewhat distant place to see the beauty of the forest. Then
all the other boys would run to accompany Him, each one saying, I shall be the first to run
and touch Ka! I shall touch Ka first! In this way they enjoyed life by repeatedly
touching Ka.
COMMENTARY
The cowherd boys who constantly accompany Ka are certainly superior to the aborigine
forest women. Parkit Mahrja now recites six verses to praise those cowherd boys, or gopakumras. The first three verses are spoken by ukadeva Gosvm in the Tenth Canto, Chapter
Twelve (texts 6, 11, and 12). They describe how those boys joined Ka in tending the cows.
Very early in the morning, the Supreme Lord, eager to enjoy the days countless pastimes,
like killing Aghsura and eating lunch on the grass, called out to His friends by bugling on
His buffalo horn, and they came out of their houses by the thousands. Tending thousands,

millions, and billions of calves, they all set out to the forest. They decorated themselves with
forest ornaments of fruits, twigs, and other items and sported by playing their flutes, blowing
their horns, imitating animals, and playing keep away with one anothers lunches. They
played all these games simply for Kas enjoyment. They had a chance to touch Ka and
embrace Him, which gave them the highest happiness. In their eagerness, they competed to
see who would be first to touch Ka. Sometimes the beauty of Vndvana and other forests
would so beguile Ka that He wanted to go alone to explore them. But He was so attached
to the company of His friends that He would leave them only for a short time. Then the boys
would run after Him, trying to follow Him on His solitary side trips. The cowherd boys were
not satisfied unless they could be right there with Ka and able to touch Him.
BB 3.7.121
TEXT 121
TEXT
wTQa& SaTaa& b]Sau%aNau>aUTYaa
daSYa& GaTaaNaa& PardEvTaeNa )
MaaYaai[TaaNaa& Nardarke-<a
Saak&- ivJah]u" k*-TaPau<YaPaua" ))

ittha sat brahma-sukhnubhty

dsya gatn para-daivatena
myritn nara-drakea
ska vijahru kta-puya-puj
SYNONYMS
itthamin this way; satmfor the transcendentalists; brahma-sukhaof the joy of the
impersonal Supreme; anubhtywith Ka, who appears in the form of their experience;
dsyamservitorship; gatnmfor the devotees who have accepted; para-daivatenawith
the Supreme Personality of Godhead; my-ritnmfor those in the clutches of material
energy; nara-drakeawith Him who is like an ordinary child; skamtogether; vijahru
(the cowherd boys) enjoyed; kta-puya-pujwho had accumulated the results of life
after life of pious activities.
TRANSLATION
In this way, all the cowherd boys, having accumulated the results of pious activities for many
lives, used to play with Ka, who for impersonalist jns is realization of the bliss of

Brahman, who for devotees in eternal servitorship is the Supreme Personality of Godhead,
and who for ordinary persons is but another ordinary child.
COMMENTARY
Amazed by the incomparable good fortune of the cowherd boys, r Bdaryai continues to
praise them for joining Ka in His cow-tending and other such pastimes. By associating so
intimately with Ka, these boys were directly experiencing the transcendental happiness of
Brahman realization. Ka is the supreme worshipable Deity of saints (satm) who have been
given the privilege to enter His service. Satm also means liberated souls. Kas friends in
Vraja are liberated persons who take part in the happiness of knowing Brahman, the Absolute
Truth. Most people, however, are not liberated. They are myrita, bewildered by the
Supreme Lords power of illusion, and therefore they consider Ka an ordinary cowherd
boy (nara-draka). Satm can also be understood to indicate the seekers of spiritual
knowledge, who realize Ka in His impersonal Brahman feature and enjoy the happiness of
knowing Brahman in that way. But to the Vaiava devotees who consider themselves
Kas servants (dsya gatnm), Ka, the supreme master (para-daivata), gives Himself,
submitting Himself to their control. Material nature bewilders the entire creation, but Kas
pure servants bewilder Him by the strength of their pure love and thus defeat material nature.
Taken in another sense, myritnm refers to Kas beloved gops, who worshiped the
goddess My with choice mantras:
ktyyani mah-mye
mah-yoginy adhvari
nanda-gopa-suta devi
pati me kuru te nama
iti mantra japantyas t
pj cakru kumrik

Each of the young unmarried girls performed her worship while chanting the following
mantra. O goddess Ktyyan, O great potency of the Lord, O possessor of great mystic
power and mighty controller of all, please make the son of Nanda Mahrja my husband. I
offer my obeisances unto you. (Bhgavatam 10.22.4)
These gops could see Ka only as an attractive youth (nara-draka). They gave no thought
to His godly omnipotence. As if ordinary girls, they simply focused their attention on Him as
the sole object of their desire and affection. Oranother readingthe same Ka who is the
constant companion of the cowherd boys is also amorous appeal personified for all human

females (nara-dr). Or else Ka figuratively tears apart all persons (narn drayati) by
filling their hearts with unique love for Him. Of course, Kas attraction in the conjugal rasa
is most appropriately described in relation to women, but because the gops presume every
human being to be like themselves, they think that Ka tears apart the heart of everyone and
fills it with love. This presumption is suggested by the use of the masculine form naradrakea, which can be grammatically understood to include both males and females.
Accepting that myritnm refers to the gops, in this verse we have a hierarchy in which
the devotees in eternal servitorship are higher than the jns, and the gops are still higher.
Thus in this verse, which glorifies the cowherd boys, the greatness of the gops is also to be
seen.
The cowherd boys of Vraja, to become eligible to play as they do with Ka, must have
performed heaps of pious deeds in their previous lives. The word puja (great quantity)
implies that these boys must have had an inexhaustible stock of pious credits. And the word
kta in kta-puya-puj, as in the similar expression ktrtha (having achieved the success
of ones life), indicates that their past pious works were of a very special qualitypure acts
of sacrifice offered to the Supreme Lord for His pleasure. Or the word puya in this context
can be interpreted to mean activities of pure devotional service, for Ka Himself says,
dharmo mad-bhakti-kt prokta, Actual religious principles are stated to be those that lead
one to My devotional service. (Bhgavatam 11.19.27) Or else kta can mean the ancient
Satya-yuga (Kta-yuga), when the great souls who were later to become Kas friends
performed faultless meditation on the Personality of Godhead and became all-around perfect
Vaiavas.
Although the darling son of Nanda Mahrja is the Supreme Personality of Godhead, very
few persons are fortunate enough to know Him as He is. The knowers of the impersonal
Supreme realize Him in the form of brahma-sukha; in other words, within their hearts they
can enjoy only the perception of His existence as pure spirit. And even most Vaiava
devotees realize Ka only as the embodiment of eternity, knowledge, and blissthe
Supreme Truth, the Supreme Soul, the Supreme Lord. Burdened by a sense of reverence for
Him, they worship accordingly and experience a corresponding quality of bliss. But Kas
beloved gops in Vraja realize Him as r Nandas young son. Freed from theoretical
knowledge and reverence that would damage the treasure of their most exalted love, they
experience the highest prema. This truth has been stated repeatedly in r Bhadbhgavatmta, but it cannot be overstressed.

The gops are always beside themselves with transcendental anxiety due to the excessive love
they feel for Ka. They usually cannot be with Him during the day, and even in their
nocturnal meetings they do not feel as completely free to enjoy with Him as they would like,
because of the constant threat of opposition from their husbands and families. The cowherd
boys, on the other hand, are always free to play with Ka in varieties of pastimes, both at
home and in the forest. Therefore their good fortune is most exceptional.
This does not contradict the many statements of rmad-Bhgavatam that confirm that the
blessed gops are more exalted and fortunate than all other beings; rather, it indicates that the
revered ukadeva, in the core of his heart, is a follower of the gops mood of devotion and
therefore while elaborating on the wonderful pastimes of Ka and the cowherd boys and
glorifying the boys for being able to play constantly with Ka in the forest he speaks like the
gops themselves. ukadevas style of praising the gopa-kumras as supremely fortunate is
nondifferent from the way the gops themselves describe as the perfection of vision the sight
of r Kas face while He sports within the forest:
akavat phalam ida na para vidma
sakhya pan anuviveayator vayasyai
vaktra vrajea-sutayor anu-veu-jua
yair v niptam anurakta-kaka-mokam

O friends, the eyes that see the beautiful faces of the sons of Mahrja Nanda are certainly
fortunate. As these two sons, surrounded by Their friends, enter the forest, driving the cows
before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents
of Vndvana. For those who have eyes, we think there is no greater object of vision.
(Bhgavatam 10.21.7)
BB 3.7.122
TEXT 122
TEXT
YaTPaadPaa&XaubRhuJaNMak*-C^\Taae
Da*TaaTMai>aYaaeRiGai>arPYal/>Ya" )
Sa Wv Yad( d*iGvzYa" SvYa& iSQaTa"
ik&- v<YaRTae idMaTaae v[JaaEk-SaaMa( ))

yat-pda-pur bahu-janma-kcchrato
dhttmabhir yogibhir apy alabhya

sa eva yad-dg-viaya svaya sthita

ki varyate diam ato vrajaukasm
SYNONYMS
yatwhose; pda-pudust of the lotus feet; bahu-janmain many births; kcchrata
from undergoing severe austerities and penances; dhta-tmabhiwho are able to control the
mind; yogibhiby yogs; apieven; alabhyaunachievable; sathe Supreme
Personality of Godhead; evaindeed; yatof whom (the Vraja-vss); dk-viayathe
object of direct vision, face to face; svayampersonally; sthitapresent in front of them;
kimwhat; varyatecan be described; diamabout the fortune; atatherefore; vrajaokasmof the inhabitants of Vraja-bhmi.
TRANSLATION
Yogs may undergo severe austerities and penances for many births. Yet in due course of
time, when these yogs attain the perfection of controlling the mind, they will still be unable
to taste even a particle of dust from the lotus feet of the Supreme Personality of Godhead.
What then can we describe about the great fortune of the inhabitants of Vraja-bhmi, with
whom the Supreme Personality of Godhead personally lived and who saw the Lord face to
face?
COMMENTARY
The good fortune of the cowherd boys in being able to see Ka face to face defies
description, what to speak of how blessed they must be to be able to play with Ka
constantly. The cowherd boys and all the residents of Vraja-bhmi are the most fortunate
beings in creation because they can look directly on the beauty of Ka. Dedicated yogs
endeavor for lifetimes to approach Ka, but for all their labor they can never hope to
become as fortunate as the Vraja-vss. Even one particle of dust from Kas feet is
impossible to achieve for yogs who do not follow humbly in the footsteps of the devotees of
Vraja.
The meaning of the dust from Kas feet may be understood in several ways. It can mean
a single atom of His feet. It can mean the marks of His footprints in the dust of Vraja-bhmi.
It can mean dust that has been in contact with His feet and then shaken off somewhere in His
wanderings. It can refer to anything that has been even indirectly in contact with His feet, no
matter from how far away. Or the words pda-puthe dust from Kas feetcan be
redivided and modified to pdapa-au, meaning the effulgence (au) emanating from
Kas favorite kadamba trees and the other trees (pdapa) of the Vndvana forest. Even the

most distant contact with Kas pda-pu in any of these senses is for mystic yogs a rare
accomplishment.
Determined yogs, in their attempts to succeed, practice severe disciplines, such as
brahmacarya and other austerities. For many lifetimes they struggle to steady themselves by
withdrawing the mind and senses from material objects. But even if they achieve the success
of samdhi, they cannot achieve Ka, who is the full embodiment of spiritual perfection,
sac-cid-nanda-ghana-mrti. He is beyond the purview of the senses. Only the Vraja-vss can
see Him as He is. The form of the Supreme Lord visible in Vraja is not a vibhti, one of
Gods opulent expansions, nor is He a partial incarnation of Godhead, nor is He even Lord
Nryaa. He is the original source of all forms of God yet viewable by the cowherds like any
other perceptible object and constantly fixed (sthita) in their sight. In other words, He never
leaves the path of their eyes. How then can the exalted fortune of the Vraja-vss ever be
adequately described?
Or, translating ukadevas question in a different way, ki varyate diam asks whether the
condition of the Vraja-vss is the result of their fate. The answer, of course, is that the Vrajavss situation is not the karmic effect of pious works done in previous lifetimes. It is solely
the result of Kas mercy. Or, dividing words another way, the fortunate condition of the
Vraja-vss is a perpetual festival (dia-maho). Or the power of their good fortune is
inconceivable (adia- or ada-maho). The pure devotional service of the Vraja-vss
displays all these features.
A discriminating reader may question the placement of this versewhich tells of the good
fortune of merely seeing Kaafter the verse depicting the special fortune of the cowherd
boys in being able to always play with Ka. The good fortune of playing with Ka
automatically includes the good fortune of seeing Him and goes beyond it, the reader may
argue, so placing these items out of the natural logical order of lesser to greater, general to
specific, is a fault in poetic style.
To accommodate this reasonable doubt, we may construe ukadevas statements in yet
another way: The boys who enjoy playing with Ka are indeed extremely fortunate, and this
verse amplifies that assertion by showing that actually all creatures living in Vraja are
fortunate beyond description. It is easy to prove that any resident of Vraja is greater than the
most accomplished yog. So it naturally follows that the boys who live so closely with the
Personality of Godhead and are so uniquely dear to Him are, of all living beings, the most
exalted.

Or we can say that ukadeva is continuing to glorify the cowherd boys in particularthese
inhabitants of Vraja-bhmibecause Ka is the constant object of their vision. The eyes of
the gopa-kumras see Ka and nothing else. As a general rule, each individual sense has its
own proper object. The sense of sight perceives only visible forms, not tastes, smells, or other
sensations. But the attention of the boys is so engrossed in Ka that they are disregardful of
whatever else is present before them. The eyes of other people perceive various objects like
pots and cloths, but wherever the cowherd boys turn their eyes they see only Kathat is to
say, they see everything in relationship to Ka. The poetry of r Jayadeva Kavi illustrates
this kind of special vision: payati dii dii rahasi bhavantam, In every direction, in every
secret corner, She sees only You. (Gta-govinda 12.1) Thus it is appropriate for ukadeva to
speak this verse after the previous one, since even greater than the cowherd boys good
fortune of always playing with Ka is their being always able to see Him everywhere. This
marks their love for Ka as being almost as good as that of the gops.
BB 3.7.123
TEXT 123
TEXT
KvicTPavTaLPaezu iNaYau[Mak-iXaRTa" )
v*+aMaUl/a[Ya" XaeTae GaaePaaeTSaaePabhR<a" ))

kvacit pallava-talpeu
niyuddha-rama-karita
vka-mlraya ete
gopotsagopabarhaa
SYNONYMS
kvacitsometimes; pallavamade from new twigs and buds; talpeuupon beds;
niyuddhafrom the fighting; ramaby fatigue; karitaworn out; vkaof a tree;
mlaat the base; rayataking shelter; eteHe lay down; gopa-utsagathe lap of a
cowherd boy; upabarhaaas His pillow.
TRANSLATION
Sometimes Lord Ka grew tired from fighting and lay down at the base of a tree, resting
upon a bed made of soft twigs and buds and using the lap of a cowherd friend as His pillow.
COMMENTARY
Texts 123 through 125 are from rmad-Bhgavatam (10.15.1618). Here ukadeva Gosvm
describes some of the services the cowherd boys did for Ka while He rested in the forest.

These pastimes were a part of Kas paugaa-ll of tending His cows in r Vndvana
forest. Ka would enjoy lying down to rest at various times (when fatigued after wrestling
with His friends, for instance) and in various places, such as the cool, breezy shore of the
Yamun. To rest comfortably, He would choose the base of a kadamba, tamla, or other tree
with ample shade. Anticipating Kas daily pastimes, the goddess Vnd would have beds
of leaves, flowers, and young soft twigs waiting at the bases of those trees, or sometimes
Kas gopa friends would arrange this bedding when they arrived. Even though Ka lay
down on only one bed at a time, rla ukadeva refers to the beds in the plural, either because
many devotees were involved in making them, or simply out of great respect for the
paraphernalia of Kas pastimes, or else because the cowherd boys would compete to make
several different beds and Ka would expand His universal form to please all the boys by
simultaneously laying down on each bed, unseen by the makers of the others. Ka would
accept as His pillow the lap of His most intimate friend, rmat Rdhrs brother rdm.
BB 3.7.124
TEXT 124
TEXT
PaadSa&vahNa& cu-" ke-ictaSYa MahaTMaNa" )
APare hTaPaaPMaaNaae VYaJaNaE" SaMavqJaYaNa( ))

pda-savhana cakru
kecit tasya mahtmana
apare hata-ppmno
vyajanai samavjayan
SYNONYMS
pda-savhanamthe massaging of the feet; cakrudid; kecitsome of them; tasyaof
Him; mah-tmanagreat souls; apareothers; hata-ppmnawho were free from all
sins; vyajanaiwith fans; samavjayanperfectly fanned Him.
TRANSLATION
Some of the cowherd boys, who were all great souls, free of all sin, would then massage His
lotus feet, and others would expertly fan Him.
COMMENTARY
When Kas cowherd friends, who loved Him so much, saw that He was fatigued, many of
them responded immediately, doing whatever they could to relieve His discomfort. In this
flurry of activity, the boys were overcome by ever-increasing affection for Him. Many boys

would massage His legs, either one boy at a time in turns or else all the boys massaging
various places at once. It may also be that to please His beloved friends, who all wanted to
serve Him in this way, the Supreme Lord manifested His all-pervasive formwithout leaving
aside His form as the son of r Nandaand allowed a huge crowd of cowherd boys to
massage His feet simultaneously, each unseen by the others. Thus Ka displayed His
supreme powers even in His childhood pastimes, as expressed in a later verse of the
Bhgavatam (10.15.19) by the words a-ceita (exhibiting feats only God can perform).
With this in mind, instead of taking the word mahtmana in this verse to refer to Kas
friends, we can take it as referring to Ka (the Supreme Soul). In these pastimes, Ka
demonstrates the greatness of the Supreme Being even more convincingly than in Gods
typical activities like creation. In these childhood pastimes, Ka shows His power to
enchant the entire world with His sweetness.
ukadeva Gosvm speaks of Kas friends as hata-ppmna, persons who have had their
sins destroyed. For ordinary pious persons, whatever contradicts the principles of religion is
sin, but for devotees of the Supreme Lord, sin is anything that obstructs pure devotional
service, and that is the sense that applies here; the cowherd boys of Vraja have not the
slightest inclination to do anything that does not please Ka. Ka Himself is also called
hata-ppmna in the sense that He destroys the sins of all the worlds by displaying His
glories for everyone to hear and chant.
BB 3.7.125
TEXT 125
TEXT
ANYae TadNauPaai<a MaNaaejaiNa MahaTMaNa" )
GaaYaiNTa SMa MaharaJa ehi-iDaYa" XaNaE" ))

anye tad-anurpi
mano-jni mahtmana
gyanti sma mah-rja
sneha-klinna-dhiya anai
SYNONYMS
anyeothers; tat-anurpisuitable for the occasion; mana-jniattractive to the mind;
mah-tmanaof the great personality (Lord Ka); gyanti smathey would sing; mahrjaO King Parkit; snehaby love; klinnamelted; dhiyatheir hearts; anai
slowly.

