Bhakti Rasayana |
 |
61 Verses at the conclusion of Sri Brihad-Bhagavatamrita (7.92-154)
Janamejaya, fearing that the narration was about to end and his heart burning with sadness, he asked Jaimini Rishi to dispense some medicinal tonic by which his heart may again be fully satisfied. Jaimini then spoke these verses about the glories of Goloka, which are the essence of all Srutis and Smritis, and blessed that everyone who hears, chants or meditates upon this narrative with devotion will achieve the abode of the Supreme.
ananda-cinmaya-rasa-pratibhavitabhis
tabhir ya eva nija-rupataya kalabhih
goloka eva nivasaty akhilatma-bhuto
govindam adi-purusam tam aham bhajami
(Sri Brahma-samhita 5.37)
Sri Govinda, who is all-pervading and who exists within the hearts of all, resides in His Goloka-dhama along with Sri Radha, who is the embodiment of His pleasure potency and the counterpart of His own spiritual form. Being the epitome of transcendental rasa, She is expert in sixty-four arts. Radha and Krishna are accompanied by the Sakhis, who are expansions of Sri Radha’s own transcendental body and who are infused with blissful, spiritual rasa. I worship that primeval Lord, Sri Govinda.
goloka-namni nija-dhamni tale ca tasya
devi mahesa-hari-dhamasu tesu tesu
te te prabhava-nicaya vihitas ca yena
govindam adi-purusam tam aham bhajami
(Sri Brahma-samhita 5.43)
Devi-dhama, the material world, consists of fourteen planetary systems. Above this lies Mahesa-dhama (the abode of Siva), above that Hari-dhama, and above all lies Goloka, the abode of Svayam Bhagavan Sri Krishna. I worship the primeval Lord Govinda, who regulates the characteristic influence pertaining to each individual abode.
sriyah kantah kantah parama-purusah kalpa-taravo
druma bhumis cintamani-gana-mayi toyam amritam
katha ganam natyam gamanam api vamsi priya-sakhi
cid-anandam jyotih param api tad asvadyam api ca
sa yatra ksirabdhih sravati surabhibhyas ca su-mahan
nimesardhakhyo va vrajati na hi yatrapi samayah
bhaje svetadvipam tam aham iha golokam iti yam
vidantas te santah ksiti-virala-carah katipaye
(Sri Brahma-samhita 5.56)
I worship that supreme abode Svetadvipa, where the beloved heroines are a host of transcendental goddesses of fortune, and the Supreme Personality Sri Krishna is the only lover; where all the trees are spiritual desire-trees, and the earth is made of transcendental wish-fulfilling cintamani jewels; where the water is nectar, natural speaking is a melodious song, and walking to and fro is an artful dance; where the flute ist he dearmost friend; where light is full of knowledge and bliss, and the supreme spiritual substance that comprises all things is relishable; where a vast transcendental ocean of milk is always flowing from millions upon millions of surabhi cows; and where time is not subject to passing away, even fort he blink of an eye, because it is not devided into past and future, but remains in the undivided eternal present. That divine abode, which is practically unknown in this world, is known by the name of Goloka to only a few self-realised souls.
punya bata vraja-bhuvo yad ayam nr-linga
gudhah purana-puruso vana-citra-malyah
gah palayan saha-balah kvanayams ca venum
vikridayancati giritra-ramarcitanghrih
(Srimad Bhagavatam 10.44.13)
How pious are the tracts of land in Vraja, for there the primeval Lord, disguised Himself with human traits, wanders about, enacting His many pastimes! Adorned with wonderfully variegated forest garlands, He whose feet are worshiped by Lord Siva and goddess Rama vibrates His flute as He tends the cows in the company of Balarama.
aho ‘ti-dhanya vraja-go-ramanyah
stanyamrtam pitam ativa te muda
yasam vibho vatsataratmajatmana
yat-trptaye ‘dyapi na calam adhvarah
(Srimad Bhagavatam 10.14.31)
O almighty Lord, how greatly fortunate are the cows and ladies of Vrindavana, 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.
