Some Words of Acknowledgement

Sri Krsna-sandarbha

tau santoayat santau rla-rpa-santanau dakityena bhaena punar etad vivicyate tasydya granthan-lekham kranta-vyutkranta-khaita parylocytha paryy ktv likhati jvaka tau-them; santoayat-pleasing; santau-saintly devotees; rla-rpa-rla Rpa Gosvm; santanau-and rla Santana Gosvami; dakiyena-from south India; bhaena-by rla Gopla Bhaa Gosvm; puna-again; etat-this; vivicyate-is described; tasya-his; dyam-original; granthanlekham-writing; kranta-vyutkranta-various fallacious arguments; khaitam-refuting; paryalocyaconsidering; atha-now; paryyam-systematic arrangement; ktv-having done; likhati-writes; jvaka-Jva Gosvm. rla Gopla Bhaa Gosvm, the great philosopher from the southern provinces who greatly pleased rla Rpa Gosvm and rla Santana Gosvm, left many valuable notes which defeat various philosophical misconceptions. Systematically arranging these notes, and considering their content, Jva Gosvm writes this book, Ka-sandarbha. Anuccheda 1 Text 1 atha prva sandarbha-trayea yasya sarva-paratva sdhitam, tasya r-bhagavato nirdhraya sandarbho 'yam rabhyate. atha-now; prvam-previously; sandarbha-trayea-by the three Sandarbhas; yasya-of whom; sarvaparatvam-the position as the ultimate phase of the absolute truth superior to everything and any other conception of God; sdhitam-conclusively demonstrated; tasya-of Him; r-bhgavata-the Personality of Godhead, full of all opulences and powers; nirdharaya-for the specific description; sandarbha-essay; ayam-this; rabhyate-is begun. In the previous three sandarbhas the conception of God as the Supreme Person full of all powers and opulences is proved to be the ultimate phase of the Absolute Truth, superior to every other conception of God. This essay is written to give a specific description of that Supreme Personality of Godhead. Sarva-samvdin Comment

atha iti nirdhraam. bahuv ekasya niraya atha iti-beginning with the word atha; nirdhraam-the word nirdharana; bahusu--among many; ekasya-of one; nirnayah- conclusion. By the word nirdhraa it is intendied that Bhagavn is the ultimate feature of the Absolute Truth. Text 2 atha tatra prathamasya dvitye vadanti itydin tad ekam eva tattva brahmditay abdyate ity uktam. atha-now; tatra-in this connection; prathamasya-of the First Canto of rmad-Bhgavatam (1.2.11); "Learned transcendentalists who know the Absolute Truth call this non-dual substance Brahman, Paramtm or Bhagavn."* Text 3 tad eva brahmdi-traya tasya ttye vivicyate. brahma tv iha yatreme sad-asad-rpe pratiiddhe sva-savid avidyaytmani kte iti tad brahma-daranam tat-that; eva-certainly; brahma-di-beginning with Brahman; trayam-three feature; tasya-of that; ttye-in the Third Canto; vivicyate-is delineated; brahma-Brahman; tu-also; iha-here; yatrawhenever; ime-in all these; sat-asat-gross and subtle; rpe-in the forms of pratiiddhe-on being nullified; sva-savid-by self-realization; avidyay-by ignorance; tmani-in the self; krte-having been imposed; iti-thus; tat-that is; brahma-daranam-the process of seeing the Absolute. These three features of the Absolute are described in the Third Canto of rmad-Bhgavatam. The following verse (1.3.33) describes the Lord's Brahman feature: "Whenever a person experience, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord in His Brahman

feature."* Text 4 ity-din tatra viviktam apy ekkrvirbhvatay saaybhvt tat-tan-nirdhrartham tat-tad-vacana niddhriyate. iti-din-by this and other verses; tatra-in this connection; viviktam-discerned; apimanifestation; saaya- of doubt; abhvt-because of the absence; tat-tat-various; nirdharaa of discrimination; artham-for the purpose; tat-tat-various; vacanam-descriptions; na-not; uddhriyateshould be raised. According to this verse and other descriptions in the Vedic literatures, the Brahman feature of the Absolute has only one unvariegated aspect, and therefore, without any doubt, it does not require an elaborate description in many words. Text 5 r-bhagavat-paramtmanos tu nnvirbhvatvt tni vacanni tat-tan-nirdhrartham uddhriyante. r-bhagavat-of the all-opulent Personality of Godhead; paramtmano-and of His localized expansion as the all-pervading Supersoul; tu-however; nn-variegated; virbhvatvt-because of manifestation; tani vacanni-many words; tat-tat-various; nirdharana-of discriminations; arthamfor the purpose; uddhriyante-may be raised. However, the Paramtm and Bhagavn features of the Absolute manifest a great variety of qualitites, and therefore they require an elaborate description. Text 6 tatrevaro nirkro nstti pr nirtam tatra-inthis connection; vara-the Supreme Controller; nirkra-without form or qualitites; na-not; asti-is; prak-previously; nirtam-conclusively demonstated. Here we may note that in the final conclusion the Supreme Controller is not without form and qualities. This has been proved in the earlier portion of this book (the previous Sandarbhas).

Text 7 paramtm-abdena ca sarvntarymi-purua pratipditas tev eva sandarbheu. tath ca sati tasmis ttydhyyrambhe evam bhyam. paramtm-abdena-by the word Paramtm; ca-also; sarva-antarym-all-pervading; purusahSupreme Person; pratipdita-described; teu-in these; eva-certainly; sandarbheu-in the Sandarbhas; tath-in the same way; ca- also; sati-being; tasmin-in this; ttya-adhyya-of the Third Chapter; rambhe-in the endeavor; evam-in this way; abhyam-I described. The Paramtm, or all-pervading expansion of the Supreme Person present in everyone's heart and in every atom, I have already described in the Third Chapter (Paramtma-sandarbha) of this book. Text 8 nanu prva brahmditay tridhaiva tattvam ekam uktam tatra brahmaa ki lakaa bhagavat-paramtmanor v, tatra tatra viea kacid v kim astti r-aunakdi-pranam akya r-sta uvca nanu-Is it not so?; prvam-previously; brahma-di-yaya- beginning with Brahman tdh-in three ways; eva-certainly; tattvam-the Absolute Truth; ekam-single; uktam-is described; tatra-in this connection; brahmaa-of Brahman; kim-what?; lakaam-characteristic; bhagavat-of Bhagavan; paramtmano-of Paramtm; v-or; tatra tatra-in various points; viea-specific distinction; kacit-certain; va- or; kim-what?; asti-is; iti-thus; r-aunaka-di-of aunaka and the other sages; pranam-querry; akya- guessing; r-stah-Sta Gosvm; uvca-said. "Formerly you said that althout the Absolute Truth is one, It is manifestated in three features. What are the qualities of these three features: Brahman, Paramtm and Bhagavn?" Thimking that this question might arise in the minds of aunaka and the other sages, Sta Gosvm said (rmadBhgavatam 1.3.1): Text 9 jaghe paurua rpa bhagavn mahad-dibhi sambhta oaa-kalam

dau loka-siskay jaghe-accepted; pauruam-plenary portion as the purua incarnation; rpam-form; bhagavnthe Personility of Godhead; mahat-dibhi-with the ingredients of the material world; sambhtamthus there was the creation of; oaa-kalam- sixteen primary principles; dau-in the beginning; loka-the universes; siskay-on the intention of creating. "In the beginning of the creation, the Lord (Bhagavn) first expanded Himself in the universal form of the purua incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe."* Text 10 ya r-bhagava pra-sad-aivaryatvena prva nirdia, sa eva paurua rpa puruatvenmnyate yad rpa tad evdau sargrambhe jaghe. prkta-pralayev asmin lna satprakaatay sv-ktavn. ya-who; r-bhagava-Bhagavan; pra-full; sat- six; aivaryatvena-by possessing the opulences; prvam- previously; nirdia-described; sa-he; eva-certainly; pauruam-of the Purua incaration; rpam-the form; puruatvena-as a person; mnyate-is considered; yat-which; rpam-form tat-that; eva-certainly; dau-in the beginning; sarva-rambhe-at the time of creation; jaghe-accepted; prkta-of the material manifestation; pralayeu-at the times of dissolution; asmin-in Him; lnamdissappearance; sat--of reality; prakaatay-by manifestation; sv-ktavn- accepted. This verse says that r Bhagavn, who was described in the previous chapter as the possesor of six opulences in full perfection, accepts the personal form of the purua incarnation at the beginning of the material creation. At the time of annihilation, the material world enters again within the purua incarnation and only the eternal spiritual reality is manifest. Text 11 kim artham? tatrha--loka-siskay. tasminn eva lnn lokn samasti-vyasty-updhijvn siskay prdurbhvanrtham ity arthah. kim artham?-why?; tatra-in this connection; ha-he says; loka-the universes; siskay-on the intention of creating; tasmin-in Him; eva-certainly; lnnm-of the merged; loknm-universes; samsasti-distinct; vyasti-as one; updhi-deceptively appearing; jvnm-of living entities; sirkayon the intention of creating; prdurbhvana-of manifesting; artham-for the purpose; iti-thus; artha-the meaning.

The question may be raised: "Why does Bhagavn accept the form of the purua-incarnation?" To answer this question. Sta Gosvm uses the word loka-siskay (for the purpose of creating the material universe). Along with the material universes, the eternally individual living entities entered the Lord's body at the time of devastation, and appeared to have become one with Him, although their individuality actually remained intact. In order to again manifest the living entities and universes, Bhagavn expands Himself as the purua incarnation. Text 12 kda sat tad rpa lnam ast tatrha--mahad-dibhi sabhta militam antar-bhtamahad-di-tattvam ity artha. kdam-like what?; sat-real; tat-that; rpam-form; lnam-disappearance; st-was; tatra-in this connection; ha-he says; mahat-dibhi-with the ingredients of the material world; sambhtamthus there was the creation of; militam-assembled together; anta-bhta-entered within; mahat-diingredients of material creation; di-beginning with; tattvam-principle; iti-thus; artha-the meaning. One may ask what form the material universes took when they became merged within the body of the purua-incarnation. To answer this question, Sta Gosvm used the word "mahad-dibhi" (with the ingredients of the material world). The mahat-tattva and other ingredients of the material world were thus contained within the body of the purua-incarnation. Text 13 sambhymbhodhim abhyeti mahnadyo nagpag ity dau hi sambhavatir milanrtha. tatra hi mahad-dni lnny sann iti. sambhya-having come into existence; ambhonidhim-the oceans; abhyeti-attains; mah-naddya-the great rivers; nga-from the mountains; apag-flowing; iti-thus; dau- beginning; hicertainly; sambhavati-creation; milana- meeting; artha-purpose; tatra-there; hi-certainly; mahatthe mahat-tattva; dni-etc.; lni-merged; san- become; iti-thus. The merging of the creation into the Supreme is described in the Vedic literatures: "The creation enters the Supreme as rivers flow from the mountains and enter the ocean." In this way the mahat-tattva and other ingredients of the material world enter the form of the purua-incarnation.

Text 14 tad eva vios tu tr rpi ity dau mahat-sratvena prathama purukhya rpa yacchayate, yac ca brahma-sahitdau kararavayi-sakaraatvena ryate, tad eva jaghe iti pratipditam. tat-therefore; evam in this way; vioh-of Viu; tu-certainly; tri-three; rpai-forms; iti-thus; dau-in the beginning; mahat-of the mahat-tattva; sratvena-by being the creator; prathamamfirst; purua-purusa incarnation; khyam-named; rpam-form; yacchayate-is presented; yat- which; ca-also; brahma-sahit-in the Brahman-sahit; dau-and other Vedic literatures; karaa-arnvay- resting on the causal ocean; sakaraatvena-as Lord Sakaraa; ryate-is heard form authorized sources; tat- therefore; eva-certainly; jaghe iti-the verse beginning with the word jaghe; pratipditam-is established. The first purua-incarnation is described as the original creator of the ingredients of the material world. This is confirmed in the Stvata Tantra: "Viu, has three forms called puruas The first, Mah-Viu, is the creator of the total material energy (mahat), the second is Garbhodakay, who is situated within each universe, and the third is Krodakay, who lives in the heart of every living being." That first purua-incarnation, Lord Sakaraa, who lies down on the causal ocean is described in the Brahma-sahit and other Vedic literatures, as well as the verse beginning with the word "jaghe" which was quoted in Text 9. Text 15 puna kda tad rpam. tatrha iaa-kala tat-sy-upayogi-pra-aktty artha. puna-again; kdam-like what?; tat-that: rpam- form; tatra-in this connection; ha-he explains; odaa-kalam-withthe 16 elements of creation; tat-that; si-for creation; upayogi-suitable; pra-perfect and complete; akti-potencies; iti-thus; artha-the meaning. To further explain the nature of the Lord, Sta Gosvm uses the word "oaa-kalam" (with the 16 elements of creation). This word shows that the Lord possesses all potencies required to manifest the material cosmos. Text 16

tad evam yas tad rpa jaghe, sa bhagavn. yat tu tena ghtam tat tu sva-sjynm rayatvt paramtmeti paryavasitam. tat-that; evam-in this way; ya-who; tat-that; rpam- form; jaghe-accepted; sa-He; bhagavnBhagavn; yat- because; tu-indeed; tena-by Him; ghtam-accepted; tat- therefore; tu-certainly; svasjynm-of that created by Him; rayatvt-because of being the shelter; parama-tm- Paramtm; iti-thus; paryavasitam-determined. In conclusion, it is Bhagavn who accepts the form of the first purua-incarnation (Kraodakay Viu) described in this verse (Text 9). When the Lord enters the universes He assumes the feature known as Paramtm. Anuccheda 2 Text 1 tasya purua-rpasya visarga-nidanatvam api pratipdayitum ha srdhena tasya-of Him; purua-rpasya-in the form of the purusa incarnation; visarga-the secondary phase of creation; nidnatvam-the state of giving; api-also; pratipdayitum-to conclusively describe; haspeaks; srdhena-the following one and a half verses. To describe how the second purua-incarnation arranges the activities of the secondary phase of creation within each universe, (Sta Gosvm) speaks the next one and a half verses (rmadBhgavatam 1.3.2-3): Text 2 yasymbhasi aynasya yoga-nidr vitanvata nbhi-hradmbujd sd brahm viva-sj pati yasyvayava-sasthnai kalpito loka-vistara yasya-whose; ambhasi-in the water; aynasya-lying down; yoga-nidrm-sleeping inmeditation; vitanvata-ministering; n-bhi-navel; hrada-out of the lake; ambujt-from the lotus; st-was manifested; brahm-the grandfather of the living beings; viva-the universe; sjm-the engineers;

pati-master; yasya-whose; avayava-bodily expansion; samsthnai- situated in; kalpita-is imagined; loka-planets of inhabitants; vistara-various; "A part of the purua lies down within the water of the universe. From the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahm, the master of all engineers in the universe, becomes manifest. It is believed that all the universal planetary systems are situated on the extensive body of the purua."* Text 3 yasya purua-rpasya dvityena vyhena brahma praviya ambhasi garbhodake aynasyety di yojyam. yasya-of whom; purua-rpasya-in the form of the purua incarnation; dvityena in the second; vyhena-expansion; brahma-aam-the material universe; praviya-having entered; ambhasi-on the water; garbhodake-on the Garbhodaka ocean; ayanasya-resting; iti-thus; di-beginning; yojyamsuitable. This verse describes how the second purua-incarnation (Garbhodakay Viu) enters the universes and lies down (aynasya) on the Garbhodaka ocean (ambhasi). Text 4 yasya ca tadatvena tatra aynasya avayava-sasthnai skc chr-caradi-sanniveair lokasya vistro vir-kra prapaca kalpita. yasya-of whom; ca-also; tadatvena-by the state of being like this; tatra-there; ayanasya-resting; avayava- bodily expansions; sasthanai-situated in; skt- directly; r-caraa-of the lotus feet; di-and other parts of the Lord's transcendental form; sanniveai-by contact; lokasya- of the material world; vistra-the expansion; vira-kra-the universal form prapacah-the material cosmos; kalpita-imagined. In these verses the words "aynasya" (resting) and "avayava-sasthnai" (situated on the limbs of His transcendental form) show that the transcendental feet and other limbs of the Lord were spread throughout the material universe. Because of this entrance of the Lord into the universe it is sometimes considered that the entire universe is the body of the Lord (vir-rpa). Text 5

yath tad-avayava-sanniveas tathaiva ptlam etasya hi pda-mlam ity din navnopsakn prati mana-sthairyya prakhypita, na tu vastutas tad eva yasya rpam ity artha. yath-just as; tat-His; avayava-bodily expansion; sannivea-contact; tath-in the same way; evacertainly; ptlam-the planets at the bottom of the universe; etasya-of His; hi-exactly; pda-mlamsoles of the feet; iti-thus; din-beginning with; navna-neophyte; upsakn-devotees; prati-to; mana-of the mind; sthairyya-for fixing; prakhypita-described; na-not; tu-but; vastuta-real; tatthat; eva-certainly; yasya-of Him; rpam-form; iti- thus; arthh-the meaning. The entrance of the transcendental form of the Lord within the material universe is the cause of the conception of the universe as the Lord's form. This conception of the universal form if the Lord is described in the rmad-Bhgavatam (2.1.26): "Persons who have realized it have studied that the planets known as Ptla constitute the bottoms of the feet of the Universal Lord, and the heels and the toes are the Rastala planets. The ankles are the Mahtala planets, and His shanks constitute the Taltala planets."* This conception of the Lord's Universal form is meant to help the neophyte devotees fix their minds on the Lord's form. The Universal Form is not actually real. It is only an imagination. Text 6 yad v, candram manaso jta ity rabhya padbhy bhmir dia rotrt tath lokn akalpayat iti rutes tair hetu-bhtair loka-visaro racita ity artha. yad v-perhaps; candram-the moon; manasa-from the mind; jta-born; iti-thus rabhyabeginning; padbhya- with His two feet; bhmi-the earth; dia-the directions; rotrt-from the ear; tath-in the same way; lokn-the varities of material manifestation; akalpayat-created; iti- thus; rute-from the ruti-stra (Rg Veda 10.90.13-14); tai-by these; hetu-bhtai-as the cause; loka-of the material world; vistra-the expanse; racita-created; iti- thus; artha-the meaning. The conception of the Lord's Universal Form may also be understood in the following way: Because the different varieties of the material manifestation have emanated from the different limbs of the Lord's form, the universe may be considered a form of the Lord. This is confirmed in the Vedic hymns: "the moon is born from the mind of the Supreme Personality of Godhead." -g Veda 10.90.13 "The Supreme Personality of Godhead created the earth from His two lotus feet. He created the

different directions from His sense of hearing. He created the different parts of the material world from the parts of His transcendental body." -g Veda 10.90.14 Text 7 tath ca bhrate moka-dharme nryaye garbhodake aynasya rpntarea vetadvpa-pater vkyam tath-in the same way; ca-also; bhrate-in the Mahbhrata; moka-dharme-in the Mokadharma; nryaye-in the Nryaya; garbha-udake-in the Garbhodaka ocean; ayanasya-resting; rpa-the form; antarea-by being within; vetadvpa-pate-of Lord Viu, the master of vetadvpa; vkyam-the statement. In the Mahbhrata's Moka-dharma Nryanya (nti-parva 339.12-14), Lord Garbhodakay Viu, in His form as the master of vetadvpa, confirms this explanation in the following verses: Text 8 asman-mrti caturth y ssjac cheam avyayam sa hi sakaraa prokta pradyumna so 'py ajjanat pradyumnd aniruddho 'ha sargo mama puna puna aniruddht tath brahm tan-nbhi-kamalodbhava brahmaa sarva-bhtni sthvari cari ca asmat-My; mrti-form; caturthi-fourth; y-which; s-it; asjat-created; eam-ea; avyayamimperishable; sa-He; hi-certainly; sakarana- Sakaraa; prokta-described; pradyumnam-to Pradyumna; sa-He; api-certainly; ajjanat-gave birth; pradyumnt- from Pradyumna; aniruddhaAniruddha; aham-I; sarga- creation; mama-My; puna puha-again and again; aniruddht- from Aniruddha; tath-in the same way; brahma-Brahm; tat- from His; nbhi-from the navel; kamalafrom the lotus flower; udbhava-born; brahmaa-from Brahma; sarva-all; bhtni-material elements and living entities; sthavari-non-moving; cari-and moving; ca-also.

"From My fourth expansion the eternal form of Lord ea is manifest. Then Lord Sakaraa is manifest and from Him Lord Pradyumna appears. From My appearance as Lord Pradyumna I again appear as Lord Aniruddha. From the lotus flower of Lord Aniruddha's navel, Brahm is born, and form Brahm all the material elements as well as the moving and non-moving living entities appear." Text 9 tatraiva vedavysa paramtmeti ya prhu skhya-yoga-vido jan mah-purua-sa j sa labhate svena karma tasat prasutam avyakta pradhna tad vidur budh avyaktd vyaktam panna loka-sy-artham vart aniruddho hi lokeu mahn tmeti kathyate yo au vyaktatvam panno nirmame ca pitmaham paramtm-Paramtm; iti-thus; yam-whom; prhu- describe; skhya-yoga-vida-learned in the skhya-yoga philosophy; jan-persons; mah-purua-of the Supreme Person; sajam-name; sa-He; labhate-attains; svena-by Hos own; karma-transcendental activities; tasmt-from Him; prastam-is born; avyaktam-unmanifest; pradhnam-primordial elements of material creation; tatthat; vidu-understand; budh-those who are learned; avyaktt-from that unmanifested material nature; vyaktam-manifestation; apannam- attained; loka-of the material world; si-of the creation; artham-for the purpose; vart-from the Supreme Controller; aniruddha-Aniruddha; hi-certainly; lokeu-within all living entities; mahn tm-the Supersoul; iti-thus; kathyate-is described; ya asauHe; vyaktatvam-manifestation; apanna- attained; nirmame-created; ca-also; pitmaham-Brahm. Vedavysa also explains: "They who are learned in sakhya-yoga declare that Lord Aniruddha is the all-pervading Supersoul. Lord Sakaraa's transcendental deeds have expanded His reputation as the Supreme Personality of Godhead. The wise know that the unmifest origins (pradhna) of material creation have emanated from Lord akaraa, and because of Him this original form of matter evolves into the manifest material world. Lord Aniruddha, the all-pervading Supersoul present in each universe,

appears from Lord Sakara, and He creates Brahm, the grandfather of all living entities." Text 10 tad eva sakaraasya vaibhavam uktvniruddhasypy ha aniruddho ht, lokeu pratyeka brahmeu mahtm paramtm. vyaktatva prakaya pradyumnd iti ea. tat-therefore; evam-in this way; sakaraasya-of Lord Sakaraa; vaibhavam-the glory; uktvhaving described; aniruddhasya-of Lord Aniruddha; api-also; ha-describes; aniruddhaAniruddha; hi-certainly; iti-thus; lokeu-in the worlds; pratyekam-in each; brahmesu-universe mahtm- the word mahtm; paramtm-is Paramtm; vyaktatvam- vyaktatvam; prakayammanifestation; pradyumnt-from Pradyumna; iti-thus; ea-the remainder of the verse is clear. The first part of this passage describes the glories of Lord Sakaraa, and the second part, beginning with the words "aniruddho hi", describes the glories of Lord Aniruddha. The word "lokeu" means "in each universe" and the word "mahtm" means the all-pervading Supersoul (paramtm). The word "vyaktatvam" means "manifested from Lord Pradyumna." The rest of the verse is clear and requires no comment. Text 11 stena tv abheda-vivakay pradyumna pthn nokta vios tu tri rpi itivat. stena-by Sta Gosvm; tu-indeed; abheda-the non-difference of the forms of Lord Viu; vivakay-with a desire to explain; pradyumana-Lord Pradyumna; pthak- specifically; na-not; ukta-described; vios tu tri rpi-the verse beginning vios tu tri rpi; itivat-just as. Because Sta Gosvm wanted to emphasize that all Viu-forms are actually the same single Personality of Godhead, he did not place Lord Pradyumna's name in this verse. The same reason prompted the author of Stvata Tantra to avoid specifically naming the various the various puruaincarnations when he spoke the verse beginning "vios tu tri rpi" (which has been quoted in Anuccheda 1, Text 14). Text 12 seya prkriy dvityasya ahe dyate, yath-sa ea dya puruah. s iyam-this same; prakriy-activity of creation; dvityasya-of the Second Canto of rmadBhgavatam; ahe-in the Sixth Chapter (verse 39) ; dyate-is observed; yath-just as; sa ea

dya purua-in the verse sa ea dya purua kalpe kalpe sjaty aja tmtmny atmantmna sa sayacchati pti ca. The same description of the Supreme Personality of Godhead's creation of the material world is found in the following verse of rmad-Bhgavatam (2.6.39): "The Supreme original Personlity of Godhead, Lord r Ka, expanding His plenary portion as Mah-Viu, the first incarnation, creates this manifested cosmos, but He is unborn. The creation, however, takes place in Him, and the material substance and manifestations are all Himself. He maintains them for some time and absorbs them into Himself again."* Text 13 ity di-padye k sa ea dyo bhagavn ya puruvatra san sy-dika karoti ity e. iti-thus; di-padye-in the first line of the verse; k-commentary; sa ea dya-the phrase beginning with these words; bhagavn-refer to Bhagavn; ya-who is; purua-avatra-the purua incarnation; san-being so; st-dikam-the creation, maintenance and anihillation of the material world; karoti-performs; iti-thus; e-the commentary. In his commentary on the first line of this verse, rdhara Svm explains: "The phrase `sa ea dya' refers to Bhagavn, the Supreme Personality of Godhead, who appears as the purua-incarnation, and thus creates, maintains and annihilates the material worlds." Text 14 evam dyo 'vatra purua parasya. evam-in the same way; dya avatra purua parasya-the verse dyo 'vatra purua parasya kala svabhva sad-asan-mana ca dravyam vikro gua indriyi vir svar sthsnu cariu bhmna. The first purua-incarnation is also described in rmad-Bhgavatam (2.6.42): "Kraravay Viu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakay Viu, and the sum total of all living beings, both moving and nonmoving."*