TRANSLATION
My dear king, other boys would sing songs, appropriate to the occasion, that would enchant
Ka, and the hearts of the boys would melt out of love for Him.
COMMENTARY
Some of Kas friends sang songs with sweet, gentle melodies, just right for His nap time.
This encouraged Him to fall asleep quickly. Ka is the most exalted of persons, graver than
the combined depth of millions of oceans, but these songs fascinated Him because they
described His loving dealings with the gops. And His mind was strongly attracted even to the
parts of those songs that merely glorified His devotional service in general ways.
It may be that here ukadeva Gosvm uses the word mahtmana ironically. Unable to
control his ecstasy, ukadeva calls Ka a great soul with the understanding that Ka is
actually the prince of womanizers, who shamelessly indulges His lusty propensities by
stealing the clothes of the cowherds daughters, making them appear naked before Him.
The songs sung by Kas friends for His pleasure inspired intensified prema, which melted
the boys hearts. They sang softly, their voices choked with tears of ecstasy. From this we can
know that even though pure love for Ka arises in the course of all kinds of devotional
service, it appears most quickly and fully when one performs sakrtana by singing songs dear
to Ka and otherwise glorifying His name and fame.
As stated in the previous verse, the boys who served Ka while He rested were hatappmna, free from all sin. They were great souls, extremely advanced in devotional
service, each capable of purifying the entire universe. Thus as they performed their individual
services for Ka they felt more and more love for Him, and their hearts melted in ecstasy.
And again, the word mahtmana applies equally well to both Ka and His friends.
In this verse rla ukadeva addresses King Parkit as mah-rja. This may mean that the
pastime of Kas being served in royal style is fit to be heard by a king. Or it may imply that
kings like Parkit Mahrja can hardly expect such luxurious comforts. Or describing to
Parkit the supreme fortune of the cowherd boys creates an upsurge of loving feelings in r
ukadevas heart that makes him address Parkit as mah-rja to attract the attention of the
king, who is also overwhelmed by the bewilderment of pure prema. Or ukadeva calls
Parkit mah-rja, the best of the royal class, because only King Parkit is competent to
understand the sublime good fortune of these cowherd boys. Or else the term may indicate
that the fondness cherished by the cowherd boys for Ka is supremely splendid; it is the
mah-rja of loving sentiments. Although this sneha, or love, is always present within the

boys, in this setting of intimate service it now rises to the peak of its potency. It radiates with
infinite brilliance, leaving all contamination far behind.
BB 3.7.126
TEXT 126
TEXT
NaNd" ik-Mak-raed( b[H^\eYa Wv& MahaedYaMa( )
YaXaaeda va Maha>aaGaa PaPaaE YaSYaa" STaNa& hir" ))

nanda kim akarod brahman

reya eva mahodayam
yaod v mah-bhg
papau yasy stana hari
SYNONYMS
nandaMahrja Nanda; kimwhat; akarotperformed; brahmanO learned brhmaa;
reyaauspicious activities, like performing penances and austerities; evamthus (as
exhibited by him and Yaod); mah-udayamfrom which they achieved the greatest
perfection; yaodMother Yaod; valso; mah-bhgmost fortunate; papaudrank;
yasyof whom; stanamthe breast milk; harithe Supreme Personality of Godhead.
TRANSLATION
O learned brhmaa, Mother Yaods breast milk was sucked by the Supreme Personality
of Godhead. What past auspicious activities did she and Nanda Mahrja perform to thus
achieve such perfection in ecstatic love?
COMMENTARY
Texts 126 through 130 are dedicated to the supreme glories of Goparja Nanda and his wife,
r Yaod. After ukadeva explains to Parkit Mahrja the special way Ka favored
Mother Yaod, Parkit speaks the current verse (Bhgavatam 10.8.46). By showing the
universal form and by displaying other exceptional pastimes, Ka made Himself known to
all the Vraja-vss as the Supreme Lord. But then, to show His most extreme mercy especially
to His mother, He again covered her consciousness with His unique potency so that she could
think of Him only as her son. Thus Ka made the highest degree of pure affection pervade
His mothers mind and all her senses.
Parkit addresses the son of Badaryaa Vysa with the word brahman, O direct
embodiment of the Supreme Absolute Truth, because Parkit is asking a question that only

the Lord Himself can answer: What special pious acts could Nanda and Yaod have done to
achieve such a blessed state, unattainable in this material world?
The devotional success of Nanda and Yaod is mahodayam, the greatest perfection,
unequaled by other devotees, including Vasudeva and Devak. In the very next Bhgavatam
verse (10.8.47), r Parkit states:

pitarau nnvavindet
kodrrbhakehitam
gyanty adypi kavayo
yal loka-amalpaham

Although Ka was so pleased with Vasudeva and Devak that He descended as their son,
they could not enjoy Kas magnanimous childhood pastimes, which are so great that
simply chanting about them vanquishes the contamination of the material world. Vasudeva
and Devak were Kas true parents, but they were less fortunate than Nanda and Yaod,
who witnessed Kas childhood pastimes, in which He generously bestowed upon the world
sense enjoyment, liberation, devotional service, and ecstatic love.
Gyanty adypi kavaya: Even today, in the Kali-yuga, great poets like Brahm and
Vysadeva sing about these pastimes because this is the means for uprooting all the evils of
the modern age. Without glorifying Kas pastimes, no one can eradicate the faults of Kaliyuga. Pure devotees have always chanted these glories of Ka, and continue to do so up to
the present day.
The phrase loka-amalpaham can be explained in several ways. One is that this glorification,
or sakrtana, removes (apaha) the misery (amala) of all living beings. Or, taking ama to
mean peace of mind, lpa to mean speech, and ha to mean killing, another explanation
is that by engaging in this hearing and chanting one develops the highest quality of prema,
which in turn disturbs the equilibrium of the mind and brings the faculty of speech to a
complete halt. Or, reading ama as well-being and lpa as discussion, another idea is that
engaging in sakrtana transforms the attitude of all who take part, leaving no scope for
further discussion of impersonal self-contentment.
rmad-Bhgavatam (10.8.2145) describes some of the wonderful pranks the infant Ka
shared with Nanda and Yaod by His special mercy. Were it not for this unprecedented
mercy, Mother Yaod would be on the same level as Devak, who also fed Ka with her

breast milk. Later in the Tenth Canto (Bhgavatam 10.85.55), while narrating how Ka
recovered His dead elder brothers, ukadeva says:
ptvmta payas tasy
pta-ea gad-bhta
nryaga-sasparapratilabdhtma-daran

By drinking Devaks nectarean milk, the remnants of what Ka Himself had drunk, the six
sons touched the transcendental body of the Lord, Nryaa, and this contact awakened them
to their original identities. This verse confirms that Ka once drank from Devaks breast.
Right after Kas birth in Kasas prison, Devak begged four-armed Ka to become an
ordinary baby, and at that time He must have sat on her lap for a few minutes and drunk from
her breast. Later, too, when Brahm stole Kas calves and friends, Ka took on their
forms and drank the milk of all their mothers. Therefore, in the verse quoted as the present
text of r Bhad-bhgavatmta, Parkit takes care to distinguish Yaods special good
fortune from that of Kas other mothers. It is for this reason that he uses the word evam
(thus).
Parkit here calls Ka by the name Hari, indicating that by the motherly love Ka kindled
in Yaod through His childhood lls He constantly stole her mind. And by speaking of her
as mah-bhga, Parkit implies that she is even more fortunate than Nanda Mahrja. It is
common knowledge that children are more strongly bound by affection to their mothers than
to their fathers. This general truth applies to Ka also, as shown in the Tenth Canto by the
descriptions of Kas infant behavior, especially in the pastime of His being tied up with
rope. We will hear some of these descriptions in the verses recited next by King Parkit.
Although Vasudeva and Devak worshiped Ka with devotion for the duration of four yugas
and underwent severe austerities to gain Him as their son, they could not achieve a trace of
the blessings Ka showered upon Nanda and Yaod. Vasudeva and Devak could not
directly enjoy Kas pastimes of crawling about and otherwise acting as an infant, pastimes
great poets headed by r Brahm praise in song.
BB 3.7.127
TEXT 127
TEXT
TaTaae >ai->aRGaviTa Pau}aq>aUTae JaNaadRNae )
dMPaTYaaeiNaRTaraMaaSaqd( GaaePaGaaePaqzu >aarTa ))

tato bhaktir bhagavati

putr-bhte janrdane
dam-patyor nitarm sd
gopa-gopu bhrata
SYNONYMS
tatathereafter; bhaktidevotion; bhagavatifor the Supreme Personality of Godhead;
putr-bhtewho became their son; janrdaneLord Ka; dam-patyoin both husband
and wife; nitarmperfectly fixed; stthere was; gopa-gopuin all the inhabitants of
Vndvana, the gopas and the gops; bhrataO Mahrja Parkit.
TRANSLATION
Thereafter, O Mahrja Parkit, best of the Bhratas, when the Supreme Personality of
Godhead became the son of Nanda Mahrja and Yaod, they attained perfectly fixed
devotional love for Him, and so also did all the other inhabitants of Vndvana, the gopas and
gops.
COMMENTARY
To explain why Nanda and Yaod were able to drink so fully from the nectar ocean of r
Kas all-auspicious childhood pastimes, ukadeva Gosvm answered the question from
Parkit Mahrja by recounting how in a previous birth Nanda and Yaod were blessed by
Lord Brahm to achieve the highest devotion for Ka. In this verse (Bhgavatam 10.8.51),
ukadeva concludes that description. Because Brahm is a first-class devotee, by his
benediction Nanda and Yaod developed perfect love for the Supreme Personality of
Godhead Janrdana, the annihilator of demons and other wicked persons, and the Lord
assumed the role of their son. Ka is also called Janrdana because all people (jan) hanker
with ardor (ardanti) to achieve from Him what they imagine to be important in life. Nanda and
Yaod, who considered Ka alone important, were able to obtain Him as their son.
Here the grammatical form of the expression putr-bhte indicates something that has become
what it was not before. He who is the Supreme Truth, Supreme Soul, and Supreme Lord
cannot be the born son of anyone, yet because He understood that the highest mode of
devotion to Him cannot develop unless He becomes the son of His devotees, He became the
child of Nanda and Yaod. By doing this, He displayed His superexcellent qualities,
especially His selfless concern for His devotees.
By Brahms benediction, the devotion of Nanda and Yaod became irrevocably fixed
(nitarm st). All the gopas and gops of Vraja have great love for Ka, but the love shown

by Nanda and Yaod is greater than that of everyone else, at least in the context of Kas
early childhood. Later, of course, when Ka reaches the paugaa age, and especially the
kaiora age, the ultimate form of love for Him becomes revealed in the young gops. The
gops mdhurya-rasa, the most precious of all devotional jewels, begins manifesting itself
slightly even during Kas blya years. As Parkit Mahrja continues reciting verses from
rmad-Bhgavatam, he gradually comes to this point of realization, in particular when he
speaks the verses describing Uddhavas visit to Vndvana.
In the present verse, r ukadeva addresses Parkit as a descendant of the eminent Bhrata
dynasty, implying that Parkit himself should now be able to answer his own question as to
how Nanda and Yaod attained the perfection of having Ka as their son. The answer to
that question is as follows: In a previous life, r Devak and Vasudeva worshiped the
Supreme Lord with the desire to obtain a son like Him. The Lord bestowed upon them that
specific blessing by pledging to become their son in three births. r Nanda and Yaod,
however, prayed to render the best devotional service to Ka, and it was Brahm who
awarded the fulfillment of their prayer. Thus the Personality of Godhead demonstrated that a
benediction from His devotee is more valuable than one directly from Him.
By descending to earth in Vraja-bhmi, Ka expanded His supremely attractive childhood
pastimes for the benefit of His parents Nanda and Yaod, and for the benefit of everyone
related to them. The ecstatic devotion for Ka those pastimes evoked eclipses the
importance of the four great goals of life. Nanda and the other Vraja-vss are Kas eternal
companions and most dear devotees; they only seem to obtain devotion for Ka by
Brahms blessing, just as Ka only apparently obtains Smba as His son by the blessing of
r Rudra. The address O Bhrata also implies that Parkit Mahrja should already be
aware of this.
BB 3.7.128
TEXT 128
TEXT
NaNd" SvPau}aMaadaYa Pa[aeZYaaGaTaMaudarDaq" )
MaUDNYaRvga]aYa ParMaa& Maud& le/>ae ku-h ))

nanda sva-putram dya

proygatam udra-dh
mrdhny avaghrya param
muda lebhe kurdvaha

SYNONYMS
nandaMahrja Nanda; sva-putramhis son Ka; dyataking on his lap; proya
having traveled away from home; gatamand returned; udra-dhbecause he was always
liberal and simple; mrdhnion Kas head; avaghryaformally smelling; paramm
the highest; mudambliss; lebheachieved; kuru-udvahaO Mahrja Parkit.
TRANSLATION
O Mahrja Parkit, best of the Kurus, Nanda Mahrja was very liberal and simple. On
returning home from his trip, he at once took his son Ka on his lap, and by formally
smelling Kas head he undoubtedly enjoyed transcendental bliss.
COMMENTARY
Vasudeva may also be able to claim Ka as his son, but Nanda has an even greater right to
consider Ka sva-putra, his own son. This verse (Bhgavatam 10.6.43) tells of Nanda
Mahrjas special glories.
After Nanda paid taxes to Kasa and returned home from Madhu-pur, he discovered that
Ka had killed the demoness Ptan. Nanda was overjoyed to see his son alive and safe
from near calamity. Though the Vraja-vss, astonished to see the great Rkas killed by
Ka, couldnt help but wonder what kind of powerful being Ka really was, this
heightened awareness of Kas greatness did not at all undermine Nanda Mahrjas firm
conviction that Ka was nothing more or less than his own dependent son. His affection for
Ka was too pure to be weakened by any distraction.
When Nanda arrived home, he met Ka, took Him on his lap, and embraced Him with
enthusiasm. In ecstasy, Nanda smelled the hair on his sons head and felt the highest limit of
happiness (param mudm). Or, if we split the first of these words as para-mm, the
happiness Nanda felt at that moment was greater than the joy felt by the goddess Lakm (M)
when she serves her Lord. Nanda Mahrja deserves such pleasure because he is udra-dh, a
very saintly and generous devotee. On the occasion of Kas name-giving ceremony, for
example, he gave away vast amounts of charity. The word udra-dh also means that he is
very intelligent. After all, didnt he disregard all other possible benedictions and ask Brahm
only for the boon of exclusive devotion for Ka?
One might question why this verse singles out the good fortune of Nanda Mahrja, since
Mother Yaod had also prayed for devotion to Ka and had shared equally in Lord
Brahms blessing. In a previous life, as Droa and Dhar, Nanda and Yaod had requested
Brahm:
jtayor nau mah-deve

bhuvi vivevare harau

bhakti syt param loke
yayjo durgati taret

Please permit us to be born on the planet earth so that after our appearance the Supreme
Lord, the Personality of Godhead, the supreme controller and master of all planets, will
appear also and spread devotional service, the ultimate goal of life. Thus those born in this
material world may very easily be delivered from the miserable condition of materialistic life
by accepting devotional service. (Bhgavatam 10.8.49)
Since both Nanda and Yaod, in a previous life, had together offered the same prayer,
shouldnt they both have the same ecstasy? The verse above from Bhad-bhgavatmta
highlights the ecstasy shown by Nanda Mahrja after the killing of Ptan, but wasnt
Mother Yaods ecstasy just like his? Or since a mother normally loves her son even more
than the childs father does, shouldnt her love have been even greater than his?
Yes, although Nanda and Yaod both have extraordinary love for Ka, her love for Ka
is greater. The special ecstasy shown here by Nanda Mahrja was occasioned by special
circumstances. Nanda had just returned from an extended trip to Mathur City. Upon coming
home from a distant journey, one only naturally feels special love for dear ones he has not
seen for some time and feels extra eagerness and happiness. r Yaod always felt that high
level of ecstatic affection.
Actually, the love of great devotees of the Lord like Nanda and Yaod is always fully
developed to its ultimate limit; it can never diminish or increase. Thus the constant love
Nanda Mahrja has for Ka could not have changed into something new on his return from
Mathur. Only in imitation of ordinary family relationships does it appear to have changed.
Or, looking at this a different way, the rare treasure of pure prema constantly gives rise to all
varieties of endearing emotions, perceived as newer and newer at ever moment. This
distinguishes the ecstasy of prema from the joy of mere liberation. Nanda Mahrjas
apparent momentary increase in love for his son was simply a special ecstasy occasioned by
the circumstance of his coming home.
BB 3.7.129
TEXT 129
TEXT
Sa MaaTau" iSvGaa}aaYaa ivSTak-brJa" )
d=*a Pair[Ma& k*-Z<a" k*-PaYaaSaqTSvbNDaNae ))

sa mtu svinna-gtry
visrasta-kabara-sraja
dv parirama ka
kpayst sva-bandhane
SYNONYMS
saHe (Ka); mtuof His mother (Yaod-dev); svinna-gtrywho was
perspiring all over; visrastafalling down; kabarafrom the braids of whose hair; sraja
the flower garlands; dvseeing; pariramamthe fatigue; kathe Supreme
Personality of Godhead; kpayby His causeless mercy; stwas (agreeable); svabandhanefor His being bound.
TRANSLATION
Because of Mother Yaods hard labor, her whole body became covered with perspiration,
and the flowers were falling from the braids of her hair. When child Ka saw His mother
thus fatigued, He became merciful to her and agreed to be bound.
COMMENTARY
This verse and the next (Bhgavatam 10.9.18, 20) glorify Mother Yaod, who is more
advanced in Ka consciousness than even Nanda Mahrja. One morning she wanted to
churn butter herself for her son Ka, who was very fond of fresh butter. With great love in
her heart, she set about the laborious task of churning from the previous days yogurt. Just
then, however, Ka rose from His sleep and demanded her breast milk. She began to feed
Him while continuing to churn, but He again interfered by grabbing the churning rod. And
then she noticed that the milk she had put on the stove was boiling over. So although Ka
had not finished drinking, she quickly put Him aside to run to the kitchen. When she came
back, after a moment, she found that the churning pot had a hole in its bottom, obviously
made by the nearby grinding stone. And Ka had disappeared.
She looked around and found Him inside the house, and as she watched unseen from the
corridor she saw Him sitting on a large upturned mortar, stealing butter and feeding it to
young monkeys. She picked up a stick and came up to Him from behind, but He ran away,
making her chase Him around before she finally caught up to Him. Seizing her crying son,
she scolded Him sharply, but then, not wanting to frighten Him too much, she threw the stick
away. Still, she wanted to do the right thing for His benefit, so she decided to punish Him by
tying Him up. She tied a rope around His waist, but as people know throughout the world, the
rope was too short by just two finger-widths. She tried tying together all the ropes she could

find in the house, but still the rope remained short by the same length. Seeing this astonished
her. Finally Ka, choosing to reward His mother for her strenuous devotional effort, agreed
to let her bind Him.
Although Kas all-spiritual body is beyond the limitations of time and space and the
individuality of objects, He responded mercifully to the strenuous labor of His mother. He
cannot be bound by anyone, but in His exceptional mercy He allowed Himself to be tied.
Taking the alternative reading sva-mtu (His own mother) instead of sa mtu, we get the
idea that Yaod is eternally established in this intimate relationship with Him and so she
certainly deserves His special mercy. When she tried to bind Him, Ka submitted to her
effort because of her exalted love, which was evident externally by the perspiration on her
limbs and by the falling of the flowers from her hair.
BB 3.7.130
TEXT 130
TEXT
NaeMa& ivirae Na >avae Na [qrPYaSa&[Yaa )
Pa[Saad& le/i>are GaaePaq YataTPa[aPa ivMaui-daTa( ))

nema virico na bhavo

na rr apy aga-saray
prasda lebhire gop
yat tat prpa vimukti-dt
SYNONYMS
nanot; imamthis (exalted position); viricaLord Brahm; nanor; bhavaLord
iva; nanor; rthe goddess of fortune; apiindeed; aga-sarayalthough she
always takes shelter of His body; prasdammercy; lebhireobtained; gopthe cowherd
woman (Mother Yaod); yat tatas that which; prpaobtained; vimukti-dtfrom Ka,
who gives deliverance from this material world.
TRANSLATION
Neither Lord Brahm, nor Lord iva, nor even the goddess of fortune, who always seeks
refuge at the chest of the Supreme Lord, can obtain from the Supreme Personality of
Godhead, the deliverer from this material world, such mercy as received by Mother Yaod.
COMMENTARY
While describing the good fortune of Mother Yaod, rla ukadeva Gosvm became more
and more amazed, and the hairs on his body stood on end. Although many devotees of Ka