aho bhagyam aho bhagyam
nanda-gopa-vrajaukasam
yan-mitram paramanandam
purnam brahma sanatanam
(Srimad Bhagavatam 10.14.32)
How greatly fortunate are Nanda Maharaja, the cowherd men and all the other inhabitants of Vrajabhumi! 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.
esam tu bhagya-mahimacyuta tavad astam
ekadasaiva hi vayam bata bhuri-bhagah
etad-dhrsika-casakair asakrt pibamah
sarvadayo ‘nghry-udaja-madhv-amrtasavam te
(Srimad Bhagavatam 10.14.33)
Yet even though the extent of the good fortune of these residents of Vrindavana is inconceivable, we eleven presiding deities of the various senses, headed by Lord Siva, are also most fortunate, because the senses of these devotees of Vrindavana are the cups through which we repeatedly drink the nectarean, intoxicating beverage of the honey of Your lotus feet.
tad bhuri-bhagyam iha janma kim apy atavyam
yad gokule ‘pi katamanghri-rajo-‘bhisekam
yaj-jivitam tu nikhilam bhagavan mukundas
tv adyapi yat-pada-rajah sruti-mrgyam eva
(Srimad Bhagavatam 10.14.34)
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.
esam ghosa-nivasinam uta bhavan kim deva rateti nas
ceto visva-phalat phalam tvad-aparam kutrapy ayan muhyati
sad-vesad iva putanapi sa-kula tvam eva devapita
yad-dhamartha-suhrt-priyatma-tanaya-pranasayas tvat-krte
(Srimad Bhagavatam 10.14.35)
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 Vrindavana. You have already given Yourself to Putana and her family members in exchange for her disguising herself as a devotee. So what is left for You to give these devotees of Vrindavana, whose homes, wealth, friends, dear relations, bodies, children and very lives and hearts are all dedicated only to You?
tavad ragadayah stenas
tavat kara-grham grham
tavan moho ‘nghri-nigado
yavat krishna na te janah
(Srimad Bhagavatam 10.14.36)
My dear Sri Krishna, until people become Your devotees, their material attachments and desires remain thieves, their homes remain prisons, and their affectionate feelings for their family members remain foot-shackles.
prapancam nisprapanco ‘pi
vidambayasi bhu-tale
prapanna-janatananda-
sandoham prathitum prabho
(Srimad Bhagavatam 10.14.37)
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.
jananta eva janantu
kim bahuktya na me prabho
manaso vapuso vaco
vaibhavam tava go-carah
(Srimad Bhagavatam 10.14.38)
There are people who say, "I know everything about Krishna." Let them think that way. As far as I am concerned, 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.
anujanihi mam krishna
sarvam tvam vetsi sarva-drk
tvam eva jagatam natho
jagad etat tavarpitam
(Srimad Bhagavatam 10.14.39)
My dear Krishna, 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 universes, and yet I offer this one universe unto You.
sri-krishna-kula-puskara-josa-dayin
ksma-nirjara-dvija-pasudadhi-vrddhi-karin
uddharma-sarvara-hara ksiti-raksasa-dhrug
a-kalpam arkam arhan bhagavan namas te
(Srimad Bhagavatam 10.14.40)
My dear Sri Krishna, You bestow happiness upon the lotuslike Vrishni dynasty and expand the great oceans consisting of the earth, the demigods, the brahmanas 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.
dhanyeyam adya dharani trna-virudhas tvat-
pada-sprso druma-latah karajabhimrstah
nadyo ‘drayah khaga-mrgah sadayavalokair
gopyo ‘ntarena bhujayor api yat-sprha srih
(Srimad Bhagavatam 10.15.8)
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 arms - a favor hankered after by the goddess of fortune herself.