Text 15 ity atra k parasya bhmna purua prakti-pravrtako yasya sahasra-ra ity dy ukto llvigraha sa dyo 'vatra ity e. iti-thus; atra-for this verse; k-commentary; parasya-of the word parasya; bhmna-means the Supreme Personality of Godhead; purua-the word purua prakti-pravrtaka yasya-means the creator of the material manifestation; sahasra-ra ity-di-ukta-the verse sahasra-ra purua sahasrka sahasra-pt sa bhmim vivato vtvtyatihad dagulam; ll-for pastimes; vigrahaform; sa-He; dyah avatra-the word dyah avatra; iti-thus; esa-it. rdhara Svm explains in his commentary: "In this verse the word `parasya' means `of the Supreme Personality of Godhead' and the word `purua' means `the purua-incarnation, who creates the material world'. "This first purua-incarnation (Kraodakay Viu) is described in the g Veda (10.90.1): `The Supreme Personality of Godhead then appeared as the first purua-incarnation, who had thousands of faces, eyes and feet. Expanding in all directions, the purua-incarnation exceeded the dimensions of the universe by the measurement of ten fingers.' "We may also note in the connection that the Lord accepts the form of the purua-incarnation (dyo 'vatra) in order to enjoy transcendental pastimes." Text 16 tath ttyasya vie daivena ity dikam. tath-in the same way; ttyasya-of the Third Canto of rmad-Bhgavatam; vie-in the Twentieth Chapter; daivena iti dikam-the verse daivena durvitarkyea parenimiea ca jtakobhd bhagavato mahn sd gua-trayt. In the same way, in rmad-Bhgavatam (3.20.12) it is said: "When the equilibrium of the three modes of nature was agitated by the unseen activity of the living entity, by Mah-Viu, and by the force of time, the total material elements were produced."* Text 17 so 'nu ity anta sa-kam eva prakaraam atrnusandheyam.

so 'nu-iti-antam-the verse so snuvio bhagavat ya ete salilaye loka-sasth yath-prva nirmame sasthay svay; sa-along with; km-the commentary of rdhara Svm: ya salilaye garbhodakasynta ete tena bhagavatnuvio `dhihita san sa svar svay sasthay nmarpdi-kramea; eva-certainly; ; prakaraam-subject for discussion; atra-in this matter; anusandheyam-should be carefully studied. The next verse from rmad-Bhgavatam (3.20.27) along with rdhara Svm's commentary, should be carefully studied. Note: The verse and commentary are given below. rmad-Bhgavatam: "When that Supreme Personality of Godhead who is lying on the Garbhodaka ocean entered the heart of Brahm, Brahm brought his intelligence to bear, and with the intelligence invoked he began to create the universe as it was before."* rdhara Svm's Commentary: "This verse explains that the Lord lies down on the waters (salilaye) of the Garbhodaka ocean (garbhodakasynta) and enters (adhihit) the heart of Brahm. By his own intelligence the seemingly independent Brahm then created all the forms and names of the material universe." Text 18 tasmd virtvena tad-rpa na vykhytam. tasmt-from this study; virtvena-as the Universal Form; tat-His; rpam-form; na-not; vykhytam-should be described. From the study of this verse and commentary it will become clear that the Universal Form is not actually a form of the Lord. Text 19 tasmc ca vsudeva-sthnyo bhagavn purud anya evety ytam. tasmt-from this study; ca-also; vsudeva-sthnya- the Lord;s appearance as Vaudeva; bhagavn-His Bhagavn feature; purut-from the puruaincarnation; anya- different; evacertainly; iti-thus; ytam-follows. From the careful study of this verse it will also become clear that the Lord's Bhagavn feature, who is also known as Vsudeva, is separately manifested from His appearance as the purua-

incarnations. Anuccheda 3 Text 1 atha tasya rpa-dvayasya samnyata aika-vidhyena sva-rpam ha tad vai bhagavato rpa viuddha sattvam rjitam iti. atha-now; tasya-His; rpa-forms; dvayasya-of the two; samnyate-are the same; aika-vidhyenawith the same quality; sva-rpam-the Lord's form; ha-he describes; tat-vai-but that is; bhagavataof the Personality of Godhead; rpam- form; viuddham-purely; sattvam-existance; rjitamexcellence; iti-thus. These two forms (Bhagavn-Vsudeva and the purua-incarnation) possess the same spiritual quality. This is described (by Sta Gosvm in rmad-Bhgavatam 1.3.3): "The body of the Supreme Personality of Godhead is eternally in spiritual existence par excellence, and has nothing to do with the created material ingredients."* Text 2 tat r-bhagavata paurua rpa vai prasiddhau viuddhorjita-sattvbhvyaktatvc chaktisvarpayor abhedc ca tad-rpam evety artha. tat r-bhagavata-the phrase tat r-bhagavata; pauruam-of the purua incarnation; rpam vaithe phrase rpam vai; prasiddhau-in perfection; viuddha-pure; rjita-excellence; sattva-existence; abhivyaktatvt-because of the manifestation; akti-of the potency; svarpayo-and of His own transcendental form; abhedt-because of non-difference; ca-also; tat-His rpam-form; eva-certainly; iti-thus; artha-the meaning. In this verse the phrase "tad vai bhagavato rpam" describes the form of the purua-incarnation. This verse describes the Lord's supremely pure spiritual form, which, in one sense, is not different from His transcendental potency. Text 3

ukta dvitya purua-vyham adhiktya svarpatva tad-rpasya nata para parama yad bhavata svarpam ity atra. uktam-previously described; dvityam-second; purua-vyham-purua incarnation; adhiktyawith reference to; svarpatvam-the nature; tat-of His; rpasya-form; na-do not; ata-hereafter; parama-O Supreme; yat-that which; bhavata-of Your Lordship; svarpam-eternal form; iti-thus; atra-in this connection. The transcendental nature of the form of the Supreme Personality of Godhead is described in the following prayer offered by Brahm to Garbhodakay Viu (rmad-Bhgavatam 3.9.3): "O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge."* Text 4 viuddha jyenpi rahita, svarpa-akti-vttitvt. rjita sarvato balavat, paramnandarpatvt. viuddham-pure; jya-of inert matter; aena-by a fragment; api-even; rahitam-devoid; svarpaof His own form; akti-of the potency; vttitvt-because of existence; rjitam-powerful and glorious; sarvata-under all conditions; balavat-powerful; parama-supreme; nanda-bliss; rpatvt- because of possessing a form. In the rmad-Bhgavatam verse (1.3.3) quoted in Text 1, the word "viuddham" (pure) means that because the Supreme Personality of Godhead has all transcendental potencies, He can therefore remain always pure and free from even the slightest trace material contamination. The word "rjitam" (powerful and glorious) means that because the Lord's form is full of supreme spiritual bliss, He remains always powerful and glorious and His spiritual prowess never becomes diminished under any circumstance. Text 5 ko hy evnyt ka pryd yad ea ka nando na syt iti rute. ka-who?; hi-certainly; eva-indeed; anyt-from another (from the material world); ka-who? pryt-from transcendence; yat-if; ea-He; aka-the unlimited Personlility of Godhead; nanda-full of bliss; na-not; syt-is; iti-thus; rute-from the Taittarya Upaniad (2.7.1). The Taittirya Upaniad (2.7.1) says:

"The Personality of Godhead must be full of transcendental bliss, for if He were not, then how would it be possible for anyone to find any kind of spiritual or even material happiness?" Anuccheda 4 Text 1 tad eva puruasya dvidh sthna-karma uktv svarpavad-kra tv eka-prakram ha tat-therefore; evam-in this way; purusaya-of the purua incarnation; dvidh-in two ways; stnaplace; karmi-and activities; uktv-having described; svarpavat-kram-the Lord's transcendental form; tu-also; eka-one; prakram-nature; ha-describes. In the first three verses of the First Canto, Third Chapter of rmad-Bhgavatam (quoted in Anuccheda 1, Text 9, Anuccheda 2, Text 2, and Anuccheda 3, Text 1), the place of residence and the activities of the purua-incarnation were described by Sta Gosvm. Then, in Verse 4, he described the Lord's transcendental form in the following way: Text 2 payanty ado rpam adabhra-caku sahasra-pdoru-bhujnandbhutam sahasra-mrdha-ravaki-nsika sahasra-mauly-ambara-kualollasat payanti-see; ada-the form of the purua; rpamp- form; adabhra-perfect; caku-by the eyes; sahasra-pda- thousands of legs; ru-thighs; bhuja-nana-hands and faces; adbhutam-wonderful; sahasra-thousands of; mrdha-heads; ravaa-ears; aki-eyes; nsikam-noses; sahasra- thousands; mauli-garlands; ambara-dresses; kuala-earrings; ullasat-all glowing. "The devotees, with their perfect eyes, see the transcendental form of the purua who has thousands of legs, thighs, arms and faces-all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decoreated with thousands of helmets and glowing earrings and are adorned with garlands."* Text 3

ada paurua rpam, ahabhra-caku bhakty-khyena, purua sa para prtha bhakty labhyas tv ananayay ity ukte, bhaktir evaina nayati bhaktir evaina darayati ity-di-rute ca. ada-the form of the purua; pauruam-of the purua incarnation; rpam-form; adabhra-perfect; caku-by the eyes; bhakti-khyena-known as pure devotional service; purua-the Supreme Personality; sa-He; para-the Supreme, than whom no one is greater; prtha-O son of Pth; bhakty-by devotional service; lbhya-can be achieved; tu- but; ananyay-unalloyed, undeviating devotion; iti-thus; ukte-from the statement; bhakti-devotional service; eva- certainly; enam-Him; nayati-leads to; bhakti-devotional service; eva-certainly; enam-Him; darayati-reveals; iti- thus; dibeginning; rute-from the ruti-stra; ca- also. In this verse the words "ado rpam" indicate the form of the purua-incarnation, and the words "adabhra-caku" mean "eyes made perfect by pure devotional service". That one is able to see and understand the Supreme Personality of Godhead by the process of devotional service is confirmed by the following quotes: "The Supreme Personality of Godhead, who is greater than all, is attainable by unalloyed devotion."* -Bhagavad-gt 8.22 "Pure devotional service leads the worshiper to the Supreme Personality of Godhead and makes the Lord visible to His devotee." -ruti-stra Text 4 tatra prathamasya sahasrapd-ditvam paramtma-sandarbhe vyajitam. tatra-in this connection; prathamasya-of the first purursa incarnation; sahasrapt-ditvam-the Universal form with thousands of faces, eyes and feet; paramtma-sandarbhe-in the Paramtm Sandarbha; vyajitam-has been elaborately described. The Lord's Universal Form, manifested from the first purua-incarnation, and displaying thousands of faces, eyes and feet, has already been described in the Paramtma-sandarbha. Text 5 ttyasyame tu dvitya-puruasya vyham upalakya r-maitreyea

ttyasya-of the Third Canto of rmad-Bhgavatam; aame-in the Eighth Chapter; tu-also; dvitya-puruasya- of the second purua incarnation; vyham-the form; upalakya-with reference to; r-maitreyena-by Maitreya Muni. In the following verses from the Third Canto, Eighth Chapter of rmad-Bhgavatam, Maiteya Muni describes the form of the second purua-incarnation (Garbhodakay Viu). Text 6 prek kipanta haritopaldre sandhybhra-nver uru-rukma-mrdhna ratnodadhrauadhi-saumanasya vana-srajo veu-bhujghripghre prekm-the panorama; kipantam-deriding; harita- green; upala-coral; adre-of the hell; sandhy-abra-nve- of the dress of the evening sky; uru-great; rukma-gold; mrdhna-on the summit; ratna-jewels; udadhra-waterfalls; auadhi-herbs; saumanasya-of the scenery; vana-srajaflower garland; veu-dress; bhuja-hands; aghripa-trees; aghre-legs. "The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord's helmet, bedecked with jewels, mocked it. The mountain's waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord's gigantic body, and His hands and legs, decorated with jewels, pearls, tulas leaves and flower garlands, mocked the scene on the mountain."* -3.8.24 Text 7 parrdhya-keyra-mai-pravekaparyasta-dordaa-sahasra-kham avyakta-mla bhuvanghripendram ahndra-bhogair adhivta-valam parrdhya-very valuable; keyra-ornaments; mai-praveka-highly valuable jewels; paryastadisseminating; dordaa-arms; sahasra-kham-with thousands of branches; avyakta-mlam-selfsituated; bhuvana-universal; aghripa- trees; indram-the Lord; ahi-indra-Anantadeva; bogai-by hoods; adhivta-surrounded; valam-shoulders.

"As a sandalwood tree is decorated with fragrant flowers and branches, the Lord's body was decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord's body was also covered by the hoods of Ananta."* -3.8.29 Text 8 carcarauko bhagavan-mahdhram ahndra-bandhu salilopaghamkira-shasra-hiraya-gam virbhavat kaustubha-ratna-garbham cara-moving animals; acara-nonmoving trees; oka-the place or situation; bhagavat-the Personality of Godhead; mahdram-the mountain; ahi-indra-r Anantadeva; bandhum- friend; salila-water; upagham-submerged; kiria-helmets; shasra-thousands; hiraya-gold; gam-peaks; virbhavat-manifested; kaustubha-the Kaustubha jewel; ratna-garbham-ocean. "Like a great mountain, the Lord stands as the abode for all moving and nonmoving living entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has thousands of golden peaks, so the Lord was seen with the thousands of golden-helmeted hoods of Ananta-nga; and as a mountain is sometimes filled with jewels, so also His transcendental body was fully decorated with valuable jewels. As a mountain is sometimes submerged in the ocean water, so the Lord is sometimes submerged in the water of devastation."* -3.8.30 Text 9 tath navamasya caturdae r-ukena sahasra-irasa puso nbhi-hrada-saroruht jtasyst suto dhtur atri pit-samo guai tath-in the same way; navamasya-of the Ninth Canto; catudae-in the fouteenth chapter; rukena-by ukadeva; sahasra-irasa-who has thousands of heads; pusa-of Lord Viu (Garbhodakay Viu); nbhi-hrada-saroruht- from the lotus produced from the lake of the navel; jtasya-who appeared; st-there was; suta-a son; dhtu-of Lord Brahm; atri-by the name Atri; pit-sama-like his father; guai-qualified.

In rmad-Bhgavatam (9.14.2) ukadeva Gosvm says: "Lord Viu (Garbhodakay Viu) is also known as Sahasra-r Purua. From the lake of His navel sprang a lotus, on which Lord Brahm was generated. Atri, the son of Lord Brahm, was as qualified as his father."* Text 10 tatra r-bhagavanta suhu spa-kartu garbhodakasthasya dvityasya puruasya vyhasya nnvatritva vivoti tatra-in this matter; r-bhagavantam-R Bhagavn ; suthu-nicely; spai-kartum-to clarify; garbhodakasthasya- resting on the Garbhodaka ocean; dvityasaya-of the second; puruasya-purua incarnation; vyhasya-of the form; nn- various; avatritvam-the source of the other incarnation; vivoti-describes. in order to clarify the exact nature of r Bhagavn, Sta Gosvm says that the second puruaincarnation (Garbhodakay Viu) is the origin from whom the other incarnations of Godhead emanate. He says (rmad-Bhgavatam 1.3.5): Anuccheda 5 Text 1 etan nnvatr nidhna bjam avyayam yasyena sjyante deva-tirya-nardaya etat-this (form); nn-multifarious; avatrm-of the incarnations; nidhnam-source; bjamseed; avyayam- indestructible; yasya-whose; aa-plenary portion; aena- part of the plenary portion; sjyante-create; deva-demigods; tiryak-animals; nara-daya-human beings and others. "This form [the second manifestation of the purua] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created."* Text 2

etad iti brahma-stham ity artha. nidhana sarovar samudra iva sadaivraya. ata evvyayam anapakaya bjam udgama-sthnam. na kevalam avatr bja jvnm apty hayasyeneti. etat-this; iti-thus; brahma-stham-situated in the material universe; iti-thus; artha-the meaning; nidhanam- the word nidhanam; sarovarm-of bodies of water; samudra-the ocean; ivaas; sad-always; raya-the shelter; ata eva-therefore; avayam-the word avayam (this); anapakayam-imperishable; bjam-the word bjam (seed); udgama-sthnam-place of origin; na-not; kevalam-exclusively; avatrm-of the incarnations; bjam-the seed; jvanam- of the individual living entities; api-also; iti-thus; aha-he describes. yasya amsa-amsena iti-by the phrase yasyena. In the verse the word "etat" means "that form which is situated within the material universe". The word "nidhanam" indicates that Garbhodakay Viu is the source of all other incarnations of the Supreme Lord just as the ocean is the large reservoir of water, which is the original source of the other smaller bodies of water. The word "avyayam" means "indestructible" and the word "bjam" means "origin". The second purua-incarnation is not only the source of the viu-tattva forms of the Supreme Lord, but is also the source of the individual living entities (jvas). This is confirmed by the phrase "yasyena". Sarva-samvdin Comment

Text 1 etat iti yasya aktitvenau prakti-uddha-sami-jvau. tayor aena parampar-samyuktena vtti-samha-dvayena na ghaata udbhava prakti-puruayor ajayor ubhaya-yuj bhavanty su-bhto jala-budbudavat ity uktatvt. etat iti-the verse beginning with the word etat (Bhgavatam 10.87.31) yasya-of whom; aktitvenaby the state of the two potencies; aau-two parts; prkti-uddha-samasti-of the material energy; jvau-and the individual living entitiy; tayo-of them; aena-by the part and parcel; paramparseries; sam yuktena-endowed; vtti-samha-of activities; dvayena-by the pair; na-not; ghaateoccurs; udbhava-manifestation; prakti-of the material energy; puruayo-and the ocntroller; ajayo-unborn; ubhaya-with both; yuja-endowed; bhavanti-are; asu-bhta-living entities; jala-of water; budbhudavat-like bubbles; iti-thus; uktatvt-from the statement.

That the Supreme Lord is the creator of the individual living entities (jvas) is confirmed by the following statement of rmad-Bhgavatam (10.87.31): "The living entities are created by the contact of the Supreme Controller with His material energy, just as bubbles and foam are produced on the surface of the water."* Anuccheda 6 Text 1 atha prcuryea tad-avatrn kathayas tad-aikya-vivakay tad-ainm apy virbhvamtra gayati visaty atha-now; pracuryena-elaborately; tat-His; avatrn- incarnations; kathayan-describing; tat-His; aikya-non- difference; vivakay-with a desire to explain; tat-of Him; aa-of the parts; ainm-of the parts; api-also; virbha/va-manifestation; mtram-only; gaayati-enumerates; viaty-by twently. Although desiring to elaborately describe the innumerable incarnations of the Supreme Personality of Godhead (viu-tattva), and His potencies (jva-tattva), Sta Gosvm briefuly summarizes the list of these incarnations, and only describes twenty incarnations in this chapter of rmad-Bhgavatam (Canto One, Chapter Three). Text 2 sa eva prathama deva kaumra sargam rita cacra ducara brahm brahmacaryam akhaitam sa-that; eva-certainly; prathamam-first; deva- Supreme Lord; kaumram-named Kumras (unmarried); sargam- creation; rita-under; cacra-performed; ducaram-very difficult to do; brahm-in the order of Brahman; brahmacaryam- under discipline to realize the Absolute (Brahman); akhaitam-unbroken. The description of the Lord's incarnations begins with the following verse (rmad-Bhgavatam 1.3.6): "First of all, in the beginning of creation, there were the four unmarried sons of Brahm [the

Kumras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth."* Text 3 yo 'mbhasi ayno ya ca sahasra-pd-di-rpa sa eva purukhyo deva. ete ca-kal pusa ity upasahrasypi samvdt. kaumara catusana-rpam. brahm brahmao bhtv. ya-who; ambhasi-on the Garbhodaka ocean; ayna- resting; yah-who; ca-also; sahasra-pt-of the Universal Form with thousands of faces and feet; di-beginning with; rpa- with forms; sa eva-He indeed; purua-khya-known as the purua incarnation; deva-the Supreme Personality of Godhead; ete ca kal pusa-the verse beginning with the phrase ete ca-kal-pusa; itithus; upasahrsya-of the conclusion; api-also; samvadat-from the statement; kaumram-the word kaumram; catusana-rpam- consisting of the Four Kumras; brahm-the word brahma; brahmaa-qualified Bahmaas; bhtv-having become. In this stanza the phrase "sa eva deva" refers to the second purua incarnation who lies down on the Garbhodaka ocean and who appears in many forms, beginning with the Universal Form who manifests thousands of faces and thousands of feet. At the conclusion of this summary account of the Lord's incarnations, Sta Gosvm explains (1.3.28): "All the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord r Ka is the original Personality of Godhead."* We may also note that the word "kaumaram" in this verse refers to the Four Kumras, and the word "brahm" means "having become qualified brhmaas". Anuccheda 7 dvitya tu bhavysya rastala-gat mahm uddhariyann updatta yajea saukara vapu asya vivasyodbhavya dvityam-the second; tu-but; bhavya-for the welfare; asya-of this earth; rastala-of the lowest region; gatm- having gone; mahm-the earth; uddhariyan-lifting; updatta-extablished; yajeathe proprietor or the supreme enjoyer; saukaram-hoggish; vapu-incarnation; asya-of this; vivasyouniverse udbhavya-for the welfare.

The Lord's second incarnation is described in rmad-Bhgavatam (1.3.7): "The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe."* We may note that the Lord accepted this incarnation for the welfare of the earth. Sarva-samvdin Comment

Text 1 dvityam ity anena pthivy-uddharaa dvir api ktam. ll-sjatyena tv ekavad varyate. dvityam iti-the verse beginning with the word dvityam; anena-by this; pthiv-of the earth; uddharaam-lifting; dvi-twice; api-even; ktam-done; ll-of the pastime; sjatyena-because of sameness; tu- although; ekavat-as one; varyate-is described. Although the Lord assumed the form of a boar and lifted the earth on two separate occasions, these two incarnations of the Lord as described together, because they performed almost exactly the same pastime. Text 2 prva hi svyambhuva-manvantardau pthiv-majjane tam uddhariyan pacc ca ahamanvantara-jta-prcetasa-daka-kanyy aditer garbhodbhavana hirykea saha yuddhe 'amamanvantara-jta-pthiv-majjane tam uddhariyann ity artha. prvam-in the beginning; hi-certainly; svyambhuva-of Svyambhuva manvantara-of the Manvantara; dau-in the beginning; pthiv-of the earth; majjane-in the immersion; tam-the earth; uddhariyan-lifting; pct-afterwards; ca-also; saha-in the sixth; manvantara-manvantara period; jta-born; prcetasa-daka-of the progenitor Daka; kanyy-of the daughter; diteh-of Diti; garbhafrom the womb; udbhavena-born; hiraykea-Hirayka; saha- with; yuddhe-in the fight; aamain the eighth; manvantara- manvantara period; jta-produced; pthiv-of the earth; majjane-in the immersion; tam-the eart; uddhariyan-lifting; iti-thus; artha-the meaning. In the beginning of the creation, during the reign of Svyambhuva Manu, the Lord first assumed the form of a boar to lift the earth, which had fallen into the waters of the Garbhodaka ocean.

Later, the progenitor Daka, who was born in the reign of the sixth Manu, gave birth to a daughter named Diti who in turn became the mother of the demon Hirayka. During the reign of the sixth Manu, the Lord asumed the form of a boar for the second time, fought with Hirayka, and again lifted the earth from the Garbhodaka ocean. Text 3 tatrdau vidher ghad ante nirt iti purntaram aya kvacic catupt syt kvacit syn n-varhaka kadcij jalada-yma kadcic candra-pura tatra-in this connection; dau-in the beginning; vidhe-of Brahma; ghrt-from the nostril; ante-in the end; nirt-from the water; iti-thus; pura-antaram-within the Puras; ayam-He; kvacit-sometimes; catupat-in theform of a four-legged animal; syt-may appear; kvacit-sometimes; syt-may appear; n-varhaka-as a boar; kadcit- sometimes; jalada-as a rain-cloud; yma-dark; kadcit- sometimes; candra-as the moon; pura-pale. The Lord's incarnations are summarily described in this verse from the Puras: "In the beginning of the creation the Lord appeared from Brahm's nostril (as Varha), and at the end of thecreation He appeared as a fish in the water (as Matsya)." The following explanatiuon also appears in the Puras: "The Supreme Personality of Godhead sometimes assumes the form of a four-legged animal, and sometimes He appears as a boar. Sometimes His form is white as the moon, and sometimes it is dark as a monsoon cloud." Text 4 ukta ca pralaya ckudau devdi-si ca caturthe ckue tv antare prpte prk-sarge kla-vidrute ya sasarja praj ih sa dako daiva-codita ukta-described; ca-also; pralaya-anihillation; ckua-dau-in the beginning of the reign of Ckua Manu; deva-of the demigods; di-beginning withy; si- creation; ca-also; caturthe-in the

Fourth Canto of rmad-Bhgavatam; ckue-named Cakua; tu-but; antare-the manvantara; prpte-when it happened; prk-previous; sarge- creation; kla-vidrute-destroyed in due course of time; ya- one who; sasarja-created; praj-living entities; i- desirable; sa-he; daka-Daka; daiva-a-by the Supreme Personality of Godhead; codita-inspired. Although everything had been destroyed at the end of the fifth Manu's reign, in the beginning of Ckua's (the sixth Manu) reign, Daka (the grandfather of Lord Varha's opponent, Hirayka) helped to re-create the class of living entities known as demigods. This is confirmed in the rmad-Bhgavatam (4.30.49): "His previous body had been destroyed, but he, the same Daka, inspired by the supreme will, created all the desired living entities in the Ckua manvantara."* Anuccheda 8 Text 1 ttyam i-sarga vai devaritvam upetya sa tantra stvatam caa naikarmya karma yata ttyam-the third one; r-sargam-the millennium of the is; vai-certainly; devaritvamincarnation of the ri amongst the demigods; upetya-having accepted; sa-he; tantram-exposition of the vedas; stvatam-which is especially meant for devotional service; caa-collected; naikarmyam-nonfruitive; karmam-of work; yata-from which. The third incarnation is described in rmad-Bhgavatam (1.3.8): "In the millennium of the is, the Personality of Godhead accepted the third empowered incarnation in the form of Devari Nrada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action."* Text 2 i-sargam upetya tatrpi devaritvam r-nradatvam upetya. stvata vaiavam tantra pacartrgamam. karma karmkrepi sat r-bhagavad-dharm yatas tantrn naikarmya karma-bandha-mocakatvena karmabhyo nirgatatva tebhyo bhinnatva pratyata iti ea.