obtain Kas favor, the mercy received by Yaod was most wonderful. While thinking of
this, ukadeva Gosvm spoke this verse (Bhgavatam 10.9.20).
ukadeva affectionately refers to Mother Yaod as gop, alluding to her privileged status as
the wife of the king of the gopas. The favor she obtained from Ka was never achieved by
Kas son Brahm, by Kas friend iva, or by His dear consort Lakm, who always
resides on His chest. How then could lesser persons than these ever receive as much favor as
Yaod? Yaod is a better devotee than Lord Brahm, Lord iva, and the goddess Lakm
because all three of them merely worship Ka with reverence as the Supreme Godhead but
she has pure affection for Him as her son. The Dmodara pastime, in which Yaod tied
Ka with rope, demonstrated the power of God to resist all attempts to capture Him, but
when Yaod witnessed Kas omnipotence her pure maternal love only increased.
To emphasize the unique position of Mother Yaod, in this verse rla ukadeva repeats
three times the negation na. The three greatest personages of the material world may obtain
great favor from Ka, but they are unable to please Ka or obtain as much favor as
Yaod. Most people living in this material world are much less fortunate than Brahm, iva,
and Lakm and cannot even imagine the sublime position of Mother Yaod. To sincere
aspirants for spiritual perfection, Ka gives liberation from the bondage of birth and death,
but His love for His mother is so special that He lets her bind Him with ropes meant for tying
cows. To some pure Vaiavas, Ka grants vi-mukti, the superior liberation of elevation to
His own world to live in His proximity in transcendental bliss. Let Him grant this vimukti to
fortunate souls, but even such Vaiavas cannot expect the favor shown to Mother Yaod.
BB 3.7.131-132
TEXTS 131132
TEXT
PaYaa&iSa YaaSaaMaiPabTPau}aehuTaaNYal/Ma( )
>aGavaNdevk-IPau}a" kE-vLYaai%l/aQaRd" ))
TaaSaaMaivrTa& k*-Z<ae ku-vRTaqNaa& SauTae+a<aMa( )
Na PauNa" k-LPaTae raJaNSa&Saarae_jaNaSaM>av" ))

paysi ysm apibat

putra-sneha-snutny alam
bhagavn devak-putra
kaivalydy-akhilrtha-da

tsm avirata ke
kurvatn sutekaam
na puna kalpate rjan
sasro jna-sambhava
SYNONYMS
paysimilk; ysmof all of whom; apibatLord Ka drank; putra-sneha-snutni
that milk coming from the bodies of the gops, not artificially but because of maternal
affection; alamsufficiently; bhagavnthe Supreme Personality of Godhead; devakputrawho appeared as the son of Devak; kaivalya-dilike liberation, or merging into the
Brahman effulgence; akhila-artha-dathe bestower of all blessings; tsmof all of them
(the gops); aviratamconstantly; keunto Lord Ka; kurvatnmmaking; sutaas at
their own child; kaamglances; nanever; punaagain; kalpatecan be imagined;
rjanO King Parkit; sasrathe material bondage of birth and death; ajnafrom
ignorance; sambhavawhich is created.
TRANSLATION
The Supreme Personality of Godhead, Ka, is the bestower of many benedictions,
including liberation, or oneness with the Brahman effulgence. For that son of Devak, the
gops always felt maternal love. They looked at Him as if He were their own son, and Ka
with full satisfaction sucked the milk that by maternal affection flowed freely from their
breasts. Therefore one should never think that after leaving their bodies they returned to
material existence, which arises as a result of ignorance.
COMMENTARY
Parkit is now coming to the point of glorifying Kas supermost devotees, the young
gops. But first he takes the opportunity to praise the elder gops, the mothers of Kas
cowherd friends. While narrating the history of Ptans attempt to kill Ka, ukadeva
spoke these two verses (Bhgavatam 10.6.3940) comparing Ptans good fortune to that of
these elder gops, from whose breasts Ka drank when He assumed the forms of His friends
after Lord Brahm had kidnapped the friends and calves.
The son of Devak drank the breast milk of these gops plentifully (alam) because He took the
role of their sons for an entire year. He bestowed this favor on them even though He is the
Supreme Personality of Godhead, complete and self-satisfied in all respects. Because of the
motherly relationship these gops had with Him, they were freed from the prospect of future
suffering in the cycle of birth and death; their material existence was finished once and for all,
in that very lifetime. Conditioned living beings are trapped in sasra due to their ignorance,

but the elder gops were steeped in the highest spiritual knowledge. They were the most
perfect jns because they constantly thought of Ka as their son. Indeed, all transcendental
knowledge and its corollary benefits are automatically included in pure Ka consciousness.
Other devotees might feed Ka without identifying Him as their son, but these women had
already attained such a high realization of love of Godhead that they thought of Ka with
intense parental affection. They loved Ka so much that milk would spontaneously flow
from their breasts.
Ka is the giver of liberation and all other goals of life. But as the word alam implies,
Ka, not satisfied with the milk of only His Mother Devak, was eager to drink from the
gops also. He had every right to the breast milk of Devak, but He abandoned her to drink
extensively from these gops instead. His love for them was that great. Therefore, since He
gives desired goals like liberation to other persons, why shouldnt He grant liberation to these
women, whom He favored over His own mother by drinking their milk for one whole year?
How could they remain entangled in material existence?
ptan loka-bla-ghn
rkas rudhiran
jighsaypi haraye
stana dattvpa sad-gatim
ki puna raddhay bhakt
kya paramtmane
yacchan priya-tama ki nu
rakts tan-mtaro yath
Ptan was always hankering for the blood of human children, and with that desire she came
to kill Ka; but because she offered her breast to the Lord, she attained the greatest
achievement. What then is to be said of those who had natural devotion and affection for
Ka as mothers and who offered Him their breasts to suck or offered something very dear,
as a mother offers something to a child? (Bhgavatam 10.6.3536)
ytudhny api s svargam
avpa janan-gatim
ka-bhukta-stana-kr
kim u gvo nu-mtara
Although Ptan was a great witch, she attained the position of a mother in the
transcendental world and thus achieved the highest perfection. What then is to be said of the

cows whose nipples Ka sucked with great pleasure and who offered their milk very
jubilantly with affection exactly like that of a mother? (Bhgavatam 10.6.38)
Ptan attained a destination possible only for saintly devotees of the Personality of Godhead.
She became a mother of Ka like Devak in the highest heaven, r Vaikuha. Svarga, or
heaven, is commonly conceived as the world of unlimited happiness, but true happinessin
freedom from birth and deathis found only in the kingdom of God. There Ptan achieved
liberation and was established in vtsalya-rasa. So how can the elder gops of Vraja be
expected to attain anything less? The word sa-sra may be taken to refer to liberation as the
complete essence of the four goals of life, and this liberation may be understood to be
jna-sambhava, indicating that it is achieved by the discipline of philosophical knowledge.
But these gops deserve more than this inadequate reward. For these gops, liberation is
inadequate because they possess pure devotion for Ka, which includes knowledge,
liberation, and everything else desirable. Liberation, therefore, is meaningless for the gops
because they are already liberated.
To devotees unconditionally surrendered to Him, Ka never gives mere liberation. And
from devotees full of material desires He withholds it. Thus ukadeva Gosvm calls Ka
kaivalydy-akhilrtha-da, He who destroys (dyati) all the inferior goals of life (arthas),
headed by liberation (kaivalya), which in comparison to attainment of r Vaikuha are
insignificant. Since Ka is so kind even to materialistic devotees, why should He give mere
liberation to absolutely selfless devotees like the gops? The great achievement, even for the
residents of Vaikuha, is the attainment of Goloka.
In the Sixth Canto of rmad-Bhgavatam (6.11.23) the demon Vtra says:
trai-vargikysa-vightam asmatpatir vidhatte puruasya akra
tato numeyo bhagavat-prasdo
yo durlabho kicana-gocaro nyai
Our Lord, who is the Supreme Personality of Godhead, forbids His devotees to endeavor
uselessly for religion, economic development, and sense gratification. O Indra, one can thus
infer how kind the Lord is. Such mercy is obtainable only by unalloyed devotees, not by
persons who aspire for material gains. Because efforts to attain dharma, artha, and kma can
achieve little more than the pain of the endeavor, the supreme protector of His devotees ruins
a devotees attempts to achieve these goals. This should be understood as the greatest mercy
of the all-compassionate Lord.

But dont some devotees of the Lord succeed in obtaining the three goals dharma, artha, and
kma? Yes, but we should understand who is eligible to receive the Lords mercy in full. The
Personality of Godhead gives full protection to devotees who are akicana (free from false
identifications), who renounce everything material for His sake, who offer their very bodies
and all bodily possessions for His service, and who have no support but Him. For others His
full mercy is very difficult to obtain. To devotees distracted by material desires, who fall short
of the akicana standard, Ka sometimes gives the benefits of dharma, artha, and kma.
Even neophyte Vaiavas, being more or less free from material desires, can at least aspire for
the special mercy of the Lord, but nondevotees can never come near it. Nondevotees have no
hope of gaining the Supreme Lords favor, by which material entanglement is destroyed.
Vtrsura therefore tells Indra that being king of heaven is useless because Indra is not a pure
devotee of the Personality of Godhead. Vtra disdains Indras heaven because Vtra has his
eyes set on r Vaikuha.
A similar statement is found in the Fifth Canto of rmad-Bhgavatam (5.19.27):
satya diaty arthitam arthito n
naivrtha-do yat punar arthit yata
svaya vidhatte bhajatm anicchatm
icchpidhna nija-pda-pallavam
The Supreme Personality of Godhead fulfills the material desires of a devotee who
approaches Him with material motives, but He does not bestow benedictions that will cause
the devotee to demand more benedictions again. However, the Lord willingly gives the
devotee shelter at His own lotus feet, even when the devotee does not aspire for it, and that
shelter satisfies all desires. That is the Supreme Personalitys special mercy. For God no
request is impossible to fulfill. He is the root of the tree that can satisfy all desires. Still,
though people pray to Him for liberation and other perfections, He often refuses to give what
is asked. This means that when granting a request will result in the devotees being impelled
by still more desires, the Lord protects His devotee by withholding the desired object.
A person whom the Lord allows to become proficient in religious formularies may become
greedy for the fruits of religiosity. Elevated by piety and endowed with such fruits, the person
may then become attracted to sense gratification. Addicted to sense gratification, he may turn
again to religiosity, just to get more of the same sense gratification. Only rarely does anyone
take proper advantage of the cycle of pururthas, or goals in human life, by experiencing
dharma, artha, and kma, evaluating them realistically, and then redirecting his aim to moka.
Then, if such a rare person is truly fortunate, after achieving liberation he may come in

contact with pure devotees of the Supreme Lord, learn the insignificance of liberation, and
strive for bhakti. As stated in r Padma Pura, muktai prrthy harer bhakti: Lord Haris
devotional service is prayed for by those who are liberated. But even in this most unlikely set
of fortunate circumstances, the candidate for spiritual advancement has to go through so much
trouble to aspire after various goals, one after another, and achieve them. Therefore the
Personality of Godhead prefers to cut short the involvement of His devotees in dharma, artha,
kma, and moka.
But when the Supreme Lord refuses to give His devotees what they beg, doesnt that spoil His
reputation as the wish-fulfilling cow who can satisfy countless desires? The demigods
speaking the above verse from the Fifth Canto answer this doubt by referring to the Lord as
artha-da, the giver of what is of real value. In other words, the Lord never gives His devotees
what is anartha, or not good for them. As a good father refuses a sons demand for some
unwholesome food or drink, the Supreme Lord refuses to give His devotees anything that will
cause them harm. This behavior only enhances the Lords reputation as the well-wisher of His
servants.
What higher artha, then, does the Lord prefer to give? And how will this artha satisfy the
Lords devotee in the face of unfulfilled personal desires? The demigods answer that the
Personality of Godhead gives away His own lotus feetor, in other words, pure devotion to
His feet. He gives this even to those who dont want it or who harbor desires for other things,
such as liberation, and therefore dont consider pure devotion their exclusive goal. By the gift
of devotion to His lotus feet, the Lord obliterates those other desires, because in pure
devotional service all possible desires are automatically fulfilled.
In devotional service there is such an abundance of pure ecstasy that a devotee loses all
interest in inferior pleasures. Thus even though before attaining prema-bhakti pure devotees
may have asked something from Ka and now may not have gotten it, they do not feel at all
slighted or dissatisfied. They are too absorbed in the sheer bliss of Ka consciousness to
even notice the discrepancy. Ka is so extremely merciful that He shows this kindness even
to devotees who dont want it, just as a father entices his child to take a nice sweetball when
he sees the child trying to eat dirt. The child may not want the sweet, but the father forces it
on him to take the childs mind away from eating dirt. Thus the father gives the child real
happiness. This is Kas way of reciprocating with His devotees for the service they have
done at His lotus feet.
As r ukadeva told Mahrja Parkit:
rjan patir gurur ala bhavat yadn

daiva priya kula-pati kva ca kikaro va

astv evam aga bhajat bhagavn mukundo
mukti dadti karhicit sma na bhakti-yogam
My dear king, the Supreme Person, Mukunda, is actually the maintainer of all the members
of the Pava and Yadu dynasties. He is your spiritual master, your worshipable Deity, your
friend, and the director of your activities. To say nothing of this, He sometimes serves your
family as a messenger or servant. This means He works just like an ordinary servant. Those
engaged in getting the Lords favor attain from the Lord liberation very easily, but He does
not very easily give the opportunity to render direct service unto Him. (Bhgavatam 5.6.18)
Paraphrasing this verse and taking the last line in a different way, rla Santana Gosvm
gives this meaning: My dear King Parkit, for the Pavas and Yadus the Supreme Lord
Mukunda is very much absorbed in acting in roles like that of master. And for you, the sons of
Pu, He sometimes even acts as a menial servant. Even though bestowing bhakti-yoga
makes the Lord subordinate to His devotees, He still gives this bhakti-yoga to those who
worship Him. In the context of this reading, bhakti-yoga means not only perfect love of God
but also devotional service in practice, which enables one to achieve that love, mainly through
association with pure devotees. As Ka explained to r Uddhava in the Eleventh Canto
(11.3.31), bhakty sajtay bhakty: the one kind of bhakti awakens the other.
The Supreme Lord never gives liberation to His surrendered devotees. Because liberation is
achievable by the seekers of impersonal knowledge, He thinks that to give liberation to His
pure devotees would devalue their devotional service.
Parkit Mahrja has glorified the other mothers of Ka in Vraja after r Yaod, but this
does not mean that they are greater devotees than she. After all, they fed Ka their milk for
only one year, and their love for Ka never equaled hers. We should understand, therefore,
that praise of the other gops has been placed here just to underscore the glories of Mother
Yaod. If these other gops are so great, how great must be Yaods unique motherly
affection.
BB 3.7.133
TEXT 133
TEXT
GaaePaqNaa& ParMaaNaNd AaSaqaeivNddXaRNae )
+a<a& YauGaXaTaiMav YaaSaa& YaeNa ivNaa>avTa( ))

gopn paramnanda

sd govinda-darane
kaa yuga-atam iva
ys yena vinbhavat
SYNONYMS
gopnmfor the young cowherd girls; parama-nandathe greatest happiness; st
arose; govinda-daranein seeing Govinda; kaama moment; yuga-atama hundred
millenniums; ivajust as; ysmfor whom; yenawhom (Ka); vinwithout;
abhavatbecame.
TRANSLATION
The young gops took the greatest pleasure in seeing Govinda come home, since for them
even a moment without His association seemed like a hundred ages.
COMMENTARY
In texts 133 through 152, Parkit Mahrja praises the supremely glorious gops. He begins
by quoting this verse from rmad-Bhgavatam (10.19.16), in which r Bdaryai describes
the gops ecstasy at seeing Ka return home in the evening after saving His friends from a
fire in the Muja forest. Just to catch a glimpse of Govinda would raise all the gops to the
highest limit of ecstasy. Who can describe, then, what they felt later when they enjoyed talks
and various sports with Him? If for even the shortest time they couldnt see Ka, to them
that small portion of the day would seem like a hundred yugas. In their own words:
aati yad bhavn ahni knana
trui yugyate tvm apayatm
kuila-kuntala r-mukha ca te
jaa udkat pakma-kd dm
When You go off to the forest during the day, a tiny fraction of a second becomes like a
millennium for us because we cannot see You. And even when we can eagerly look upon
Your beautiful face, so lovely with its adornment of curly locks, our pleasure is hindered by
our eyelids, which were fashioned by the foolish creator. (Bhgavatam 10.31.15)
Of course the days spent without Ka didnt literally last hundreds of yugas, but, as
indicated by the word iva, such was the gops subjective experience while in the pain and
anxiety of separation. And it makes perfect sense that these same gops who would suffer
intensely from a moments separation from Ka would conversely enjoy the topmost bliss
from but a moments sight of Him. Though the gops passed every day with such ecstasies,
the description given here is especially appropriate for the day Ka saved His cowherd

friends from the fire in the Muja forest, because on that same day He saved His girlfriends
from the forest fire of viraha-bhva in their hearts.
BB 3.7.134
TEXT 134
TEXT
TaNMaNaSk-aSTadal/aPaaSTaiceaSTadaiTMak-a" )
Tau<aaNaev GaaYaNTYaae NaaTMaaGaarai<a SaSMa" ))

tan-manasks tad-lps
tad-vices tad-tmik
tad-gun eva gyantyo
ntmgri sasmaru
SYNONYMS
tat-manasktheir minds filled with thoughts of Him; tat-lpconversing about Him;
tat-viceimitating His activities; tat-tmikfilled with His presence; tat-gun
about His qualities; evasimply; gyantyasinging; nanot; tmatheir own; gri
homes; sasmaruremembered.
TRANSLATION
Their minds absorbed in thoughts of Him, they conversed about Him, acted out His pastimes,
and felt themselves filled with His presence. They completely forgot about their homes as
they loudly sang the glories of Kas transcendental qualities.
COMMENTARY
This verse (Bhgavatam 10.30.43) describes how the force of love for Ka made the gops
forget everything else. At the beginning of the rsa dance, when Ka disappeared, leaving
the gops in total distress, they searched everywhere but couldnt find Him. By the time they
gave up their search, they had wandered far into the thickest part of the forest, where even the
light of the autumn moon couldnt go. Under the circumstances, one would have expected
them to go home in disappointment, but they couldnt even remember that they had homes. In
this condition, instead of complaining about Kas cruelty, the surrendered gops continued
to sing His glories. All their faculties were fixed on Him: their minds, with which they could
only accept Him, never reject Him; their power of speech, by which they called out
plaintively to Him and performed His sakrtana; and their other working senses, by which
they made garlands and beds from flowers and leaves. Mind, body, and words, the gops were
fully absorbed in Ka; their whole existence was dedicated to Him. Even at home the gops

were so focused on Ka in thought, word, and deed that they went about their household
duties oblivious of what was going on around them. Now that they were outside, why should
they give any thought to their homes? Abandoned by Ka in the forest in the midst of the
night, they simply went on chanting His glories.
Another meaning of the words tan-manasks tad-lps tad-vices tad-tmik is that in the
anxiety of separation the gops became so intense in their remembrance of Ka, the
enthusiastic enjoyer of wonderful pastimes, that they began to assume the unique
characteristics of His personality. Their minds, just like His, became free from fear and
suffering. Their speech became grave, articulate, and charming, just like His. They started to
behave just like Him, embracing and kissing one another. Their bodies even appeared like
His, as they emulated His threefold-bending posture. But unlike impersonal yogs who forget
devotion to God as they begin to develop His qualities, the gops only increased in their
natural devotion for Ka more and more, and they went on singing His glories. In this utter
absorption in Ka, they forgot themselves, what to speak of the homes and other things they
were meant to enjoy.
BB 3.7.135
TEXT 135
TEXT
GaaePYaSTaPa" ik-MacrNYadMauZYa Pa&
l/av<YaSaarMaSaMaaeRMaNaNYaiSaMa( )
d*iG>a" iPabNTYaNauSavai>aNav& duraPaMa(
Wk-aNTaDaaMa YaXaSa" i[Ya WerSYa ))

gopyas tapa kim acaran yad amuya rpa

lvaya-sram asamordhvam ananya-siddham
dgbhi pibanty anusavbhinava durpam
eknta-dhma yaasa riya aivarasya
SYNONYMS
gopyathe gops; tapaausterities; kimwhat; acaranperformed; yatfrom which;
amuyaof such a one (Lord Ka); rpamthe form; lvaya-sramthe essence of
loveliness; asama-rdhvamunparalleled and unsurpassed; ananya-siddhamnot perfected
by any other ornament (self-perfect); dgbhiby the eyes; pibantithey drink; anusavaabhinavamconstantly new; durpamdifficult to obtain; eknta-dhmathe only abode;
yaasaof fame; riyaof beauty; aivarasyaof opulence.