vrindavanam sakhi bhuvo vitanoti kirtim
yad devaki-suta-padambuja-labdha-laksmi
govinda-venum anu matta-mayura-nrtyam
preksyadri-sanv-avaratanya-samasta-sattvam
(Srimad Bhagavatam 10.21.10)
O friend, Vrindavana is spreading the glory of the earth, having obtained the treasure of the lotus feet of Krishna, the son of Devaki (Yasoda). The peacocks dance madly when they hear Govinda’s flute, and when other creatures see them from the hilltops, they all become stunned.
hantayam adrir abala hari-dasa-varyo
yad rama-krishna-carana-sparasa-pramodah
manam tanoti saha-go-ganayos tayor yat
paniya-suyavasa-kandara-kandamulaih
(Srimad Bhagavatam 10.21.18)
Of all the devotees, this Govardhana Hill is the best! O my friends, this hill supplies Krishna and Balarama, along with Their calves, cows and cowherd friends, with all kinds of necessities—water for drinking, very soft grass, caves, fruits, flowers and vegetables. In this way the hill offers respects to the Lord. Being touched by the lotus feet of Krishna and Balarama, Govardhana Hill appears very jubilant.
drstvatape vraja-pasun saha rama-gopaih
sancarayantam anu venum udirayantam
prema-pravrddha uditah kusumavalibhih
sakhyur vyadhat sva-vapusambuda atapatram
(Srimad Bhagavatam 10.21.16)
In the company of Balarama and the cowherd boys, Sri Krishna 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 out of his own body, with its multitude of flower-like droplets of water, an umbrella for the sake of his friend.
nadyas tada tad upadharya mukunda-gitam
avarta-laksita-manobhava-bhagna-vegah
alingana-sthagitam urmi-bhujair murarer
grhnanti pada-yugalam kamalopaharah
(Srimad Bhagavatam 10.21.15)
When the rivers hear the flute-song of Krishna, their minds begin to desire Him, and thus the flow of their currents is broken and their waters are agitated, moving around in whirlpools. Then with the arms of their waves the rivers embrace Murari’s lotus feet and, holding on to them, present offerings of lotus flowers.
vana-latas tarava atmani vishnum
vyanjayantya iva puspa-phaladhyah
pranata-bhara-vitapa madhu-dharah
prema-hrsta-tanavo vavrsuh sma
(Srimad Bhagavatam 10.35.9)
When the cows wander onto the mountainsides and Krishna calls out to them with the sound of His flute, the trees and creepers in the forest respond by becoming so luxuriant with fruits and flowers that they seem to be manifesting Lord Vishnu within their hearts. As their branches bend low with the weight, the filaments on their trunks and vines stand erect out of the ecstasy of love of God, and both the trees and the creepers pour down a rain of sweet sap.
ete ‘linas tava yaso ‘khila-loka-tirtham
gayanta adi-purusanupatham bhajante
prayo ami muni-gana bhavadiya-mukhya
gudham vane ‘pi na jahaty anaghatma-daivam
(Srimad Bhagavatam 10.15.6)
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.
sarasi sarasa-hamsa-vihangas
caru-gita-hrta-cetasa etya
harim upasata te yata-citta
hanta milita-drso dhrta-maunah
(Srimad Bhagavatam 10.35.11)
The charming flute song then steals away the minds of the cranes, swans and other lake-dwelling birds. Indeed they approach Krishna, close their eyes and, maintaining strict silence, worship Him by fixing their consciousness upon Him in deep meditation.
prayo batamba vihaga munayo vane ‘smin
krishneksitam tad-uditam kala-venu-gitam
aruhya ye druma-bhujan rucira-pravalan
srnvanti milita-drso vigatanya-vacah
(Srimad Bhagavatam 10.21.14)
O mother, in this forest all the birds have risen onto the beautiful branches of the trees to see Krishna. 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.
dhanyah sma mudha-gatayo ‘pi harinya eta
ya nanda-nandanam upatta-vicitra-vesam
akarnya venu-ranitam saha-krishna-sarah
pujam dadhur viracitam pranayavalokaih
(Srimad Bhagavatam 10.21.11)
Blessed are all these foolish deer because they have approached Maharaja Nanda’s son, who is gorgeously dressed and is playing on His flute. Indeed, both the doe and the bucks worship the Lord with looks of love and affection.