i-sargam upetya-these words; tatrpi-nevertheless; devartitvam-this word; r-nradatvam-the state of being Nrada Muni; upetya-in relation to; satvatam-this word; vaiavam-in relation to Lord Viu; tantram-Tantra; pcartra-gamam-the Nrada-pacaratra; karmam-this word; karma-of karma; krea-with form; api-although; satm-of the transcendental r-bhagavatdharmm- activities of devotional service to the Lord; yata-this word; tantrt-from this scripture; naikarmyam-this word; karma-of karma; bandha-of the bondage; mocakatvena-because of releasing; karmabhya-from karma; nirgatatvam-the state of having left; tebhya-of them; bhinnatvam-the state of being different; pratyate-is known; iti-thus; ea-the remainder of the verse. In this verse the word "i-sargam" means "the millenium of the is", and the word "devaritvam" refers to Nrada. The words "tantram satvatam" means the Vaiava scripture Nrada-pacartra. "karmam" means "the transcendental activities of devotional service". The words "naikarmyam yata" explain that the actitives of devotional service release the performer from the bondage of karmic reaction, and are therefore very different from ordinary material activities."* Anuccheda 9 Text 1 turye dharma-kal-sarge nara-nryav bhtvtmopaamopetam akarot ducara tapa turye-in the fourth of the line; dharma-kal-wife of Dharmarja; sarge-being born of; naranryaau-named Nara and Nryaa; -sages; bhtv-becoming; tma-upaama-controlling the senses; upetam-for achievement of ; akarot-undertook; ducaram-very strenuous; tapa-penance. The Lord's fourth incarnation is described in rmad-Bhgavatam (1.3.9): "In the fourth incarnation, the Lord became Nara and Nryaa, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses."* Sarva-samvdin Comment turye iti dharmasya bhgavata-mukhyasya kaly raddh-puy-di-shityena pahity rbhagavac-chakti-lakaya mukte ca sarge prdurbhve. anayor ekvatratva hari-kbhy

sodarbhym api saha. turye iti-in the verse beginning with the word turye; dharmasya-of Dharma; bhgavatamukhyasya-the great devotee of the Lord; kaly-of the wife; raddh-ui-di-sahityena-with great faith and learning; pahity- learned; r-bhagavat-of the Supreme Personality of Godhead; aktilakay-empowered with the potency; mukte- named Mukti; ca-also; sarge-the word sarge; prdurbhave- appeared; anayo-of the two of them; eka-avatratvam-the state of being a single incarnation; hari-kbhym-Nara Nryaa is; sodarbhym-two brothers; api-and; saha- with. In this verse, which begins with the word "turye", the word "dharma" is the name of a great devotee of the Lord, and the word "kaly" refers to Mukti-dev, his faithful, learned wife, who was full of all good qualities and specifically empowered by the Personality of Godhead. The word "sarge" means that the Lord appeared as Nara Nryaa is, the two sons of Dharma and Mukti. Anuccheda 10 pacama kapilo nma siddhea kla-viplutam provcsuraye skhya tattva-grma-vinirayam suri-nmne viprya pacama-the fifth one; kapila-Kapila; nma-of the name; sid-dhea-the foremost amongst the perfect; kla- time; viplutam-lost; provca-said; suraye-unot the brhmaa named suri; skhyam-metaphysics; tattva-grma- the sum total of the creative elements; vinirayam-expostion; suri-Asuri; nmne-named; viprya-to the Brahamaa. The Lord's fifth incarnation is described in the rmad-Bhgavatam (1.3.10) "The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to suri Brhmaa, for in course of time this knowledge had been lost."* Sarva-samvdin Comment pacama iti kapilo vsudevkhyas tattva skhya jagda ha brahmdibhya ca devebhyo

bhgv-dibhyas tathaiva ca tathaivsuraye sarvavedrthair upabhitam sarva-veda-viruddha ca kapilo 'nyo jagda ha skhyam suraye 'nyasmai kutarka-paribhitam pacamah iti-in this verse beginning with the word pacama; kapila-Lord Kapila; vsudevakhya-known as Vsudeva; tattvam-philosophy; skhyam-skhya; jagda ha-spoke brahmadibhya-headed by Brahm; ca-and; devebhya-to the demigods; bhgu-dibhya-headed by Bhrgu; tath-in same way; eva-certainly; ca-also; tath-in the same way; eva-certainly; suraye-to suri Brhmaa; sarva-veda-of all the Vedas; arthai-by the conclusions; upabhitamsubstantiated; sarva-veda-all Vedic instructions; viruddham-opposed; ca-also; kapila anyaanother Kapila; jagda ha-spoke; skhyam-skhya philosophy; suraye anyasmai-to another suri Brhmaa; kutarka-with faulty logic; paribhitam-expanded. The original Lord Kapila, and a later imposter who assumed the same name, are both described in the following verses of Padma Pura: "The Supreme Personality of Godhead appeared as Lord Kapila and spoke the original Skhya philosophy, which eloquently presents the same philosophy expounded in all the Vedic literatures. This incarnation of the Lord instructed the Brhmaa suri, many great demigods headed by Brahm, and many sages, headed by Bhrgu. "An imposter later assumed the name Kapila and spoke an illogical, atheistic theory opposed to the Vedas. He spoke this theory, to his disciple named suri, and claimed his atheism to be the actual Skhya philosophy. In this way there are two contradictory philosophies, both bearing the same name of Skhya." Anuccheda 11 Text 1 aham atrer apatyatva vta prpto `nasyay nvkikm alarkya prahlddibhya civn atham-the sixth one; atre-of Atri; apatyatvam- sonship; vta-being prayed for; prptaobtained; anasy; nvkikm-on the subject of transcencence; alarkya-unto Alarka; prahlda-

dibhya-unto Prahlda and others; vivn-spoke. The sixth incarnation is described in rmad-Bhgavatam (1.3.11): "The sixth incarnation of the purua was the son of the sage Atri. He was born from the womb of Anasy, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlda and others [Yadu, Haihaya, etc]."* Text 2 atri tat-sda-putrotpatti-mtra prakaa ycitam iti. caturtha-skandhdy-abhiprya. atri-by Atri Muni; tat-Him; sda-like; putra-of a son; utpatti-mtram-appearing; prakaammanifested; ycitam-begged; iti-thus; caturtha-skandha-of the Fourth Canto of rmadBhgavatam; abhiprya-meaning. The Fourth Canto of rmad-Bhgavatam relates the story of Atri Muni's prayer to have a son exactly like the Supreme Personality of Godhead. Text 3 etad-vkyennasyay tu dadcit skd eva rmad-varasyaiva putra-bhvo vto 'stti labhyate. etat-this; vkyena-by the words; anasyay-by Anasy; tu-also; kadcit-at some time; sktdirectly; eva-certainly; rmat-varasya-of the Supreme Personality of Godhead; eva-certainly; putra-bhva-the status as a son; vta-begged; asti-it is; iti-thus; labhyate-is attained. After Atri Muni offered his prayer, his wife, Anasy also prayed that the Supreme Personality of Godhead become her son. Text 4 ukta ca brahma-pure pati-vratopakhyena anasybravn natv devn brahmea-keavn yya yadi prasann me varrh yadi vpy aham

prasdbhimukha sarve mama putratvam eyatha iti. uktam-spoken; ca-also; brahma-pure-in the Brahma Pura; pati-vrat-of the devoted wife; upkhyena-in the story; anasy-Anasy; abravt-spoke; natv-offering obeisances; devn-to the lords; brahma- Brahm; a-iva; keavn-and Keava; yyam-You; yadi-if; prasanna-pleased; me-with me; vara-arh-grantes of benedictions; yadi-of; va-or; api-also; aham-I; prasdaabhimukha-favored by you; sarve-all of You; mama--my; putratvam-the status of son; eyathaplease accept; iti- thus. This is described in the Pati-vrata narration of the Brahma Pura: "Anasy offered obeisances and prayed before Lords Brahm, Viu and iva: My Lords, if you are pleased with me, and if you desire me to ask from you some sort of blessings, then I pray that you combine together to become my son." Text 5 anvkikm tma-vidym. r-vsor evvatro `ya datta. anvkikm-the word anvkikm; tma-vidym-on the subject of transcendence; r-vio-of r Viu; eva-certainly; ; avatra-incarnation; ayam-this; datta- Datttreya. In this verse (rmad-Bhgavatam 1.3.11, quoted at the beginning of this anuccheda) the word "anvkikm" means "on the subject of transcendence". This incarnation of the Lord as the son of Atri Muni is known as Datttreya. Anuccheda 12 tata saptama kty rucer yajo `bhyajyata sa ymdyai sura-gaair apt svyambhuvntaram sa yajas tad svayam indor `bhd ity artha tata-after that; saptame-the seventh in the line; ktym-in the womb of kti; ruce-by Prajpati Ruci; yaja-the Lord incarnation as Yaja; abhyajyata- advented; sa-He; ymadyaij-with Yma and others; sura-ganai-with demigods; apt-ruled; svyambhuva-antaram-the change of the period of Svyambhuva Manu; sa yaja-the words sa yaja; tad-then; svayam-

personally; indray-King Indra; abht-become; iti-thus; arthah-the meaning. The Supreme Lord's seventh incarnation is described in the following verse (rmadBhgavatam 1.3.12): "The seventh incarnation was Yaja, the son of Prajpati Ruci and his wife kti. He controlled the period during the change of the Svyambhuva Manu and was assisted by demigods such as His son Yama."* The words "sa yaja" indicate that the Supreme Personality of Godhead personally assumed the post of Indra. Sarva-samvdin Comment tata ity ayam eva matmahena manun harir ity anukta. tata iti-the verse beginning with the word tata; ayam-He; eva-certainly; matmahena-by His maternal Grandfather; manun-Manu; hari-Lord Hari; iti-thus; anukta-repeated. This verse, beginning with the word "tata", narrates Lord Hari's appearance as Lord Yaja, at the end of His maternal grandfather Svyambhuva Manu's reign. Anuccheda 13 aame merudevy tu nbher jta urukrama darayan vartma dhr sarvrama-namasktam urukrama abho jta aame-the eighth of the incarnations; merudevym tu-in the womb of Merudev, the wife of; nbhe-King Nbhi; jta-took birth; urukrama-the all-powerful Lord; darayan-by showing; vartma-the way; dhrm-of the perfect beings; sarva-all; rama-orders of life; namasktamhonored by; urukrama-the word urukrama; abha-as Lord abhadeva; jta-appeared. The Supreme Lord's eighth incarnation is described in rmad-Bhgavatam (1.3.13): "The eighth incarnation was King abha, son of King Nbhi and his wife Merudev. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully

controlled their senses and who are honored by all orders of life."* This verse describes the incarnation of the Supreme Lord as Lord abhadeva. Sarva-samvdin Comment aame ity ayam evvea ity eke. aame iti-in the verse beginning with the word aame; ayam-He; eva-certainly; aveaempowered incarnation; iti-thus; eke-some. Some say that the person described in this verse is an vea (empowered) incarnation. Anuccheda 14 ibhir ycito bheje navama prthiva vapu dugdhemm oadhr viprs tenya sa uattama prthiva vapu rja-deha pthu-rpa dugdha adugdha. uattama kamanyatama. ibhi-by the sages; ycita-being prayed for; bheje-accepted; navamam-the ninth one; prthivam-the ruler of the earth; vapu-body; dugdha-milking; imm-all these; oadh-products of the earth; vipr-O brhmaas; tena-by; ayam-this; sa-he; uattama-beautifully attractive; prthiva vapu-these words; rja-of the kings; rpam-in the form; pthu-rpam-as King Pthu; dugdha-the word dugdha; adugdha-milked; uattama-the word uattama; kamaya tamabeautifully attractive. The Lord's ninth incarnation is described in rmad-Bhgavatam (1.3.14): "O brhmaas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Pthu] who cultivated the land to yield various produces, and for that reason the earth was beautiful and attractive."* In this verse the words "prthiva vapu" mean "the body of a king", and the word "dugdha" means "milking" and the word "uattama" means "beautifully attractive." Anuccheda 15

Text 1 rpa sa jaghe mtsya ckuodadhi-samplave nvy ropya mah-mayym apd vaivasvata manum rpam-form; sa-He; jaghe-accepted; mtsyam-of a fish; ckua-Ckua; udadhi-water; samplave- inundation; nvi-on the boat; ropya-keeping on; mah-the earth; mayym-drowned in; apt-protected; vaivasvatam- Vaivasvata; manum-Manu, the father of man. The Lord's tenth incarnation is described in rmad-Bhgavatam (1.3.15): "When there was a complete inundation after the period of the Ckua Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat."* Text 2 ckua-manvantare tad-ante ya uddhi-samplavas tasmin. vaivasvatam iti bhvin saj satyavratasya. prati-manvantarvasne 'pi pralaya ryate. ckua-of Ckua Manu; manvantare-in the reign; tat-of that; ante-at the end; yah-which; udadhi-of the oceans; samplava-inundation; tasmin-in which; vaivasvatam- the word "vaivasvata"; iti-thus; bhvin-considered; samj-a name; satyavratasya-of Satyavrata; prati-of each; manvantaraManu's reign; avasne-at the conclusion; api-also; pralaya-partial devestation; ryate-is heard in the revealed scriptures. We may note in this verse the description of the great inundation at the conclusion of Ckua Manu's reign. Vaivasvata is another name of Satyavrata. At the end of each Manu's reign there is a partial devastation. This is described in the revealed scriptures. Text 3 r-viu-dharmottare prathama-ke manvantare parike kd dvija jyate ity di, r-vajrapranasya manvantare parike ity di r-mrkaeya-dattottare urmi-ml mah-vega sarvam vtya tihati

bhrlokam rita sarva tad nayati ydava na vinayanti rjendra virut kula-parvat naur bhtv tu mah-dev ity di r-viu-dharmottare-in the Viu-dharmottara Pura; prathama-ke-in the First Canto; manvantare-when Manu's reign; parike-is over; kd-what?; dvija-O Brhmaa' jyate-happens; iti-thus; di-beginning with; r-vajra-of Mahrja; pranasya-of the question; manvantare parikewhen Manu's reign is ended; iti-thus; di-beginning with; r-mrkaeya-by Mrkaeya Muni; datta-given; uttare-in the reply; rmi-ml-the wave-filled ocean; mah-vaga-very powerful and violent; sarvam-everything; vtya-covering; tihati-is situated; bhrlokam-the middle planetary system; ritam-taking shelter; sarvam-everything; tad-then; nayati-becomes destroyed; ydava-O descendent of Mahrja Yadu; na-not; vinayanti-become destroyed; rja-indra- O best of kings; viruta-celebrated; kula-parvata-the seven great sages; nau-a boat; bhtv-constructing; tu-also; mah-dev-the earth; iti-thus; di-beginning. This partial devestation is described in the First Canto of the Viu-dharmottara Pura, where Mahrja Vajra asks Mrkaeya Muni: "O learned brhmaa, please tell me what happens at the end of Manu's reign?" Mrkaeya replied: "O descendent of Mahrja Yadu, O best of kings, at the end of Manu's reign the oceans expand and cover the middle and lower planetary systems with ferocious waves. At that time all living entities on those planets perish, and only the celebrated seven sages survive, protected in a boat." Text 4 evam eva manvantareu samhra ity di prakaraam r-hari-vae tadya-ksu ca spaam eva. tata ckuety upalakaam eva jeyam. evam-in this way; eva-certainly; manvantareu-in the periods of manvantara; sahra-the end; iti-thus; di- beginning; prakaraam-subject; r-hari-vae-in the Hari-vaa; tadya-if it; ksu-in the commentaries; ca-also; spaam-clear; eva-certainly; tata-from this; ckua- Ckua Manu; itithus; upalakaam-characteristic; eva- certainly; jeyam-may be known. This description of the partial devestation at the end of the reigns of Ckua and the other Manus is also found in the Hari-vaa and its commentaries.

Sarva-samvdin Comment

Text 1 rpam ity ayam api varhavat prathama-aha-manvantarayot avatrt. tadvad eva ca dvitya ekatayaiva varita. rpam iti ayam-in this verse beginning with word "rpam"; api-also; varhavat-just as Varha; prathama-in the first; aha-and sixth; manvantarayoh-manvanatara period; avatrt-descendedtwo; ekatay-as one; eva-certainly; varita-described. We may note that, just as Lord Varha does, Lord Matsya appears first at the end of the first Manu's reign, and secondly He appears at the end of the sixth Manu's reign. The description in the scriptures often combines the accounts of both incarnations into one narrative. Text 2 matsyo yugnta-samaye manunopalabdha komayo nikhila-jva-nikya-ieta visrasitn uru-bhaye salile mukhn me dya tatra vijahra ha veda-mrgn matsya-incarnation of the fish; yuga-anta-at the end of the millennium; samaye-at the time of; manun-the would-be Vaivasvata Manu; upalabdha-seen; komaya-up to the earthly planets;nikhila-all; jva-living entities; nikya-keta-shelter for; visrasitn-emanating from; urugreat; bhaye-out of fear; salile-in the water; mukht-from the mouth; me-mine; dya-having taken to; tatra-there; vijahra-enjoyed; ha-certainly; veda mrgn-all the Vedas. Lord Matsya (the fish incarnation) is described in the next verse from rmad-Bhgavatam (2.7.12): "At the end of the millennium, the would-be Vaivasvata Manu, of the name Satyavrata, would see that the Lord in the fish incarnation is the shelter of all kinds of living entities, up to those in the earthly planets. Because of my fear of the vast water at the end of the millennium, the Vedas come out of my [Brahm's] mouth, and the Lord enjoys those vast waters and protects the Vedas."* Anuccheda 16

sursurm udadhi mathnat mandarcalam dadhre kamaha-rpea pha ekdae vibhu spaam sura-the theist; asurm-of the atheists; udadhim-in the ocean; mathnatm-churning; mandarcalam-the Mandarcala Hill; dadhre-sustained; kamaha-tortoise; rpea-in the form of; pthe-shell; ekdae-the eleventh in the line; vibhu-the great; spastam-the meaning is clear. The eleventh incarnation is described in the next verse of rmad-Bhgavatam (1.3.16): "The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandarcala Hill, which was being used as a churning rod by the theists and atheists of the universe."* Sarva-samvdin Comment sura ity ayam eva sura-prrthat kaui dadhre iti pdme. anyatra tu tad-artha kalpdau ca prdurabhvd iti. sura iti ayam-in this verse beginning with the word "sura"; eva-certainly; sura-of the demigods; prrthant-because of the prayers; kaunim-Mandara Mountain; dadhre-held; iti-thus; pdme-in the Padma kalpa; anyatra-at another circumstance; tat-artham-for the same purpose; kalpa-of the kalpa; dau-at the beginning; ca-also; prdurabhvt-appeared; iti-thus. Prayed to by the demigods, the Lord appeared as Krma-avatra and held up the Mandarcala Hill. Some commentators say Lord Krma appeared during the Pdma-kalpa, and others say He appeared at the beginning of the kalpa. Anuccheda 17 Text 1 dhnvantara dvdaama trayodaamam eva caapyayt surn anyn mohiny mohayan striy

dhnvantaram-the incarnation of Godhead named Dhanvantari; dvdaamam-the twelfth in the line; trayodaamam-the thirteenth in the line; eva-certainly; ca-and; apyat-gave to drink; surnthe demigods; anyn-others; mohiny-by charming beauty; mohayan-alluring; striy-in the form of a woman. The twelfth and thirteenth incarnations are described in the next verse of rmad-Bhgavatam (1.3.17): "In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink."* Text 2 bibhrad ity uttarennvaya. dvdaama dhanvanatara rpa bibhrat, trayodaama ca mohin-rpa bibhrat. surn apyayat sudhm iti ea. kena rpea. mohiny striy tad-rpenety artha. kim kurvan anyn mohayan. dhanvantari-rpea sudh copaharann iti ea. ajitasyvatra ete traya. bibhrat-assumed the form; iti-thus; uttarea anvaya- should be understood; dvdaamam dhanvantaram-Lord Dhanvantari, the twelfth incarnation; rpam-the form; bibhrat- assumed; surn-the demigods; apyat-gave to drink; sudha- nectar; iti ea-should be added to complete the sentence; kena-with what? rpea-form; mohiy-by charming beauty; striy-in the form of a woman; tad-rpea-by this form; iti-thus; artha-the meaning; kim-what; kurvan-activities did the Lord perform?: anyn-others; asurn-the demons; mohayan--alluring; dhanvantari-of Lord Dhanvantari; rpea-with the form; sudhm-the nectar; ca-also; upahara-brought; iti- thus; eathe remainder of the verses; ajitasya-of the inconquerable Supreme Personality of Godhead; avatra- incarnations; ete-these; traya-three. In this verse the word "bibhrat" (assuming the form) should be understood (although unexpressed). The Lord assumed the form of Dhanvantari in the twelfth incarnation, and He also appeared in the form of Mohin-dev in the thirteenth incarnation. In the phrase "surn apyayat" (gave drink to the demigods), the word "nectar" should be understood, although unexpressed. What was the form of Mohin-dev like? This is answered by the words "mohiny striy" (by the charming beauty of a woman). What activities did the Lord perform in this incarnation? The Lord allured and bewildered the atheists. In this way three incarnations of the inconquerable Supreme Personality of Godhead are described. Sarva-samvdin comment dhanvantaram ity aya samudra-mathant ahe k-rjt saptame iti jeyam.

dhanvantaram iti ayam-in the verse beginning with the word "dhanvanataram"' samudra-of the ocean; mathant-from the churning; ahe-in the sixth manvantara; iti-thus; jeyam-should be understood. During the reign of the sixth Manu, Lord Dhanvantari appeared from the churning of the milkocean. He also appeared as the son of the king of K during the reign of the seventh Manu. Anuccheda 18 caturdaa nrasiha bibhrad daityendram rjitam dadra karajair rv erak kaa-kd yath narasiha rpam bibhrat caturdaam-the fourteenth in the line; nra-siham-the incarnation of the Lord as half-man and half-lion; bibhrat- advented; daitya-indram-the king of the atheists; rjitam- strongly built; dadra-bifurcated; karajai-by the nails; rau-on the lap; erakm-canes; kaa-kt-carpenter; yathjust like; narasimham-of Lord Narasiha; rpam-the form; bibhrat- assumed. The Lord's fourteenth appearance, in the form of Lord Nsiha, is described in the next verse of rmad-Bhgavatam (1.3.18) "In the fourteenth incarnation, the Lord appeared as Nsiha and bifurcated the strong body of the atheist Hirayakaipu with His nails, just as a carpenter pierces cane."* Anuccheda 19 pacadaa vmanaka ktvgd adhvara bale pada-traya ycamna pratyditsus-tri-piapam ktv prakaayya. pacadaam-the fifteenth in the line; vmanakam-the dwarf-brhmaa; ktv-by assumption of; agt-went; adhvaram-arena of sacrifice; bale-of King Bali; pada-trayam- three steps only; ycamna-begging; pratyditsu-willing at heart to return; tri-piapam-the kingdom of the three

planetary systems; ktv-the word "ktv"; prakaayya-means "assuming the form". The fifteenth incarnation is described in the following verse of rmad-Bhgavatam (1.3.19): "In the fifteenth incarnation, the Lord assumed the form of a dwarf-brhmaa [Vmana] and visited the arena of sacrifice arranged by Mahrja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land."* Sarva-samvdin Comment paca ity aya kalpe 'sminn dau vskaler adhvaram agt, tato dhundhos tato baler iti jeyam. tathaiva tru trivikramatva ca. paca iti ayam-in this verse beginning with the word "paca"; kalpe-in the millenium; asmin-in this; dau-in the beginning; vakale-of Mahraja Bali; adhvaram-to the sacrifice; agt-went; tatadundho tata bale-of Mahrja Bali; iti-thus; jeyam-should be understood; tath-in the same way; tru-in the three planetary systems; trivikramatvam-the incarnation of the Lord as Trivikrama; ca- also. This verse describes the incarnation of Lord Vmanadeva, who entered the sacrificial arena of Mahrja Bali, and later assumed the gigantic form of Lord Trivikrama, which crossed over the three planetary systems. Anuccheda 20 avatre oaame payan brahma-druho npn tri-sapta-ktva supito ni-katrm akaron mahm avatre r-paraurmbhidhe. avatre-in the incarnation of the Lord; oaame-the sixteenth; payan-seeing; brahma-druhadisobedient to the orders of the brhmaas; npn-the kingly order; tri-sapta-thrice seven times; ktva-had done; kupita-being engaged; ni-negation; katrm-the administrative class; akarot-did perform; mahm-the earth; avatre-in the incarnation of the Lord; r-paraurama-abhidhe-known as Lord Paraurama. The sixteenth incarnation of the Lord is described in the following verse from rmad-

Bhgavatam (1.3.20) "In the sixteenth incarnation of the Godhead, the Lord [as Bhgupati] annihilated the administrative class [katriyas] twenty-one times, being angry with them because of their rebellion against the brhmaas [the intelligent class]. We may note in this connection that the sixteenth incarnation is known as Lord Paraurma. Sarva-samvdin Comment avatre ity aya saptadae catur-yuge dvvie tv iti kecit. vea evyam. avatre-incarnation; iti-thus; ayam-he; saptadae-seventeenth; catur-yuge-cycle of four yugas; dvvie-twenty-second; tu-indeed; iti-thus; kecit-some; vea-empowered incarnation; evaindeed; ayam-he. Some say the incarnation of Lord Paraurma appears in the seventeenth cycle of four yugas, and others say He appears in the twenty-second cycle. Lord Paraurma is an vea (empowered) incarnation. Anuccheda 21 tata saptadae jta satyavaty parart cakre veda-taro kh dv puso 'lpa-medhasa tata-thereafter; saptadae-in the seventeenth incarnation; jta-advented; satyavatym-in the womb of Satyavat; parart-by Parara Muni; cakre-prepared; veda-taro-of the desire tree of the Vedas; kh- branches; dv-be seeing; pusa-the people in general; alpa-medhasa-lessintelligent. spaam-the meaning is clear. The seventeenth incarnation is described in the next verse of rmad-Bhgavatam (1.3.21): "Thereafter, in the seventeenth incarnation of Godhead, r Vysadeva appeared in the womb of Satyavat through Parara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent."* Sarva-samvdin Comment

tata ity asya prva-janmany apntaratamatva-ravad vea iti kecit. tat-samyujyd ayam skd aa evety anye. tata iti asya-in this verse beginning with the word "tata"; prva-janmai-in his previous birth; ap-antaratamatva-within the water; ravat-fromthe scriptures; vea-empowered incarnation; iti-thus; kecit-some; tat-samyujyt-from being one with the Lord; ayam-he; skt- directly; aa-a part; eva-certainly; iti-thus; anye- others. Some say Vysa is an empowered incarnation because there is description of his previous birth as the sage Apntaratama, as described in some scriptures, and others claim that he is actually viutattva, a direct expansion of Lord Viu. Anuccheda 22 Text 1 nara-devatvam panna sura-krya-cikray samudra-nigrahdni cakre vryy ata param nara-human being; devatvam-divinity; panna-having assumed the form of; sura-the demigods; krya-activities; cikray-for the purpose of performing; samudra-the Indian Ocean; nigraha-dnicontrolling, etc.; cakre-did perform; vryi-superhuman prowers; ata param-thereafter. The Lord's eighteenth incarnation is described in the next verse of rmad-Bhgavatam (1.3.22): "In the eighteenth incarnation, the Lord appeared as King Rma. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Rvaa who was on the other side of the sea."* Text 2 naradevatva rghava-rpea. ata param aadae. asya skt puruasya skandhe r-rmagty viva-rpa drayato brahma-viu-rudra-kta-stuti ryate. naradevatvam-the word "naradevatvam"; rghava-rpea- in the form of the descendent of Maharaja Raghu; ata param- thereafter; aadae-in the eighteenth cycle of four yugas; asya-of Him; skt-directly; puruasya-of the purua incarnation; skandhe-in the Skandha Pura; r-

rma-gtym-in the Rma-gt; viva-rpam-the Universal Form; darayata-revealing; brahma-by Brahm; viu-by Viu; rudra-and by Rudra; kt-offered; stuti-prayers; ryate-are heard. The word "naradevatvam" in this verse refers to Lord Rmacandra, the descendant of Mahrja Raghu, and the word "ata param" indicates that Lord Rma appeared in the eighteenth cycle of four yugas. Lord Rma is directly the Supreme Personality of Godhead. The chapters of the Skanda Pura known as the Rma-gt recount Lord Rma's revelation of His Universal Form as well as the prayers offered to Him by Brahm, Viu and iva. Sarva-samvdin Comment naradeva ity ayam caturvie catur-yuge tretym. naradeva ity ayam-the verse beginning with the word "nradeva"; caturvie-in the twentyfourth; catur-yuge-in the cycle of four yugas; tretym-in the Tret-yuga. Some commentators think Lord Rmacandra appeared in the Tret-yuga of the twenty-fourth cycle of four yugas. Anuccheda 23 Text 1 ekonavie viatime viu prpya janman rma-kv iti bhuvo bhagavn aharad bharam ekonavie-in the nineteenth; vimatime-in the twentieth also; viu-in the Vi dynasty; prpya- having obtained; janman-births; rma-Balarma; kau- r Ka; iti-thus; bhuva-of the world; bhagavn-the Personality of Godhead; aharat-removed; bharam-burden. The next verse (rmad-Bhgavatam 1.3.23) describes the nineteenth and twentieth incarnations: "In the ninteenth and twentieth incarnation, the Lord advented Himself as Lord Balarma and Lord Ka in the family of Vi [the Yadu dynasty], and by so doing He removed the burden of the world."*