TRANSLATION
What austerities must the gops have performed! With their eyes they always drink the nectar
of Lord Kas form, which is the essence of loveliness and is not to be equaled or surpassed.
That loveliness is the only abode of beauty, fame, and opulence. It is self-perfect, ever fresh,
and extremely rare.
COMMENTARY
Texts 135 though 137 (Bhgavatam 10.44.1416) are spoken by the women of Mathur who
watch Ka as He enters Kasas arena to wrestle with Cra. The ladies of Mathur praise
the gops of Vndvana because the gops can always enjoy seeing Ka and chanting His
glories, in all circumstances.
First the ladies praise the gops for being always able to see the beauty of Kas
transcendental form. The Vedic scriptures explain various benefits to be gained by a variety of
disciplines, but the women of Mathur have never heard of anyone receiving such a benefit as
bestowed upon the gops. What penances, religious duties, or meditation could enable one to
attain such perfection? What tapas could the gops of Vraja have performed to earn the
privilege of drinking Kas beauty with their mortal eyes, directly relishing His beauty the
way one relishes nectar with the tongue? Out of reverence for Ka, at this moment the city
women cannot utter His name, but can only refer to the son of Nanda as Him.
According to the description of the Mathur women, Ka is the most charming of persons.
Indeed, He embodies the very essence of charm. Even those who consider Him an avatra of
Viu cannot find any avatra equal to Him; and persons who know that He is in fact the
source of all avatras can understand that no one is greater. Moreover, His supreme
excellence is not created by anyone or anything else. His excellence is not lent to Him by His
ornaments; it is innately His own. As r Uddhava states in the Third Canto of rmadBhgavatam (3.2.12):
yan martya-llaupayika sva-yogamy-bala darayat ghtam
vismpana svasya ca saubhagarddhe
para pada bhaa-bhagam
The Lord, by His internal potency, Yogamy, appeared in the mortal world in His eternal
form, just suitable for His pastimes. Those pastimes were wondrous for all, even for those
who were proud of their own opulence, including the Lord Himself in His form as the Lord of
Vaikuha. Thus r Kas transcendental body is the ornament of all ornaments.

Ananya-siddham can also be understood in another way, as meaning that these excellences of
Ka are not realized anywhere else but in Vraja. Furthermore, persons who taste Kas
glories are never satiated; rather, they always experience those glories as newer and newer at
ever moment. As the poet Mgha says, kae kae yan navatm upaiti / tad eva rpa
ramayaty: The true form of attractiveness is that which appears newer at every
moment. Therefore the full glories of Ka are very difficult to realize; other than the gops,
no one can ever expect to know them directly. And only the gops have Ka completely
under their control.
Ka is the most charming of persons, and He possesses all supreme qualities. He is the only
constant reservoir of fame, splendor, and the six divine opulences indicated by the word
bhagavn. Thus both His form and His personality are in all ways supremely attractive.
In stating that the gops of Vraja always enjoy the sight of Kas beauty, the women
speaking in the wrestling arena use the present tense (pibanti). By this they mean to say that
the beauty of Ka never actually abandons the gops, for the gops never fail to see Him,
even when He is physically absent. The gops are the most fortunate of women. We ladies of
Mathur are not at all pious, because we can see Him only at inauspicious times and places.
There is no chance of our ever drinking the nectar of His beauty with the same love and
respect as the gops.
BB 3.7.136
TEXT 136
TEXT
Yaa daehNae_vhNaNae MaQaNaaePale/Pa=
Pa[eeNaa>aRidTaae+a<aMaaJaRNaadaE )
GaaYaiNTa cENaMaNaur-iDaYaae_[uk-<#yae
DaNYaa v]JaiYa o-MaictaYaaNaa" ))

y dohane vahanane mathanopalepaprekhekhanrbha-ruditokaa-mrjandau

gyanti cainam anurakta-dhiyo ru-kahyo
dhany vraja-striya urukrama-citta-yn
SYNONYMS
ywho (the gops); dohanewhile milking; avahananethreshing; mathanachurning;
upalepasmearing; prekhaon swings; ikhanaswinging; arbha-rudita(taking care of)
crying babies; ukaasprinkling; mrjanacleaning; dauand so on; gyantithey sing;

caand; enamabout Him; anurakta-dhiyawhose minds are very much attached; arukahyawhose throats are full of tears; dhanyfortunate; vraja-striyathe ladies of
Vraja; urukramaon Ka; citta-ynwhose minds were fixed.
TRANSLATION
The ladies of Vraja are the most fortunate of women. Their minds fully attached to Ka,
their throats always choked with tears, they constantly sing about Him while milking the
cows, winnowing grain, churning butter, gathering cow dung for fuel, riding on swings,
caring for their crying babies, sprinkling the ground with water, cleaning their houses, and so
on. Their minds are fixed on Ka alone.
COMMENTARY
Even if in the course of Kas infinitely varied pastimes the gops are sometimes unable to
see that most clever Ka, they can remain submerged in an ocean of transcendental pleasure
by chanting His glories. The gops do not engage in sakrtana only when circumstances are
conducivewhen performing special services for Him like making garlands. They chant His
names and glories always, in all situations. While describing the autumn rsa dance, Parara
Muni says in the Viu Pura (5.13.52, 56):
ka arac-candramasa
kaumud-kumudkaram
jagau gop-gas tv eka
ka-nma puna puna

Ka sang about the autumn moon and its light upon the lotus ponds, while the gops simply
sang Kas name over and over again.
rsa-geya jagau ko
yvat tryata-dhvani
sdhu keti keti
tvat t dvi-gua jagu
While Ka sang a rsa-dance song in a resonant voice, the gops congratulated Him and
redoubled their chanting of Ka! Ka!
In the verse Parkit Maharaja recites here, the phrase vraja-striya (the women of Vraja)
indicates not just the gops but also women who live in the forest. The city ladies who are
speaking are not careful to distinguish between the gops of Nandas community and the other
women of Vraja, who are mostly aborigines. All the women who come in contact with Ka
in the forest, whether children, young girls, or old women, become rich in the highest favor of

the goddess of fortune. And only the women of Vraja have this kind of excellent luck, not the
women of any other place.
Why are the women of Vraja so fortunate? Because they always engage in ka-sakrtana,
no matter what else they do. They sing while they milk the cows and churn butter for their
husbands and children, while they apply kukuma, candana, and other cosmetics to their
bodies, while they swing on swings, while they comfort their babies, while they clean their
houses with water and cow dung. They sing Kas names while cooking, grinding grains,
smearing the courtyards with auspicious pastes, and beautifying the walls of their houses with
painted designs. Thus the gops unavoidable duties in taking care of their families and
maintaining their own bodies do not at all obstruct the ecstasy the gops feel in worshiping
Ka; rather, these contribute to it by giving suitable occasions for sakrtana.
The gops are so absorbed in Kas glories that they are hardly aware of the effort they
expend while working. And so intense is their singing that they actually see Ka. Either by
the power of meditation they see Him in their hearts as He plays all around Vraja-bhmi, or
else they make excuses to take their work out into the pastures and so directly see Him
playing there. Sometimes the presence of their elders makes them too shy to sing about Ka,
and then they fly to where Ka is by the inner vehicle of their minds, helplessly attracted by
the power of Lord Urukrama, who intrudes by stealth into the minds of His best devotees. As
the gops chant about Ka, their minds are more and more attracted to Him, and gradually
they are unable to think coherently about anything else. Shedding tears of love, they sob
uncontrollably, and their hearts go swiftly (uru-kramea) to join Ka, wherever He is. In
short, they are the most fortunate of women because they always see Ka, always chant His
glories, always think about Him, and always feel completely attracted to Him in pure love.
The words anurakta-dhiyo ru-kahya, which describe how the gops sing, can be
understood to be a response to the following doubt: Isnt it true that a woman does what she
does only because she is attracted to doing it? The gops must have some attraction for
household work, otherwise why would they be so busy doing it? How then can they be said to
be merged totally, exclusively in love for Ka? The Mathur women respond by
commenting that such symptoms as tears in the eyes prove that the gops minds are full of
loving attraction for Ka. The gops do their household duties only for His sake.
But then another doubt might arise: With such distracted minds, how could the gops
maintain their bodies and fulfill their family responsibilities? The answer is that Ka is
Urukrama, the Supreme Lord who possesses amazing energies and accomplishes wonderful
feats. The gops, by fixing their hearts on Him, are easily able to carry out all their duties and

obtain whatever is needed. Even though the gops think only of Ka, to the exclusion of
everything else, they are free from anxiety over the many duties they are obliged to fulfill.
Everything they do is for His satisfaction, so they can do everything expertly simply by the
force of Ka consciousness.
This verse also describes the gops singing about Ka as most prominent. Their
remembrance and visions of Him come as natural consequences of this primary service of
singing His glories. Therefore the gops meditating on Ka and envisioning Him are not
explicitly mentioned. The ladies of Mathur conclude, These women alone are the most
fortunate, and in ways for which we can never aspire. How sad!
BB 3.7.137
TEXT 137
TEXT
Pa[aTav]RJaad( v[JaTa AaivXaTa SaaYa&
Gaaei>a" SaMa& Kv<aYaTaae_SYa iNaXaMYa ve<auMa( )
iNaGaRTYa TaU<aRMabl/a" PaiQa >aUirPau<Yaa"
PaXYaiNTa SaiSMaTaMau%& SadYaavl/aek-Ma( ))

prtar vrajd vrajata viata ca sya

gobhi sama kvaayato sya niamya veum
nirgatya tram abal pathi bhri-puy
payanti sa-smita-mukha sadayvalokam
SYNONYMS
prtain the early morning; vrajtfrom Vraja; vrajataof Him who is going; viata
entering; caand; syamin the evening; gobhi samamtogether with the cows;
kvaayatawho is playing; asyaHis; niamyahearing; veumthe flute; nirgatya
coming out; tramquickly; abalthe women; pathion the road; bhriextremely;
puypious; payantithey see; sawith; smitasmiling; mukhamface; sa-daya
merciful; avalokamwith glances.
TRANSLATION
When the young gops hear Ka playing His flute as He leaves Vraja in the morning with
His cows or returns with them at sunset, they quickly come out of their houses to see Him.
They must have performed many pious activities to be able to see Him as He walks on the
road, His smiling face mercifully glancing upon them.
COMMENTARY

We ladies of Mathur may also have the privilege of seeing Ka in all His glory, and we
too may be able to glorify Him in sakrtana while we engage in our activitiesat least after
He kills Kasa and remains here with us. But the experience will never be the same for us as
for the gops of Vraja. For only they can watch Ka in the morning as He leaves for the
forest and in the evening as He returns home. Only they can see Him surrounded by His cows
and His cowherd friends. As soon as the gops hear His flute, they come outside, onto the road
on which He will walk. They may be powerless women (abal), devoid of independent
strength, but still they are the most fortunate and pious of human beings.
When Ka comes into view, the gops not only see Him but also hear His flute song and the
jingling of His foot bells as He walks with the grace of a skilled dancer. Kas face is
always adorned with merciful glances, and no one ever sees it not smiling. The gops,
however, even while gazing on Kas beauty, are in anxiety because they know that He will
soon be out of sight. What is so fortunate about seeing Ka go off to the forest? What is so
auspicious about being left in the anguish of separation? In fact, however, anything in
connection with Ka is auspicious, even when it superficially appears to be a cause for
suffering. The gops may see Him leave in the morning, but they also see Him return in the
late afternoon. Having languished in their homes during the day, like lotuses almost dead
from being overexposed to sunlight, the gops rush out of their houses as soon as the nectar of
Kas flute song enters their ears. Each time they see Ka is like a festival for them. Every
morning they make various excuses to come early to Mother Yaods house to see Ka and
follow Him as He leaves for the forest. They are completely absorbed, morning and evening,
in meditating on how to get out of their houses to be near Kabut when they hear Him
playing His flute they at once run outside, for the sound of the flute arouses in them the urges
of Cupid, rendering them helpless and weak (abal).
As repeatedly explained in r Bhad-bhgavatmta, the gops receive the greatest mercy of
the Personality of Godhead when they are immersed in the mood of separation. Nonetheless,
the women of Mathur limit themselves to describing the ecstasy of seeing Ka, because the
sublime subject of the gops feelings of separation is beyond their grasp. And they dare not
even mention the supreme glories of Kas rsa-ll. Since the wonder of merely seeing
Ka is difficult for the Mathur women to describe, what can they tell about the gops
greatest fortunebeing able to dance with Ka in the rsa-ll? The Mathur women
lament, Because our stock of pious credits is so meager, we will never be able to see Ka
in this same way.
BB 3.7.138

TEXT 138
TEXT
Na PaarYae_h& iNarvSa&YauJaa&
SvSaaDauk*-TYa& ivbuDaaYauzaiPa v" )
Yaa Maa>aJaNduJaRrGaehXa*l/a"
Sa&v*y Ta" Pa[iTaYaaTau SaaDauNaa ))

na praye ha niravadya-sayuj
sva-sdhu-ktya vibudhyupi va
y mbhajan durjara-geha-khal
savcya tad va pratiytu sdhun
SYNONYMS
nanot; prayeam able to make; ahamI; niravadyafaultlessly; sayujmwho have
allied with Me; sva-sdhu-ktyamproper compensation; vibudha-yuwith a lifetime as
long as that of the demigods; apieven; vato you; ywho; mMe; abhajanhave
worshiped; durjaradifficult to overcome; geha-khalthe chains of household life;
savcyacutting; tatthat; vaof you; pratiytulet it be returned; sdhunby the
good activity itself.
TRANSLATION
I am not able to repay My debt for your spotless service, even within a lifetime of Brahm.
Your connection with Me is beyond reproach. You have worshiped Me, cutting off all
domestic ties, which are difficult to break. Therefore please let your own glorious deeds be
your compensation.
COMMENTARY
This verse (Bhgavatam 10.32.22) describes the most exalted position of the gops, earned by
their pure love for the Personality of Godhead. When Ka suddenly disappeared at the
beginning of the rsa dance, the gops cried in great pain. But then He reappeared, sat
comfortably in their midst, and listened to their eager questions. The present verse is Kas
answer to those questions.
Texts 138 through 146 tell of the Supreme Lords special love for the gops. In these nine
verses the Lord Himself, from His own lotus mouth, explains this wonderful aspect of His
own glories.
The gops are faultless in their love for Ka. Neglecting all considerations other than
making Him happy, they submerge their minds in thoughts of Him in spotless prema. Surely

these girls should not be criticized for approaching Ka with lust, even though followers of
the smti-stras may want to criticize them. Their lust for Ka is in fact a great virtue,
since it is the cause of their faultless association with Him. As previously shown in this book,
the gops attraction to Ka is an exceptional development of their fully matured love of
God. In fact, Ka considers Himself unable to repay the gops for their devotion, even in a
lifetime of the intelligent demigods or sages or the supremely intelligent Lord Brahm. If we
read sva-sdhu-ktyam to mean proper compensation, the Lord says that He is unable to
repay the gops for their devotion. And if we read it, alternatively, to mean ones own saintly
behavior, the Lord says that He cannot act with the same exceptionally saintly devotion for
them as they have for Him.
Ka is amazed by how strongly committed to Him the gops are. They have cut the
insurmountable knots of attachment to home and husband and children and the multitude of
duties centered on them. Severing these attachments, the gops have worshiped Ka fully,
whereas Ka, because He has ties of love to so many devotees, feels He can never be as
exclusively dedicated. Therefore He can only suggest to the gops that their own saintliness
might repay His debt to them. There is nothing He can do in kind to reciprocate.
Dividing the phrase sva-sdhu-ktyam differently yields yet another understanding. Suasdhu-ktyam (which changes to sv-asdhu-ktyam) means very unvirtuous acts. Thus
Ka indicates that even the things the gops do that lack virtue, such as behaving cruelly
toward Him, are glorious. Even those acts, Ka suggests, contribute to absolving His debt,
so what then of the pious things the gops do? Ka says this to the gops out of greed to
enjoy with them in all situations, no matter how they treat Him.
Unfortunately, Ka cannot properly repay the service of the gops, who have offered Him
their faultless bodies (niravadya-sayujm). Ka is encumbered by various household
duties of His own, like His constant duty to tend the cows. He cannot abandon His
responsibilities and serve the gops properly (m bhajan). And Kas other obligations are
unbreakable (durjar), like strong metal chains (khal). As implied by the prefix sam
(completely) in the word savcya (completely cutting off), Ka might be able to put
aside His inner attachment to these other engagements, but He cannot avoid being externally
involved in them.
Ka thinks that unless He offers Himself to the gops completely, as they have offered
themselves to Himunless He worships them in absolutely exclusive devotion, disregarding
everything elseHe cannot requite their love. He remains in debt because in His dealings
with them He has broken the vow He made in Bhagavad-gt (4.11) ye yath m

prapadyante ts tathaiva bhajmy aham: As all surrender unto Me, I reward them
accordingly.
In all humility, Ka sweetly requests the gops that for their saintly behavior they agree to
be repaid by their own saintly qualities (sdhun). Or, if we take the word sdhun to mean
by a saintly devotee, Ka suggests that although He Himself cannot reciprocate
adequately, perhaps in the future some of His devotees will become followers of the gops and
serve them faithfully.
BB 3.7.139
TEXT 139
TEXT
GaC^aev v]Ja& SaaEMYa iPa}aaeNaR" Pa[qiTaMaavh )
GaaePaqNaa& MaiYaaeGaaiDa& MaTSaNdeXaEivRMaaecYa ))

gacchoddhava vraja saumya

pitror na prtim vaha
gopn mad-viyogdhi
mat-sandeair vimocaya
SYNONYMS
gacchaplease go; uddhavaO Uddhava; vrajamto Vraja; saumyaO gentle one;
pitroto the parents; naOur; prtimsatisfaction; vahabring; gopnmof the
gops; matfrom Me; viyogacaused by separation; dhimof the mental pain; mat
brought from Me; sandeaiby messages; vimocayarelieve them.
TRANSLATION
Dear gentle Uddhava, go to Vraja and give pleasure to Our parents. And also relieve the
gops, suffering in separation from Me, by giving them My message.
COMMENTARY
Texts 139 through 146 were spoken by r Ka to His dear servant and best of advisors,
Uddhava. What we say about another person when that person is absent usually indicates our
true feelings more reliably than what we say in his presence. Therefore Kas confidential
statements to Uddhava about the gops confirm that Ka does indeed feel as indebted to
them as He claimed while speaking with them. Ka wanted to do what would most help the
gops obtain His full mercy, so instead of going to Vndvana Himself, He dispatched
Uddhava. He hoped that the message Uddhava was to convey would pacify the Vraja-vss,
whose feelings of separation were burning them like an uncontrolled forest fire. Kas

message was meant to sprinkle on them the nectar of His company and give them some hope
that they might see Him again.
This verse and the three that follow come from the Tenth Canto of rmad-Bhgavatam
(10.46.36). In the first half of this verse, Ka follows the way of ordinary dealings by
asking Uddhava to console His mother and father. In the second half, He directs Uddhava to
give special attention to the gops.
The name Uddhava means festival, so by using this name Ka implies that just by
meeting Uddhava the Vraja-vss should feel very much encouraged. And Ka refers to
Himself by using the plural pronoun na either because He feels proud to be the son of Nanda
and Yaod or else because He thinks that since Nanda and Yaod accept Balarma also as
their son, they should accept Uddhava the same way. Surely Uddhava deserves this treatment.
He is amply endowed with saintly humility and with pure devotion for Ka, so he should
give Nanda and Yaod great satisfaction by his uncontrived skill in delivering Kas
message.
Uddhava is saumya, very mild by nature. Or else saumya indicates that since Uddhava is as
beautiful as the moon (soma), Nanda and Yaod will be very much pleased just by seeing
Him. To pacify the gops, however, will require more than merely Uddhavas finesse. The
gops feel the pain of separation from Ka so deeply that to relieve them His own words
must be conveyed. Or else Ka is saying that nothing less than His own words, with their
pleasing tone and special connotations, will pacify both His parents and the gops. Still,
though by hearing His message His mother and father will become happy, the gops will feel
only limited relief. So great is their love for Him that they can never feel content in His
absence.
BB 3.7.140
TEXT 140
TEXT
Taa MaNMaNaSk-a MaTPa[a<aa MadQaeR TYa-dEihk-a" )
Yae TYa-l/aek-DaMaaR MadQaeR TaaiNb>aMYaRhMa( ))

t man-manask mat-pr
mad-arthe tyakta-daihik
ye tyakta-loka-dharm ca
mad-arthe tn bibharmy aham
SYNONYMS