gavas ca krishna-mukha-nirgata-venu-gita
piyusam uttabhita-karna-putaih pibantyah
savah snuta-stana-payah-kavalah sma tasthur
govindam atmani drsasru-kalah sprsantyah
(Srimad Bhagavatam 10.21.13)
Using their upraised ears as vessels, the cows are drinking the nectar of the flute-song flowing out of Krishna’s 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.
vrndaso vraja-vrsa mrga-gavo
venu-vadya-hrta-cetasa arat
danta-dasta-kavala dhrta-karna
nidrita likhita-citram ivasan
(Srimad Bhagavatam 10.35.5)
O girls! This son of Nanda, who gives joy to the distressed, bears steady lightning on His chest and has a smile like a jeweled necklace. Now please hear something wonderful. When He vibrates His flute, Vraja’s 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.
purnah pulindya urugaya-padabja-raga
sri-kunkumena dayita-stana-manditena
tad-darsana-smara-rujas trna-rusitena
limpantya anana-kucesu jahus tad-adhim
(Srimad Bhagavatam 10.21.17)
The aborigine women of the Vrindavana area become disturbed by lust when they see the grass marked with reddish kunkuma powder. Endowed with the color of Krishna’s 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.
yadi duram gatah krishno
vana-sobheksanaya tam
aham purvam aham purvam
iti samsprsya remire
(Srimad Bhagavatam 10.12.6)
Sometimes Krishna 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 Krishna! I shall touch Krishna first!" In this way they enjoyed life by repeatedly touching Krishna.
ittham satam brahma-sukhanubhutya
dasyam gatanam para-daivatena
mayasritanam nara-darakena
sakam vijahruh krta-punya-punjah
(Srimad Bhagavatam 10.12.11)
In this way, all the cowherd boys used to play with Krishna, who is the source of the Brahman effulgence for jnanis desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotees who have accepted eternal servitorship, and who for ordinary persons is but another ordinary child. The cowherd boys, having accumulated the results of pious activities for many lives, were able to associate in this way with the Supreme Personality of Godhead. How can one explain their great fortune?
yat-pada-pamsur bahu-janma-krcchrato
dhrtatmabhir yogibhir apy alabhyah
sa eva yad-drg-visayah svayam sthitah
kim varnyate distam ato vrajaukasam
(Srimad Bhagavatam 10.12.12)
Yogis may undergo severe austerities and penances for many births by practicing yama, niyama, asana and pranayama, none of which are easily performed. Yet in due course of time, when these yogis 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 Vrajabhumi, with whom the Supreme Personality of Godhead personally lived and who saw the Lord face to face?
kvacit pallava-talpesu
niyuddha-srama-karsitah
vrksa-mulasrayah sete
gopotsangopabarhanah
(Srimad Bhagavatam 10.15.16)
Sometimes Lord Krishna 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.
pada-samvahanam cakruh
kecit tasya mahatmanah
apare hata-papmano
vyajanaih samavijayan
(Srimad Bhagavatam 10.15.17)
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 the Supreme Lord.
anye tad-anurupani
manojnani mahatmanah
gayanti sma maha-raja
sneha-klinna-dhiyah sanaih
(Srimad Bhagavatam 10.15.18)
My dear King, other boys would sing enchanting songs appropriate to the occasion, and their hearts would melt out of love for the Lord.
sri-rajovaca
nandah kim akarod brahman
sreya evam mahodayam
yasoda ca maha-bhaga
papau yasyah stanam harih
(Srimad Bhagavatam 10.8.46)
Having heard of the great fortune of mother Yasoda, Pariksit Maharaja inquired from Sukadeva Gosvami: O learned brahmana, mother Yasoda’s breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Maharaja perform to achieve such perfection in ecstatic love?