Text 2 bhagavn iti skt r-bhagavata evvirbhvo 'ya, na tu purua-sajasyniruddhasyeti vieapratipatty-artham. bhagavn-the word "bhagavn"; iti-thus; skt- directly; r-bhagavata-of Bhagavn; evacertainly; virbhva-manifestation; ayam-He; na-not; tu-but; purua-sajasya-of the purua incarnation; aniruddhasya-of Lord Aniruddha; iti-thus; viea-specific; pratipatti-perception; artham-meaning. By using the word "bhagavn" in this verse, Sta Gosvm says that Lord Ka is directly Bhagavn, the original form of the Personlity of Godhead. He is not an expansion of the puruaincarnation Lord Aniruddha. Text 3 tatra tasya skd rpatvt r-ka-rpea, nija-rpatvd rma-rpepi bhara-haritva bhagavata evety ubhayatrpi bhagavn aharad bharam iti liam eva. tatra-there; tasya-of Him; rpatvt-because of the form; r-ka rp/ea-in the form of Lord Ka; nija-own; amsa-plenary portion; rpatvt-because of having the form; rma-rpea-in the form of Lord Balarma; api- also; bhara-of the burden; haritvam-the position of taking away; bhagavata-of the Personality of Godhead; eva-certainly; iti-thus; ubhayatra- in both; api-also; bhagavn aharat bharam-the Lord removed the burden of the earth; iti-thus; liam-two meanings; eva-certainly. Lord Ka is directly the original form of the Supreme Personality of Godhead, and Lord Balarma is His immediate plenary expansion. Both Ka and Balarma removed the burden of the earth, so the phrase "bhagavn aharad bharam" may refer to either of Them. Text 4 ato rmasypy aniruddhvatratva pratykhyta. r-kasya vsudevatvt r-rmasya ca sakaraatvd yuktam eva ca tad iti. ata-from this; rmasya-of Lord Balarma; aniruddha-of Lord Aniruddha; avatratvam-the state of being an incarnation; pratykhytam-is rejected; r-kasya-of Lord Ka; vsudevatvt-from the state of being Lord Vsudeva; r-rmasya-of Lord Balarma; ca-also; sakaraatvt- from the

state of being Lord Sakaraa; yuktam-proper; eva- certainly; ca-also; tat-therefore; iti-thus. We may note here that Lord Balarma is not an expansion of Lord Aniruddha. Just as Lord Ka is directly the original form of Lord Vsudeva, in the same way, Lord Balarma is the original form of Lord Sakaraa. This is the proper understanding of the transcendental forms of Lord Ka and Balarma. Anuccheda 24 tata kalau sampravtte sammohya sura-dvim buddho nmnjana-suta kkaeu bhaviyati kkaeu gay-prdee. tata-thereafter; kalau-the age of Kali; sampravtte- having ensued; sammohya-for the purpose of deluding; sura- theists; dvim-those who are envious; buddha-Lord Buddha; nmn-of the name; ajana-suta-whose mother Ajan; kkaeu-in the province of Gay (Bihar); bhaviyatiwill take place; kikatesu-the word "kikatesu"; gaya-pradese-means in the province of Gaya. The next verse (rmad-Bhgavatam 1.3.24) describes the twenty-first incarnation: "Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Ajan, in the province of Gay, just for the purpose of deluding those who are envious of the faithful theist." Sarva-samvdin Comment tata ity aya kaler abda-sahasra-dvitye gate vyakta. muita-muith pala-varo dvibhuja. tata iti ayam-in the verse beginning with the word tata; kale-of the age of Kali; abda-years; sahasra-thousand; dvitye-in the second; gate-passed; vyakta-manifested; muita-with shaved; mua-head; pala-vara-with a ruddy complexion; dvi-bhuja-with two arms. Lord Buddha appears when two thousand years of the Kali age have passed. He appears in a human-like form with two hands, a ruddy complexion and a shaved head. Anuccheda 25

athsau yuga-sandhyy dasyu-pryeu rjasu janit viu-yaaso nmn kalkir jagat-pati yuga-sandhyym kaler ante. atha-thereafter; asau-the same Lord; yuga-sandhyym-at the conjunction of the yugas; dasyuplunderers; pryeu-almost all; rjasu-the governing personalities; janit-will take His birth; viunamed Viu; yaasa-surnamed Ya; nmn-in the name of; kalki-the incarnation of the Lord; jagat-pati-the Lord of the creation; yuga-sandhyym-the words yuga-sandhyym; kale antemean at the end of the age of Kali. The twenty-second incarnation is described in the next verse (rmad-Bhgavatam 1.3.25): "Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viu Ya. At this time the rulers of the earth will have degenerated into plunderers."* The phrase "at the conjunction of the two yugas" here means "at the end of Kali-yuga." Sarva-samvdin Comment Text 1 atha ity aya kalkir buddha ca prati-kali-yuga evety eke. etau cvev iti viu-dharma-matam. tath hiatha iti ayam-in the verse beginning with the word "atha"; kalki-Kalki; buddha-Buddha; caand; prati-in each; kali-yuga-Kali-yuga; eva-certainly; iti-thus; eke-each; etau-they; ca-also; veauempowered incarnations; iti-thus; viu-dharma-of the Viu-dharma; matam-opinion; tath hi-it is explained. Lord Buddha and Lord Kalki are both empowered (vea) incarnations who appear in every Kaliyuga. This is confirmed in Viu-dharma Pura: Text 2 pratyka-rpa-dg devo dyate na kalau hari

ktdiv eva tenaia triyuga paripahyate pratyaka-visible to the eyes; rpa-form; dk-manifesting; deva-the Supreme Personality of Godhead; dyate-is seen; na-not; kalau-in the Kali-yuga; hari-Lord Hari; ktdiu-in the Satya, Tret and Dv/papara-yugas; eva-certainly; tena-by that; ea-He; triyuga-who appears in three yugas; paripahyate-is described in the scriptures. "The Supreme Personality of Godhead, Lord Hari, does not personally appear in the Kali-yuga. Because He only appears in the Satya, Tret, and Dvpara-yugas, and not in the Kali-yuga, the scriptures call Him Triyuga (He who appears in three yugas). Text 3 kaler ante ca saprpte kalkina brahma-vdinam anupraviya kurute vsudevo jagat-sthitim kale-of the Kali-yuga; ante-at the end; ca-and; samprpte-attained; kalkinam-Kalki; brahmavdinam-self-realized and a learned preacher of Ka consciousness; anupraviya-having entered; kurute-creates; vsudeva-Lord Vsudeva; jagat-of the universe; sthitim-the auspicious condition. At the end of Kali-yuga, the Supreme Personality of Godhead, Vsudeva, enters the body of the learned brhmaa Kalki and gives him extraordinary powers. Through the agency of Kalki, the Supreme Lord restores the universe to an auspicious condition. Text 4 prvotpanneu bhteu teu teu kalau prabhu ktv pravea kurute yad abhipretam tmana iti. prva-previously; utpanneu-born; bhteu-in the living entities; teu teu-in all ofo them; kalauin the Kali-yuga; prabhu-the Supreme Personality of Godhead; ktv-having done; praveamentrance; kurute-performs; yat-what; abhipretam-intention; tmana-of the self; iti-thus. The Supreme Personality of Godhead then enters the hearts of all the great sages who were born before the Kali-yuga and grants extraordinary powers to them. In this way the Lord executes His purpose at the end of the Kali-yuga."

Anuccheda 26 atha r-hayagrva-hari-hasa-pnigarbha-vibhu-satyasena-vaikuhjita- srvabhaumavivaksena-dharmasetu-sudhma-yogevara-bhadbhnv-dn ukldn cnuktn sagrahrtham ha atha-now; r-hayagrva-Hayagrva; hari-Hari; hasa-Hasa; pnigarbha-Pnigarbha; vibhuVibhu; satyasena-Satyasena; vaikuha-Vaikuha; ajita-Ajita; srvabhauma-Srvabhauma; vivaksena-Vivaksena; dharmasetu-Dhrmasetu; sudhma-Sudhma; yogevara-Yogevara; bhadbhnu-Bhadbhnu; dnm-beginning with; ukla-ukla; dnm-beginning with; ca-also; anuktnm-not described; sagraha-multitude; artham-for the purpose; ha-spoke. Wishing to indicate the Lord's other innumerable other incarnations not described in this passage, such as Hayagrva, Hari, Hasa, Pnigarbha, Vibhu, Satyasena, Vaikuha, Ajita, Srvabhauma, Vivaksena, Dharmasetu, Sudhm, Yogevara, Bhadbhnu, ukla, and many others, Sta Gosvm spoke the following verse (rmad-Bhgavatam 1.3.26): Text 2 avatra hy asakhyey hare sattva-nidher dvij yathvidsina kuly sarasa syu sahasraa avatr-incarnations; hi-certainly; asakhyey-innumerable; hare-of Hari, the Lord; sattvanidhe-of the ocean of goodness; dvij-the brhmaas; yath-as it is; avidsina-inexhaustible; kuly-rivulets; sarasa-of vast lakes; syu-are; sahasraa-thousands of. "O brhmaas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water."* Text 3 herer avatr asakhyey sahasrasa sambhavanti, hi prasiddhau. asakhyeyatve hetu-sattvanidhe sattvasya sva-prdurbhva-akte sevadhi-rpasya. hare avatr asakhyey sahasraa-these words; sambhavanti-are manifested; prasiddhau-in fame; asakhyeyatve-in the matter of being innumerable; hetu-the reason; sattva-nidhe-the words "sattva-nidhe"; sattvasya-of transcendental existence; sva-own; prdurbhva-manifestation; akte-potency; sevadhi-of a great tresure; rpasya-in the form.

In this verse the words "harer avatr asakhyey sahasraa" indicate the innumerable celebrated incarnations of Lod Hari. Why the incarnations of the Lord are innumerable is described in the word "sattva-nidhe" (transcendental treasure). The Lord is like an immeasurably valuable jewel that has the power to appear in an unlimited number of forms. Text 4 atraiva dnta-yatheti; avidsino 'pekaya-nyt sarasa sakt kulys tat-svabhva-kt nirjhar avidsinya sahasraa sabhavanti. atra-in this connection; eva-certainly; dnta-an example; yath iti-in the phrase beginning with the word "yatha"; avidsina-inexhaustible; apekaya-nyt-because they never dwindle; sarasa-of vast lakes; skt-directly; klya-rivulets; tat-svabhva-kt-by their own nature; nirjhar-rivulets; avidsinya-inexhaustable; sahasraa-thousands of; sambhavanti-come into existence. In this verse a appropriate example is given: the incarnations of the Personality of Godhead are compared to innumerable (sahasraa) rivulets (kuly) flowing from inexhaustible (avidsina) sources of water (sarasa). Text 5 atra ye 'vatras teu caia vieo jeya. r-kumra-nraddiv adhikrikeu jna-bhaktiakty-avea, r-pthu-diu kriy-akty-vea, kecit tu svayam vea. te bhagavn avahm iti vacant. atra-in this connection; ye-those who; aa-partial; avatr-incarnations; teu-among them; caalso; ea-one; viea-specific group; jeya-should be known; r-kumra-the four Kumras; nrada-Nrada Muni; diu-and others; adhikrikeu-devotees; jna-with transcendental knowledge; bhakti-and devotional service; akti-with the potencies; aa-vea-empowered incarnations; r-pthu-King Pthu; diu-and others; kriy-akti-with the potency to perform remarkable deeds; vea-invested; kecit-others; tu-also; svayam-personally; vea-entrance; temof them; bhagavn-the Personality of Godhead endowed with all powers and opulences; evacertainly; aham-I am; iti-thus; vacant-the words of scripture. "Some of the incarnations mentioned in this list of rmad-Bhgavatam are living entities empowered with certain potencies of the Lord. The Four Kumras, Nrada, and others are empowered with transcendental knowledge and devotional service. King Pthu and others are specifically empowered with the potency to perform remarkable deeds (kriy-akti). Some of these listed incarnations are personal appearances on the Lord's part. This is confirmed in the Lord's own declaration:

"I am the Supreme Personality of Godhead, endowed with all powers and opulences." Text 6 atha r-matsyadevdiu skd aatvam eva. tatra catva nma skd-bhagavattve 'py avyabhicri-tda-tad-icch-vt sarva-daivaikadeatayaivbhivyakta-akty-dikatvam iti jeyam. tathaivodahariyate- rmdi-mrtiu kal-niyamena tihan iti. atha-now; r-matsyadeva-of Lord Matsya; diu-and others; skt-directly; aatvamincarnations; eva-certainly; tatra-there; ca-also; aatvam-the state of being an incarnation; nmacertainly; skt-directly; bhagavattve-the state of being the Personality of Godhead; api-also; avyabhicri-without diminution; tda-like this; tat-His; icch-by the desire; vat-because of the control; sarva-all; daiva-the demigods; ekadeatay-by being in one place; iva-as it were; abhivyaktamanifested; akti-potency; dikatvam-beginning with; iti-thus; jeyam-should be understood; tathin the same way; eva-certainly; udahariyate-may be quoted; rma-di-the incarnation of Lord Rma etc.; mrtiu-in different forms; kal-niyamea-by the order of plenary portions; tihanexisting; iti-thus. Included in this list of incarnations are Lord Matsya and other direct incarnations of the Supreme Lord, who appears with all divine opulences and potencies. These direct incarnations of the Lord are described in the following verse of Brahma-sahit (5.39): "I worship Govinda the primeval Lord, who by His various plenary portions appeared in the world in different forms and incarnations such as Lord Rma, but who personally appears in His suprme original form as Lord Ka."* Sarva-samvdin Comment Text 1 avatrh iti-tatra caia viea ity atraitad ukta bhavati-bhavn khalu tridh prakate- 1. svaya-rpe; 2. tad-ektma-rpa; 3. vea-rpa ceti. tatra 1. ananypeka-rpa svaya-rpa; 2. svarpbhede 'pi tat-speka-rpdi tad-ektma-rpa; 3. jva-vievia vea-rpa. 2. tadektma-rpo 'pi dvi-vidh- 2a. tat-sama 2b. tad-aa ca. 3. veo 'pi tridha 3a. bhakti- 3b. -jna3c. kriy-akti-pradhnyena. avatra iti-in the verse beginning with the word "avatra"; tatra-there; ca-also; ea-He; viea-specific; iti-thus; atra-gere; etat-this; uktam-is described; bhavati-is; bhagavn-the Supreme Personality of Godhead; khalu-certainly; tridh-in three features; prakate-is manifest; svayamrpa-personal form; tat-ektma-rpa-a form almost like His original form; vea-rpa-an

empowered living entity; tatra-in this connection; ananya-apeka-rpa-not at all different from His original form; svayam-rpa-is known as "svayam-rupa"; svarpa-abhede api-although not different from His original form; tat-speka-rpa-adi-forms emanated from His original form; tateka-tma-rpa-known as "tad-ektma-rpa"; jva-viea-avia-an empowered living entity; vearpa-kinown as "vea-rpa"; tat-eka-tma-rpa-the tadektma-rpa forms; api-also; dvi-vidh-in two features; tat-sama-equal to the original form; tat-aa-an expansion of the original form; caalso; vea-empowered incarnations; api-also;; tridh-three varieties; bhakti-devotional service; jna-knowledge; kriya-activities; akti-with the potencies; pradhnyena-principally. The Supreme Personality of Godhead appears in three kinds of incarnations: 1. svaya-rpa, or His original form; 2. tad-ektma-rpa, or forms appearing slightly different from His original feature; and 3. vea-rpa, or individual living entities granted some extraordinary power by the Lord. The tad-ektma-rpa incarnations are of two kinds: 1. tat-sama, or those directly like the Lord's original form; and 2. tad-aa, or incarnations expanded from the Lord's form and manifesting only part of His qualities. The vea-rpa empowered living entities are divided into three categories, those empowered with: 1. pure devotional service, 2. transcendental knowledge, and 3. extraordinary prowess to perform remarkable deeds. Text 2 tatra svaya-rpo yath r-brahma-sahitym vara parama ka sac-cid-nanda-vigraha andir dir govinda sarva-kraa-kraam tatra-in this connection; svayam-rpa-the svayam-rpa incarnation; yath-just as; brahmasahitym-in the Brahma-sahit; vara-the controller; parama-supreme; ka-Lord Ka; sat-eternal existence; cit-absolute knowledge; nanda-absolute bliss; vigraha-whose form; andiwithout beginning; di-the origin; govinda-Lord Govinda; sarva-kraa-kraam-the cause of all causes. The original svayam-rpa feature of the Supreme Lord is described in the Brahma-sahit (5.1): "Ka, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes."* Text 3

tat-samo yath tasyaiva paravyoma-ntha iti pratipatsyate; yath paravyomvaraa-sthas tasya vsudeva. tad-ao yath-tad paramavyomvaraa-stha sakaradi matsydi ca. vea ca tat-stha-nrada-catusana-ea-pthvdaya. tat-sama-"tat-sama"; yath-just as; tasya-of Him; eva-certainly; paravyoma-ntha-the Lord of Vaikuha; iti-thus; pratipatsyate-is understood; yath-just as; paravyoma-varaa-stha-remaining away from the Vaikuha world; tasya-of Him; vsudeva-Vsudeva; tat-aa-the tad-aa varaa-stha-remaining away from Vaikuha; sakaraa-di-beginning with Lord Sakaraa; matsya-di-beginning with Lord Matsya; ca-also; vea-empowered incarnations; ca-and; tatstha-remaining in the material world; nrada-Nrada Muni; catusana-the Four Kumras; eaea; pthu-Mahrja Pthu; daya-and others. Examples of the Lord's tat-sama incarnation are: 1. Nryaa, the Lord of Vaikuha, and 2. Lord Vsudeva, who appears within the material world. Examples of the Lord's tad-aa incarnations are: 1. Lord Sakaraa, and the many forms of the Lord expanded from Him, and 2. Lord Matsya, and many similar other incarnations. Examples of the vea incarnations are: 1. Nrada, who is empowered with pure devotional service, 2. the Four Kumras, who are empowered with transcendental knowledge, and 3. ea and Mahrja Pthu, who are empowered with extraordinary power to perform remarkable deeds. Text 4 sa ete svaya-rpdayo yadi viva-kryrtham aprv iva praka-bhavanti, tad avatra ucyante. te ca kadcit svayam eva praka-bhavanti; dvrntarena ca; dvram ca kadcit svarpam, bhaktdirpa ca bhavati. tatra ca svaya-rpa-tat-samau-parvasthau; antaratamya-kramena prbhava Text 5 tatra svaya-rpa ka. tat-sama-pryau- r-nsiha-rmau. vaibhava-rpau- krodahayagrvau. anye prbhava-prya. tatra-there; svayam-rpa-"svayam-rpa"; ka-Ka; tat-sama-pryau-"tat-sama"; r-nsiharmau-Lord Nsiha and Lord Rmacandra; vaibhva-rpau-"vaibhava-rpa"; kroda-hayagrvauVarha and Hayagrva; anye-others; prbhava-prya-principally prbhava-rpa forms. The Lord's original form (svayam-rpa) is r Ka. Examples of the Lord's tat-sama incarnations are Lord Nsiha and Lord Rmacandra. Examples of the Lord's vaibhava-rpa are Lord Varha and Lord Hayagrva. Most of the other incarnations are considered to be prbhavarpa forms of the Lord.

Text 6 te cvatr krya-bhedena tri-vidh-puruvatra, guvatr, llvatr ceti. tatrdya ubhaye-r-paramtma-sandarbhe darita, atyanta ca-sa eva prathama deva ity dintraiva prakranta. ete puna paca-vidh- dviparrdhvatr, kalpvatr, manvantarvatr, yugvatr, svecchamaya-samayvatrs ceti. tat-tad-adhikri-lltvt te ca kramea-purudaya, krodaayy-daya, yajdaya, ukldaya,r-ka-rmdaya ca. te-they; ca-also; avatr-incarnations; krya-of activities; bhedena-by differences; tri-vidhthree types; purua-avatr-purua-incarnations; gua-avatr-incarnations of the modes of material nature; ll-avatr-pastime incarnations; ca-and; iti-thus; tatra-there; dya-the first; ubhaye-both; r-paramtma-sandarbhe-in the Paramtma-sandarbha; darita-described; atyantalimitless; ca-also; sa eva prathamam deva-iti din-in the rmad-Bhgavatam, 1.3.6, quoted in Anuccheda 6; prakranta-powerful; ete-the y; puna-again; paca-vidh-of five types; dvaiparardha-avatr-incarnations remaining for the lifetime of Brahma; kalpa-avatrincarnations remaining for a kalpa; manvantara-avatr-incarnations remaining for the lifetime of Manu; yuga-avatr-incarnations appearing in each yuga; sva-icchmaya-samaya-avatrincarnations who appear whenever They wish; ca-also; iti-thus; tat-tat-adhikri-lltvt-because of various pastimes; te-they; ca-also; kramea-one after another; purua-daya-te purua-incarnations and similar forms of the Supreme Lord; krodayi-daya-Krodakay-Viu and similar forms; yaja-daya-Lord Yaja and others; ukla-daya-Lord ukla and others; r-ka-rma-daya caRma, Ka, and other forms. Because of Their different activities, the incarnations of the Lord are divided into three categories: 1. purua-avatras, 2. gua-avatras (incarnations in charge of the modes of material nature) and 3. ll-avatras (pastime-incarnations). These incarnations of the Lord have been elaborately described both in the Paramtma-sandarbha (2.18), and in the verses of rmadBhgavatam (1.3.6-28) already quoted in the first portion of this Ka-sandarbha. These incarnations of the Lord are futher divided into five categories: 1. dvaiparrdha-avatra (incarnations who appear in each lifetime of Brahm), 2. kalpa-avatra (incarnations who appear in each kalpa), 3. manvantara-avatra (incarnations who appear in the reign of the Manus), 4. yugaavatra (incarnations who appear in each yuga), and 5. svecchamaya-samaya-avatra (incarnations who appear whenever They wish). Examples of these kinds of incarnations follow: 1. The purua-avatras are dvaiparrdha-avatras, 2. Lord Krodakay Viu and similar incarnations are kalpa-avatras, 3. Lord Yaja and similar incarnations are manvantara-avatras, 4. Lord ukla and similar other incarnations are yugaavatras, and 5. Lord r Ka, Lord Balarma, and other forms of the Lord are svecchamayasamaya-avatras. Text 7

eu manvantartavr ca- yaja-vibhu-satyasena-hari-vaikuhjita-vmana-srvabhaumarabha-vivaksena-dharmasetu-sudhma-yogevara-bhadbhnava kramea caturdaa. abho 'yam ayumat-putra, nbhi-putrs tv any. esu yaja prya vea- tasya pthu-pada-graha-ravat. hari-vaikuha-vmans tu parvasthopam vaibhavastha; tadatvena varant. anye prya prbhavvastha, nti-varant. eu-among them; manvanata-avatr-the manvantara incarnations; ca-also; yaja-Yaja; vibhuVibhu; satyasena-Satyasena; hari-Hari; vaikuha-Vaikuha; ajita-Ajita; vmana-Vmana; srvabhauma-Srvabhauma; abha-abha; vivaksena-Vivaksena; dharmasetu-Dharmasetu; sudhma-Sudhma; yogevara-Yogevara; bhadbhnava-and Bhadbhnu; kramea-caturdaafourteen; abha-abha; ayam-this; ayumat-putra-the son of Ayumat; nbhi-putra-the son of Nbhi; tu-but; anya-another; eu-among them; yaja-Yaja; prya-principally; vea-an empowered living entity; tasya-of him; pthu-many; pada-words; grha-accepting; ravat-from hearing; hari-Hari; vaikuha-Vaikuha; vman-Vmaa; tu-but; parvasth-upama-almost like the most powerful incarnations; vaibhavastha-vaibhava-rpa forms of the Lord; tadatvenalike Them; varant-because of the description; anye-others; prya-principally; prbhavavasthaprbhava-rpa forms of the Lord; na-not; ati-from the elaborate; varant-description. A list of the manvantara-avatras follows: 1. Yaja, 2. Vibhu, 3. Satyasena, 4. Hari, 5. Vaikuha, 6. Ajita, 7. Vmana, 8. Srvabhauma, 9. abha, 10. Vivaksena, 11. Dharmasetu, 12. Sudhm, 13. Yogevara, and 14. Bhadbhnu. The abha mentioned here is the son of Ayumat. The abha who is the son of Mahrja Nbhi is a different person. Lord Yaja is an empowered living entity (vea-rpa). This is confirmed by ample evidence in the Vedic literature. The Vedic literature states that Lord Hari, Lord Vaikuha, and Lord Vmana, are vaibhava forms of the Lord. Most of the other incarnations in this list are prbhava-rpa forms of the Lord, although there is not a very elaborate description of Their status. Text 8 atha yugvatr ukla-rakta-yma-k. atha-now; yugvatr-the yugvatras; ukla-Lord ukla; rakta-Lord Rakta; yama-yama; k-and Ka. The yuga-avatras are: 1. ukla, 2. Rakta, 3. yma, and 4. Ka. Text 9 atra purua-bhedn brahmdin cvirbhva-samayo brahma-kalpa-pravtte prvam eva.