tthey (the gops); matabsorbed in Me; manasktheir minds; matfixed upon Me;
prtheir lives; mat-arthefor My sake; tyaktaabandoning; daihikeverything on
the bodily platform; yewho (the gops, or anyone); tyaktagiving up; lokathis world;
dharmreligiosity; caand; mat-arthefor My sake; tnthem; bibharmisustain;
ahamI.
TRANSLATION
The minds of those gops are always absorbed in Me, and their very lives are ever devoted to
Me. For My sake they have abandoned everything related to their bodies, including ordinary
happiness in this life and the religious duties needed for happiness in the next. Therefore I
take it upon Myself to sustain those gops in all circumstances.
COMMENTARY
In this verse Ka tells Uddhava why the gops need to be so carefully consoled. He also
explains why He feels so obliged to them and what attributes set them apart as His greatest
devotees. Because the gops always think about Ka, they appear as if possessed by
insanity. And because Ka is their very life and soul, whenever He goes any distance away
from them they seem on the verge of death. In the past they expressed their unalloyed
devotion for Him by making great sacrifices. For His sake they gave up the company of their
husbands, children, and homes. But now that they live in Vraja without Him they feel
desolate, because they cannot resort to any other shelter than Him.
If the gops have actually sacrificed everything for Ka, why dont they just go to Mathur
to be with Him? They dont because He promised He would soon return to Vraja. That
promise, as well as their concern for Kas happiness, keeps them from abandoning their
physical responsibilities to their husbands, children, and so on and keeps them nicely dressing
and ornamenting themselves. Otherwise the gops would simply walk away from their
families and cast aside their fine clothing and the jewelry Ka sent them from Mathur. The
gops have no attachment to any of these.
For the sake of Ka, the gops have put aside all hopes for success in this life and the next.
They have abandoned all expectations of material happiness (loka) and spiritual happiness
(dharma). Ka confesses that because the gops are so perfectly surrendered to Him, He
takes it as His duty to maintain them, give them strength, and assure their happiness. Ka
alone is the real source of happiness for the gops, and He is their real protector, much more
than their husbands. Therefore Uddhava should agree to carry Kas message to Vraja.
Here Ka uses the masculine forms of the pronouns ye and tn because, man or woman, any
devotee who has such pure love deserves His protection. Nonetheless, the gops, through their

womanly nature, manifest unique qualifications: they have made what for women is the
supreme sacrifice by abandoning for Kas sake their social connections (loka) and their
feminine virtues of shyness and chastity (dharma).
Uddhava may worry that the gops, having abandoned everything, must be wandering
aimlessly in the wilderness. How then will he be able to find them? And furthermore, since
they have rejected all social ties, they must have become like madwomen haunted by ghosts.
How then will he be able to reason with them? Ka assures Uddhava that even though the
gops have for His sake abandoned loka and dharma, He watches over them and protects
them. He continues to provide them the same worldly and superworldly benefits they have
rejected. Thus when Uddhava reaches Vndvana he will find the gops at home with their
husbands and children, and of sane mind. Whats more, Ka personally continues to provide
even for the husbands and children the gops have mentally abandoned. There is no need to
worry that the families of the gops might be uncared for, or that the community might have
ostracized the husbands for having wives who have abandoned religious principles. Ka is
protecting the gops families, and of course He is protecting the gops themselves and their
religious principles. Through His personal energies, Ka provides for the needs of the
husbands and children, so what doubt can there be that He maintains the gops? He supplies
their worldly needs (loka), maintains the integrity of their religious duties as women (strdharma), and keeps them strongly engaged in their primary interest and highest dharma
nma-sakrtana and the other essential aspects of devotional service to Him.
According to the rules for Sanskrit euphony, ye tyakta may be read as the elided form of ye
atyakta, and when we take the liberty to restore the prefix a- (not), another meaning of the
last two lines of this verse comes out: Only for My sake have the gops not abandoned their
worldly responsibilities [loka-dharma]. Therefore, dear Uddhava, since you are virtually equal
to Me, you should go to Vraja, make the gops happy, protect their sanity and natural
humility, and do the same for their husbands, their children, and everyone else in Vraja.
BB 3.7.141
TEXT 141
TEXT
MaiYa Taa" Pa[eYaSaa& Pa[ee dUrSQae Gaaeku-l/iYa" )
SMarNTYaae_ ivMauiNTa ivrhaETk-<#yivl/a" ))

mayi t preyas prehe

dra-sthe gokula-striya

smarantyo ga vimuhyanti
virahautkahya-vihval
SYNONYMS
mayiI; tthey; preyasmof all objects of endearment; prehethe most dear; drasthebeing far away; gokula-striyathe women of Gokula; smarantyaremembering;
agadear (Uddhava); vimuhyantibecome stunned; virahaof separation; autkahya
by the anxiety; vihvaloverwhelmed.
TRANSLATION
My dear Uddhava, for those women of Gokula I am the most cherished object of love. Thus
when they remember Me, who am so far away, they are overwhelmed by the anxiety of
separation.
COMMENTARY
Here Ka speaks to His friend Uddhava with deep concern for the gops. Never, He tells
Uddhava, has He seen in anyone such distress as the gops now suffer, nor has He ever heard
of such misery in any historical or literary account. At every moment the gops are so beside
themselves in the bewilderment of separation that they seem ready to leave their bodies for
the abode of Death.
In this world ones spouse, children, and friends are generally very dear. Yet more dear is
ones own body, and still more dear the vital air of life. More dear than life is dharma, still
more dear is moka, and even more dear is ka-bhakti, pure devotional service to Ka.
Ka-bhakti finds its perfect culmination in unalloyed prema, and because the gops are more
advanced in ka-prema than anyone else, they are most dear to the Supreme Lord and His
devotees.
For the gops, Ka Himself is the most dear object of attraction. When He goes far away to
Mathur and remains there, the gops nearly drown in the anxiety of separation, and stay alive
only by the faint hope that He will come back to them. Unable to think and act coherently,
they become as if insane. They fall into obsessive remembrance of Ka, thinking about how
they used to associate with Him. And they become so confused and distant from reality that it
becomes difficult to verify that they are still alive. The gops suffer greatly when Ka leaves
them for even a moment, but when He leaves Vndvana for Mathur they approach the
extreme limit of distress. Yet even though the greatness of their pain often overwhelms their
minds, the gops cannot help but remember Ka.
Ka calls Uddhava aga, dear friend, to remind Uddhava, I am depending on your skills
as a messenger and counselor to save the lives of the gops by delivering My message.

BB 3.7.142
TEXT 142
TEXT
DaarYaNTYaiTak*-C^\e<a
Pa[aYa" Pa[a<aaNk-QaNa )
Pa[TYaaGaMaNaSaNdeXaEr(
bVYaae Mae MadaiTMak-a" ))

dhrayanty ati-kcchrea
prya prn kathacana
pratygamana-sandeair
ballavyo me mad-tmik
SYNONYMS
dhrayantithey hold on; ati-kcchreawith great difficulty; pryabarely; prnto
their lives; kathacanasomehow; prati-gamanaabout return; sandeaiby the
messages; ballavyathe cowherd women; meMy; mat-tmikwho are fully dedicated
to Me.
TRANSLATION
Simply because I have promised to return to them, My fully devoted cowherd girlfriends
struggle to somehow or other maintain their lives.
COMMENTARY
In the previous verse, Ka described the condition of gokula-striya, which can be taken to
mean all the ladies of Vraja, old as well as young. Now He focuses His attention on the vrajagops who are most dear to Himthe young gops, such as r Rdhik. As improbable as it
seems to Ka, these dear gop girlfriends, including Candrval, even though on the constant
verge of death from the pain of separation, manage somehow to survive.
Ka is ashamed to confess that He intends to lie to the gops, yet He must explain the
contents of the message He is asking Uddhava to carry. Uddhava must assure the gops that
Ka will come back to them very soon. This should save the gops from the grips of death,
just as such a message saved them once before, when Akrra had taken Ka and Balarma
away from Gokula. At that time Ka sent a messenger with the promise that He would
return after only a few days, and since the simple gops had full faith in Kas words, they
found in this promise the strength to tolerate the disappointment of losing Him. The
anticipation of soon again enjoying the beauty of Ka gave them solace.

Aware of how daunting the task must appear, Ka explains to Uddhava that the gops,
headed by r Rdhik, have dedicated themselves life and soul to Him alone. Only by
Kas special efforts to keep them alive do their souls stay in their bodies. The gops are
burning in a fire of viraha-bhva, but Ka is still struggling to save them.
As Ka indicates by the word prya, most of the gops have somehow managed to survive,
but some of them have already died, and others, sad to say, will also be lost. As the fire of
separation grows in intensity, for the gops to stay alive becomes more and more difficult. In
truth, only by the shelter of Kas personal power, provided secretly, are the gops surviving
at all. Ka doesnt want to admit this to Uddhava, who might rebuke Him for preserving the
gops lives. Were Ka to allow the gops to leave their bodies, their suffering would end,
but by keeping them alive He is only prolonging and intensifying their torment. Yet there is
something else for Uddhava to consider: Ka will share the gops fate. Ka needs to be
saved as much as they do. Therefore Uddhava should take most seriously his mission of
bringing the gops a message of renewed hope.
For devotees too pained by the account of the gops inner torment, this fourth verse of
instruction to Uddhava can be interpreted in a different way, one that places more emphasis
on how Ka plans to maintain the gops lives. Two verses before, Ka gave His assurance
that He sustains the gops through all difficulties (tn bibharmy aham). Ka thus promised
to arrange, somehow or other, for the gops happiness. And now Ka tells just how
Uddhava can help. The way to keep the gops alive is to bring them Kas message
promising His return. Although to save them is practically impossible, this message may keep
the breath of life barely flowing in the gops throats. Uddhava should visit the gops and
convince them: r Nanda-nandana is returning very soon. He is already on the way. He is
practically here already.
BB 3.7.143
TEXT 143
TEXT
raMae<a SaaDa| MaQaura& Pa[<aqTae
af-iLk-Naa MaYYaNaur-ictaa" )
ivGaa!>aaveNa Na Mae ivYaaeGa=
Taqv]aDaYaae_NYa& dd*Xau" Sau%aYa ))

rmea srdha mathur prate

vphalkin mayy anurakta-citt

vigha-bhvena na me viyogatvrdhayo nya dadu sukhya

SYNONYMS
rmeawith Balarma; srdhamtogether; mathurmto the city of Mathur; prate
when brought; vphalkinby Akrra; mayiI; anuraktaconstantly attached; citt
those whose consciousness was; vighaextremely deep; bhvenaby love; nanot; me
than Me; viyogaof separation; tvraintense; dhayawho were experiencing mental
distress, anxiety; anyamanything other; daduthey saw; sukhyathat could make
them happy.
TRANSLATION
The residents of Vndvana, headed by the gops, were always completely attached to Me
with deepest love. Therefore, when My uncle Akrra brought My brother Balarma and Me to
the city of Mathur, the residents of Vndvana suffered extreme mental distress in separation
from Me and could not find any other source of happiness.
COMMENTARY
The next four verses recited by Parkit Mahrja to his mother (texts 143 through 146) come
from Kas discussion with Uddhava in the Eleventh Canto of rmad-Bhgavatam
(11.12.1013). When Ka and Uddhava were together in Dvrak, Ka explained to
Uddhava the great value of associating with saintly devotees of the Lord. Discussing this topic
reminded Ka of the most exalted of all saintly Vaiavas, His own beloved gops, and this
so overwhelmed Kas heart that He digressed to speak these four verses.
King Kasa engaged Akrra, the son of vaphalka, to bring Ka to Mathur, whatever it
took. Ka was reluctant to make the trip, but Akrra used His wits to convince Vasudeva
and Balarma that going to Mathur was unavoidable. By referring to Akrra as the noble son
of vaphalka (vaphalka being a worthy descendant of Yadu), Ka is telling Uddhava that
the Vraja-vss, including Ka Himself, have to excuse Akrra. After all, Akrra was only
doing what he thought necessary to protect his dynasty from the wrath of Kasa. Lord
Balarma, who was present when Akrra came to Vndvana, could have expertly pacified
the Vraja-vss, as He had done previously when Ka seemed imperiled in the grip of
Kliya; but this time, somehow, He made no such attempt. And when Akrra approached
Balarma to present the plight of Vasudeva, Devak, and the other Yadus, who were living in
fear and misery under the rule of Kasa, it was Balarma who gave His consent for taking
Ka from Vndvana to Mathur. Had it not been for this, Ka might never have left
Vndvana.

After Ka departed, the gops could find no other object of delight for their eyes. Whatever
they saw reminded them that Ka was gone, and this only made them more miserable. With
the supreme desirable object removed from their sight, everything else appeared worthless.
Separation from Ka was like a persistent throbbing in the head that made enjoying
anything in life impossible. Even before Ka left, the gops attraction to Him had been
obsessive, but now it was utterly out of control, and it tormented them like a raging fever in
the brain. They entered the rarest state of ecstasy, in which nothing around them seemed able
to give any happiness.
Uddhava might wonder why the gops, whose wisdom is praised by the most learned sages,
continued to be attracted to Ka even after He had caused them so much anguish. Kas
answer is that the gops love for Him was so extremely intense that nothing, not even His
mistreatment of them, could impede it. As the sage Parara describes,
sa tath saha gopbh
rarma madhusdana
yathbda-koi-pratima kaas tena vinbhavat

Madhusdana gave so much delight to the gops that later, when He was absent, a moment
seemed to them like ten million years. (Viu Pura 5.13.58) Parara was describing to
Maitreya, some years after the fact, the separation the gops felt, and thus he used the past
tense.
The word gop can here be understood to derive from g pnti, they protect their senses.
The gops protected their senses by keeping them away from material objects. In truth the
gops were the greatest of self-controlled yogs. But Kas charms so entranced them that
they became entangled in loving affairs with Him and therefore suffered. Madhusdana is the
name of a particular bee well known for his rapacious nature of greedily collecting honey
from many lotus flowers. And another Madhusdana, known as Ka, took from the gops
and ruined (sdayati) all their honey (madhu), all their attractive, enjoyable qualities. He stole
everything they had.
Ka here confesses to Uddhava that it is simply His nature to attract all sorts of people,
exploit them for His own pleasure, enjoy them to His full, and then go away and leave them
miserable. In the message Ka was instructing Uddhava to carry, Ka might have said that
He Himself endured as much torment in separation from the gops as they did in separation
from Him. But the facts prove otherwise. The gops surrendered to Ka with absolute
dedication, as He Himself will describe in the next two verses; Ka, however, as He

confesses to Uddhava, is not nearly as surrendered to them. Ka may have a high reputation
as the most exalted of saintly persons, but in His own opinion, expressed in these verses, the
gops are much more virtuous. In them there is not a trace of cruelty or ingratitude, and pure
love for Him like theirs is not to be found anywhere else.
BB 3.7.144
TEXT 144
TEXT
TaaSTaa" +aPaa" Pa[eTaMaeNa NaqTaa
MaYaEv v*NdavNaGaaecre<a )
+a<aaDaRvtaa" PauNar TaaSaa&
hqNaa MaYaa k-LPaSaMaa b>aUvu" ))

ts t kap preha-tamena nt
mayaiva vndvana-gocarea
kardha-vat t punar aga ts
hn may kalpa-sam babhvu
SYNONYMS
t tall those; kapnights; preha-tamenawith the most dearly beloved; nt
spent; maywith Me; evaindeed; vndvanain Vndvana; go-careawho was
present; kaaa moment; ardha-vatlike half; tthose very nights; punaagain;
agadear Uddhava; tsmfor the gops; hnbereft; mayof Me; kalpaa day of
Brahm (4,320,000,000 years); samequal to; babhvubecame.
TRANSLATION
Dear Uddhava, all of those nights the gops spent with Me, their most dearly beloved, when I
was present in Vndvana seemed to them to pass in less than a moment. But when bereft of
My association, the gops felt those same nights drag on forever, as if each night were equal to
a day of Brahm.
COMMENTARY
Here Ka acknowledges the terrible agony the gops endure on His account. He addresses
Uddhava as aga to indicate that Uddhava is as dear to Him as His own body. And He
describes how the pleasure of the rsa dance He shared with His beloved gops passed swiftly,
as if in a single moment, even though the rsa-ll lasted several nights. As certain smtistras explain, the word nights can also mean days and nights. By the Supreme Lords
special energies, the rsa dance did not end in a single night, but lasted many nights and days.

Although outsiders were unaware, Ka and the gops celebrated the rsa-ll for a long time,
without interruption. That such an extended festival seemed to the gops to last only a moment
proves how happy Kas pure devotees become in His intimate association.
The moonlit autumn nights when Ka danced with the gops passed quickly for the gops,
but not other nights. On other nights the suffering they underwent from Kas absence
seemed to last millions of years. Or if we accept that Ka, almost every night, would find
ways to sneak out of the house to meet the gops, then every night passed quickly, not just the
nights of the rsa-ll season. Only the daytimes were excruciatingly long.
Ka admits that the gops great love for Him has cast them into utter misery. This thought
might prompt a friend to suggest that Ka bring the gops to Dvrak and again make them
happy. But this idea, Ka answers, is not feasible. The rsa dance was a source of delight for
Him and the gops because they enjoyed it together in Vndvana. Neither Ka nor the gops
can feel the same ecstasy anywhere else. Only in Vndvana does Ka wander among His
cows and dress Himself as a cowherd. Only in the atmosphere of Vndvana is the highest
ecstasy perceived. Unfortunately, Ka confesses, He is no longer the same person as in
Vndvana. He has become ungrateful and hardhearted. Yet the original virtues of the gops
have not degraded at all, and therefore Ka considers the gops much more exalted than
Himself.
BB 3.7.145
TEXT 145
TEXT
Taa NaaivdNMaYYaNauSab=
iDaYa" SvMaaTMaaNaMadSTaQaedMa( )
YaQaa SaMaaDaaE MauNaYaae_iBDaTaaeYae
Na" Pa[iva wv NaaMaPae ))

t nvidan mayy anusaga-baddhadhiya svam tmnam adas tathedam

yath samdhau munayo bdhi-toye
nadya pravi iva nma-rpe
SYNONYMS
tthey (the gops); nanot; avidanwere aware of; mayiin Me; anusagaby intimate
contact; baddhabound; dhiyatheir consciousness; svamtheir own; tmnambody or
self; adathe next life; tathas well as; idamthis life; yathjust as; samdhauin

yoga-samdhi; munayagreat sages; abdhiof the ocean; toyein the water; nadya
rivers; pravihaving entered; ivalike; nmanames; rpeand forms.
TRANSLATION
My dear Uddhava, just as great sages in yoga trance merge into self-realization, like rivers
merging into the ocean, and are thus unaware of material names and forms, the gops of
Vndvana were so completely attached to Me within their minds that they could not think of
their own bodies, or of this world, or of their future lives. Their entire consciousness was
simply bound up in Me.
COMMENTARY
The gops are married women with husbands, children, and household responsibilities. How
can they be considered superior to renounced, self-contented sages who have given up all
material attachments? Here Ka answers this doubt. After sages who follow the agayoga system become advanced in the practice of yama, niyama, sana, pryma, pratyhra,
dhyna, and dhra, they realize the Absolute Truth as Lord Viu in their perfected trance,
or samdhi. In that perfect consciousness, they forget the temporary names and forms of the
material world, including the names and forms of their own bodies.
The gops resemble such perfect sages, for the activities of the gops minds are all fixed on
Ka in a highly developed trance, achieved by virtue of their constant connection with
Ka, their natural relationship with Him in pure love. Like sages adept in aga-yoga, the
gops have forgotten everything of this worldtheir husbands and children, their own bodies
(the normal objects of self-centered attachment), their individual identities as proprietors and
enjoyers of the material body, and all their hopes for success in this life and the next.
As rivers abandon themselves to the waves of the ocean, the gops have merged their hearts in
thought of Ka. Thus, being fully dedicated to Ka, they should be recognized as even
greater than munis perfect in the aga-yoga system. Even while standing in the midst of a
blazing fire, the gops are not burned; rather, all their desires are fulfilled. Furthermore,
simply by remaining always in Ka consciousness, the gops have gained the spiritual
strength to easily turn away from everything material. Their hearts are irrevocably attracted to
Ka in all circumstances, whereas munis have to struggle hard to progress through the
successive methods of aga-yoga. The munis must deeply concentrate to bring their minds
under subjugation, and only after long endeavor can they possibly reach the goalsamdhi,
in which they can forget material names and forms. The gops are much greater because they
easily achieve samdhi.