tato bhaktir bhagavati
putri-bhute janardane
dampatyor nitaram asid
gopa-gopisu bharata
(Srimad Bhagavatam 10.8.51)
Thereafter, O Maharaja Pariksit, best of the Bharatas, when the Supreme Personality of Godhead became the son of Nanda Maharaja and Yasoda, they maintained continuous, unswerving devotional love in parental affection. And in their association, all the other inhabitants of Vrindavana, the gopas and gopis, developed the culture of krishna-bhakti.
nandah sva-putram adaya
pretyagatam udara-dhih
murdhny upaghraya paramam
mudam lebhe kurudvaha
(Srimad Bhagavatam 10.6.43)
O Maharaja Parikñit, best of the Kurus, Nanda Maharaja was very liberal and simple. He immediately took his son Krishna on his lap as if Krishna had returned from death (after killing Putana), and by formally smelling his son’s head, Nanda Maharaja undoubtedly enjoyed transcendental bliss.
sva-matuh svinna-gatraya
visrasta-kabara-srajah
drstva parisramam krishnah
krpayasit sva-bandhane
(Srimad Bhagavatam 10.9.18)
Because of mother Yasoda’s hard labor, her whole body became covered with perspiration, and the flowers and comb were falling from her hair. When child Krishna saw His mother thus fatigued, He became merciful to her and agreed to be bound.
nemam virinco na bhavo
na srir apy anga-samsraya
prasadam lebhire gopi
yat tat prapa vimuktidat
(Srimad Bhagavatam 10.9.20)
Neither Lord Brahma, nor Lord Siva, nor even the goddess of fortune, who is always the better half of the Supreme Lord, can obtain from the Supreme Personality of Godhead, the deliverer from this material world, such mercy as received by mother Yasoda.
payamsi yasam apibat
putra-sneha-snutany alam
bhagavan devaki-putrah
kaivalyady-akhila-pradah
tasam aviratam krishne
kurvatinam suteksanam
na punah kalpate rajan
samsaro ‘jnana-sambhavah
(Srimad Bhagavatam 10.6.39-40)
The Supreme Personality of Godhead, Krishna, is the bestower of many benedictions, including liberation (kaivalya), or oneness with the Brahman effulgence. For that Personality of Godhead, the gopis always felt maternal love, and Krishna sucked their breasts with full satisfaction. Therefore, because of their relationship as mother and son, although the gopis were engaged in various family activities, one should never think that they returned to this material world after leaving their bodies.
gopinam paramananda
asid govinda-darsane
ksanam yuga-satam iva
yasam yena vinabhavat
(Srimad Bhagavatam 10.19.16)
The young gopis took the greatest pleasure in seeing Govinda come home, since for them even a moment without His association seemed like a hundred ages.
tan-manaskas tad-alapas
tad-vicestas tad-atmikah
tad-gunan eva gayantyo
natmagarani sasmaruh
(Srimad Bhagavatam 10.30.43)
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 Krishna’s transcendental qualities.
gopyas tapah kim acaran yad amusya rupam
lavanya-saram asamordhvam ananya-siddham
drgbhih pibanty anusavabhinavam durapam
ekanta-dhama-yasasah sriya aisvarasya
(Srimad Bhagavatam 10.44.14)
What austerities must the gopis have performed! With their eyes they always drink the nectar of Lord Krishna’s 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.
ya dohane ‘vahanane mathanopalepa
prenkhenkhanarbha-ruditoksana-marjanadau
gayanti cainam anurakta-dhiyo ‘sru-kanthyo
dhanya vraja-striya urukrama-citta-yanah
(Srimad Bhagavatam 10.44.15)
The ladies of Vraja are the most fortunate of women because, with their minds fully attached to Krishna and their throats always choked up with tears, they constantly sing about Him while milking the cows, winnowing grain, churning butter, gathering cow dung for fuel, riding on swings, taking care of their crying babies, sprinkling the ground with water, cleaning their houses, and so on. By their exalted Krishna consciousness they automatically acquire all desirable things.