catusana-nrada-varha-matsya-yaja-nara-nryaa-kapila-datta-haya/ ira-hasa-pnigarbharabhadeva-pthn svayambhuve; varha-matsyayo puna ckuye ca; nsiha-krmadhanvntari-mohinn ckue; krma kalpdv api; dhanvantarir vaivasvate 'pi; vmanabhrgava-rghavendra-dvaipyana-rma-ka-buddha-kalkn vaivasvate; manvantarayugvatr tad tadaiva jeya. atra-in this connection; purua-bhednm-of the purua-incarnations; brahma-of Brahm; dnm-and others; ca-and; virbhv-of appearance; samaya-time; brhma-kalpa-of the Brahmakalpa; pravtte-the beginning; prvam-before; eva-certainly; catusana-the Four Kumras; nradaNrada; varha-Varha; matsya-Matsya; yaja-Yaja; nara-nryaa-Nara-Nrya/ba is; kapilaKapila; datta-Datttreya; hayara-Hayagrva; hasa-Hasa; pnigarbha-Pnigarbha; abhadevaabhadeva; pthnm-Pthu; svyambhuva-in the reign of Svyambhuva Manu; varha-matsayoof Varha and Matsya; puna-again; ckuye-in the reign of Ckua Manu; ca-also; nsihaNsiha; krma-Krma; dhanvantari-Dhanvantari; mohinnm-and Mohin-dev; ckue-in the reign of Ckua Manu; krma-Kurma; kalpa-of the kalpa; dau-in the beginning; api-also; dhanvantari-Dhanvantari; vaivasvate-in the reign of Vaivasvata Manu; api-also; vmana-Vmana; bhrgava-Paraurma; rghava-indra-Lord Rmacandra; dvaipyana-Vysadeva; rma-Balarma; ka-K; buddha-Buddha; kalkinm-and Kalki; vaivasvate-in the reign of Vaivasvata Manu; manvantara-yuga-avatrm-of the manvantara and yugvatras; tad tad-at these time periods; eva-certainly; jeya-may be known. The purua-avatras appear before the birth of Brahm and the other living entities. The Four Kumras, Nrada, Varha, Matsya, Yaja, Nara-Nryaa is, Kapila, Datttreya, Hayagrva, Hasa, Pnigarbha, abhadeva, and Pthu appear during the reign of Svyambhuva Manu. Varha and Matsya appear in both the Svyambhuva and Ckua periods. Nsiha, Krma, and Mohin-dev appear in the reign of Ckua Manu. Krma appears in the beginning of the kalpa, and Dhanvantari appears in both the Ckua and Vaivasvata milleniums. Vmana, Paraurma, Rmacandra, Vysadeva, Balarma, Ka, Buddha and Kalki appear in the reign of Vaivasvata Manu. This is the schedule of the Manvantara-avatras and yuga-avatras. Anuccheda 27 Text 1 atha vibhtr ha ayo manavo dev manu-putr mahaujasa kal sarve harer eva saprajpataya smt atha-now; vibhuti-the potencies; aha-he describes; aya-all the sages; manava-all the Manus;

dev-all the demigods; manu-putr-all the descendants of Manu; mah-ojasa-very powerful; kal-portion of the plenary portion; sarve-all collectively; hare-of the Lord; eva-certainly; saprajpataya-along with the Prajpatis; smt-are known. Sta Gosvm now describes the potencies of the Lord (rmad-Bhgavatam 1.3.27): "All the is, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajpatis."* Text 2 kal vibhtaya. alpa-akte prakd vibhtitvam. mah-aktas tv veatvam iti bheda. kal-the word "kal"; vibhtaya-means "potencies"; alpa-little; akte-because of potency; prakt-because of manifestation; vibhtitvam-the state of being vibhti; mah-akte-because of great potency; tu-but; veatvam-the status of vea; iti-thus; bheda-the distinction. The word "kal" in this verse means "potencies" (vibhti). Those comparatively less powerful are called vibhti, and those more powerful are called vea incarnations. Anuccheda 28 tad eva paramtmna sgam eva nirdhrya proktnuvda-prvaka r-bhagvantam apy krea nirdhrayati ete ca-kal pusa kas tu bhagavn svayam iti. tat-therefore; evam-in this way; paramtmnam-Lord Paramtm; sa-along with; agam-His expansions; eva-certainly; nirdhrya-having specifically described; prokta-spoken; anuvdarepeatedly said; prvakam-previously; r-bhagavantam-Lord Bhagavn; api-also; krea-with His form; nirdhrayati-specifically describes; ete-all these; ca-and; aa-plenary portions; kalportions of the plenary portions; pusa-of the Suprme; ka-Lord Ka; tu-but; bhagavn-the Personality of Godhead; svayam-in person; iti-thus. After concluding the description of the various expansions of Lord Paramtm, and His various potencies, Sta Gosvm proceeds to describe the original form (Bhagavn) of the Personality of Godhead in the next verse of rmad-Bhgavatam (1.3.28): "All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord r Ka is the original Personality of Godhead."*

Text 2 ete prvokta. ca-abdnukta ca, prathamam uddiasya pusa puruasya aa-kal. ete-all these; prva-previously; ukta-described; ca-abda-by the word "ca"; anukta-those not described; ca-also; prathamam-at first; uddiasya-of the described; pusa-of the purua incarnation; puruasya-of the purua incarnations; aa-plenary portions; kal-portions of the plenary portions. In this verse the word "ete" (all these) refers to the incarnations previously described in this chapter of rmad-Bhgavatam. The word "ca" (and) is meant to include all the incarnations not mentioned in this list. The word "pusa" means "of the Supreme Personality of Godhead who expands as the purua-incarnations" and the words "aa-kal" mean "plenary portions and portions of the plenary portions". Text 3 kecid a svayam eva a skd-aatvenatvena ca dvi-vidh; kecid aviatvad a; kecit tu kal vibhtaya. kecit-some; a-expansions; svayam-personally; eva-certainly; a-incarnations; sktdirectly; aatvena-by the status of incarnation; aa-aatvena-by the status of a portion of the plenary portion of the Lord; ca-also; dvi-vidh-two kinds of incarnation; kecit-some; aa-by a portion of the Lord; viatvt-because of the entrance; a-are incarnations; kecit-and others; tu-also; kal vibhtaya-are the Lord's potencies. In this way the incarnations of the Lord may be grouped into two categories. Some are plenary portions of the Lord and others are portions of the plenary portions of the Lord. In addition to these there are empowered living entities (vea incarnations) and incarnations of the Lord's potencies (kal). Text 4 iha ye viatitamvatratvena kathit, sa kas tu bhagavn, puruasypy avatr yo bhagavn sa ea evety artha. iha-in this connection; ye-those who; viatitama-twenty; avatratvena-by manifesting as incarnations; kathit-described; sa-He; ka tu bhagavn svayam-but Lord r Ka is the original Personality of Godhead; puruasya-of the purua incarnation; api-even; avatr-the source of incarnation; ya-who; bhagavn-Lord Bhagavn; sa ea-that person; eva-certainly; iti-thus;

artha-the meaning. Someone may protest: Ka has already been described as the twentieth in the list of incarnations. For this reason, when Sta Gosvm says "Kas to bhagavn" the intention is that Bhagavn refers to Lord Vsudeva, the origin of the purua incarnation. Text 5 atra anuvdam anuktvaiva na vidheyam udrayet iti vacant kasyaiva bhagavattva-lakao dharma sdhyate, na tu bhagavata katvam ity ytam. atra-in this connection; anuvdam-the subject; anuktv-not stating; eva-certainly; na-not; vidheyam-the predicate; udrayet-one should speak; iti-thus; vacant-from the scriptures; kasyaof Ka; eva-certainly; bhagavattva-status of the original Personality of Godhead; lakaacharacteristic; dharma-nature; sdhyate-is conclusively demonstrated; na-not; tu-but; bhagavataof Bhagavn; katvam-the state of being Ka; iti-thus; ytam-is attained. To this objection we reply: The following grammatical rule is found in the Ekda-tattva: "One should not state a predicate before its subject." Therefore it cannot be avoided that in this sentence Ka is the subject and Bhagavn is the pedicate. By word-jugglery no one can change the clear meaning of this verse: that Ka is the original form of the Personality of Godhead (Bhagavn), and no one can say that Lord Vsudeva assumed the form of Ka. In this way this verse clearly demonstrates that Ka is the original form of the Supreme Personality of Godhead, and not merely a form expanded from Vsudeva. Text 6 tata ca r-kasyaiva bhagavattva-lakaa-dharmitve siddhe mlvatritvam eva sidhyati, na tu tata prdurbhtatvam. etad eva vyanakti- svayam iti. tatra ca svayam eva bhagavn, na tu bhagavata prdurbhtatay, na tu v bhagavattdhyasenety artha. tata-therefore; ca-also; r-kaya-of Lord Ka; eva-certainly; bhagavattva-the status of the original form of the Personality of Godhead; lakaa-characteristic; dharmitve-nature; siddheperfect; mla-avatritvam-the status as the origin of all incarnations; eva-certainly; sidhyati-is conclusively demonstrated; na-not; tu-but; tata-from Him; prdurbhtatvam-expansion; etat-this; eva-certainly; vyanakti-is manifested; svayam-by the word "svayam"; iti-thus; tatra-in this connection; ca-also; svayam-in person; eva-certainly; bhagavn-the Personality of Godhead; na-not; tu-but; bhagavata-from the original Personality of Godhead; prdurbhtatay-as an expansion; nanot; tu-but; va-or; bhagavatta-the status of the original Personality of Godhead; adhysena-by false attribution; iti-thus; artha-the meaning.

This verse conclusively proves that Ka is the original Personality of Godhead and the source of all the incarnations, and not simply an expansion of Viu. This is emphasized by the use of the word "svayam" (in person). Ka is the original Godhead in person, He is not merely an expansion of the original Godhead, and the status of the original Godhead is not falsely attributed to Him. Text 7 na cvatra-prakarae 'pi pahita iti saaya; paurvparye prva-daurbalya praktivat iti nyyena. na-not; ca-also; avatra-of incarnations; prakarae-in the description; api-even; pahitamentioned; iti-thus; saaya-doubt; prva-in the beginning; aparye-and in the end; prva-the beginning; daurbalyam-weakness; praktivt-by nature; iti-thus; nyyena-by the example. Someone may object: Has not Ka already been mentioned in the list of incarnations of Godhead? To this I reply: The rules of literary composition state: "More significant facts, and facts meant to be emphasized should be placed at the end of a composition, for the final parts of a composition are naturally considered more important by the reader." Therefore, because the statement "Ka is the original Personality of Godhead" is placed at the end of the list of incarnations, that is to be stressed more than the fact that He is also included in that list. Text 8 yathgniome- yady udgt vicchidyd akakiena yajate, yadi pratihart sarvasva-dakiena iti rute. yath-just as; agniome-in the prayers for the agnioma sacrifice; yadi-if; udgt-the Udgt priest; vicchidyt-may interrupt; adakiena-without remuneration; yajate-performs the sacrifice; yadi-if; pratihart-his assistant, the Pratihart priest; sarvasv-everything; dakiena-in remuneration; iti-thus; rute-from the ruti. In the description of the Agnioma sacrifice, the ruti-stra explains: "If the Udgt priest leaves prematurely and does not complete the sacrifice, he becomes ineligible to receive the priestly remuneration. If his assistant, the Pratihart priest, then completes the sacrifice, that assistant becomes then entitled to receive all the priestly rewards."

This is another example of the great significance of the final statement or the final activity. Text 9 tayo ca kadcid dvayor api vicchede prpte viruddhayo pryacittayo samuccaysambhave ca param eva pryacitta siddhntita tdvad ihpti. tayo-of the two; ca-also; kadcit-at a certain time; dvayo-of the two; api-also; vicchede-when the difference; prpte-is attained; viruddhayo-of opposing; pryacittayo-methods of atonement; samuccaya-of reconciliation; sambhave-in the lack; ca-also; param-last; eva-certainly; pryacittammethod of atonement; siddhntitam-should be considered conclusive; tadvat-in that way; iha-in this; api-also; iti-thus. When two contradictory methods of atonement are prescribed in the scriptures, and the difference between them cannot be reconciled by learned scholars, the atonement mentioned last is always considered to overrule what was stated previously and is taken as the final conclusion. In the same way, the inclusion of Ka in the list of incarnations is overruled by the statement that appears at the conclusion of the description of the incarnations: that Ka is the original Personality of Godhead. Text 10 athav kas tu iti ruty prakaraasya bdht, yath akara-arraka-bhye rutydibalyastvc ca na bdha iti stre, te haite vidycita eva iti ruti, mana-cid-dnm agnn prakaraa-prpta kriynupravea-lakaam asvtantrya badhitv vidy-cittvenaiva svtantrya sthpayati tadvad ihpti. athav-or; ka tu-the phrase "Kas tu"; iti-thus; ruty-by the ruti-stra; prakaraasya-of the description; bdht-because of contradiction; yath-just as; akara-of akarcrya; arrakabhye-in the commentary on the Vednta-stra; ruti-of the ruti-stra; di-balystvt-because of superiority of evidence; ca-also; na-no; bdha-contradiction; iti-thus; stre-in the stra; te-they; hacertainly; ete-they; vidy-cita-full of transcendental knowledge; eva-certainly; iti-thus; ruti-the ruti-stra; mana-cit-dnm-beginning with the words "manacid"; agnnm-of Agnideva; prakaraa-prptam-the description; kriy-anupravea-lakaam-in the description of the activities; asvtantryam-lack of independence; badhitv-having refuted; vidy-cittvena-because of transcendental knowledge; eva-certainly; svtantryam-independence; sthpayati-establishes; tadvatto that extent; iha-here; api-also; iti-thus. Someone may object: Your Pura may say that Ka is the original form of the Personality of Godhead, but this conception of God is contradicted by the ultimate scriptural authority: the rutistra. The actual authority is the ruti, as confirmed in Vednta-stra, which, eloquently

explained by akarcrya in rraka-bhya, says (Vednta-stra 3.3.50) : ruty-dibalyastvc ca na bdha "There is no fault in this statement because the ruti is the most significant and conclusive evidence." To this I reply: The ruti-stra does not contradict the Bhgavatam's explanation that Ka is the Original Suprme Personality of Godhead. The ruti clearly explains: "The Supreme Personality of Godhead is full of all transcendental knowledge." The passage in the Vjasaney-sahit that begins with the phrase "manacit" and that recounts the story of Agnideva clearly refutes the misconception that the Supreme Godhead is not independent, and clearly explains that because the Godhead is full of all knowledge, He must threfore also be supremely independent, and free to do whatever He likes. The ruti does not deny that Ka is the Original Supreme Personality of Godhead, but rather, by describing the Lord's supreme independence, supports it. Text 11 ata etat prakarae 'py anyatra kvacid api bhagavac-chabdam aktv tatraiva bhagavn aharad bharam/ ity anena ktav. tata csyvatreu gaan tu svaya bhagavn apy asau svarpastha eva nija-parijana-vndnm nanda-viea-cmatkraya kim api mdhurya nija-janmdi-llay puan kadcit sakala-loka-dyo bhavatty apekayaivety ytam. ata-therefore; etat-this; prakarae-in the description; api-although; anyatra-in another place; kvacit-sometimes; api-although; bhagavat-abdam-the word "bhagavn"; aktv-not saying; tatrathere; eva-certainly; bhagavn-the Personality of Godhead; aharat-removed; bharam-burden; itithus; anena-by this; ktavn-He did; tata-from this; ca-also; asya-of Him; avatreu-among the incarnations; gaana-counting; tu-but; svayam-in person; bhagavn-the original Personality of Godhead; api-also; asau-He; svarpastha-in His original form; eva-certainly; nija-own; parijanavndnm-of associates; nanda-transcendental bliss; viea-specific; cmatkraya-for the wonder; kim api-indescribable; mdhuryam-sweetness; nija-own; janma-di-beginning with His appearance; llay-by His pastimes; puan-increasing; kadcit-sometimes; sakala-all; loka-by the residents of the earth; dya-visible; bhavati-became; iti-thus; apekay-for this purpose; eva-certainly; iti-thus; ytam-arrived. Although Ka is sometimes not specifically declared the original Personality of Godhead, when Ka is counted in this (Bhgavatam, 1st Canto, 3rd Chapter) list of incarnations, He is declared the original Godhead in the phrase "bhagavn aharad bharam (The original Personality of Godhead then removed the burden of the world)".

Therefore, even though counted in the list of incarnations, Ka is the original Personality of Godhead who, to fill His associates with bliss and wonder, and to expand the sweetness of His birth and other pastimes, sometimes comes to this world and is seen by all. Text 12 yathokta brahma-sahitym rmdi-mrtiu kal-niyamena tihan nnvatram akarod bhuvaneu kintu ka svaya samabhavat parama pumn yo govindam di-purua tam aha bhajmi yath-as; uktam-described; brahma-sahitym-in the Brahma-sahit; rma-di-the incarnation of Lord Rma, etc.; mrtiu-in different forms; kal-niyamena-by the order of plenary portions; tihan-existing; nn-various; avatram-incarnations; akarot-executed; bhuvaneuwithin the worlds; kintu-but; ka-Lord Ka; svayam-personally; samabhavat-appeared; parama-the supreme; pumn-person; ya-who; govindam-unto Lord Govinda; di-puruam-the original person; tam-unto Him; aham-I; bhajmi-offer obeisances. This is confirmed in Brahma-sahit (5.50): "I worship Govinda, the primeval Lord, who by His various plenary portions appeared in the world in different forms and incarnations such as Lord Rma, but who personally appears in His supreme original form as Lord Ka."* Text 13 avatr ca prkta-vaibhve 'vataraam iti jeyam. r-ka-shacaryea r-rmasypi puruatvtyayo jeya. atra tu-abdo 'a-kalbhya pua ca sakd bhagavato vailakaya bodhayati. avatr-incarnations; ca-and; prkta-vaibhave-in the material world; avataraam-descent; itithus; jeyam-known; r-ka-of r Ka; shacaryea-by the state of being the intimate companion; r-rmasya-of Lord Balarma; api-also; purua-of the Purua incarnation; aatva-the state of being a partial expansion; atyaya-negation; jeya-known; atra-gere; tu-abda-the word "tu"; aa-kalbhya-to the parts and parts of the parts; pusa-of the purua incarnation; ca-and; sakt-in the presence; bhagavata-of the Supreme Personality of Godhead (Bhagavn); vailakayam-difference; bodhayati-teaches. The word incarnation is defined: "The descent of the Supreme Personality of Godhead into the material world".

Because Lod Balarma is Lord Ka's constant intimate companion, therefore Lord Balarma cannot be an expansion of the purua-incarnation, but He must be a direct expansion of Lord Ka. By using the word "tu" (but), Lord Ka is clearly distinguished from the "aa-kal" (plenary portions and parts of the plenary portions of the purua-incarnation). Lord Ka is not another expansion of the purua-incarnation. Text 14 yad v, anena tu-abdena svadhra rutir iya pratyate. tata svadhra rutir balavat iti nyyena rutyeva rutam apy anye mah-nryadn svaya-bhagavattva gu-bhtam padyate. yad v-furthermore; anena-by this; tu-abdena-word "tu"; sa-avadhra-with emphasis; rutitext; iyam-this; pratyate-is established; tata-from that; sa-avadhra-with emphasis; ruti-the text; balavat-is strengthened; iti-thus; hyyena-by the statement; ruty-by the text; iva-as it were; rutam-heard; api-even; anyem-of others; mah-nryaa-dnm-of Lord Nryaa and other expansions of the Personality of Godhead; svayam-bhagavattvam-the state of being the original Personality of Godhead; gu-bhtam-made unimportant; padyate-is. The word "tu" may also be used simply to emphasize a statement, and may mean "certainly" or "indeed". (This is confirmed in the statement "svadhra rutir balavat" (The word tu is used for emphasis). Taken in this way, the word "Tu" emphasizes that only Ka is the Original form of the Personality of Godhead, Nryaa or any of the other secondary expansions of the Lord, are not the original form of the Lord. Text 15 evam pua iti bhagavn iti ca prathamam upakramoddiasya tasya abda-dvayasya tatsahodarea tenaiva abdena ca pratinirdeattv eva khalv etv iti smarayati. uddeapratinirdeayo prattisthagitat-niranya vidvadbhir eka eva abda prayujyate tat-sama-varo v; yath jyotiomdhikarae vasante vasante ca jyoti yajeta ity atra jyoti-abdo jyotiomaviaye bhavati. evam-in this way; pusa-of the purua incarnation; iti-thus; bhagavn-the Original Personality of Godhead; iti-thus; ca-also; prathamam-in the beginning; upakrama-uddiasya-of the statement; tasya-that; abda-of the words; dvayasya-of the pair; tat-His; sahodarea-with the brother (Lord Balarma); tena-with Him; eva-certainly; abdena-by the word; ca-also; pratinirdeattau-the two repetitions; eva-certainly; khalu-indeed; etau-the two; iti-thus; smarayeti-causes to remember; uddea-of the first statement; pratinirdeayo-and of the repetition; pratti-of the conclusion; sthagitat-hidden meaning; niranya-for refuting; vidvadbhi-by the learned; eka-one; eva-

certainly; abda-word; prayujyate-is uded; tat-sama-vara-spelled in the same way; v-also; yathjust as; jyotioma-adhikarae-in the connection with the Jyotioma sacrifice; vasante vasanteevery spring; ca-also; jyotia-with the Jyotioma ceremony; yajeta-one should offer sacrifice; itithus; atra-here; jyoti-abda-the word "jyoti"; jytioma-viaye-in connection with the Jyotioma sacrifice; bhavati-is. The words "pua" (the purua-incarnations) and "bhagavn" (the Original Personality of Godhead) are also used in this chapter of rmad-Bhgavatam (Canto One, Chapter Three), in the first verse (jaghe paurua rpa bhagavn mahad-dibhi), and in verse 23, where the Lord is described with His brother (rma-kv it bhuvo bhagavn aharad bharam). To refute any agrument by the learned that it should be interpreted to have a different, hidden meaning, the word "bhagavn" is used twice in this chapter. This is so just as the word jyoti is repeated in the chapter describing the jyotioma-yaja (vasante vasante ca jyoti yajeta: every spring one should offer a jyotioma-yaja). Text 16 atra tattvavda-guravas tu "ca-abda-sthne sva-abdam pahitvaivam ckate- ete prokt avatr mla-rp svayam eva. ki svarpa? sva-kal, na tu jvavad vibhinna. atra-in this connection; tattvavda-the followers of rpada Madhvcrya; gurava-the spiritual masters; tu-but; ca-also; abda-sthne-in place of the word; sva-"sva" (own); abdam-the word; pahitv-reading; evam-in the following way; cakate-declare; ete-these; prokt-mentioned; avatr-incarnations; mula-rp-the origin; svayam-in person; eva-certainly; kim-what are; svarpa-His own forms; sva-own; aa-plenary portions; kal-and portions of the plenary portions; na-not; tu-but; jvavat-as the individual living entities; vibhinnaa-eternally distinct parts. The tattvavda-gurus accept a different reading of this verse, replacing the word "ca" (and) with the word "sva" (own). They say: "The word `ete' in this verse refers to the incarnations of the Lord and the word `bhagavn svayam' refers to the Lord Himself, whose form is the origin of the incarnations. What is the Lord's form? His forms are mentioned in the words sva-kal (The incarnations, which are His own plenary portions and portions of the portions, are His forms). His forms are not vibhinna (separated parts), as are the jvas." Text 17 yath varhe svsa ctha vibhinnaa

iti dvedha iyate aino yat tu smrthya yat svarpa yath sthiti sva-Personal expansions; ca-also; atha-now; vibhinnaa-separate expansions; iti-thus; dvedha-two; aa-expansions; iyate-are distinguished; aina-of the source of all expansions; yat-which; tu-also; smarthyam-ability; yat-which; svarpam-own from; yath-just as; sthiti-status. This is confirmed in the Varha Pura: "The two kinds of expansions from the Supreme Personality of Godhead are: 1. sva (personal expansions) and 2. vibhinna (separate persons). The sva expansions are unlimitedly powerful. Their form and personality are the same as the Supreme Personality of Godhead Himself. Text 18 tad eva nnumtro 'pi bheda svina kvacit vibhinno 'lpa-akti syt kicit smrthya-mtra-yuk tat-therefore; eva-certainly; na-not; anumtra-comparison; api-although; bheda-difference; sva-of the personal expansions; aina-and the Original Personality of Godhead; kvacit-at all; vibhinna-the separate expansions; alpa-small; akti-power; syt-is; kicit-somewhat; smarthya-mtra-yuk-with power. "There is not the slightest difference between the sva expansions and the Original Personality of Godhead. The vibhinna expansions are very weak in comparison to Them." Text 19 atrocyate anm ai-smrthydika tad-aikyenaiva mantavyam. tac ca yathvidsina ity dau tasykayatvena tsm akayatva yath tdvat, aitvnupapatter eva. tath ca rvsudevniruddhayo sarvath saye prasakte kadcid aniruddhepi r-vsudevasyvirbhvan prasajjyeta. tac ca ruta-vipartam ity asad eva. tasmd asty evvaary-avatrayos tratamyam. atra-in this connection; ucyate-it is said; anm-of the expansions; ai-of the source of the incarnations; smarthya-power; dikam-etc.; tat-with Him; aikyena-with equality; eva-certainly; mantavyam-should be considered; tat-therefore; ca-also; yathvidsina iti dau-in the verse beginning "yathvidsina"; tasya-of Him; akayatvena-with eternity; tsm-of them; akayatvameternity; yath-just as; tadvat-in the same way; aa-aitva-of the stte of the incarnations or the source of the incarnations; anupapatte-of the state of being inapplicable; eva-certainly; tath-in

the same way; ca-also; r-vsudeva-of Lord Vsudeva; aniruddhayo-and Lord Aniruddha; sarvathalways; smye-in equality; prasakte-devoted; kadcit-sometimes; aniruddhena-by Lord Aniruddha; api-also; r-vsudevasya-of Lord Vsudeva; virbhvana-the appearance; prasajjyeta-is aspired for; tat-that; ca-also; ruta-viparta-contradicting the Vedic literatures; iti-thus; asat-false; eva-certainly; tasmt-therefore; asti-there is; eva-certinly; avatri-of the source of the incarnation; avatrayoand of the incarnation; tratamyam-gradations of higher and lower. Here it is said that both the Original Personality of Godhead and His expansions (aas) are equally powerful. In the phrase "yathvidsina kuly sarasa syu sahasraa" (The incarnations of the Lord are innumerable like rivulets flowing from inexaustible sources of water) (1.3.26) it may be understood that, because the Lord and His expansions share the same nature, as the original Supreme Personality of Godhead is eternal, so His expansions are also eternal. Although Lord Vsudeva and Lord Aniruddha are equal in all respects, Lord Aniruddha sometimes devotedly meditates on Lord Vsudeva. To argue that this is cotradicted by the ruti-stra is wrong. For the Supreme Lord, who is the source of all incarnations, and for all His expansions, there are gradations of higher and lower. Text 20 ata eva ttyasyame snam urvy bhagavantam dya sakaraa devam akuha-sattvam vivitsavs tattvam ata parasya kumra-mukhy munayo 'nvapcchan svam eva dhiya bahu mnayanta yad vsudevbhidham mananti atah eva-therefore; ttyasya-of the Third Canto; aame-in the Eighth Chapter; snam-seated; urvym-in the bottom of the universe; bhagavantam-unto the Lord; dyam-the original; sakaraam-sakaraa; devam-the Personality of Godhead; akuha-sattvam-undeterred knowledge; vivitsava-being inquisitive to know; tattvam ata-truth like this; parasya-regarding the Supreme Personality of Godhead; kumra-the boy-saint; mukhy-headed by; munaya-great sages; anvapcchan-inquired like this; svam-Himself; eva-thus; dhiyam-situated; bahu-greatly; mnayantam-esteemed; yat-that which; vsudeva-Lord Vsudeva; abhidham-by the name; manantiacknowledge. This is confirmed in rmad-Bhgavatam (3.8.3-4): "Some time ago, being inquisitive to know, Sanat-kumra, the chief of the boy-saints, accompanied by other great sages, inquired exactly like you about the truths regarding Vsudeva, the Supreme, from Lord Sakaraa, who is seated at the bottom of the universe. At that time Lord