But arent self-contented sages like the four Kumras considered the most advanced of saintly
persons? In ordinary circles that opinion may prevail, but in truth the gops are more saintly
than self-contented sages. The gops differ from sages whose minds flow like rivers into the
ocean of samdhi, oblivious of names and forms. Though the gops forget everything
material, including their own bodies, they never forget Kas names, forms, and qualities.
The lives of the gops are practical and real, full of variety, and imbued with the spirit of
devotion to Ka. The gops, fixing their intelligence completely on Ka, never forget His
names and forms. Thus they excel all munis by easily realizing the highest limit of happiness
in full love of God.
In the Ninth Canto of rmad-Bhgavatam (9.4.64) Lord Nryaa tells the muni Durvs:
nham tmnam se
mad-bhaktai sdhubhir vin
riya tyantik vpi
ye gatir aha par
O best of the brhmaas, without saintly persons for whom I am the only destination, I do
not desire to enjoy My transcendental bliss or even the association of My consort r, the
supreme goddess of fortune. In other words, the Supreme Lord is more attracted to His pure
devotees than to the goddess r.
Here a doubt may arise: The gops of Vndvana are also said to be goddesses of fortune.
Doesnt that put them in the same category with r? How then can they be considered
Kas dearmost devotees? Ka dispels this doubt here in His discussion with Uddhava in
the Eleventh Canto by disclosing a confidential aspect of the gops glories, an aspect that
establishes the gops beyond all doubt as the greatest of saints, and greater even than the
goddess r. Earlier, in the Tenth Canto, while giving Uddhava the message to convey to the
gops, Ka glorified them. But at that time Ka did not reveal that He Himself was
distressed by being separated from them. Had He done so, Uddhava might have told this to
the gops, and their condition would only have worsened. But now, in the Eleventh Canto,
Ka wishes to refute the popular misconception that He is hard-hearted, and He wishes to
satisfy Uddhava, and so, revealing the greatness of His own ecstasy, He discloses His feelings
for the gops. In so doing, He describes how it is that the gops are more saintly than everyone
else.
To understand the hidden meaning of what Ka is saying here, we have to read the word
avidan as a present participle (being unaware) instead of a past-tense verb (were
unaware). The rules of Sanskrit grammar allow this. As a participle, avidan is a masculine

form in the subjective case, and so it must refer to the speaker, Ka Himself. Avidan can
therefore be translated as if I am unaware. Kas being the subject of the previous verse,
which includes the word may (by Me), further justifies such a reading. The sages
(munaya) are another subject in the current verse, and thus, by extension, the participle can
also refer to the sages.
Ka is saying, then, Sages are not really sages if in their samdhi they become like rivers
flowing into the ocean and forget My names and forms. Because the activities of their senses
completely stop, such forgetful sages become as if dead, for they are devoid of the living
souls defining quality of thought and unable to experience transcendental ecstasy. In the
same way, were I ever to forget My gops, were I ever to fail to think of them constantly, I
would no longer be r Ka, the Personality of Godhead. Or, understanding this idea in an
even more radical sense: Then My life would come to an end; I would no longer exist.
Ka refrains from openly speaking this last thought, because He wants to spare Uddhava the
pain of hearing something so distasteful.
Ka, divulging why He feels the way He does, says to Uddhava, I am obliged to the gops
because their minds are absolutely fixed on Me. The gops always think exclusively of Me,
and their attraction to Me is most sublime. Therefore, dear brother, for them I have the
greatest love. I must confess to not having the same kind of love for anything or anyone
elsenot for My parents, My brothers, My queens, My children, not for My own
transcendental body, not for My Vaikuha abode with all its paraphernalia and associates,
nor My special abodes here in Dvrak and Mathur. All of them I could forget and still be
Myself, r Ka, and not feel as much pain as if I were ever to forget the gops of Vraja. I
am always thinking of the gops with supreme love and attachment.
In another verse, found in rla Rpa Gosvms Padyval (135), Uddhava tells the gops:
viyoginnm api paddhati vo
no yogino gantum api kamante
yad dhyeya-rpasya parasya puso
yya gat dhyeya-pada durpam
The path you women traverse who feel separation from Ka, even great yogs cannot
approach. You have realized the goal of meditation that others can hardly achievethe
Supreme Personality of Godhead, whose form is the most worthy object of meditation. Real
yogs, engaged in eternal devotional service to the Supreme Lord, know only Ka as the
object of their meditation. But the gops have surpassed even such genuine yogs because the

gops are the constant object of Kas meditation. Therefore they are greater than everyone
else.
BB 3.7.146
TEXT 146
TEXT
MaTk-aMaa rMa<a& JaarMaSvPaivdae_bl/a" )
b] Maa& ParMa& Pa[aPau" SaaC^TaSahXa" ))

mat-km ramaa jram

asvarpa-vido bal
brahma m parama prpu
sagc chata-sahasraa
SYNONYMS
matMe; kmthose who desired; ramaamcharming; jramthe lover of anothers
wife; asvarpa-vidanot knowing My actual situation; abalwomen; brahmathe
Absolute; mmMe; paramamsupreme; prputhey achieved; sagtby association;
ata-sahasraaby the hundreds of thousands.
TRANSLATION
All those hundreds of thousands of women, knowing Me as their most charming lover and
ardently desiring Me that way, were unaware of My actual position. Yet by intimately
associating with Me, they attained Me, the Supreme Absolute Truth.
COMMENTARY
The gops fulfilled their highest ambitions by achieving Ka as their lover. Those cowherd
women were so exalted that by personal contact with them thousands of the outcaste women
of VrajaPulinds and other aboriginesachieved the same rarest goal of life. The word
abal (women) in its literal sense means not strong, indicating that the aborigine women
lacked the assets of knowledge, good birth, good behavior, and devotion to God. They were
ignorant of their own eternal identities as spirit souls, and because they had never come close
enough to Nanda Mahrjas village to see Ka with their own eyes, they were also ignorant
of Kas all-attractive beauty. Nonetheless, in the forest the aborigine women of Vraja
accidentally came in contact with grass and leaves smeared with kukuma from the bodies of
the gops and in this way gained the transcendental association of the gops and also became
infected with the desire to have Ka as their lover. Or if we presume that the Pulinds and
other aborigine women, simply by being born in Kas holy dhma, must have known that

they were eternal souls, their association with the gops, even though indirect, infused them
with sublime devotion for Ka and made them forget whatever spiritual knowledge they
had. They were also ignorant of who they were in another sense: taking no heed of their own
dirtiness and their dingy complexions, they were helplessly impelled toward Ka by the
conjugal attraction they contracted from the gops.
The Pulinds and others may have been low-class tribal women, but they had the greatest
fortune of being attracted to the Supreme Absolute Truth, the darling son of Nanda Mahrja.
And that attraction was extraordinary. They accepted Him as the absolute master of their
lives, and that too in the special mood that He was their unmarried lover. They had to keep
their love for Ka secret because as outcastes they had little hope of ever meeting Him and
if they did chance to meet Him that contact would be considered altogether illicit. Thus they
privately cherished the treasure of prema within the cores of their hearts. At every moment
they tasted newer and newer sweetness in the highest possible limits of blissful satisfaction.
Having had some contact with the gops, the aborigine women of Vraja all attained a
perfection similar to theirs, if not in this life then in the next.
BB 3.7.147
TEXT 147
TEXT
WTaa" Par& TaNau>a*Taae >auiv GaaePavae
GaaeivNd Wv iNai%l/aTMaiNa !>aava" )
vaH^iNTa Yavi>aYaae MauNaYaae vYa& c
ik&- b]JaNMai>arNaNTak-QaarSaSYa ))

et para tanu-bhto bhuvi gopa-vadhvo

govinda eva nikhiltmani rha-bhv
vchanti yad bhava-bhiyo munayo vaya ca
ki brahma-janmabhir ananta-kath-rasasya
SYNONYMS
etthese women; paramalone; tanutheir bodies; bhtamaintain successfully;
bhuvion earth; gopa-vadhvathe young cowherd women; govindefor Lord Ka;
evaexclusively; nikhilaof all; tmanithe Soul; rha-bhvwho have perfected
their ecstatic loving attraction; vchantithey desire; yatwhich (ecstatic attraction);
bhavamaterial existence; bhiyathose who fear; munayasages; vayamwe; caalso;

kimwhat use; brahmaas a brhmaa or as Lord Brahm; janmabhiwith births;

anantaof the unlimited Lord; kathfor the topics; rasasyafor one who has a taste.
TRANSLATION
Among all persons on earth, these cowherd women alone have actually perfected their
embodied lives, for they have achieved the perfection of unalloyed love for Lord Govinda.
Their pure love is hankered after by those who fear material existence, by great sages, and by
ourselves as well. For one who has tasted the narrations of the infinite Lord, what is the use of
taking birth as a high-class brhmaa, or even as Lord Brahm himself?
COMMENTARY
Texts 147 through 152 (Bhgavatam 10.47.5863) were spoken by r Uddhava during his
visit to Vndvana. Because of his own solid reputation as an exalted Vaiava, his testimony
that the devotional service of the gops is supreme is extremely credible. Uddhava is a favorite
student of Bhaspati, the spiritual master of the demigods, and he is a trusted advisor to Ka
in Dvrak. Ka Himself praises Uddhava with enthusiasm:
athaitat parama guhya
vato yadu-nandana
su-gopyam api vakymi
tva me bhtya suht sakh
My dear Uddhava, O beloved of the Yadu dynasty, because you are My servant, well-wisher,
and friend, I shall now speak to you the most confidential knowledge. Please hear as I explain
these great mysteries to you. (Bhgavatam 11.11.49)
vsudevo bhagavat
tva tu bhgavatev aham
Among those entitled to the name Bhagavn I am Vsudeva. And among the devotees, you
indeed, Uddhava, represent Me. (Bhgavatam 11.16.29)
na tath me priya-tama
tma-yonir na akara
na ca sakarao na rr
naivtm ca yath bhavn
My dear Uddhava, neither Lord Brahm, Lord iva, Lord Sakaraa, nor the goddess of
fortune, nor indeed My own self is as dear to Me as you. (Bhgavatam 11.14.15)
When Uddhava met with the gops in Vndvana, he used all his diplomatic skill to deliver
Kas message in a way that would relieve the agony the gops felt in separation from
Ka. But after hearing the message, the gops became even more deeply immersed in the

ocean of their distress. Uddhava was astonished by the extraordinary intensity of the gops
attachment to Ka. He had never seen or even heard of such pure devotional surrender.
Therefore, just before leaving Vndvana, Uddhava spoke these six verses, in homage to the
gops and their pure devotion for Ka.
Here, in the first of these verses, Uddhava declares the gops greater than all aspirants for
liberation, greater than all self-realized liberated saints, and greater than all other devotees of
the Personality of Godhead. Only the gopsthe goddesses of fortune who reside in the
cowherd village of r Nandahave realized the full potential of human life (tanu-bhto
bhuvi). That these greatest of all Vaiavas are human beings and residents of earth is fitting
because on higher planets like Svarga, the abode of Indra, the residents enjoy so much power
and sense gratification that such love for Ka is practically impossible for them to achieve.
In other words, the demigods and sages living in the higher regions of the universe can hardly
ever perfect their lives like the gops of Vraja.
The words tanu-bhto bhuvi (perfecting their lives on earth) can also be understood in
another way: By sharing the rare gift of prema-bhakti, the gops deliver the fallen conditioned
souls of this earth. In other words, the devotional lives of the inhabitants of earth are
nourished by the gops. The influence of the natural compassion and other virtues of the gops
is supremely beneficial for everyone because the gops possess the greatest possible love for
the inner Lord of all souls, the son of the king of the cowherds, the Lord who is famous as
Govinda because He is the Indra of the cows. Moreover, the gops disregard everything else
and love Govinda as the Lord of their hearts, their lover, their paramour. They enjoyed with
Ka the unprecedented rsa-ll festival, and then, by displaying the all-attractive
transformations of their viraha-bhva, they deprived Uddhava of his wisdom by vanquishing
his sobriety. For a long time the gops had quietly endured within their hearts the pain of
separation from Ka; but after hearing Kas message from Uddhava they could no longer
hold themselves back. Uddhava then became a witness to the uncontrollable waves of their
complete distress. The ecstasy the gops feel in separation from Ka makes the whole world
cry in sympathy and brings Vaiavas to the verge of death.
In the obvious sense, Ka is nikhiltm in that He is the soul of all beings, but in this
verse the phrase nikhiltmani has another, confidential meaning. He is also nikhiltm in that
each gop cherishes Him as her very life and soul (literally, her entire self), in a way that
other devotees cannot imitate. No one loves Ka as unconditionally as do the gops.
Mumukus, renounced aspirants for liberation, fear material existence; and self-satisfied
Vaiava devotees of the Lord, who are liberated souls (muktas), are free from such fear. And

both, in their own ways, understand Ka to be the supreme goal and the supreme fruit of
spiritual endeavors. The liberated Vaiavas and the aspirants for liberation who have the
good fortune to get the mercy of those Vaiavas admire the love the gops have for Ka,
but rarely do they attain it. Uddhava considers Himself to be in the same categorya sincere
servant of Ka who can only admire the gops prema from a distance.
But isnt Lord Brahm, rather than the gops, the greatest of all Vaiavas? Since he is the
original guru for the path of devotional service, isnt he superior to all aspirants for liberation
and to all liberated devotees? He sits on the seat of highest sovereignty in this universe, and
he is endowed with many excellences. If the gops are so exalted, then, why didnt they accept
births like his, in which they would have been worshiped by the whole world, rather than
come to the earth as lowly cowherd women? Uddhava answers these questions by saying kim
brahma-janmabhir ananta-kath-rasasya. The term ananta-kath refers to topics about the
unlimited Lordsr Ka and r Balarma. Uddhava simply states that a rasika-bhakta, a
person who has a taste for hearing ananta-kath, sees no use in being born as Lord Brahm,
even numerous times. Such rasika-bhaktas regard birth as Brahm as an obstacle to
cultivating the taste for ananta-kath because such a birth creates various distractions, such as
pride. Therefore the gops, intent on tasting the honey found at r Govindas lotus feet,
would rather be born as simple daughters of cowherds than as such an exalted being as Lord
Brahm.
Alternatively, the rules of Sanskrit grammar allow kath-rasasya to be split as kath-arasasya,
meaning for one who has no taste for hearing these topics. If someone has no interest in
ananta-kath, what can he gain by taking birth as the creator of the universe? Nothing of real
value. Attraction to ananta-kath is the real fruit of renunciation, liberation, and devotional
practice. Thus a person who lacks this taste cannot honestly be called a renunciant, a liberated
sage, or a Vaiava.
Another way of looking at Uddhavas words is that he is explaining why the gops, though on
the highest level of self-realization, chose to abandon the norms of civilized behavior, the
principles of dharma taught in the Vedas. In this context, brahma-janma can be interpreted to
mean the appearance of Vedic knowledge within. For the gops, or indeed for anyone who
has a taste for the topics of the unlimited Lord, the presence of Vedic knowledge on the lips
and in the heart is less important than attraction to ka-kath.
Brahma can also be taken to signify knowledge of the pure self, and janma to signify the
means to generate this knowledge, namely the Vedas. In other words, a person who has
realized ananta-kath-rasa has nothing to gain by Vedic study or theoretical knowledge that he

is spirit distinct from matter. And to a person who has no ananta-kath-rasa, of what use is
Vedic study or knowledge of the self? Ananta-kath-rasa is the only substantial result to be
gained from studying the Vedas and inquiring into the identity of the self. Vedic study and
self-realization are only means toward that final goal. Once one has reached the goal, one can
put aside the means by which one got there, just as a person who has lit a lamp to find
something in his room before going to sleep can put out the lamp and lay down to rest once he
has found what he was looking for, or just as one who has paid to take a boat across a river
can forget about the boat after crossing. And, conversely, when a person never attains the goal
but remains stubbornly attached to the means, all he accomplishes is useless effort, as in
beating empty husks of grain.
A devotee situated in ananta-kath-rasa is therefore a superior person. Whether practicing the
regulations of vaidh-bhakti or helplessly submerged in the ocean of rasa, he can never give
up hearing and chanting about Ka, and doing whatever promotes that hearing and chanting.
What to speak, then, of the gops, those most fortunate of all women, who have the rarest
quality of love for r Govinda? For them, ordinary Vedic cultural standards and the dry
realizations of selfish meditation are of no value whatsoever.
BB 3.7.148
TEXT 148
TEXT
KveMaa" iYaae vNacrqVYaRi>acardua"
k*-Z<ae Kv cEz ParMaaTMaiNa !>aav" )
NaNvqrae_Nau>aJaTaae_ivduzae_iPa Saa+aac(
^\eYaSTaNaaeTYaGadraJa wvaePaYau-" ))

kvem striyo vana-carr vyabhicra-du

ke kva caia paramtmani rha-bhva
nanv varo nubhajato viduo pi skc
chreyas tanoty agada-rja ivopayukta
SYNONYMS
kvawhere, in comparison; imthese; striyawomen; vanain the forests; carwho
wander; vyabhicraby wayard behavior; ducontaminated; kefor Ka; kva
caand where; eathis; parama-tmanifor the Supreme Soul; rha-bhvastage of
perfect love (known technically as mah-bhva); nanucertainly; varathe Personality of
Godhead; anubhajatato one who constantly worships Him; aviduanot learned; api

even though; sktdirectly; reyathe highest good; tanotibestows; agadaof

medicines; rjathe king (namely, the nectar which the demigods drink for long life); iva
as if; upayuktataken.
TRANSLATION
How amazing it is that these simple women who wander about the forest, seemingly spoiled
by wayward behavior, have achieved the perfection of unalloyed love for Ka, the Supreme
Soul! Indeed, it is true that the Supreme Lord Himself awards His blessings even to an
ignorant worshiper, just as the best medicine works even when taken by a person ignorant of
its ingredients.
COMMENTARY
It is obviously with irony that Uddhava speaks these words. He considers himself unqualified
to have the company of the gops, which he has achieved only by the undeserved mercy of the
Supreme Personality of Godhead, r Ka. Contrasting himself with the gops, Uddhava
thinks that they are Kas dearmost devotees whereas he has deviated in so many ways from
the path of devotion: he has committed serious apardhas, refused to carry out Kas
instructions, and failed to develop confidence in the process of bhakti-yoga. According to
him, compared to the gops he is especially fallen.
The gops are roamers of the forest. In other words, their intense love for Ka impels
them to wander about the Vndvana forest, where so many of His pastimes took place. And
in the agony of separation from Ka they live in the most secluded part of the Vndvana
forest, where they wander about in the impassable wilderness. These transcendental goddesses
of fortune in r Nandas cowherd community are now totally helpless under the sway of their
incomparable prema.
Uddhavas life is nothing like that of the gops: He is male and lives in a bustling metropolis,
where his residence is fixed; he enjoys all comforts and is therefore unfit to wander about the
Vndvana forest; he is proud of knowing philosophically who Ka is and so cannot gain
the topmost treasure, the gops love for Ka. Thus Uddhava judges himself a most fallen
wretch compared with the gops, whose saintly qualities are inexhaustible. He thinks he will
never deserve their association.
Uddhava refers to himself in the plural (du) either because of the honor he gained by the
slight association he had with the gops in Vndvana or else because he speaks on behalf of
r Nrada and Akrra also. He does not refer to the gops directly but simply calls them
these women (im), thus indicating the awe he feels in their presence. Certainly nowhere
but in the hearts of the gops can such elevated pure love for Ka be seen. And certainly,