pratar vrajad vrajata avisatas ca sayam
gobhih samam kvanayato ‘sya nisamya venum
nirgamya turnam abalah pathi bhuri-punyah
pasyanti sa-smita-mukham sa-dayavalokam
(Srimad Bhagavatam 10.44.16)
When the gopis hear Krishna playing His flute as He leaves Vraja in the morning with His cows or returns with them at sunset, the young girls 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.
na paraye ‘ham nirvadya-samyujam
sva-sadhu-krtyam vibudhayusapi vah
ya mabhajan durjara-geha-srnkhalah
samvrscya tad vah pratiyatu sadhuna
(Srimad Bhagavatam 10.32.22)
I am not able to repay My debt for your spotless service, even within a lifetime of Brahma. 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.
gacchoddhava vrajam saumya
pitror nau pritim avaha
gopinam mad-viyogadhim
mat-sandesair vimocaya
(Srimad Bhagavatam 10.46.3)
[Sri Krishna said:] Dear gentle Uddhava, go to Vraja and give pleasure to Our parents. And also relieve the gopis, suffering in separation from Me, by giving them My message.
a man-manaska mat-prana
mat-arthe tyakta-daihikah
mam eva dayitam prestham
atmanam manasa gatah
ye tyakta-loka-dharmas ca
mad-arthe tan bibharmy aham
(Srimad Bhagavatam 10.46.4)
The minds of those gopis 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, renouncing ordinary happiness in this life, as well as religious duties necessary for such happiness in the next life. I alone am their dearmost beloved and, indeed, their very Self. I personally sustain such devotees, who for My sake give up all worldly duties.
mayi tah preyasam presthe
dura-sthe gokula-striyah
smarantyo ’nga vimuhyanti
virahautkanthya-vihvalah
(Srimad Bhagavatam 10.46.5)
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.
dharayanty ati-krcchrena
prayah pranan kathancana
pratyagamana-sandesair
ballavyo me mad-atmikah
(Srimad Bhagavatam 10.46.6)
Simply because I have promised to return to them, My fully devoted cowherd girlfriends struggle to maintain their lives somehow or other.
ramena sardham mathuram pranite
svaphalkina mayy anurakta-cittah
vigadha-bhavena na me viyoga-
tivradhayo ‘nyam dadrsuh sukhaya
(Srimad Bhagavatam 11.12.10)
The residents of Vrindavana, headed by the gopis, were always completely attached to Me with deepest love. Therefore, when My uncle Akrura brought My brother Balarama and Me to the city of Mathura, the residents of Vrindavana suffered extreme mental distress because of separation from Me and could not find any other source of happiness.
tas tah ksapah presthatamena nita
mayaiva vrindavana-gocarena
ksanardha-vat tah punar anga tasam
hina maya kalpa-sama babhuvuh
(Srimad Bhagavatam 11.12.11)
Dear Uddhava, all of those nights that the gopis spent with Me, their most dearly beloved, in the land of Vrindavana seemed to them to pass in less than a moment. Bereft of My association, however, the gopis felt that those same nights dragged on forever, as if each night were equal to a day of Brahma.
ta navidan mayy anusanga-baddha-
dhiyah svam atmanam adas tathedam
yatha samadhau munayo ‘bdhi-toye
nadyah pravista iva nama-rupe
(Srimad Bhagavatam 11.12.12)
My dear Uddhava, just as great sages in yoga trance merge into self-realization, like rivers merging into the ocean, and are thus not aware of material names and forms, similarly, the gopis of Vrindavana 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.
mat-kama ramanam jaram
asvarupa-vido ‘balah
brahma mam paramam prapuh
sangac chata-sahasrasah
(Srimad Bhagavatam 11.12.13)
All those hundreds of thousands of gopis, understanding Me to be their most charming lover and ardently desiring Me in that way, were unaware of My actual position. Yet by intimately associating with Me, the gopis attained Me, the Supreme Absolute Truth.