Sakaraa was meditating upon His Supreme Lord, whom the learned esteem as Lord Vsudeva."* Text 21 ity dau vsudevasya sakarad api paratva ryate. yat tu te tath vykhynam tatra kas tu ity anarthaka syt, bhagavn svayam ity anenaivbhipreta-siddhe. iti-thus; dau-beginning; vsudevasya-of Lord Vsudeva; sakarat-from Lord Sakaraa; apieven; paratvam-superiority; ryate-is heard; yat-which; tu-also; tem-of them; tath-in that way; vykhynam-explanation; tatra-in that connection; ka-Lord r Ka; tu-but; iti-thus; anarthakam-without meaning; syt-is; bhagavn-the Original Personality of Godhead; svayam-in person; iti-thus; anena-by this; eva-certainly; abhipreta-intented meaning; siddhe-because of the perfection. This verse clearly states that Lord Vsudeva is superior to Lord Sakaraa. These gradations of higher and lower do not refer to Ka. The phrase kas tu (but Ka) separates Him from them. Ka is then declared to be "bhagavn svayam" (the original Supreme Personality of Godhead). Text 22 ki ca, tai svayam eva praksdivn naivam para iti stre sphuam ai-bhedo drita. kim ca-furthermore; tai-by them; svayam-in person; eva-certainly; praka-of manifestations; di-original source; vat-like; na-not; evam-in this way; para-superior; iti-thus; stre-in the Vedntastra; sphuam-clearly; aa-of the expansions; ai-of the Original Personality of Godhead, the source of all expansions; bheda-the difference; darita-is observed. This is also confirmed in Vednta-stra (2.3.45): "No one is superior to the Original Personality of Godhead, from whom everything has expanded." In this stra the difference between the Original Personality of Godhead and His expansions is clearly shown. Text 23 aatve 'pi na matsydi-rp para eva-vidho jva-sda.-yath tejo-'asyaiva sryasya khadyotasya ca naika-prakratety-din. tasmt sthite bhede sdhv eva vykhyta kas tu bhagavn svayam iti.

aatve-in the matter of being an expansion; api-even; na-not; matsya-di-rp-manifest in many transcendental forms such as the forms of Lord Matsya, Lord Varha, etc.; para-superior; evamvidha-in this way; jva-the individual living entities (vibhinna expansions); sda-like; yathjust as; teja-of effulgence; aasya-of a small particle; eva-certainly; sryasya-of the sun; khadyotasya-of a glowworm; ca-and; na-not; eka-one; prakrat-type; iti-thus; din-beginning; tasmt-therefore; sthite bhede-in considering the distinction; sdhu-nicely; vykhytam-described; ka tu bhagavn svayam iti-"Ka is the Original Personality of Godhead". As the splendid sun is not like the tiny fireflies, so the sva expansions, such as Lord Matsya, are not like the jvas. This difference is clearly enunciated in the statement "Kas tu bhagavn svayam" (Lord r Ka is the Original Personality of Godhead). Text 24 indrri iti padyrdha tv atra nanv eti, tu-abdena vkyasya bhedant, tac ca tvataivkkapariprte. eka-vkyatve tu ca-abda ekkriyata. tata ca indrri ity atrrtht ta eva prvokta eva mdayanti ity yti. r-sta. indra-ari-the enemies of Indra; iti-thus; padya-of the verse; ardham-half; tu-but; atra-here; nanot; anveti-follows; tu-abdena-by the word "tu"; vkyasya-of the statement; bhedant-because of difference; tat-therefore; ca-also; tvat-to that extent; eva-certainly; akka-pariprte-because all His desires are automatically fulfilled; eka-vkyatve-as one statement; tu-the word "tu"; caabdena-and the word "ca"; ekkriyate-become as if one word; tata-then; ca-also; indrri-the enemies of Indra; iti-thus; atra-here; artht-from the meaning; te-they; eva-certainly; mdayanticrush; iti-thus; yti-goes; r-sta-r Sta Gosvm. The word "indrri" begins the second half of this verse (1.3.28). Because the word "tu" here divides the sentence, and because the Lord's desires are always fulfilled, the meaning of this verse is affirmed. The word "tu" has the same meaning as the word "ca". The phrase beginning with "indrri" is followed by the phrase beginning "mdayanti". This verse is spoken by r Sta Gosvm. Anuccheda 29 Text 1 tad eva r-ko bhagavn, puruas tu sarvntarymitvt paramtmeti nirdhritam. tat-therefore; evam-in this way; r-ka-r Ka; bhagavn-the Original Personality of Godhead; purua-the Purua incarnations; tu-but; sarv-antarymitvt-because they are allpervading; paramtm-are known as the Supersoul; nirdhritam-concluded.

In this way r Ka is the Original Personality of Godhead (Bhagavn). Because He is allpervading, the Purua-incarnation is known as the Paramtm (Supersoul). Text 2 tatrakyate, nanv idam ekam asitva-pratipdaka vkyam asatv-pratipdaka-bahuvkyavirodhe gua-vda syt. tatra-in this connection; akyate-it may be doubted; nanu-is it not so; idam-this; ekam-one; aitva-the source of all incarnations; pratipdakam-demonstrating; vkyam-statement; aatva-as an expanded incarnation; bahu-many; vkya-statements; virodhe-contradicting; gua-vdadescription; syt-is. Someone may doubt: "You have presented a single quote to demonstrate that Ka is the original source of all incarnations of Godhead. This single quote, however, contradicts many other quotes that describe Ka as an expansion of the Personality of Godhead, and not the source of all incarnations." Text 3 atrocyate. tni ki r-bhgavatyni parakyni v. atra-in this connection; ucyate-it may be said; tni-them; kim-what?; r-bhgavatynisupporting that Ka is the original source of all incarnations; parakyni-the opposite view; v-or. To this doubt I reply: Let us consider which scriptural verses support the view that r Ka is the original source of all incarnations, and which verses present a different opinion. Texts 4 and 5 dye janma-guhydhyyo hy aya sarva-bhagavad-avatra-vkyn stra scakatvt prathamika-paht tair uttartra tasyaiva vivarac ca tatra ca "ete csa-kala pusa iti paribh-stram. dye-in the First Canto of rmad-Bhgavatam; janma-guhya-adhyya-the chapter describing the mystery of the Lord's appearance in this material world (Chapter Three); hi-certainly; ayamthis; sarva-of all; bhagavat-of the Personality of Godhead; avatra-of the incarnations; vkynm-of the description; stra-concise explanation; scakatvt-because of delineating; prathama-first; ekapaht-from the first reading; tai-by them; uttaratra-later; tasya-of that; eva-certainly; vivarat-

because of describing; ca-also; tatra-there; ca-also; ete ca-kal pusa iti-the verse beginning "ete ca-kal pusa"; paribh-stram-explanatory aphorism. This (third) chapter in the First Canto of rmad-Bhgavatam tells the secret of the Lord's birth and gives a summary of all the descriptions of the Lord's incarnations. Because it comes at the beginning of the book, and because it describes what will follow later on, its "ete ca-kal pusa" verse (1.3.28) is a is the paribh-stra (definition of terms, or system of abbreviations, placed in the beginning of book, which must be understood in order to properly understand the remainder of the book), for the rmad-Bhgavatam. Text 6 avatra-vkyeu anyn puruatvena jnyt, kas tu svaya-bhagavattveneti pratijkrae granthrtha-nirayakatvt. avatra-of the Lord's incarnations; vkyeu-in the descriptions; anyn-others; purua-of the Purua-incarnations; aatvena-as a partial expansion; jnyt-should know; ka-Ka; tu-but; svayam-bhagavattvena-as the Original form of the Personality of Godhead; iti-thus; pratij-kraethe first description of the truth to be demonstrated; grantha-of the book; artha-the meaning; nirayakatvt-because of conclusively establishing. Because in the opening statement of a book the truth (pratij) the book intends to establish is presented, in these descriptions of the incarnations, one should know that Ka is the original Supreme Personality of Godhead, and the others are expansions of the purua-incarnation. Text 7 tad uktam, aniyame niyama-kri paribh iti. tat-therefore; uktam-it is said; aniyame-in that which appears to be disorganized; niyama-krigiving the key to the organization; paribh-is known as the paribh-stra; iti-thus. A paribh-stra is defined in the following quote: "A paribh-stra explains the proper method for understanding a book. It gives the key by which one may understand the actual purport of a series of apparently unrelated facts and arguments." Text 8

atha paribh ca sakd eva pahyate stre, na tv abhysena; yath vipratiedhe para kryam iti, tata ca vkyn koir apy ekenaivamun sany bhaved iti nsya gunuvdatvam. atha-now; paribh-the paribh-stra; ca-and; sakt-once; eva-certainly; pahyate-is read; stre-in a book; na-not; tu-but; abhysena-repeatedly; yath-just as; vipratiedhe-in the situation where two grammatical rules are mutually contradictory; param-the second; kryam-should be done; iti-thus; tata-from this; ca-also; vkynm-of statements; koi-millions; api-even; ekena-by one; eva-certainly; amun-by this; sanya-governed; bhavet-may be; iti-thus; na-not; asya-of that; guaof the qualities; anuvdatvam-repetition. The paribh-stra is only stated once in a book, and it is not repeated. A single paribh-stra may govern the contents even of a very large book with millions of statements or arguments. An example of this is the paribh-stra "vipratiedhe para kryam," which governs the entire text of Pni's Adhyy. Text 9 praty utaitad viruddhayamnnm etad anugurtham eva vaidu, na ca paribhikatvt tacchstra eva sa vyavahro jeyo na sarvtreti gauatvam akyam. prati uta-on the contrary; etat-this; viruddhayamnnm-of those statements which contradict this; etat-this; anugua-artham-non-conflicting meaning; eva-certainly; vaidu-knowledge; na-not; ca-also; paribhikatvt-because of being a paribha-stra; tat-that; stre-in the book; evacertainly; sa-that; vyavahra-procedure; jeya-known; na-not; sarvatra-everywhere; iti-thus; gauatvam-the condition of being a secondary meaning; akyam-doubtful. Someone may object: Many verses in the text of rmad-Bhgavatam contradict the statement of your so-called paribh-stra. If this verse contradicts the text of the book it is supposed to explain, then the argument that it is the paribh-stra for rmad-Bhgavatam is certainly a very weak and doubtful argument. Text 10 paramrtha-vastu-paratvc ca r-bhgavatasya tatrpy arthikatvc ca tasy paribhy. parama-artha-vastu-paratvt-because of presenting the highest goal of life; ca-also; rbhgavatasya-of rmad-Bhgavatam; tatra api-nevetheless; arthikatvt-because of attaining the state of the town-crier; ca-also; tasy-of that; paribhy-paribh-stra. To this objection I reply: rmad-Bhgavatam describes the ultimate phase of the Absolute Truth and the supreme goal of life. It is not a loose collection of nice stories for casual reading. The weightiness of the subject matter of the Bhgavatam demands that it be prefaced by a paribh-

stra to explain the subject matter to follow. Text 11 ki ca pratij-vkya-mtrasya ca dyate paratrpi nn-vkyntaopamardakatvam. kim ca-furthermore; pratij-vkya-mtrasya-of the primary assertion; ca-also; dyate-is seen; paratra-in other scriptures; nn-various; vkya-statements; antara-within; upamardakatvamrefuting. The objector continues: In many Vedic literatures your assertion that Ka is the Original Personality of Godhead is emphatically refuted. Text 12 yathkasynutpatti-ruti prn ca tac-chruti sva-virodhin nny rutis ca; "tmani vijte sarvam ida vijta bhavati, ida sarva yad ayam tm itydinopamardyate. yath-just as; kasya-of the sky; anutpatti-not produced; ruti-ruti-mantra; prnm-of the life-breath; ca-also; tat-of that; ruti-the ruti-mantra; sva-virodhin-contradicting this; na-not; anya-other; ruti-ruti-mantras; ca-also; tmani-when the Absolute Truth; vijte-is understood; sarvam-everything; idam-this; vijtam-understood; bhavati-becomes; idam-this; sarvameverything; yat-which; ayam-this; tm-Supreme Self; iti-thus; din-by these and other quotes; upamardyate-is refuted. For example, the Chndogya Upaniad explains that the Abstract Brahman effulgence is the actual feature of the Absolute Truth. This is confirmed in the statement "kasynutpatti" (The primeval Brahman effulgence is without an origin in time). The Bhad-rayaka Upaniad (4.5.6) explains: "tmani vijte sarvam ida vijta bhavati" (When the Supreme Self is understood, then everything becomes known). The Bhad-rayaka Upaniad further says (2.4.5): "ida sarva yad ayam tm" (Everything that exists is nothing but the Suprme Self.) In this way the most authoritative statements of the ruti describe the Absolute Truth as the Abstrct Brahman effulgence, and refute your idea that the Absolute Truth is the Personality Ka. Text 13 ata eva r-svmi-prabhtibhir apy etad eva vkya tat-tad-virodha-nirsya bhyo bhya eva daritam. ata eva-for this very reason; r-svmi-prabhtibhi-by the actual Vedic authorities, who accept

rdhara Svm as their leader; api-even; etat-this; eva-certainly; vkyam-statement; tat-tat-these; virodha-contradictions; nirsya-for rejection; bhya bhya-repeatedly; eva-certainly; daritamexplained. The actual Vedic authorities, who accept rdhara Svm as their leader, repeatedly refute these arguments. Text 14 tad eva r-bhgavata-mate siddhe ca tasya vkyasya balavattamatve r-bhgavatasya sarvastropamardakatvena prathame sandarbhe pratipannatvt, asminn eva pratipatsyamnatvc ca parakynm apy etad anuguyam eva vidvajjana-dam-yath rja sana tathaiva hi tadanucarm apti. tat-therefore; evam-in this way; r-bhgavata-of rmad-Bhgavatam; mate-in the opinion; siddhe-perfect; ca-also; tasya-of this; vkyasya-statement; balavt-tama-tve-in the position of being the most authoritative evidence; r-bhgavatasya-of rmad-Bhgavatam; sarva-straupamardakatvena-by the condition of being the most authoritative of all the Vedic literatures; prathame sandarbhe-in the first Sandarbha (Tattva-sandarbha); pratipannatvt-because of being established; asmin-in this; eva-certainly; pratipatsyamnatvt-because of being about to be known; ca-and; parakynm-of others; api-even; etat-this; anuguyam-non-contadictory nature; evacertainly; vidvat-jana-by learned scholars; dam-seen; yath-just as; raja-of the king; sanamthe order; tatha-in the same way; eva-certainly; hi-indeed; tat-his; anucarm-of the followers; apialso; iti-thus. Because in the first (Tattva) sandarbha the truths that the opinion of rmad-Bhgavatam is perfect, and the statements of the rmad-Bhgavatam are conclusive and eclipse any scripture that contradicts them, is proven, and because in this book the same truths will again be proven, therefore the wise see that other scriptures all follow rmad-Bhgavatam, just as courtiers follow their king's orders. Text 15 tatra r-bhgavatyni vkyni tad-anugatrthatay daryante. tatrenvatrasya iti aesa r-baladevena sahety artha. kalbhy nitara hare iti hare kal pthv, abhya r-rmakbhym iti. tatra-there; r-bhgavatyni-of rmad-Bhgavatam; vkyni-statements; tat-this; anugatafollowing; arthatay-the meaning; daryante-are explained; tatra-there; aena-with a plenary portion; avatrasya-descended; iti-thus; aena-with a plenary portion; r-baladevena-with Lord Baladeva; saha-accompanied; iti-thus; artha-the meaning; kal-of Hari; iti-thus; hare-of Hari;

kal-part; pthv-the earth; bhym-by the two of them; r-rma-kbhym-by Ka and Balarma; iti-thus. Now let us consider whether the verses of rmad-Bhgavatam contradict the statement of the paribh-stra ("kas tu bhagavn svayam"). The statement "tatrenvatrasya" (rmadBhgavatam 10.1.2) may be presented as a statement contradicting the assertion of our paribhstra, and someone may claim that these words mean "The Supreme Godhead appeared in this material world by expanding Himself as r Ka". Actually, however, this is not the proper interpretation of these words. The word "aena" should be understood to mean "with His plenary portion, Lord Baladeva", and the entire statement should be interpreted: "The Supreme Personality of Godhead, Lord Ka, appeared in this material world accompanied by His plenary portion, Lord Baladeva." The statement "kalbhy nitara hare" (rmad-Bhgavatam 10.20.48) may also be presented as a statement contradicting our paribh-stra, and someone may claim that these words mean "The Suprme Godhead appeared in the forms of His two expansions, Ka and Balarma." Actually, however, this is not the proper interpretation of these words. "Kalbhym" (by the two plenary portions) is not actually one word, but the two words "kal" and "bhym", joined by sandhi. The phrase "hare kal" means the earth planet, which is one of Lord Hari's many potencies, and "bhym" means "by Ka and Balarma". The actual meaning of this statement is: "The earth planet appeared very beautiful because of the presence of Ka and Balarma." Text 16 diymba te kuki-gata para pumn aena skd bhagavn bhavya na ity atra yo matsydi-rpea "aena" eva prva "na" asmka bhavya abht; he amba sa tu skt svayam eva kuki-gata astti. diy-by fortune; amba-O mother; te-your; kuki-gata-in the womb; para-the Supreme; pumnPersonality of Godhead; aena-with all His energies, His parts and parcels; skt-directly; bhagavn-the Supreme Personality of Godhead; bhavya-for the auspiciousness; na-of all of us; itithus; atra-in this verse; ya-who; matsya-di-rpea-in the form of Lord Matsya, and the Lord's other plenary portions; eva-certainly; prvam-formerly; na-asmkam-the word "na" means "of all of us"; bhavya-for the auspiciousness; abht-appeared; he amba-O mother; sa-He; tu-indeed; skt svayam-the word "skt" means "personally"; eva-certainly; kuki-gata-in the womb; asti-is; iti-thus. Someone may claim that the verse "diymba te kuki-gata para pumn aena skd bhagavn bhavya na" from rmad-Bhgavatam (10.2.41) contradicts the view presented in our paribh-stra ("kas tu bhagavn svayam"). Such a person may interpret this verse from rmadBhgavatam to mean "O mother Devak, for your good fortune and ours, the Supreme Personality of Godhead Himself has expanded into His plenary portion known as Ka. In His Ka-

expansion, He is now within your womb." This is not the proper way to understand the meaning of this verse. The word "aena" means "by His appearance as Lord Matsya and other incarnations", and the second line of the verse should be understood in the past tense. In this way one will be able to perceive the actual meaning of the verse: "O mother Devak, the Supreme Personality of Godhead formerly appeared as Lord Matsya and His many other incarnations just for our good-fortune. He has now appeared within your womb, in His original form of Lord Ka." Text 17 tato jagan-magalam acyutam iti tu saptamy anya-padrtho bahuvrhi; tasminn ainy avatarati tem anm apy atra praveasya vykhysyamnatvt. tata-thereafter; jagat-magalam-auspiciousness for all living entities in all the universes of the creation; acyuta-aam-the Supreme Personality of Godhead, who is never bereft of the six opulence, all of which are prsent in His plenary expansions; iti-thus; tu-but; saptam-in the locative case; anya-pada-artha bahuvrhi-an anyapadrtha-bahuvrhi-samsa; tasmin-in whom; aini-the source of all incarnations; avatarati-descends; tem-of them; anm-of His viu-tattva expansions; api-also; atra-there; praveasya-of the entrance; vykhysyamnatvt-because of intending to describe. Someone may claim that the statement of our paribh-stra is contradicted by the following verse from rmad-Bhgavatam (10.2.18): "tato jagan-magalam acyutam". Such a critic may interpret this statement: "Thereafter, the Supreme Personality of Godhead, who is auspicious for the entire universe, expanded Himself as His plenary portion Ka, and appeared in this material world." The word "acyutam" in this verse is actually an anyapadrtha-bahuvrhi-samsa, and it means "He in whom all the incarnations of Godhead are present." The actual meaning of these words of rmad-Bhgavatam is: "Thereafter, the Original Personality of Godhead, Lord Ka, from whom the various forms of the Personality of Godhead have expanded, and who is auspicious for the entire universe, appeared in this material world, accompanied by all His plenary expansions." Text 18 pratvenaiva tatra "sarvtmakam tma-bhtam ity uktam. pratvena-as the Original Personality of Godhead; tatra-in that verse; sarva-tmakam-the Supreme Soul of everyone; tma-bhtam-the cause of all causes; iti-thus; uktam-said. That Lord Ka is the Original Personality of Godhead is confirmed in the third line of this verse (rmad-Bhgavatam 10.2.18): "sarvtmakam tma-bhtam (Lord Ka is the Original

Personality of Godhead, the cause of all causes, and the origin of the all-pervading Supersoul)." Text 19 tath ntividvajjana-vkye etau bhagavata skd dharer nryaasya hi avatrv ihena vasudevasya vemani ity atrpi sarasvat-preritatay "aena" sarvena sahaivety artha. tath-in the same way; na-not; ati-very; vidvat-jana-of intelligent persons; vkye-in the statement; etau-the two of them; bhagavata-of the Personality of Godhead; skt-directly; hareof Lord Hari; nryaasya-of Lord Nryaa; hi-certainly; avatrau-descended; iha-here in this material world; aena-with all the plenary expansions; vasudevasya-of King Vasudeva; vemani-in the home; iti-thus; atra-here; api-also; sarasvat-by the goddess of learning and eloquence; preritatay-by the inspiration; aena-by the plenary portion; sarva-aena-with all the plenary portions; saha-accompanied; eva-certainly; iti-thus; artha-the meaning. An unintelligent critic may try to refute the statement of our paribh-stra by pushing forward this verse from rmad-Bhgavatam (10.43.23): etau bhagavata skd dharer nryaasya hi avatrv ihena vasudevasya vemani. and he may interpret this verse to mean: "Ka and Balarma, who are both plenary expansions of the Original Personality of Godhead, Lord Nryaa, have descended to this material world, appearing in the home of King Vasudeva." In this verse the word "aena" does not mean "as an expansion of Lord Nryaa", but rather it means "accompanied by all His plenary portions. In this way the actual meaning of the verse is established: "The Original Personality of Godhead, Ka and Balarma, have descended to this material world accompanied by all Their plenary expansions. They have appeared in the home of King Vasudeva." Text 20 evam eva tv imau vai bhagavato

harer asv ihgatau bhara-vyyya ca bhuva kau yadu-kurdvahau. ity tra gatau iti kartar nih, kau iti karma dvity, tata ca bhagavata nnvatrabjasya hare puruasya tv imau nara-nryakhhyau aau kart-bhtau kau krjunau karma-bhtv gatavantau tayo praviavantv ity artha. kau kdau? bhuvo bharasya vyyya ckarad bhakat-sukhda-nn-llntarya ca yadu-kurdvahau yadu-kuru-vaayor avatrv ity artha. arjune tu narvea ko nryaa svayam ity gama-vkyam tu rmadarjune nara-praveopekay. yas tu svayam ananya-siddho nryaa. nryaas tva na hi sarvadehinm ity dau darita. evam-in this way; eva-certainly; tau-both; imau-these; vai-certainly; bhagavata-of the Supreme Personality of Godhead; hare-of Hari; aau-part and parcel expansion; iha-here (in this universal); gatau-has appeared; bhara-vyyya-for mitigation of the burden; ca-and; bhuva-of the world; kau-the two Kas (Ka and Arjuna); yadu-kuru-udvahau-who are the best of the Yadu and Kuru dynasties respectively; iti-thus; atra-in this verse; gatau-the word "gatau"; iti-thus; kartari-performer of the activity; nih-the past participle; kau-the word "kau"; iti-thus; karmai-the receiver of the activity; dvitya-in the accusative case; tata-therefore; ca-also; bhagavata-the word "bhagavata"; nn-of various; avatra-incarnations; bjasya-of the origin; hare-of the word "hare"; puruasya-of the purua-incarnation; tau imau-the words "tau imau"; nara-nryaa-khyau-named Nara-Nryaa is; aau-plenary expansions; kart-bhtauperformers of the activity; kau-the word "kau"; ka-arjunau-a and Arjuna; karma-bhtaureceiving the action; gatavantau-appeared; tayo-of the two; praviavantau-entered; iti-thus; artha-the meaning; kau-the two Kas; kdau-what were they like?; bhuva bharasya vyyya-in order to mitigate the burden of the world; ca-krt-from the word "ca" (also); bhakta-the devotees; sukhada-delighting; nn-ll-antarya-for performing various pastimes; ca-also; yadukuru-udvahau-the word "yadu-kurudvahau"; yadu-kuru-vaayo-in the Yadu and Kuru dynasties; avatrau-appeared; iti-thus;. fn 2 artha-the meaning; arjune-in Arjuna; tu-indeed; nara-of Nara i; vea-entrance; kaKa; nryaa-Lord Nryaa; svayam-personally; iti-thus; gama-vkyam-the statement of the Vedic literatures; tu-also; rmad-arjune-in Arjuna; nara-of Nara i; pravea-the empowerment; upekay-in regard to; ya-who; tu-but; svayam-directly; ananya-siddha-perfect and supremely independent; nryaa-Lord Nryaa; nryaa-Nryaa; tvam-You; na-not; hi-indeed; sarvadehinm-residing in all living entities; iti-thus; dau-in the beginning; darita-revealed. Attempting to discredit the validity of our paribh-stra, someone may quote the following verse from rmad-Bhgavatam: tv imau vai bhagavato harer asv ihgatau bhara-vyyya ca bhuva kau yadu-kurdvahau