Uddhava thinks, only by the special power of devotional service to Ka could such a foolish
person as himself have had the privilege of witnessing the glories of the gops.
Ka is vara, the independent supreme controller, free to give suitable rewards for any
service done for Him. He can reciprocate with His devotees however He wishes. He can
shower His kindness even on an ignorant person who knows nothing of His greatness and the
greatness of His servants, a person who sees devotees and devotional service with material
vision but who somehow has rendered a little service to one of His devotees. If any person, by
approaching Kas devotee, takes even a slight step toward accepting service to Ka,
Ka at once reciprocates with all kinds of assistance and blessings. Just as a powerful
medicine is effective even on patients completely ignorant of its properties, the Lords mercy
acts on anyone who comes in touch with Him.
The word nanu (certainly) can alternatively be understood as two separate words, na (not)
and nu (indeed). Indeed, because Ka is the Supreme Personality of Godhead, whatever
He wants to do He can, and whatever He does not want to do He can refrain from. Or He can
transform reality; in other words, He can undo any situation to change it to whatever He
prefers. He has unlimited, all-powerful energies, by which He fulfills all His desires. Thus He
can award the highest perfection of life to anyoneto the wise saint who worships Him
constantly without deviation (anubhajata), to someone who has worshiped Him irregularly
(na anubhajata), or even to someone who has never worshiped Him but has by some good
fortune or other come in touch with His devotees. And if Ka wants, He can award this
causeless mercy without delay (skc chreyas tanoti). He can make His mercy visible to all,
not just a select few. He can make His mercy so obvious that one need not search for it by
speculative philosophical conjectures. Kas mercy thus acts like a rare, most potent
medicine, effective even if not swallowed and digested but merely brought near the patient
and smelled.
BB 3.7.149
TEXT 149
TEXT
NaaYa& i[Yaae_ o iNaTaaNTarTae" Pa[Saad"
SvYaaeRizTaa& Nail/NaGaNDaca& ku-Taae_NYaa" )
raSaaeTSave_SYa >auJad<@Ga*hqTak-<#==
l/BDaaiXaza& Ya odGaad( v[JaSauNdrq<aaMa( ))

nya riyo ga u nitnta-rate prasda

svar-yoit nalina-gandha-ruc kuto ny

rsotsave sya bhuja-daa-ghta-kahalabdhi ya udagd vraja-sundarm
SYNONYMS
nanot; ayamthis; riyafor the goddess of fortune; ageon the chest; ualas;
nitnta-ratewho is very intimately related; prasdathe favor; svaof the heavenly
planets; yoitmfor the women; nalinaof the lotus flower; gandhahaving the aroma;
rucmand bodily luster; kutamuch less; anyothers; rsa-utsavein the festival of
the rsa dance; asyaof Lord r Ka; bhuja-daaby the arms; ghtaembraced;
kahatheir necks; labdha-imwho achieved such a blessing; yawhich; udagt
became manifest; vraja-sundarmfor the beautiful gops, the transcendental girls of Vrajabhmi.
TRANSLATION
When Lord r Ka was dancing with the beautiful gops of Vraja in the rsa-ll, the gops
were embraced by the arms of the Lord. This transcendental favor was never bestowed upon
the goddess of fortune or other consorts in the spiritual world. Indeed, never was such a thing
even imagined by the most beautiful girls in the heavenly planets, girls whose bodily luster
and aroma resemble the beauty and fragrance of the lotus. And what to speak of worldly
women who are very beautiful by mundane estimation?
COMMENTARY
Uddhava is astonished that although Mah-lakm, the consort of Lord Nryaa, is famous as
His beloved, she cannot enjoy the Supreme Lords favor in the same way as the gops of
Vraja. If the supreme goddess of fortune is less fortunate than these gops, what can be said of
everyone else?
This verse has already been explained by r Nrada Muni in an earlier chapter of r Bhadbhgavatmta (2.5.189191).
BB 3.7.150
TEXT 150
TEXT
AaSaaMahae cr<are<auJauzaMah& SYaa&
v*NdavNae ik-MaiPa GauLMal/TaaEzDaqNaaMa( )
Yaa duSTYaJa& SvJaNaMaaYaRPaQa& c ihTva
>aeJauMauRku-NdPadvq=&= [uiTai>aivRMa*GYaaMa( ))

sm aho caraa-reu-jum aha sy

vndvane kim api gulma-latauadhnm
y dustyaja sva-janam rya-patha ca hitv
bhejur mukunda-padav rutibhir vimgym
SYNONYMS
smof the gops; ahooh; caraa-reuthe dust of the lotus feet; jumwho are
devoted to; aham symlet me become; vndvanein Vndvana; kim apiany one;
gulma-lat-oadhnmamong the bushes, creepers, and herbs; y(the gops) who;
dustyajamvery difficult to give up; sva-janamfamily members; rya-pathamthe
civilized path of chastity; caand; hitvgiving up; bhejuworshiped; mukundapadavmthe lotus feet of Mukunda, Ka; rutibhiby the Vedas; vimgymwhich are
to be searched for.
TRANSLATION
The gops of Vndvana have given up the association of their husbands, sons, and other
family members, who are very difficult to give up, and have forsaken the path of chastity, to
take shelter of the lotus feet of Mukunda, Ka, which one should search for by Vedic
knowledge. Oh, let me be so fortunate as to be one of the bushes, creepers, or herbs in
Vndvana, because the gops trample them and bless them with the dust of their lotus feet.
COMMENTARY
By observing the glories of the gops, by describing those glories in his own words, and by
meeting the gops in person, Uddhava is now completely absorbed in the gops special mood
of loving Ka. In this exalted state, he has now discovered his true hearts desire, which in
this verse he prays to achieve as the final fruit of all the service he has done for Ka. In his
next life, he hopes to become any of the plants in Vndvana who receive the dust from the
gops feet.
The enthusiasm Uddhava gains from expressing this wish inspires him to say more about the
greatness of the gops. For the service of r Mukundas lotus feet, the gops have abandoned
things impossible for young women to give uphusbands, children, and other relatives, and
the Vedic standards of behavior. Casting aside everything ordinarily precious, they have
chosen to devote themselves utterly to mukunda-padavm, the lotus feet of Ka. Or,
understanding padavm in its more literal sense of footpath, every day the gops eagerly go
out, morning and evening, to watch the path Ka will use to go to the forest and return. Or
else mukunda-padavm is the spiritual path of bhakti-yoga. The gops have abandoned their

families and religious principles just to engage in Kas service, even without expecting to
obtain Him. For such unique surrender, they should be acknowledged as supremely glorious.
But why have these gops, whose feet are worshiped by all respectable persons, set a bad
example by abandoning the noble life of dedication to their husbands and fathers? Why have
they defied the authority of the Vedas in that way? Uddhava answers that the Vedas
themselves consider devotional service to Ka the most important goal in life and aspire for
the service of r Mukundas lotus feet. The word vimgym indicates that the Vedas can only
strive to achieve the prema of the gops, not achieve it. Therefore, even though the Vedas are
the teachers of all principles of religion and spiritual knowledge, it is perfectly fitting that the
gops take no heed of Vedic authority and in fact abandon the Vedic principles for the sake of
obtaining the most precious thingsomething the Vedas themselves can hardly obtain.
Indeed, for the gops to observe the religious principles upon which their families insist would
only prevent the gops from properly worshiping the lotus feet of Mukunda.
On this matter, Lord Ka has given His own opinion:
trai-guya-viay ved
nistrai-guyo bhavrjuna
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna,
become transcendental to those three modes. (Bhagavad-gt 2.45) And here in Bhadbhgavatmta we have just read, in Text 147, Uddhavas own words from rmadBhgavatam (10.47.58), ki brahma-janmabhir ananta-kath-rasasya: For one who has
tasted the narrations of the infinite Lord, what is the use of taking birth as a high-class
brhmaa, or even as Lord Brahm himself? In other words, any real attraction to the topics
of Lord Ananta exempts one from having to follow the Vedic injunctions that regulate
thought and behavior. The gops, moreover, have earned this exemption even more certainly
than have others because the only desire the gops have is to follow the path of their beloved
Mukunda.
Alternatively, Uddhavas statement may be understood as his answer to another doubt. The
Vedas, the rutis, are the supreme object of reverence even for Brahm and the other
demigods, who receive their knowledge from the Vedas. This we hear from the very words of
the rutis themselves. How then are the gops justified in disregarding the Vedic instructions?
In response to this query, Uddhava says that the scope of Vedic authority is limited to the
field of ordinary religious life whereas the gops have completely transcended that jurisdiction
by taking exclusive shelter of Ka. The Vedas can merely seek Ka, but the gops already
possess Him. In the opinion of some authorities, the Upaniads earned the right to become

gops out of intense hankering to worship Ka in the gops special mode of prema. But this
should be rejected as an untenable theory. Why? Because the Upaniads are inferior in
devotion even to the goddess Lakm. Thus the Upaniads, on their own merit, do not deserve
the good fortune of becoming gops. Only on the strength of Kas special mercy could any
of them ever attain that perfection.
BB 3.7.151
TEXT 151
TEXT
Yaa vE i[YaaicRTaMaJaaidi>arak-aMaEr(
YaaeGaerEriPa SadaTMaiNa raSaGaaeyaMa( )
k*-Z<aSYa TaGavTa" Pa[PadarivNd&
NYaSTa& STaNaezu ivJahu" Pairr>Ya TaaPaMa( ))

y vai riyrcitam ajdibhir pta-kmair

yogevarair api sad-tmani rsa-gohym
kasya tad bhagavata prapadravinda
nyasta staneu vijahu parirabhya tpam
SYNONYMS
ywho (the gops); vaiindeed; riyby the goddess of fortune; arcitamworshiped;
ajaby the unborn (Brahm); dibhiand other demigods; pta-kmaiwho have already
realized all desires; yoga-varaimasters of mystic power; apieven though; sat-tmani
in the pure mind; rsaof the rsa dance; gohymin the gathering; kasyaof Lord
Ka; tatthose; bhagavataof the Supreme Lord; prapada-aravindamthe tip of His
lotus feet; nyastamplaced; staneuon their breasts; vijahuthey gave up; parirabhya
by embracing; tpamtheir torment.
TRANSLATION
Although the goddess of fortune herself and Lord Brahm and all the other demigods have
realized all their desires and are masters of yogic perfection, they can worship the lotus feet of
Ka only within their purified minds. But during the rsa dance Lord Ka placed His feet
upon these gops breasts, and by embracing those feet the gops gave up all sorrow.
COMMENTARY
Arent all devotees of Ka equally glorious for renouncing their families and whatever else
prevents them from approaching Ka? Yes, but the intimacy of the gops surrender makes
them special. Kas lotus feet are worshiped by the goddess of fortune with all the opulence

at her command; she serves her Lords feet by massaging them, and she attends Him in
various other ways. Brahm, Rudra, Indra, and other demigods also worship Kas feet, and
so do the mahat-tattva and the other elements of creation; the demigods and the elements over
which the demigods preside worship Kas feet by performing Vedic sacrifices and carrying
out His orders. Self-satisfied liberated sages also worship with devotion those same feet,
aiming at them as the supreme goal of life. The great masters of bhakti-yoga worship His
lotus feet within their purified hearts by hearing and chanting Kas glories with pure love.
But the worship performed by all these elevated souls (with the exception of the goddess
Lakm) is for the most part only mental; rarely does Ka grant His darana to these
demigods, sages, and devotees. The gops worship of Kas lotus feet is much more
intimate.
The words kasya tad bhagavata indicate this intimacy. The pronoun tat (that) implies
that even before the rsa dance the gops were already intimately familiar with the supreme
beauty of Kas feet. And after Ka left the gops at the very beginning of the rsa-ll,
they spent some time vividly remembering those very feet in the ecstasy of separation.
Though these were the same lotus feet worshiped by r, the goddess of fortune, the gops
realized them in a special way, as the feet of the darling young son of Yaod and Nanda. The
lotus feet the gops repeatedly held to their breasts during the rsa dance were thus the most
excellent embodiment of all beauty. By holding Kas feet in this way, the gops were
completely relieved of the pain of separation. Certainly, then, the gops are the greatest
devotees, because they worshiped Kas feet not merely by meditating on them but by
holding them physically in their embrace. Because the feet they worshiped were the feet of
the Supreme Lord in the form of Ka, the gops are superior to the demigods, headed by
Brahm. Because the gops touched those feet directly, the gops are superior to the selfsatisfied sages. Because the gops held those feet to their breasts, the gops are superior to the
masters of yoga. And because the association of the gops with Ka occurred during the
rsa-ll, the gops are superior even to Mah-lakm.
As Uddhava describes how the gops, during the rsa dance, obtained relief from the distress
of separation, he harbors the concern that the feelings of separation the gops suffer now are
much more serious. Now that Ka has left them to go to Mathur, Uddhava doubts whether
even a skillfully delivered message from Ka can do much to console them. Although
Uddhava has done his best, the effect will most likely be negligible. But in any case, he
himself has been deeply affected by his meeting with the gops. He has imbibed the spirit of
their special prema, and in that mood he has prayed to take birth in Vraja in any form of life,

be it a bush or other plant, that may be touched by the dust of the gops divine feet. Because
Uddhava could properly value and learn from the love of the gops, it was him Ka chose to
carry the message to Vndvana.
Like Uddhava, rla ukadeva Gosvm took to his own heart the gops mood of devotion to
Ka. At the end of the Tenth Canto, rla ukadeva expresses this mood when he praises
Kas Dvrak queens:
y samparyacaran prem
pda-savhandibhi
jagad-guru bhart-buddhy
ts kim varyate tapa
How could one possibly describe the great austerities performed by these women who
perfectly served Him, the spiritual master of the universe, in pure ecstatic love? Thinking of
Him as their husband, they rendered such intimate services as massaging His feet.
(Bhgavatam 10.90.27) Even though rla ukadeva, while speaking this verse, uses the term
bhart (husband) rather than jra (paramour), he is actually thinking of the gops of Vraja
and burning in the fire of their ecstasy. But he dares not mention this, out of fear that in
ecstasy he would lose his self-control.
Even in modern times, and even among men, there are great devotees who are known to have
attained pure love for Ka in the mood of the gops. No one should doubt this, thinking that
for male devotees the mood of the gops is incompatible. Anyone well versed in the epics and
Puras will know the example of the austere sages of the Daaka forest. When the sages
saw the beauty of r Raghuntha (Lord Rmacandra), they became attracted in the conjugal
mood and wanted to enjoy having Him as their husband. In the Uttara-khaa of r Padma
Pura, Lord iva, speaking to his wife Prvat, describes that history:
dv rma hari tatrabhoktum
aicchan su-vigraham
te sarve strtvam pann
samudbht ca gokule
hari samprpya kmena
tato mukt bhavravt
When they saw Lord Hari in the beautiful form of Rmacandra, they at once wanted to enjoy
Him. Thus they all took birth as women in Gokula and, by their lusty attraction to Lord Hari,
obtained Him as their husband. In this way they gained liberation from the ocean of material
existence.

The Krma Mah-pura also states:

agni-putr mahtmnas
tapas strtvam pire
bhartra ca jagad-yoni
vsudevam aja vibhum
By performing austerities, the wise sons of Agni took birth as women and obtained as their
husband Lord Vsudeva, the unborn and unlimited source of creation.
BB 3.7.152
TEXT 152
TEXT
vNde NaNdv[Jaq<aa& Paadre<auMa>aq+<aXa" )
YaaSaa& hirk-QaaeqTa& PauNaaiTa >auvNa}aYaMa( ))

vande nanda-vraja-str
pda-reum abhkaa
ys hari-kathodgta
punti bhuvana-trayam
SYNONYMS
vandeI offer my respects; nanda-vrajaof the cowherd village of Nanda Mahrja;
strmof the women; pdaof the feet; reumto the dust; abhkaaperpetually;
ysmwhose; hariof Lord Ka; kathabout the topics; udgtamloud chanting;
puntipurifies; bhuvana-trayamthe three worlds.
TRANSLATION
Again and again I offer my respects to the dust from the feet of the women of Nanda
Mahrjas cowherd village. When these gops loudly chant the glories of r Ka, the
vibration purifies the three worlds.
COMMENTARY
After thus taking great satisfaction from sweetly singing the glories of the gops, Uddhava
falls flat on the ground, on the very path their lotus feet have touched. Picking up a speck of
dust from the path, he places it on his head as if it were the rarest treasure in the universe. And
after offering again his prostrate obeisance, he recites this final prayer.
Uddhava is absorbed in ecstasy, so much so that even though he can see the gops, he speaks
and offers homage to them with deep reverence as if they were not present. Obviously, he
feels sublime pleasure in chanting their glories. The most ecstatic kind of sakrtana,

however, is that chanted by the gops themselves; their loud songs purify all the worlds,
including the upper, lower, and middle planetary systems. r ukadeva Gosvm has
described this earlier in his narration of Uddhavas visit to Vndvana:
udgyatnm aravinda-locana
vrajgann divam aspad dhvani
dadhna ca nirmanthana-abda-mirito
nirasyate yena dim amagalam
As the ladies of Vraja loudly sang the glories of lotus-eyed Ka, their songs blended with
the sound of their churning, ascended to the sky, and dissipated everything inauspicious in
every direction. (Bhgavatam 10.46.46)
Uddhava also implies that any suitable praise of the gops, such as the prayers he has just
sung, is in fact the most excellent form of hari-kath. Such glorification can easily purify the
three worlds, as Uddhava hoped to do by speaking these verses.
BB 3.7.153
TEXT 153
TEXT
GaaePYa" ik-MaacrdYa& ku-Xal&/ SMa ve<aur(
daMaaedraDarSauDaaMaiPa GaaeiPak-aNaaMa( )
>aue SvYa& YadviXarSa& h]idNYaae
ZYatvcae_[u MauMaucuSTarvae YaQaaYaaR" ))

gopya kim carad aya kuala sma veur

dmodardhara-sudhm api gopiknm
bhukte svaya yad avaia-rasa hradinyo
hyat-tvaco ru mumucus taravo yathry
SYNONYMS
gopyaO gops; kimwhat; caratperformed; ayamthis; kualamauspicious
activities; smacertainly; veuflute; dmodaraof Ka; adhara-sudhmthe nectar of
the lips; apieven; gopiknmwhich is owed to the gops; bhukteenjoys; svayam
independently; yatfrom which; avaiaremaining; rasamthe taste only; hradinyathe
rivers; hyatfeeling jubilant; tvacawhose bodies; arutears; mumucushed;
taravathe trees; yathexactly like; ryold forefathers.
TRANSLATION

My dear gops, what auspicious activities must the flute have performed to enjoy the nectar
of Kas lips independently and leave only a taste for us gops, for whom that nectar is
actually meant! The forefathers of the flute, the bamboo trees, shed tears of pleasure. His
mother, the river on whose bank the bamboo was born, feels jubilation, and therefore her
blooming lotus flowers are standing like hair on her body.
COMMENTARY
Now that Parkit Mahrja has sung the praises of the young gops of Vraja, he turns his
attention to the most excellent of those gops, the blessed r Rdh, whose ecstatic love for
Ka is so deep that mere words cannot do it justice. King Parkit remembers how rmat
Rdhr constantly hankers to drink the nectar of r Kas lips, so much so that when
She hears Kas flute-song from a distance as He enters the Vndvana forest She imagines
the flute to be tasting that nectar as it touches His lips. Thinking like that, She begins to envy
the flute as if it were a rival lover. As her girlfriends stand and talk about Ka, rmat
Rdhdev then interjects this comment of Her own (Bhgavatam 10.21.9), which Parkit
Mahrja now chooses to recite.
r Rdh, addressing Her friends, headed by Lalit, asks what good deeds this flute, this
lifeless piece of wood, could have done to earn the blessing of enjoying the nectar from
Kas lips? If She could find out what the flute has done, the gops could also do it and
obtain the same favor. After all, the nectar of Kas lips belongs to them, not the flute. r
Rdhik doesnt specifically say that the nectar is theirs to enjoy, but says only that the
nectar is theirs, because She feels too shy to speak so explicitly. The flute may have the
right to rest in the hand of his master, Dmodara, or be held to Dmodaras chest or even His
lips, but when that flute dares drink as much as he likes of the intoxicating nectar of Kas
lips, that flute is being too bold. Because r Rdh and Her friends are members of the
cowherd community and therefore have a close relationship with Ka, they can claim
ownership of the nectar from Kas lips. The flute is an outsider. If he continues the
audacity of drinking this nectar, the gops will have to steal him and take him to some secret
place for safekeeping. Otherwise the flute will take all the nectar himself, leaving only the
remnants of its fragrance for the gops.
The rivers are like the flutes mothers because their milklike water enabled the flute to grow
to his present size. When the rivers contemplate the success of their son, the groves of lotuses
growing in their waters bloom, like hair on their bodies standing jubilantly erect. And the
bamboo trees in whose family the flute was born are so proud of him that they shed a
downpour of ecstatic tears in the form of sweet sap. Their skin erupts in goose bumps, and

they cry profusely, like venerable elders of a clan who see one of their children become a
servant of the Personality of Godhead.
The phrase avaia-rasam has several possible meanings. One is that the flute enjoys all the
nectar of Kas lips, leaving not a drop for anyone else. Another is that as much as the flute
drinks, his thirst (rasa or rga) remains unquenched, and being frustrated he cannot stop
drinking more and more. A third meaning is that the gops, having rejected all material tastes
(rasa) and having thus lost all interest in sense gratification in this life and the next, are
attracted only to the taste of the nectar from Kas lipsand the flute, knowing this well,
still deprives them of that nectar by drinking it himself.
A more complex explanation of avaia-rasam may be understood as follows. How fortunate
this flute must be! The Yamun and the other rivers of Vraja, who purify all the worlds by
providing arrangements for bathing and other auspicious activities, are satisfied to partake of
the mere remnants of nectar that Kas flute has left behind as dry pulp. Connoisseurs of
devotional poetry know very well how the rivers of Vraja, during the water sports enjoyed by
Ka and the gops, obtain some of the nectar from Kas lips (adharmta). Or perhaps
only one of the rivers, r Klind-dev (Yamun), is allowed to drink that adharmta
directly, and the other rivers in r Vndvana-dhma receive remnants from her, an
opportunity they have earned by residing in the abode of Kas pastimes. After tasting even
the smallest drop of the nectar that remains, all the rivers feel transcendental bliss, and their
bodily hairs stand on end. And since the rivers become ecstatic just to have a drop of that
nectar, how pious must be Kas flute to be able to drink as much as he wants.
By providing shade and fruits for everyone, the pippala and other trees on the banks of
Vrajas rivers are like the elders of a noble family who perform auspicious service for others.
Those trees cry unhappy tears because they cannot receive the nectar from Kas lips. We
may wonder why the trees cannot share this nectar or may doubt whether trees should be
crying in disappointment when they dont receive it. After all, a beggar may be sorry to have
nothing to eat, but he shouldnt lament that he cant rule a kingdom. This doubt is dispelled by
knowledge that the trees of Vraja are ryans, great saints. As exalted devotees of r Ka,
the trees are moved to tears by sadness when they dont obtain Kas adharmta, even
though they have no right to claim it. Or, taking another meaning of the word ry, the ones
crying in frustration are the mothers-in-law and other respectable elders of r Rdh.
BB 3.7.154
TEXT 154
TEXT