etah param tanu-bhrto bhuvi gopa-vadhvo
govinda eva nikhilatmani rudha-bhavah
vanchanti yad bhava-bhiyo munayo vayam ca
kim brahma-janmabhir ananta-katha-rasasya
(Srimad Bhagavatam 10.47.58)
[Uddhava sang:] 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 brahmana, or even as Lord Brahma himself?
kvemah striyo vana-carir vyabhicara-dustah
krishne kva caisa paramatmani rudha-bhavah
nanv isvaro ‘nubhajato ‘viduso ‘pi saksac
chreyas tanoty agada-raja ivopayuktah
(Srimad Bhagavatam 10.47.59)
How amazing it is that these simple women who wander about the forest, seemingly spoiled by improper behavior, have achieved the perfection of unalloyed love for Krishna, the Supreme Soul! Still, 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.
nayam sriyo ‘nga u nitanta-rateh prasadah
svar-yositam nalina-gandha-rucam kuto ‘nyah
rasotsave ‘sya bhuja-danda-grhita-kantha-
labdhasisam ya udagad vraja-vallabhinam
(Srimad Bhagavatam 10.47.60)
When Sri Krishna was dancing with the gopis in the rasa-lila, the gopis 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 the lotus flower. And what to speak of worldly women who are very beautiful according to material estimation?
asam aho carana-renu-jusam aham syam
vrindavane kim api gulma-latausadhinam
ya dustyajam sva-janam arya-patham ca hitva
bhejur mukunda-padavim srutibhir vimrgyam
(Srimad Bhagavatam 10.47.61)
The gopis of Vrindavana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Krishna, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vrindavana, because the gopis trample them and bless them with the dust of their lotus feet.
ya vai sriyarcitam ajadibhir apta-kamair
yogesvarair api yad atmani rasa-gosthyam
krishnasya tad bhagavatah caranaravindam
nyastam stanesu vijahuh parirabhya tapam
(Srimad Bhagavatam 10.47.62)
The goddess of fortune herself, along with Lord Brahma and all the other demigods, who are masters of yogic perfection, can worship the lotus feet of Krishna only within her mind. But during the rasa dance Sri Krishna placed His feet upon these gopis’ breasts, and by embracing those feet the gopis gave up all distress.
vande nanda-vraja-strinam
pada-renum abhiksnasah
yasam hari-kathodgitam
punati bhuvana-trayam
(Srimad Bhagavatam 10.47.63)
I repeatedly offer my respects to the dust from the feet of the women of Nanda Maharaja’s cowherd village. When these gopis loudly chant the glories of Sri Krishna, the vibration purifies the three worlds.
gopyah kim acarad ayam kusalam sma venur
damodaradhara-sudham api gopikanam
bhunkte svayam yad avasista-rasam hradinyo
hrsyat-tvaco ’sru mumucus taravo yatharyah
(Srimad Bhagavatam 10.21.9)
My dear gopis, what auspicious activities must the flute have performed to enjoy the nectar of Krishna’s lips independently and leave only a taste for us gopis, 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.
jayati jana-nivaso devaki-janma-vado
yadu-vara-parisat svair dorbhir asyann adharmam
sthira-cara-vrjina-ghnah su-smita-sri-mukhena
vraja-pura-vanitanam vardhayan kama-devam
(Srimad Bhagavatam 10.90.48)
Sri Krishna is He who is known as jana-nivasa, the ultimate resort of all living entities (or He who lives in the hearts of all living entities), and who is also famous as Devakinandana or Yasoda-nandana, the son of Devaki and Yasoda (it is only vada, theory, that He has taken birth from Devaki). He is served by the exalted Yadus, who are His associates. With His mighty arms (or His own devotees the Pandavas), He kills the demons and thus destroys irreligion. By His effulgent, blissful smiling face He dispels the suffering of all living entities, (especially the pain of separation), both moving and inert, and increases the kama (prema) of the gopis of Vrindavana. May He be all glorious and happy!
|
|
|
deutsch
русский
hrvatski