Our critic may try to interpret this verse to mean: "Ka and Arjuna are plenary expansions of Nara and Nryaa is, and they have appeared in the Yadu and Kuru dynasties just to remove the burden of the world." That is not the proper way to interpret this verse. In this sentence, we may note that the pastparticiple "gatau" is the subject of the sentence, in the nominative case. The word "kau" is in the accusative case. The word "bhagavata" means "The Supreme Personality of Godhead, the origin of all incarnations of Godhead", and "hare" means "of the purua-incarnation". The words "tau imau aau" refer to Nara-Nryaa is, and these words are in the nominative case. The word "kau", in the accusative case refers to Ka and Arjuna. The meaning of the sentence is "Nara and Nryaa is were present within Ka and Arjuna." In other words, Nara and Nryaa is accompanied Ka and Arjuna. This verse does not mean that Ka and Arjuna are expansions of Nara and Nryaa is. The remainder of the sentence describes Ka and Arjuna. Firstly, the verse says that Ka and Arjuna descended to this world to relieve the burden of the earth. The use of the word "ca" (also) suggests that They also appeaed to grant transcendental happiness to the devotees by performing various pastimes. We may also note that the word "yadukurdvahau" means "who appeared in the Yadu and Kuru dynasties". Our interpretation of this verse from rmad-Bhgavatam therefore is: "Nara and Nryaa is appeared within the bodies of Ka and Arjuna, who took birth in the Yadu and Kuru dynasties just to relieve the burden of the earth." The following quote from the gama-stra explains that Ka and Arjuna are not expansions of Nara and Nryaa is: arjune tu narvea ko nryaa svayam "Arjuna is an empowered (akty-vea) incarnation of Nara i and Lord Ka is directly the Supreme Personality of Godhead, Lord Nryaa." That Lord Ka is the original Lord Nryaa is confirmed in the prayers of Lord Brahm (rmad-Bhgavatam 10.14.14): nryaas tva na hi sarva-dehinm "O Ka, are You not the original form of Lord Nryaa, who resides in the hearts of all living entities?" Text 21 sa puna ka ity arthntarpekay ca mantavyam, yayor eva sama vryam ity-di-nyyt. tath viu-dharme yas tv vetti sa m vetti yas tvm anu sa mm anu

abhedentmano vedmi tvm aha pu-nandana iti. sa-He; puna-again; ka-Ka; iti-thus; artha-meaning; antara-another; apekay-with reference; ca-also; mantavyam-may be considered; yayo-of the two of whom; eva-certainly; samamequal; vryam-prowess; iti-di-nyyt-from the verse beginning; tath-in the same way; viudharme-in the Viu-dharma Pura; ya-who; tvam-you; vetti-understands; sa-he; mm-Me; vettiunderstands; ya-who; tvam-follows; sa-he; mm-Me; anu-follows; abhedena-without distinction; tmana-of self; vedmi-I understand; tvm-you; aham-I; pau-nandana-O son of Pu. Our critic may then dispute our paribh-stra by saying that because Ka and Arjuna are equals, Ka cannot be the source of all incarnations. They say that friendship is a relationship of equals and they quote these words spoken by r Ka to Rukmi-dev (rmad-Bhgavatam 10.60.15): "Generally friendship or marriage is contracted between partners who are equal in stength, birth, wealth, and activities, and not between those who are not equally possessing these assets."* Had Ka not considered Arjuna His equal, they say, He would not have made friendship with him. This is confirmed in the following words spoken by Lord Ka to Arjuna in the Viu-dharma Pura: "O Arjuna, O son of Pu, someone who is able to understand you, is automatically able to understand Me also, and someone who becomes your follower, I consider to be My follower also. O Arjuna, I do not consider that there is any difference between you and Me, for we are equal in all respects." Text 22 ta prati r-bhagavad-vkyc crjunasypi r-ka-sakhatvena nryaa-sakhn nart pratvt tatra pravea samucita eva. ta prati-to him; r-bhagavat-of the Supreme Personality of Godhead; vkyt-from these words; ca-also; arjunasya; api-also; r-ka-with r Ka; sakhatvena-by the friendship; nryaa-of Lord Nryaa; sakhn-the friend; nart-from Nara i; pratvt-because of the fullness; tatrathere; pravea-entrance; samucita-is known; eva-certainly. From these statements we may understand the deep friendship between Lord Ka and Arjuna. By this friendship we may understand that Arjuna is an empowered incarnation of Nara i, the great friend of Nryaa i. That is the real menaing of these words. Text 23

kutracic csdi-abda-prayoda nha praka sarvasya yogamy-samvta iti r-gtopaniad-di prasypi sdhraa-janev asamyak prakt tat-prattvea iva iti jeyam. kutracit-on some occasion; ca-also; aa-partial expansion; di-beginning with; abda-of the word; prayoga-usage; na-not; aham-I; praka-manifest; sarvasya-to everyone; yogamy-by yogamy; samvta-covered; iti-thus; r-gt-upaniat-of the Bhagavad-gt; di-by the instruction; prasya-of the complete; api-also; sdhraa-janeu-among the ordinary people; asamyak-incomplete; prakt-because of manifestation; tat-of them; pratta-believed; vea-aapart; iva-just as; aa-partial incarnation; iti-thus; jeyam-should be understood. The reason some people maintain that Ka is a partial expansion of the Original Personality of Godhead, and not the Original Personality of Godhead Himself, is described by the Lord in Bhagavad-gt (7.25): "I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency (yogamy), and so the deluded world knows Me not, who am unborn and infallible."* r Ka only partially reveals Himself to the ordinary living entities. Because of this partial revelation, ordinary people believe that Ka is merely an expansion of the Original Godhead. Text 24 nryaa-samo guai ity atrpi nryaa paravyomdhipa eva, guai sama yasyety eva rgargbhiprya. nryaa-Nryaa; sama-equal; guai-with qualities; iti-thus; atra api-nevertheless; nryaa-Nryaa; paravyoma-adhipa-the monarch of Vaikuhaloka; eva-certainly; guaiwith qualities; sama-equal; yasya-of whom; iti-thus; eva-certainly; r-garga-of Gargcrya; abhiprya-intention. The critic of our paribh-stra may push forward the following statement of Gargcrya (rmad-Bhgavatam 10.8.19): nryaa-samo guai Our critic will interpret these words to mean: "Ka possesses wonderful exalted qualities, just as

Lord Nryaa does." Because Gargcrya compared Ka to Nryaa, our critic will have it that Ka must be an expansion of Nryaa. Actually, however, these words mean: "Nryaa, the ruler of Vaikuhaloka, possesses transcendental qualities almost equal to the most exalted qualities present in Lord Ka." Gargcrya's intention in speaking these words was to compare Nryaa to Ka, not to say that Ka is so wonderful that He possesses great qualities, just as Lord Nryaa does. Text 25 tad eva mah-klaprkhyne 'pi pratij-vkyam idam adhikuryt. tat-therefore; evam-in this way; mah-kla-pra-of Ka and Arjuna's visit to the Kla-purua; khyne-in the account; pratij-vkyam-our beginning statement; idam-this; adhikuryt-is substantiated. Our beginning statement (that r Ka is the Original Personality of Godhead) is also confirmed in the account of Ka in the Eighty-ninth Chapter of the Tenth Canto of rmadBhgavatam. Text 26 ki ca stra hi santmaka sana copadea. sa ca dvidh-skt, arthnataradvr ca. kim ca-furthermore; stram-scripture; hi-certainly; sana-orders; tmakam-consisting of; sanaorders; ca-and; upadea-instructions; sa-this; ca-also; dvidh-or two kinds; skt-direct; arthaantara-dvara-indirect, with an obscure or allegorical meaning; ca-and. The statements of scripture may be accepted in two ways: 1. by accepting the direct or literal meaning, and 2. by accepting an indirect, obscure or allegorical meaning. Text 27 skd upadeas tu ruti iti paribhyate. skt-directly; upadea-instruction; tu-and; ruti-ruti-stra; iti-thus; pribhyate-spoken in the rules for interpretation. Among the rules for interpreting the scriptures we find the statement: skd upadeas tu ruti

"The instructions of the ruti-stra should be accepted literally, without fanciful or allegorical interpretations.'" Text 28 skttva ctra nirapekatvam ucyate. tad uktam nirapeka-rav ruti iti. skttvam-literalness; ca-also; atra-in this connection; nirapekatvam-independence; ucyate-is described; tat-therefore; uktam-it is said; nirapeka-rava-independent; ruti-the ruti-stra; itithus. The statements of the ruti-stra are always correct and do not need to be substantiated by any external authority. Because the scriptures are thus the supreme authority, they should be taken literally, without imaginative interpretation. Therefore it is said: nirapeka-rav ruti "The statements of the ruti-stra are the supreme independent authority)." Text 29 tath ca sati "ruti-liga-vkya-prakaraa-sthna-samkhyn samavye pra-daurbalyam arthaviprakart" ity uktnusrea caramasya prvpekay dra-pratty-arthatve kas tu bhagavn svayam iti r-aunaka prati r-stasya skd-upadeenetihsastha-tad-viparta-liga-dvropedeo badhyeta, na ca me kalv avatrau iti mah-kla-purdhipa eva r-ka skd evopadiavn iti vcyam. tath-furthermore; ca-also; sati-being; ruti-the ruti-stra; liga-vkya-prakaraa-sthna-the stages of logical argument; samkhynm-the Smti-stra; samavaye-in the group; para-following; daurbalyam-weakness of authority; artha-from the actual truth; viprakart-because of distance; itithus; ukte-spoken; anusrea-in conformance; caramasya-of the last; prva-the previous statements; apekay-in regard to; dra-great; pratti-confidence; arthatve-in the matter of correctness of meaning; ka tu bhagavn svayam-the assertion in Bhgavatam 1.3.28 that r Ka is the Original Personality of Godhead; iti-thus; r-aunakam-aunaka i; prati-to; r-stasya-of Sta Gosvm; skt-direct; upadeena-by instruction; itihsa-stha-in the Puras; tat-that; vipartacontradicting; liga-dvara-by various evidences; upadea-instruction; badhyeta-is to be rejected; na-not; ca-and; me-My; kalau-plenary portions; avatrau-descended; iti-thus; mah-kla-praadhipa-the Bhma-purua; eva-certainly; r-ka-to r Ka; skt-directly; eva-certainly; upadiavn-instructed; iti-thus; vcyam-statement. The Mms-daranam (3.3.14) explains: "Scriptural instructions are more authoritative than the logical arguments known as liga, vkya, prakaraa, and sthna, and these logical arguments

are more authoritative than conclusions drawn from historical accounts." The statement of our paribh-stra (kas tu bhagavn svayam) that Ka is the original form of the Supreme Personality of Godhead appears to contradict the Bhma-purua's assertion (in the Bhgavatam, Tenth Canto, Chapter Eighty-nine): "O Ka and Arjuna, you are both My plenary expansions". The first statement is in the context of a philosophical discussion, and the second in the context of an historical narration. For this reason, according to the description given in the Mmsdaranam, the former statement is more authoritative than the second. Text 30 r-kasya sarvajvyabhicrea vakt-rot-bhva-prvaka-sagamaprastavena dvijtmaj me yuvayor didku iti kryntara-ttparya-daranena ca tasyaitan mah-purasya ca tattvopader-stdivat-tad-upadee ttparybhvt vakyamnrthntara eva naikatyena pada-sambandhc ca. r-kasya-of r Ka; sarvaja-avyabhicrea-because of omniscence; vakt-of the speaker; rot-of the hearer; prvaka-at the beginning; sagama-of their association; aprastavena-without respectful prayers; dvija-of the brhmaa; tmaja-the sons; me-by Me; yuvayo-of the two of you; didku-with a desire to see; iti-thus; krya-activity; antara-opposite; ttparya-meaning; daranena-by the revelation; ca-also; tasya-of that; etat-this; mah-purasya-of the rmadBhgavatam; ca-also; tattva-of the truth; upade-teacher; r-sta-r Sta Gosvm; di-beginning with; vat-possessing; tat-that; upadee-in the instruction; ttparya-explanation; abhvt-because of the lack; vakyamna-about to be spoken; artha-meaning; antara-contrary; eva-certainly; naikatyena-nearby; pada-of words; sambandht-because of contact; ca-also. These words of the Bhma-purua are not to be taken very seriously for the following reasons: 1. r Ka, who is omniscient, did not begin His conversation with the Bhma-purua by offering respectful prayers, as is customary when one approaches a spiritual superior to receive instruction from him, 2. The Bhma-purua's statement is contradicted by His activity of stealing the brhmaa's sons just to get the audience of r Ka (The Bhma-purua said: "I have taken away the brhmaa's sons because I am so eager to see You.") 3. The statement of Sta Gosvm in the beginning of rmad-Bhgavatam and the instructions of many other exalted speakers in the Bhgavatam clearly contradict the statement of the Bhma-purua, and 4. In this chapter of Bhgavatam, the Bhma-purua's assertion is followed by other statements that contradict it. Text 31 ki ca bhavatu va tuyatu iti nyyena r-kasya tam apekypratvam, tathpi sarvem apy avatr nityam eva sva-sthatvena darayiyamnatvt, kecin mate tu svaya-puruatve 'pi svatantra-sthititvt yuv nara-nryav dharmam caratm iti tvarayetam anti me iti ca tattad-arthatve virudhyate.

kim ca-furthermore; bhavatu-it may be; va-or; tuyatu-as you please; iti-thus; nyyena-by the example; r-kasya-of r Ka; tam-that; apekya-in reference to; pratvam-completeness; tath api-nevertheless; sarvem-of all; api-even; avatrm-incarnations; nityam-eternally; evacertainly; sva-sthatvena-by His own position; darayiyamnatvt-because of being about to reveal; kecit-of some philosophers; mate-in the opinion; tu-but; svayam-puruatve-directly the puruaincarnation; api-although; svatantra-independent; sthititvt-because of the status; yuvm-you two; nara-nryaau -Nara-Nryaa is; dharmam-pious activities; caratam-performed; iti-thus; tvaray-with speed; etam-this; anti-near; me-Me; iti-thus; ca-also; tat-tat-various; arthatve-in the matter of interpretations; virudhyate-is refuted. Even though r Ka is the Original Personality of Godhead, He indulgently accepts the Bhma-purua's indentification of Him as an incarnation of Nryaa i, r Ka will soon reveal that He is actually the Original Godhead, the origin and resting place of the innumerable incarnations of Godhead. The followers of rpda Rmnujcrya accept that the Original Personality of Godhead is Nryaa, and r Ka is an incarnation of the purua-avatra Kraravay Viu. They quote the verse "yuv nara-nryav dharmam caratm" (My dear Ka and Arjuna, You are both incarnations of Nara-Nryaa is, who formerly performed exemplary activities for spiritual progress) and the verse "tvarayetam anti me" (O Ka and Arjuna, please quickly come to Me) to support their views, although the actual meaning of the Vedic literatures refutes their conclusion. Text 32 astu tvad asmkam anya-vrt, na ca kutrapi mah-klo 'yam aena tat-tad-rpevatra ity upkhyyate v. tata cprasiddha-kalpan prasajjate. astu-let their be; tvat-to that extent; asmkam-of us; anya-another; vrt-interpretation; na-not; ca-also; kutrapi-somewhere; mah-kla-the Bhma-purua; ayam-this; aena-by a plenary portion; tat-tat-rpea-with various related; v-or; tata-from this; ca-also; aprasiddha-imperfect; kalpan-concept; prasajjate-clings. The followers of Rmnaujcrya cling to their imperfect conclusion that Ka and Arjuna are incarnations of Nara-Nryaa i and the Bhma-purua, even though this view is not supported in any other Vedic literature. Our conclusion is different from theirs. Text 33 tatraiva ca tvarayetam anti me iti, yuv nara-nryav dharmam cataratm ity deadvayasya pramparika-virodha sphua eva. tatra-there; eva-certainly; tvaray-quickly; etam-this; anti-near; me-Me; iti-thus; yuvm-you two;

nara-nryaau -Nara-Nryaa is; dharmam-spiritual activities; caratm-performed; iti-thus; dea-instructions; dvayasya-of the pair; pramparika-in the teachings of the bona-fide spiritual masters; virodha-contradiction; sphua-clearly manifest; eva-certainly. These two statements of the Bhma-purua ("My dear Ka and Arjuna, You are both incarnations of Nara-Nryaa is, who formerly performed exemplary activities for spiritual progress," and "O Ka and Arjuna, You must quickly come to Me") clearly contradict the description of Ka found in the Vedic literatures and the writings of the great spiritual masters. Text 34 ki ca, yadi tasya tav av abhaviyatm, tarhi karatla-maivat sad sarvam eva payann asau tv api drato 'pi payann evbhaviyat. tac ca yuvayor didku iti tad-vkyena vyabhicritam. yadi svayam eva r-kas tat-tad-rpv tmnau darayati, tadaiv tena tau dyeyatm ity hta ca, tath ca sati dyatbhvd aatva nopapadyate. tasmd apy adhika-aktitvena, praty uta pratvam evopapadyate. ki ca-furthermore; yadi-if; tasya-of Him; tau aau-the two expansions; abhaviyatm-had been; tarhi-then; kara-tala-in the palm of the hand; mai-a jewel; vat-just like; sad-always; sarvamcompletely; eva-certainly; payan-seeing; asau-He; tau-Them; api-also; drata-from a great distance; api-even; payan-seeing; eva-certainly; abhaviyat-would have been; tat-therefore; ca-also; yuvayo-of the two of You; didku-with a desire to see; iti-thus; tat-vkyena-by this speech of the Bhma-purua; vyabhicritam-refuted; yadi-if; svayam-personally; eva-certainly; r-ka-r Ka; tat-tat-rpau-in these two forms; tmnau-His own; darayati-reveals; tad-then; tena-by that; tau-the two forms; dyeyatm-may become visible; iti-thus; ntam-brought; ca-also; tath-in the same way; ca-also; sati-being so; dyat-visibility; abhvt-because of the non-existence; aatvam-the state of being a plenary portion; na-not; upapadyate-impossible; tasmt-therefore; apialso; adhika-aktitvana-because of possessin inconveivable potencies; prati uta-furthermore; pratvam-the state of being the Original Personality of Godhead; eva-certainly; upapadyate-is confirmed. If Ka and Arjuna had been plenary expansions of Nara Nryaa is, who were expanded from the Bhma-purua, then Ka and Arjuna would not have been so difficult for the Bhmapurua to see. Ka and Arjuna would have been then very easy for the Bhma-purua to see, just as one may very easily see a jewel held in one's own hand. If Ka and Arjuna had been expansions of the Nara-Nryaa is and ultimately the Bhma-purua Himself, the Bhma-purua would have easily been able to see His own expansions, even if They were performing pastimes far away on the earth planet. Actually, however, the Bhma-purua was completely unable to see Ka and Arjuna, and had to devise an elaborate stratagem to see them. This is confirmed in the Bhmapurua's own words "yuvayor didku" (I have done all this, simply because I desired to see You). Only if Ka revealed Himself would the Bhma-purua have been able to see Ka and Arjuna. Because it was so difficult for the Bhma-purua to see Ka, it must be oncluded that Ka is clearly not an expansion of Nryaa i, and ultimately the Bhma-purua. Actually Ka is the

Original Personality of Godhead, full of all transcendental potencies. This fact is confirmed in the narration of this pastime found in the verses of rmad-Bhgavatam. Text 35 evam api yat tv arjunasya taj-jyoti-pratitkatva tad-darana-jta-sdhvasa ca jtam, tatra svayam eva bhagavat tat-tal-ll-rasaupayika-mtra-akte prakand anyasy sthity api kuhann na viruddham. evam-in the same way; api-also; yat-because; tu-also; arjunasya-of Arjuna; tat-of the Bhmapurua; jyoti-effulgence; pratita-afflicted; akatvam-the condition of the eyes; tat-of that; darana-from seeing; jta-produced; sdhvasam-fear; ca-also; jtam-born; tatra-there; svayamdirectly; eva-certainly; bhagavat-by the Original Personality of Godhead; tat-tat-various; ll-of transcendental pastimes; aupayika-remedies; mtra-only; akte-because of the potency; prakantfrom the manifestation; anyasy-of another; sthity-situated; api-even; kuhant-because of being weaker; na-not; viruddham-contradicted. When Ka and Arjuna had pierced the coverings of the material universe, Arjuna became greatly afraid, and his eyes became full of pain when he saw the glaring spiritual effulgence emanating from the body of the Bhma-purua. At this time Arjuna's distress became immediately relieved by the pastime-potency of r Ka, the Original Personality of Godhead. Ka's pastimepotency is here shown to be more powerful than the personal effulgence of the Bhma-purua. Because Ka's potency is thus greater than that of the Bhma-purua, it must be concluded that Ka is not an expansion of Nryaa i, who is Himself an expansion of the Bhma-purua. If Ka were expanded from the Bhma-purua, Ka's potency would be less powerful than His. Text 36 dyate ca svasypi kvacid yuddha prktd api parbhavdikam. dyate-is seen; ca-also; svasya-His; api-even; yuddhe-in battle; prktt-from powerful materialistic demons; api-even; parbhava-dikam-indefeatable. r Ka's supreme prowess may also be seen in His ability to repeatedly overpower innumerable demons. He is always undefeated in fighting with them. Text 37 yathtraiva tvat svayam eva vaikuhd gatnm apy avn prkta-tamas bhraa-gatitvam.

yath-just as; atra-here; eva-certainly; tvat-to that extent; svayam-directly; eva-certainly; vaikuht-from Vaikuhaloka; gatnm-arrived; api-although; avnm-of the horses; prkta-of the coverings of the material universe; tamas-by the darkness; bhraa-obstructed; gatitvam-the movement. Another example of r Ka's supreme prowess may be seen in this account of His visit to the Bhma-purua. When Ka and Arjuna approached the many-layered covering of the material universe, the transcendental horses (who had originally descended into the material world from Vaikuhaloka) stopped drawing Their chariot, unable to proceed because of the great darkness of the coverings of material universe. Ka enabled the horses to proceed, and revealed His great power by illuminating the path with His sudarana-cakra. Text 38 tad evam eva r-kasya tasmin bhakti-bhara-daranenpy anyath na mantavyam, r-rudrdau r-nraddau ca tath darant. evam atra paratra va tadya-lly tu prva-pako nsti, tasya svaircaraatvt. tat-therefore; evam-in this way; eva-certainly; r-kasya-of r Ka; tasmin-for the Bhmapurua; bhakti-devotion; bhara-great; daranena-by displaying; api-even; anyath-otherwise; na-not; mantavyam-should be considered; r-rudra-for iva; dau-and others; nrada-for Nrada i; dauand others; ca-and; tath-in the same way; darant-by the observation; evam-in the same way; atrahere; paratra-and in other circumstances; v-also; tadya-in His; llym-pastimes; tu-also; prvapaka-the argument of our opponent; na-not; asti-is substantiated; tasya-of r Ka; svairacaraatvt-because of the supremely independent pastimes. The critic of our paribh-stra may protest: Ka approached the Bhma-purua with great reverence and devotion. Certainly this shows that Ka is a subordinate expansion of the Bhmapurua, and not the Original Form of the Personality of Godhead. To this objection I reply: In His earthly pastimes r Ka played the role of a human being and offered respects to iva, Nrada and others. This polite decorum on r Ka's part does not disprove His actual status as the Original Personality of Godhead. In this pastime, and other pastimes also, we may clearly observe that r Ka is supremely independent, and may do whatever He likes. Ka's supreme independence in these circumstances sufficiently refutes this objection offered by our critics. Text 39 atas tadya-ttparya-abdotthv arthv evam eva dyete. tatra ttparyottho yath-asau ka svaya bhagavn api yath govardhana-makha-lly r-gopa-gaa-vismpana-kautukya kcin

nij divya-mrti pradarayan tai samam tmanaivtmna nama cakre, tathaivrjunavismpana-kautukya r-mah-kla-rpeaivtman dvija-blakn harayitv pathi ca ta ta ca atkram anubhvya mah-kla-pre ca t km api nij mah-klkhy divya-mrti darayitv tena sama tad-rpam tmna nama cakre, tad-rpeaiva srjunam tmna tath babhe ca. ata-from this; tadya-His; ttparya-interpretation; abda-explanation; utthau-two have arisen; arthau-meanings; evam-in the same way; eva-certainly; dyete-may be seen; tatra-in this matter; ttparya-utthau-the two interpretations; yath-as follows; asau-This; ka-Ka; svayampersonally; bhagavn-the Original Personality of Godhead; api-although; yath-just as; govardhanamakha-llym-in the pastime of offering Vedic rituals for the satisfaction of Govardhana Hill; rgopa-gaa-of the cowherd men; vismpana-tricking; kautukya-eagerness; kcim-a certain; nijmHis own; divya-transcendental; mrtim-form; pradarayan-displaying; tai-with them; samamtogether; tman-with Himself; eva-certainly; tmnam-to Himself; nama cakre-offered respectful obeisances; tath-in the same way; eva-certainly; arjuna-of Arjuna; vismpana-for the bewilderment; kautukya-eager; r-mah-kla-rpea-with the form of the Bhma-purua; evacertainly; tman-by Himself; dvija-of the brhmaa; blakn-the infants; haraytv-stealing; pathion the path; ca-also; tam tam camatkram-great astonishment; anubhvya-experiencing; mah-klapre-in the Bhma-purua's palace; ca-also; tm-that; km api-a certain; nijm-His own; mah-klakhym-known as the Mah-kla-purua; divya-transcendental; mrtim-form; darayitv-revealing; tena-by Him; samam-accompanied; tat-that; ru/pea-by the form; tmnam-to Himself; nama cakre-offered respectful obeisances; tat-rpea-by His transcendental form; eva-certainly; sa-arjunam-with Arjuna; tmnam-Himself; tath-in the same way; babhe-spoke; ca-also. It may appear that the statement of our paribh-stra, and the statement of the Bhma-purua contradict each other, but actually they do not. This may be seen from the following explanation: Even though r Ka is the Original Personality of Godhead, in order to bewilder the residents of Vrajabhmi during the worship of Govardhana Hill, He manifested an expansion of His own transcendental form, and then, along with the residents of Vraja, offered respectful obeisances to this expanded form of Himself. In this way, even though Ka is the Original Personality of Godhead, He offered respectful obeisances to His own expansion, as a part of His transcendental pastimes. In the same way, Lord Ka desired to amaze and bewilder His friend Arjuna, and to do this, in His expansion as the Bhma-purua, the Lord removed the brhmaa's sons, took Arjuna to the Bhma-purua's palace and, appearing full of awe and wonder, offered respectful obeisances to His own expanded form of the Bhma-purua in the company of Arjuna. Offering obeisances to His expansion, Lord Ka addressed Him with great respect. Text 40 tad uktam. tasmai namo vraja-janai saha cakra tmantmane itivat. tatrpi vavanda tmnam anantam acyuta iti.