JaYaiTa JaNaiNavaSaae devk-IJaNMavadae

YaduvrPairzTSvEdaeRi>aRrSYaDaMaRMa( )
iSQarcrv*iJaNagan" SauiSMaTa[qMau%eNa
v[JaPaurviNaTaaNaa& vDaRYaNk-aMadevMa( ))

jayati jana-nivso devak-janma-vdo

yadu-vara-pariat svair dorbhir asyann adharmam
sthira-cara-vjina-ghna su-smita-r-mukhena
vraja-pura-vanitn vardhayan kma-devam
SYNONYMS
jayatieternally lives gloriously; jana-nivsaHe who lives among human beings and is
the ultimate resort of all living entities; devak-janma-vdaknown as the son of Devak;
yadu-vara-pariatserved by the exalted members of the Yadu dynasty; svai dorbhiby
His own arms; asyanexpelling; adharmamirreligion; sthira-caraof all living entities,
moving and not moving; vjina-ghnathe destroyer of all the ill fortune; su-smitaalways
smiling; r-mukhenaby His beautiful face; vraja-pura-vanitnmof the damsels of
Vndvana; vardhayanincreasing; kma-devamthe lusty desires.
TRANSLATION
Lord r Ka, the ultimate resort of all living entities, is also known as Devak-nandana or
Yaod-nandana, the son of Devak and Yaod. He is the guide of the Yadu dynasty, and
with His mighty arms He kills everything inauspicious, and every man who is impious. By
His presence He destroys all misfortune for all living entities, moving and inert. His blissful
smiling face always increases the lusty desires of the gops of Vndvana. May He be all
glorious and happy!
COMMENTARY
r Parkit Mahrja recited several verses of rmad-Bhgavatam to glorify, generally and
specifically, the residents of Gokula. Now, to conclude properly and invoke auspiciousness,
he glorifies the supremacy of the Personality of Godhead by again repeating the words of his
own spiritual master, ukadeva Gosvm. Just as Agastya i drank from his palm the entire
salt ocean, the divine ukadeva spoke this verse in an effort to drink from his own palm the
entire ocean of r Kas pastimes described in the Bhgavatams Tenth Canto. rla
ukadeva places this verse (10.90.48) near the very end of the canto as a complete synopsis of
the pastimes discussed in several thousand verses. The verse that immediately precedes this in
the Bhgavatam mentioned Ka explicitly, and Kas glories are the focus of this part of

ukadevas narrative. Thus even though the present verse does not mention Ka by name, it
is obviously about Him. Just as Parkit Mahrja sang the praises of different Vraja-vss in
order of their relative importance, ukadeva here tells of six special aspects of r Kas
superexcellence, in order of increasing importance.
First, Ka is the nivsathe residence, shelter, and foundationof all living beings. He
also resides as the Supersoul within their hearts. And He is manifest externally, especially
among His janas, or favorite devotees, in the forms of His numerous incarnations. Thus He is
the Supreme Brahman, the Supreme tm, the Lord of all, the seed of all avatras.
Second, Ka displayed the extreme limit of His manifold opulence in the respectful words
He spoke to His father and mother at the time of His birth, when He described the reason for
His birth as their son and His desire to be carried to Gokula. By this unprecedented revelation
of the purpose of His descent, He proved Himself the most generous bestower of benedictions
and the most compassionate protector of His parents. And by ordering Vasudeva to carry Him
to Gokula, Ka showed His intention to distribute far and wide the most precious treasure of
prema.
Third, by having the most excellent Yadus as His companions and servants, Ka further
demonstrates the supreme opulence of His appearance. As r Ydavendra, Ka puts to an
end the distress of His dear servants the Yadus and secures their happiness by killing wicked
enemies of their clan, like Kasa and Jarsandha. Thus He shows His absolute concern for
His devotees. The phrase yadu-vara-pariat indicates that Ka is served by the exalted
members of the Yadu dynasty. Or, since the word pariat carries the meaning assembly, we
can understand the phrase to mean that Ka brought down to the earth the Sudharm
assembly hall of the demigods, making it the court of the king of the Yadus, Ugrasena. The
Sudharm hall is but one of many treasures of heaven, including the prijta tree, that Ka
brought to the earth. Thus Ka, by defeating the demigods on several occasions, displayed
His supreme power and opulence. And by giving the royal assembly hall to Ugrasena, the
father of His archenemy Kasa, the Lord displayed His causeless unequaled kindness.
Fourth, although Ka could have effortlessly done away with the causes of irreligion simply
by using His supreme will, to create pleasurable pastimes for His devotees He killed the
demonic opponents of religion by using His mighty arms, arms long, well developed,
beautifully shaped, adorned with armlets and other ornaments, and bearing weapons like His
Sudarana disc. As described in r Hari-vaas narration of Kas battle with Bsura,
when fighting such enemies Ka would sometimes, for the special delight of select
devotees, manifest four arms instead of two. Therefore ukadeva uses the plural form dorbhi

instead of the dual form dorbhym, which is normally used to indicate only two arms. Or,
understanding the word arms another way, devotees who assisted Ka, such as the
Pavas, acted as His arms. Ka used these katriyas, originally born from His arms, to kill
envious enemies and uproot the power of irreligion. Of course, Ka by His mere desire
could have killed Jarsandha and all the other wicked kings who opposed Him, but out of
fatherly compassion He chose to share His fame with His devotees.
Fifth, while enjoying His pastimes in Gokula, Ka expanded the fullness of His loving
devotional service. Although the pastimes Ka performed in Mathur and Dvrak occurred
after His pastimes in Gokula, here they are mentioned in inverse order because Kas
excellences are most completely manifest in Gokula. Ka generously bestowed His premabhakti on all the residents of Vndvana, including even the nonmoving beings, such as
creepers, bushes, and trees, what to speak of the moving creatures, down to even the insects
and microbes. Disregarding their lack of qualifications, He gave them the gift of loving
devotion to Himself, which automatically destroys all the troubles of material existence.
Or, from another angle, just as the happiness available in heaven is an impediment for those
who want liberation, the happiness of liberation is an impediment for those who want loving
devotional service to Ka. That distressful obstaclethat so-called happinessKa
effortlessly destroys for all the devotees spontaneously attracted to Him in Vndvana and
elsewhere in Vraja-bhmi. Simply by expanding His prema-bhakti throughout Vraja-bhmi,
Ka delivers the moving and nonmoving residents of Vraja from the miseries of both
material entanglement and impersonal liberation. Indeed, when Ka expanded the flood of
love of God in Vraja, all moving and nonmoving living beings in the three worlds were
relieved of the unhappiness of material existence. Just as a fire lit for the sake of cooking also
dispels cold and darkness, the spread of ka-bhakti automatically freed all living beings
from material miseries as a secondary result. In fact, when Ka descended to Gokula on
earth, He freed all His devotees throughout the universe from attraction to liberation, which
they may obtain as easily as yogs obtain wonderful siddhis. This freedom was an automatic
byproduct of the unalloyed prema displayed in Vraja-bhmi. But even though all devotees in
the universe were thus freed, the devotees living in Vraja during Kas pastimes gained the
fullest relief from the dangers of liberation and material entanglement.
Finally, sixth, Ka most fully reveals His greatest gloriesHis fascinating beauty, charm,
and clevernessin His pastimes with the young gops of Vraja. During Kas presence
Vraja-bhmi becomes like an opulent city (pura), bustling with Kas many different
pastimes and romantic dalliances. Kas lovely smiling face, decorated by His flute and

various ornaments, enchants the women living in Vraja. The god of love, Kmadeva, is called
deva because he is brilliantly radiant (dvyati). The beauty of Kas face gives Kmadeva
unlimited power over the gops, a power that conquers the attractions of material life and
transcends even the attraction of liberation.
Cupid is famous for spoiling the self-interests of everyone he influences, but for the gops of
Vraja Cupid destroys the bonds of material existence. He helps the gops bring r Ka
under their control and assumes for them the forms of mukti and bhakti. Thus Cupid arranges
for the gops to realize Ka in His full glory and enjoy His company as ever fresh at every
moment.
Attraction to Ka in the mood of the gops may itself be called kma-devathe god of all
lovebecause the most excellent form of desire is that which focuses unconditionally on the
Supreme Personality of Godhead. Only such single-pointed desire evolves into the most
exalted state of pure love.
The word deva also indicates the idea of play. Taken in that sense, it indicates that in pastimes
of intimate enjoyment the beauty of Kas face expands the play of Cupid among the gops.
The beauty of Kas face has a powerful effect on the gops, much to His delight. It makes
them forget the four goals of life and raises them to the highest level of pure prema, which is
the mature fruit of all devotional endeavors. In this way, Kas smiling face represents the
ultimate greatness of the Supreme Personthe magnificence of His charm, His beauty, and
His expertise in loving affairs.
It is not without reason that ukadeva Gosvm uses the word vardhayan (increasing) in the
present tense. It expresses the fact that Kas pastimes go on eternally in Vraja-bhmi. In
rmad-Bhgavatam (10.44.13) the women of Mathur also use the present tense to describe
Kas sporting in Vndvana even after He has moved to Mathur. Vikraycati giritraramrcitghri: He whose feet are worshiped by Lord iva and the goddess Ram is
wandering about in Vndvana, enacting His many pastimes. The fact of Kas eternal
presence in Vndvana is upheld by many statements of scripture and by the personal
experience of many unalloyed devotees. As stated in rmad-Bhgavatam (10.1.28), mathur
bhagavn yatra nitya sannihito hari: Mathur is very intimately connected with Ka, for
Lord Ka lives there eternally.
The word pura suggests the city of Mathur. And indeed Ka increases the influence of
Cupid for both the women of Vraja and the women of Mathur City. But the mention of the
city more confidentially implies that when Ka goes away to Mathur the gops become
immersed in the agony of separation. It is then that they achieve the highest limit of prema,

and therefore rla ukadeva, even while glorifying Kas sports with the gops in Gokula,
has alluded to His going to Mathur.
In summary, the same Supersoul who resides in the hearts of all living beings took up
residence in the womb of Devak. As the Supersoul He is only the passive indwelling
supervisor, but as the son of Devak He speaks and reciprocates with her in many loving
ways. The mighty heroes of the Ydava dynasty are the Supreme Lords servants, and they
are able to defeat all the forces of evil. Still, the Lord chooses to use His own two arms to kill
opposing kings. He also destroys the sins and miseries of all moving and nonmoving
creatures. But with the gops He acts in a seemingly contrary way. Although they are married
to other men, He incites in them the influence of Cupid and becomes their paramour. Thus He
only increases their shame and misery. The gops themselves are not at fault in this, because it
is the beauty of Kas face that causes their predicament.
By thus presenting so many alternative understandings, rla ukadeva Gosvm proves
beyond any doubt the superexcellence of Ka and His wonderful qualities, such as His
compassionate concern for His devotees.
BB 3.7.155
TEXT 155
TEXT
r-janamejaya uvca
ktrtho smi ktrtho smi
nicito bhagavan guro
guhya goloka-mhtmya
yad aha sevitas tvay
SYNONYMS
r-janamejaya uvcar Janamejaya said; kta-arthaall-successful; asmiI am; ktaarthaall-successful; asmiI am; nicitaundoubtedly; bhagavanO lord; guroO
spiritual master; guhyamthe secret; golokaof Goloka; mhtmyamthe glories; yat
because; ahamI; sevitaprovided; tvayby you.
TRANSLATION
r Janamejaya said: I am all-successful! I am all-successful! For You, O lord, O spiritual
master, have given me the opportunity to relish the secret glories of Goloka.
COMMENTARY
King Janamejaya, having received from Jaimini i everything he asked, is fully satisfied. He
repeats Himselfktrtho smi ktrtho smiout of extreme joy and the firm conviction that

he has achieved his goal. Addressing r Jaimini, he uses the word bhagavan because he
reveres Jaimini, his guru, as equal to God and is grateful for the mercy Jaimini has shown
him.
BB 3.7.156
TEXT 156
TEXT
[qJaEiMaiNavac
TaaTaaTQa SaTYa& Ya-ya [v<aadiPa k-ITaRNaaTa( )
ASYaa:YaaNaSYa va DYaaNaataTPad& l/>aTae Nar" ))

r-jaiminir uvca
ttttha satya yad bhakty
ravad api krtant
asykhynasya v dhynt
tat pada labhate nara
SYNONYMS
r-jaimini uvcar Jaimini said; ttadear boy; tthayou say; satyamtrue; yatthat
which; bhaktywith devotion; ravatby hearing; apialso; krtantby chanting;
asyaof this; khynasyanarrative; vor; dhyntby contemplation; tatHis;
padamabode; labhateachieves; naraa person.
TRANSLATION
r Jaimini said: My dear boy, what you say is true. Anyone who hears or chants or meditates
upon this narrative with devotion will achieve the abode of the Supreme.
COMMENTARY
r Jaimini is also very much satisfied to hear his disciples words, filled as they are with the
pure spirit of prema. From what Janamejaya has said, r Jaimini can discern that this disciple
has properly assimilated what he has heard. Thus Jaimini answers him affectionately, calling
him tta (my dear boy).
Janamejaya was correct to say that now his life was successful, because he had listened
carefully to Jaiminis narrative about the glories of Goloka. Simply by hearing or chanting
this narrative with devotion, or thinking about it deeply, anyone can achieve that most
inaccessible of divine abodes. And if one engages seriously in the regulative practice meant
for attaining Goloka, then certainly one will achieve success.

Jaimini is confident, therefore, that the disciple has now fulfilled his goal in life by having
heard these glories, and that he himself has fulfilled his own goal by having recited them. The
auspicious fruits of hearing and chanting this narrative have thus been definitely assured.
BB 3.7.157
TEXT 157
TEXT
TaSMaE NaMaae_STau iNaPaaiDak*-Paaku-l/aYa
[qGaaeParaJaTaNaYaaYa GautaMaaYa )
Ya" k-arYaiJaJaNa& SvYaMaev >ai&TaSYaaiTaTauZYaiTa YaQaa ParMaaePak-TauR" ))

tasmai namo stu nirupdhi-kpkulya

r-goparja-tanayya gurttamya
ya krayan nija-jana svayam eva bhakti
tasytituyati yath paramopakartu
SYNONYMS
tasmaito Him; namaobeisances; astulet there be; nirupdhicauseless; kpwith
compassion; kulyawho is agitated; r-gopa-rjaof the blessed king of the cowherds;
tanayyathe son; guru-uttamyathe highest guru; yawho; krayancausing; nijajanamfor His own devotee; svayamon His own initiative (not considering the devotees
qualifications); evaindeed; bhaktimpure devotion; tasyawith him (the devotee);
atituyatiHe is extremely satisfied; yathas; paramasupreme; upakartufor a
benefactor.
TRANSLATION
Obeisances to Him, the son of the blessed king of the cowherds, who is always astir with
causeless compassion, who on His own initiative impels His servant to develop devotion for
Him, and who then becomes fully satisfied, as if His devotee were being very kind to Him.
COMMENTARY
Coming to the end of his narration, r Jaimini i remembers the supreme kindness of the
Personality of Godhead and offers at His feet this entire effort. Nirupdhi-kpkulya can be
understood in two ways: Ka is full of many different kinds of causeless compassion (kpkula), or Ka, without any selfish motive, is always keen to do something beneficial (kpkula). r Jaimini calls Ka the son of the king of the cowherds either out of great respect

or out of shyness. Since Jainimi now shares the mood of the gops, he is shy to mention
Nanda Mahrja, a respectable elder, by name.
Ka is the best of all spiritual instructors. Both internally as the Supersoul and externally as
a Vaiava spiritual master, He bestows knowledge and everything else required for
advancing on the path of devotional service. As Uddhava described to Ka in the Eleventh
Canto (Bhgavatam 11.29.6):
naivopayanty apaciti kavayas tavea
brahmyupi ktam ddha-muda smaranta
yo ntar bahis tanu-bhtm aubha vidhunvann
crya-caitya-vapu sva-gati vyanakti

O my Lord! Transcendental poets and experts in spiritual science would not be able to fully
express their indebtedness to You, even if they were endowed with the prolonged lifetime of
Brahm, for You appear in two featuresexternally as the crya and internally as the
Supersoulto deliver the embodied living being by directing him how to come to You.
Whatever Jaimini has spoken to Janamejaya, therefore, has been inspired by Ka, either
directly or on the strength of instructions imparted by Kas representative, the spiritual
master. Thus it is fitting for Jaimini to offer the fruits of his labor to Ka, the Supreme Soul.
Because Ka is the most compassionate friend of all living beings and is their original
spiritual master, Ka, without regard for spiritual qualifications and abilities, tries to engage
everyone in devotional service to Him. He tries to engage all the senses of everyone in
devotional practices, beginning with hearing and chanting of His glories. And when He sees
some positive response from a conditioned soul, Ka becomes extremely pleased. He then
showers all favors on the candidate for His service. The gratitude is mutual: Just as people in
general are satisfied with someone who significantly helps them, all of Kas devotees are
ever thankful to the Lord; and when Ka sees His devotees practicing devotional service, He
considers them His most gracious benefactors.
To end the Dig-darin commentary on r Bhad-bhgavatmta, rla Santana Gosvm
offers this prayer:
svaya pravartitai ktsnair
mamaital-likhana-ramai
rmac-caitanya-rpo sau
bhagavn pryat sad

May the Supreme Lord in His form of r Caitanya, who personally made me take up the
labor of this writing, be always pleased. The Lord renowned by the name Caitanya is rmn,
the possessor of all divine opulences. He is Lord Ka Himself appearing as the son of
acdev. Or rmac-caitanya-rpa can refer to the most fortunate servant of Lord Caitanya,
rla Rpa Gosvm. Describing rla Rpa Gosvm as bhagavn is appropriate according to
this definition of the term:
yati niyati caiva
bhtnm gatgatim
vetti vidym avidy ca
sa vcyo bhagavn iti
One is called bhagavn who knows the future and fortune, the birth and rebirth, the
ignorance and enlightenment, of all beings. Thus, both to the Lord and to that best of
Vaiavas, rla Rpa Gosvm, rla Santana offers His respects.

Thus ends the Seventh Chapter of Part Three of rla Santana Gosvms Bhadbhgavatmta, entitled Jagad-nanda: The Bliss of the Worlds.

THUS ENDS PART THREE

This translation was completed at r Puruottama-ketra on June 30, 1999, on the occasion of
Lord Jagannthas Snna-ytr.