tat-that; uktam-spoken; tasmai-to Him; nama-obeisances; vraja-janai-by the residents of Vrajabhmi; saha-accompanied; cakre-I offer; tman-by the self; tmane-to the self; itivat-in this way; tatra-there; api-also; vavande-offered respectful obeisances; tmnam-to Himself; anantamunlimited; acyuta-the infallible Personality of Godhead; iti-thus. Offering obeisances to His expansion during the worship of Govardhana Hill, r Ka said (rmad-Bhgavatam 10.24.36): "Accompanied by the residents of Vrajabhmi, I offer my respectful obeisances to Myself, the Supreme Person." In the same way the Lord offered His respects to His Bhma-purua expansion. This is recorded in the following words of rmad-Bhgavatam (10.89.57): "The infallible Personality of Godhead then offered His respectful obeisances to His own self in the form of the unlimited Bhma-purua." Text 41 ata eva r-hari-vae tat-sampa-jyotir uddiya crjuna prati r-kenaivoktam mat-tejas tat santanam iti. ata eva-therefore; r-hari-vae-in the Hari-vaa; tat-sampa-jyoti-to the effulgence of the Bhma-purua; uddiya-in relation; ca-also; arjunam-Arjuna; prati-to; r-kena-by r Ka; uktam-spoken; mat-My; teja-splendor; tat-that; santanam-eternal; iti-thus. We may also note the following words spoken by r Ka and recorded in the scripture Harivaa. When Ka and Arjuna had penetrated the coverings of the material universe, they saw the dazzling Brahman effulgence emanating from the spiritual body of the Bhma-purua. At that time Ka informed Arjuna (Viu-parva 114.9): "That glaring effulgence is the eternal splendor of My own transcendental body."* By identifying the Bhma-purua's effulgence as His own, Lord Ka affirms that the Bhmapurua is an expansion of Lord Ka. Text 42 atha abdottho 'py artho yath tatra r-mah-klam uddiya puruottamottamam iti vieaasyrtha-puruo jvas tasmd apy ttamas tad-antarym tasmd apy uttama bhagavatprabhva-rpa-mah-kla-aktimaya tam iti.

atha-now; abda-uttha-the word in this connection; api-although; artha-meaning; yath-just as; tatra-there; r-mah-klam-the Bhma-purua; uddiya-referring to; purua-uttama-uttamamthe best of best persons; iti-thus; vieaasya-of the adjectiv; artha-the meaning; purua-the word "purua" (-persons); jva-individual living entities; tasmt-than whom; api-even; uttamasuperior; tat-antarym-the all-pervading Supersoul; tasmt-than whom; api-even; uttamamsuperior; bhagavat-of the Original Personality of Godhead; prbhava-rpa-Prbhava expansion; mah-kla-aktimym-the Bhma-purua, who is the controller of mah-kla-akti potency; tamHim; iti-thus. Someone may protest: Ka Himself addresses the Bhma-puruas (rmad-Bhgavatam 10.89.54) as "puruottamottamam" (superior to the best of persons). This clearly indicates that the Bhma-purua, and not Ka, is the Original Form of the Personality of Godhead. To this objection I reply: In the word "puruottamottama" the word "purua" refers to the individual living entities. The word "uttama" means "superior". Therefore "purua-uttama" refers to the all-pervading Supersoul expansion of the Personality of Godhead. Superior ("uttama") to the Supersoul expansion is the Bhma-purua, who is the prbhava expansion of the Original Personalty of Godhead. From this Bhma-purua the Supersoul is manifest. For this reason the Bhma-purua is addressed as "puruottamottama". By itself this word does not at all establish that the Bhma-purua is the Original Personality of Godhead. Text 43 atha r-mah-kla-vkyasya dvijtmaj me yuvayor didku mayopant bhuvi dharma-guptaye kalvatrv avaer bharsurn hatveha bhyas tvarayetam anti me atha-now; r-mah-kla-of the Bhma-purua; vkyasya-of the statement; dvija-of the brhmaa; tmaj-the sons; dvija-tmaj-the sons of the brhmaa; me-by Me; yuvayo-of both of you; didku-desiring the sight; may-by Me; upant-brought; bhuvi-in the abode; dharma-guptayefor the protection of religious principles; kal-with all potencies and expansions, or in the material world, which is one of Your potencies; avatrau-who descended; avane-of the world; bharaasurn-the heavy load of demons; hatv-having killed; iha-here in the spiritual world; bhyaagain; tvarayetam-please quickly bring bakc; anti-near; me-Me. Now let us consider the statement of the Bhma-purua (rmad-Bhgavatam 10.89.58) that some critics think opposes the premise of our paribh-stra (kas tu bhagavn svayam). The verse is: dvijtmaj me yuvayor didku mayopant bhuvi dharma-guptaye

kalvatrv avaer bharsurnn hatveha bhyas tvarayetam anti me The proper interpretation of this verse is: "I wanted to see both of You, and therefore I have brought the sons of the brhmaa here. Both of You have appeared in the material world to re-establish religious principles, and you have appeared here with all your potencies and the incarnations who have expanded from You. Please kill all the demons, and cause them to quickly return to the spiritual world."* Text 44 ity asya vykhy yuvayo yuv didku may dvija-putr me mama bhuvi dhmni upant nt ity eka vkyam. iti-thus; asya-of the statement; vykhy-the explanation; yuvayo-the word "yuvayo"; yuvmmeans "of You two"; didku may-by Me who was desiring to see; dvija-putr-the Brhmaa's sons; me-the word "me"; mama-means "My"; bhuvi-the word "bhuvi"; dhmni-means "abode"; upanta-the word "upanta"; nta-means "taken away"; iti-thus; ekam-one; vkyam-statement. An explanation of these words follows: In the Bhma-purua's first statement we may note the following definitions of words: "yuvayo" means "of You two", "didku may" means "by Me, who was desiring to see", "me" means "My", "bhuvi" means "abode", and "upant" means "taken away". Text 45 vkyntaram ha he dharma-guptaye kalvatrau kal as tad-yuktv avatrau, madhya-padalopi-samsa. ki v kalym aa-lakae myika-prapace 'vatrau v pado 'sya viva-bhtni iti rute. bhya punar api avain avae asurn hatv me mama anti sampya sampam gamayitu yuv tvarayetam atra prasthpya tan mocayatm ity artha tad-dhatn muktiprasiddhe mah-kla-pra-jyotir eva mukt pravianti. vkya-statement; antaram-another; ha-said; he-O; dharma-guptaye-for the protector of religion; kalvatrau-the word "kalvatrau"; kal-the word "kal"; aa-means part and parcels; tatyuktau-along with them; avatrau-descended; madhya-pada-lopi-samsa-a compound where the middle word is understood; kim v-or; kalym-the word "kal" understood in the locative case; aa-lakae-as the expansion; myik-prapace-meaning "the material world"; avatraudescended; v-or; pada-step; asya-of Him; viva-bhtni-the material world; iti-thus; rute-from the ruti-stra; bhya-the word "bhya"; puna api-means "again"; avain-remaining; avaaof the earth; asurn-demons; hatv-having killed; me-the word "me"; mama-means "My"; anti-the word "anti"; sampya-means "to the vicinity"; sampam-to the vicinity; gamayitum-causing to arrive; yuvm-You two; tvarayetm-please hasten; atra-in this context; prasthpy-having

established; tn-them; mocayatm-please liberate; iti-thus; artha-the meaning; tat-b the Lord; hatnm-of those who are killed; mukti-of liberation; prasiddhe-celebrated; mah-kla-pra-of the Bhmi-purua; jyoti-brahmajyoti effulgence; eva-certainly; mukta-liberated; pravianti-enter. In the Bhma-purua's second statement, He addresses Ka and Arjuna as "kalvatrau". In this compound word, the word "kal" means "expansions", and the phrase "along with" is understood. In this way the word is a "madhya-pada-lopi-samsa", and it means "O Supreme Lord, who has descended along with all Your viu-tattva expansions". Because the material world is an expansion of the Supreme Lord's energy, the word "kal" may also be interpreted to mean "in the material world". In this interpretation the word "kalvatrau" means "O Lord who has descended to this material world". That the material world is as expansion of Lord Ka's energy is confirmed in the Purua-skta prayers: "pado 'sya viva-bhtni" (The material world is one quarter part of the energy of the Supreme Personality of Godhead). The word "bhya" means "again". The last part of the Bhma-purua's statement is: "Please kill the demons who still remain on the earth, and liberate them, bringing them quickly back to Me". This means that the demons who are personally killed by the Personality of Godhead become liberated and enter the Brahman effulgence emanating from the transcendental body of the Lord's Bhma-purua expansion. Text 46 brahma-tejomaya divya mahad yad davn asi aha sa bharata-reha mat-tejas tat santanam prakti s mama par vyaktvyakt santan tam praviya bhavantha mukt yogavid-uttam. iti r-hari-vae 'rjuna prati r-bhagavad-ukta ca. brahma-teja-mayam-the Brahman effulgence; divyam-transcendental; mahat-great; yat-which; davn asi-You have seen; aham-I am; sa-that; bhrata-reha-O best of the descendents of Bharata; mat-My; tejas-splendor; tat-that; santanam-eternal; prakti-energy; s-that; mama-My; par-superior; vyakta-manifested; avyakt-and unmanifested; santan-eternal; tm-that; praviyaentering; bhavanti-become; iha-here; mukt-liberated; yogavid-uttam-the best of yogs; iti-thus; r-hari-vae-in the Hari-vaa; arjunam prati-to Arjuna; r-bhagavat-of the Lord; ukta-spoken; ca-and. This effulgence emanating from the transcendental body of the Personality of Godhead is described to Arjuna by Lord Ka in the Hari-vaa (Viu-parva 114.9-10) in the followingn words:

"My dear Arjuna, O best of the descendants of Mahrja Bharata, this splendid Brahman effulgence that you have seen is the glowing light emanating from My transcendental form. I am not different from that splendid effulgence, which is My eternal spiritual potency. This potency of Mine is sometimes manifest and sometimes unmanifest. They who have perfected the practice of aga-yoga may enter this divine effulgence and attain one of the five kinds of liberation." Text 47 tvarayetam iti prrthany hetu nij-antasya li-rpam anti ity avyayc caturthy luk, caturth ca edhobhyo vrajattivat kriyrthopapadasya ca karmai sthnina iti smarat. kaa ktv prasthpayattivad ubhayor ekanaiva karmanvaya prasiddha eva. tasmd ea evrtha spaam akao bhavati arthntare tu sambhavaty eka-padatve pada-ccheda kaya kalpyate. tvarayetam-please hasten; iti-thus; prrthanym-as a request; hetu-purpose; nij-antasya-of the causative; li-rpam-in the potential mood; anti-the word "anti"; iti-thus; avyayt-as an indeclineable; caturthy-with the dative; luk-case ending; caturth-dative case; ca-and; edhobhyafor increasing; vrajati-goes; iti-thus; vat-like; kriy-action; artha-for the purpose; upapadasya-of a prefix; ca-and; karmai-in action; sthnina-in the place; iti-thus; smarat-from the stras of Pini; kaam-glorification; ktv-having done; prasthpayati-establishes; itivat-in this way; ubhayo-of the two of them; ekena-by one; eva-just as; karma-by action; anvaya-series; prasiddha-celebrated; eva-certainly; artha-antare-in an alternate meaning; bu-but; sambhavatiarises; eka-padatve-in the state of being one line of a verse; pada-cheda-division of the word; kaya-for difficulty; kalpyate-is considered; tasmt-therefore; ea-this; eva-certainly; arthainterpretation; spaam-clearly; akaa-without difficulty bhavati-is. In this verse the word "tvarayetam (please cause to quickly arrive)" is in the causative and the potential mood. The potential is used here to indicate a prayer or appeal. The word "anti" is an indeclineable prefix with a dative sense, and it is used here to mean "for the purpose of" in much the same way as the infinitive is used. It means here "for the purpose of killing the demons, and granting liberation to them (tvarayetam)." The Bhma-purua glorified Ka and Arjuna, saying "You appear with Your transcendental potencies and various incarnations and expansions (kalvatrau). This interpretation of the word "kalvatrau" may be accepted if the word is understood as a ttya-tatpurua-samsa. This interpretation is very logical and easy to accept. If one wants to interpret "kalvatrau" as two words in the nominative case, and interpret the two words to mean "Ka and Arjuna are My expansions", this interpretation will be difficult for the learned reader to accept. Text 48 tath

pra-kmv api yuv nara-nryav dharmam carat sthityai abhau loka-sagraham tath-in the same way; pra-fulfilled; kmau-all desires; api-although; yuvm-the two of you; nara-nryaau -Nara-Nryaa is; dharmam-principles of religion; caratm-practiced; sthityai-for the well-being; abhau-the best of persons; loka-of living entities; sagraham-of the multitude. Someone may quote the following verse (rmad-Bhgavatam 10.89.59): pra-kmv api yuv nara-nryav dharmam carata sthityai abhau loka-sagraham in an attempt to show that Ka and Arjuna are actually expansions of Nara and Nryaa is. There is, however, no need to interpret in that way. The actual interpretation of this verse follows: "My dear Ka and Arjuna, You are both great transcendental personalities, and all Your wishes are always automatically fulfilled. You have both formerly appeared as Nara-and Nryaa is, the best of persons. Appearing as these two sages, you performed exemplary pious activities for the benefit of all living entities." Text 49 ity asya na kevalam etad-rpeaiva yuvm loka-hitya pravttau, api tu vaibhavntarepti stauti preti. svaya-bhagavattvena tat-sakhatvena ca abhau sarvvatrvatri-rehv api pra-kmv api sthityai loka-rakaya loka-sagraham lokeu tat-tad-dharma-pracra-hetukam dharmam caratm kurvat madhye yuv nara-nryav ity anayor alpatvena vibhtivan-nirdea. ukta caikdae r-bhagavat vibhti-kathana eva nryao munn ca iti. dharmika-maulitvd dvija-putrrtham avayam eyatha ity ata eva may tath vyavasitam iti bhva. iti-thus; asya-of this; na-not; kevalam-only; etat-rpea-in this way; eva-certainly; yuvm-the two of you; loka-of the living entities; hitya-for the benefit; pravttau-engaged; api-although; tu-also; vaibhava-antarea-with transcendental opulences; api-also; iti-thus; stauti-offers prayers; pra-itibeginning with the word "pra"; svayam-bhagavattvena-with the position of the Original Personality of Godhead; tat-of Him; sakhatvena-with the position of friend; ca-also; abhau-best; sarva-avatra-avatri-of the origins of all incarnations; rehau-best; api-also; pra-kmau api sthityai-the phrase "pra-kmv api sthityai"; loka-rakaya-for the protection of all living entities; loka-of living entities and planets; sagraham-multitude; lokeu-among the living entities;

tat-tat-dharma-of the principles of religion; pracra-preaching; hetukam-for the purpose; dharmam caratam-the phrase "dharmam caratm"; kurvatam-performing; madhye-in the midst; yuvm-you two; nara-nryaau -Nara-Nryaa i; iti-thus; anayo-of the two; alpa-small; aatvena-by an expansion; vibhutivat-full of transcendental opulences; nirdea-indication; uktam-spoken; ekdae-in the Eleventh Canto of rmad-Bhgavatam; r-bhagavat-by the Supreme Personality of Godhead; vibhti-of opulences; kathane-in the description; eva-certainly; nryaa-Nryaa; munn-of the munis; ca-also; iti-thus; dharmika-of saintly persons; maulitvt-because of the status of being the crown; dvija-of the Brhmaa; putra-of the sons; artham-for the benefit; avayam-ine vitably; eyatha-you two will come; iti-thus; ata eva-therefore; may-by Me; tath-in that way; vyavasitam-considered; iti-thus; bhva-the meaning. In this verse the Bhma-purua glorifies Ka and Arjuna, who are always engaged in furthering the well-being of all living entities. Using the word "abhau", the Bhma-purua addresses the Original Personality of Godhead (Ka), the origin of all the incarnations of Godhead. With this word the Bhma-purua also addresses r Ka's intimate friend Arjuna. The Bhma-purua explains that r Ka and Arjuna formerly appeared among those engaged in spiritual activities as Their partial incarnations Nara and Nryaa i to benefit the entire world by preaching the principles of actual religious life. That Nryaa i is an expansion of the Original Godhead, Lord Ka, is confirmed by Lord Ka Himself in the Eleventh Canto of rmad-Bhgavatam, where Lord Ka says: "nryao munn ca (Among the sages I incarnate as Nryaa i)". Because Ka and Arjuna had formerly appeared as Nara and Nryaa is for the benefit of all living entities, the Bhma-purua was convinced that They were the bestof all saintly persons. For this reason the Bhma-purua stole the brhmaa's sons, confident that Ka and Arjuna would come to rescue them. Text 50 tath ca r-hari-vae r-ka-vkyam mad-daranrtha te bl hts tena mahtman viprrtham eyathe ko ngacchad anyath tv iha iti tath-in the same way; ca-also; r-hari-vae-in the Hari-vaa; r-ka-of r Ka; vkyamthe statement; mat-My; darana-audience; artham-for the purpose of attaining; te-these; bl-boys; ht-were taken; tena-by Him; mah-tman-the great soul; vipra-of the Brhmaa; artham-for the sake; eyate-arrived; ka-Ka; na-not; agacchat-arrived; anyath-otherwise; tu-but; ihahere. This is also described in the Hari-vaa (Viu-parva 114.8), where Lord Ka says: "In order to get the opportunity to see Me, the Bhma-purua has stolen these sons of the

brhmaa. Although ordinarily I would not agree to come here, I have come for the sake of a brhmaa." Text 51 atrcaratm ity arthe caratm iti na prasiddham ity ata ca tath na vykhytam. tasmn mahklato 'pi r-kasydhikya siddham. darayiyate ceda mtyujaya-tantra-prakaraena, tad etan mahimnurpam evoktam ata-in this connection; caratm-the word caratm"; iti-thus; arthe-in the meaning; caratmthe word "caratm"; iti-thus; na-not; prasiddham-perfect; iti-thus; ata-from this; ca-also; tath-in the same way; na-not; vykhytam-described; tasmt-therefore; mah-klata-than the Bhmapurua; api-even; r-kasya-of r Ka; dhikyam-superiority; siddham-established; darayiyatewill be revealed; ca-also; idam-this; mtyujaya-tantra-prakaraena-in a passage of the Mtyujaya Tantra; tat-that; etat-this; mahima-glory; anurpam-in connection with this; eva-certainly; uktamit is said. In this context we may note that the word "caratm" in the previously quoted statement of the Bhma-purua is a present active participate in the genetive plural ("of those who are engaged in activities"). By identifying r Ka as the best of those engaged in spiritual activities, the Bhmapurua has declared that Ka is superior to everyone, including the Bhma-purua Himself. This fact will be confirmed in a quote from the Mtujaya Tantra to appear later in this book, and it is also confirmed in the following quote from rmad-Bhgavatam (10.89.62): Text 52 nimya vaiava dhma prtha parama-vismita yat kicit paurua pusa mene knubhvitam iti nimya-after seeing; vaiavam-of Lord Viu; dhma-the abode; prtha-Arjuna; paramavismita-because greatly astonished; yat-which; kicit-something; pauruam-glory and opulence; pusm-of the all the viu-tattva forms of the Personality of Godhead; mene-considered; ka-by r Ka; anubhvitam-established. "When Arjuna saw the opulent abode of Lord Viu, he became struck with wonder. Arjuna was able to understand that all the opulences of the various incarnations of Godhead are manifest by the mercy of his own friend, r Ka."* Text 53

atra mah-klnubhvitam iti tu noktam. evam eva sacokta-lakao bhagavn r-ka eveti darayitum khyntaram ha ekad iti. r-svmi-likhitaitat-prakaraa-crikpi susagat bhavati. atra-in this passage; mah-kla-by the Bhma-purua; anubhvitam-established; iti-thus; tu-but; na-not; uktam-said; evam-in this way; eva-certainly; sa-He; ca-and; ukta-described; lakaaqualities; bhagavn-the original Personality of Godhead; r-ka-r Ka; eva-certainly; itithus; darayitum-to reveal; khya-antaram-in this account; ha-speaks; ekad-the word "ekad"; itithus; r-svmi-by rdhara Svm; likhita-written; etat-this; prakaraa-chapter; crikaexplanation; susagat-nicely connected; bhavati-is. We may note in this connection that this verse does not say "The opulences of the various incarnations of Godhead are manifest by the mercy of the Bhma-purua". In his commentary, rdhara Svm nicely explains the purport of this chapter of rmad-Bhgavatam by saying: "In order to establish that r Ka is the Original Personality of Godhead (bhagavn), ukadeva Gosvm has spoken this account of the visit to the Bhma-purua." Text 54 atha parakyny api viruddhyamnni vkyni tad-anugatrthatay dyante. atha-now; parakyni-in other Vedic literatures; api-also; viruddhyamnni-refuting; vkynistatements; tat-to them; anugata-arthatay-with the proper explanation; dyante-are seen. Leaving the sphere of rmad-Bhgavatam, the critic of our paribh-stra may push forward quotes from other Vedic literatures in an attempt to refute our statement that Ka is the Original Personality of Godhead. In the following section of this essay, we will present the proper explanations of all these verses. Text 55 tatra r-viu-pure ujjahrtmana keau sita-kau mah-mune iti tatra-there; r-viupure-in the Viu Pura; ujjahra-taking up; tmana-from Himself; keau-two hairs; sita-white; kau-and black; mah-mune-O great sage; iti-thus. For example, our critic may quote the following verse from Viu Pura (5.1.59):

ujjahrtmana keau sita-kau mah-mune Our critic may interpret this verse to mean: "O great sage, Lord Viu then plucked a white and black hair from His own transcendental body, and these two hairs became His incarnations known as Balarma and Ka." Text 56 mahbhrate sa cpi keau harir uccakarta uklam ekam apara cpi kam tau cpi kev viat yadn kule striyau rohi devak ca tayor eko balabhadro babhva yo 'sau vetas tasya devasya kea ko dvitya keava sambabhva keo yo 'sau varata ka ukta iti mahbhrate-in the Mahbhrata; sa-He; ca-also; api-even; keau-two hairs; hari-Lord Hari; uccakarta-snatched; uklam-white; ekam-one; aparam-the other; ca api-also; kam-black; tauthese two; ca api-also; keau-hairs; viatm-entered; yadnm-of the Yadu dynasty; kule-in the family; striyau-two pious ladies; rohim-Rohi; devakm-Devak; ca-and; tayo-of the two; ekaone; balabhadra-Balarma; babhva-became; ya asau-who; veta-white; tasya-of Him; devasya-of the Supreme Personality of Godhead; kea-hair; ka-black; dvitya-second; keava-Keava; sambabhva-became; kea-hair; ya asau-which; varata-because of color; ka-as Ka; ukta-is known. Our critic may also quote the following verses from the Mahbhrata: "Lord Viu snatched two hairs, one white and one black, from His head; These two hairs entered the wombs of Rohi and Devak, members of the Yadu dynasty. Balarma was born from Rohi, and Ka was born of Devak. Thus Balarma appeared from the first hair, and Ka appeared from the second hair."* Text 57 atra ttparya r-svmibhir ittha vivtam-"bhme suretara-vartha ity adi padye. sita-ka-

kea ity atra sita-ka-keatvam obhaiva, na tu vaya-parima-ktam, avikritvt. yac ca ujjahrtmana keau ity di. tat tu na kea-mtrvatrbhipryam, kintu bh-bhrvataraarpa krya kiyad etat? mat-kev eva tat kartu aktv iti dyotanrtha rma-kayor varascanrtha ca keoddharaam iti gamyate. anyath tatraiva prvpara-virodhpatte. kas tu bhagavn svayam ity etad-virodhc ca. atra-in this connection; ttparyam-explanation; r-svmibhi-by rdhara Svm; ittham-thus; vivtam-presented; bhme suretara-vartha-in the verse from rmad-Bhgavatam (2.7.26) which begins "bhme suretara-vartha"; iti-di-padye-in the verse beginning; sita-ka-kea-the description of Ka and Balarma as black and white hairs of Lord Viu; iti-thus; atra-in this connection; sita-white; ka-and black; keatvam-the state of being hairs; obh-bodily splendor; eva-certainly; na-not; tu-but; vaya-of a certain age; parima-ktam-produced by a transformation; avikritvt-because the Supreme is without transformation; yat-which; ca-also; ijjahara tmana keau-the quote "ujjahrtmana keau" from the Viu Pura; iti-thus; di-beginning; tat-that; tubut; kea-hair; mtra-only; avatra-incarnation; abhipryam-intention; kintu-but; bh-of the world; bhra-the burden; avatraa-rpam-the relief; kryam-activity; kiyat etat-how is this?; mat-My; keau-"kesas"; eva-certainly; tat-that; kartum-to d; aktau-able; iti-thus; dyotana-splendor; arthammeaning; rma-kayo-of Ka and Balarma; vara-complexion; scana-description; arthammeaning; ca-also; keu-uddharaam-description of the emenation ofthe "kea"; iti-thus; gamyate-is explained; anyath-another interpretation; tatra-there; eva-certainly; prva-apara-with other passages in the Vedic literatures; virodha-patte-because of contradicting; ka tu bhagavn svayam-the quote "kas tu bhagavn svayam" (Bhg. 1.3.28); iti-thus; e tat-virodht-contradicting; ca-also. In his commentary on the verse which begins "bhme suretara-vartha" (rmad-Bhgavatam 2.7.26), rdhara Svm gives the proper explanation of these passages from the Viu Pura and Mahbhrata: "Sometimes in the Vedic literatures Ka and Balarma are described as white and black `keas'. In this context the word `kea' does not mean `hair', but it is used in the sense of `splendor'. The phrase `sita-ka-keau' means Balarma and Ka who have beautiful white and black complexions. It does not mean that black and white hairs grew at a certain time onthe head of the changless Supreme Person. "The Viu Pura explains: `ujjahrtmana keau'. This phrase means: `The Personality of Godhead, in His splendid original forms as Balarma and Ka, relieved the burden of the earth.' If one tries to interpret the word `kea' in these passages as hair, and contends that Balarma and Ka are incarnations of two of Lord Viu's hairs, he will contradict the clear statements of many verses in the Vedic literatures, and he will especially contadict the authoritative statement of the verse `kas tu bhagavn svayam' (r Ka is the Original Personality of Godhead) found in rmad-Bhgavatam (1.3.28)." Text 58

idam apy atra ttparya sambhavati nanu dev kim artha mm evvatrayitu bhavadbhir ghyate, aniruddhkhya-purua-praka-vieasya kroda-vetadvpa-dhmno mama yau kev iva sva-iro-dhrya-bhtau tv eva r-vsudeva-sakaraau svayam evvatariyata. tata ca bhbhra-haraa tbhym at-karam eveti. idam-this; api-also; atra-in this connection; ttparyam-explanation; sambhavati-arises; nanu-is it not so?; dev-O demigods; kim artham-whi is it?; mm-Me; eva-certainly; avatarayitum-to incarnate; bhavadbhi-by you; agrhyate-is appealed; aniruddha-khya-unknown as Aniruddha; purua-praka-vieasya-of the specific purua-incarnations; kra-uda-on the ocean of milk; vetadvpa-dhmna-residing in the abode of vetadvpa; mama-My; yau-two; keau-two hairs; ivalike; sv-ira-dhrya-bhtau-growing on My head; tau-They; eva-certainly; r-vsudeva-Vsudeva; sakaraau-and Sakaraa; svayam-personally; eva-certainly; avatariyata-will incarnate; tatafrom this; ca-and; bh-of the earth; bhra-burden; haraam-removing; tbhym-by Them; atkaram-reduced; eva-certainly; iti-thus. Even if one insists that the word "kea" must mean "hair" and cannot mean anything else, it is not at all necessary that one interpret that Balarma and Ka are incarnations of Viu. One may also interpret that Vsudeva and Sakaraa are incarnations of a black and white hair from the head of Lord Ka. Understood in this way, we may conceive of the following conversation between Lord Ka and the demigods, in order to properly understand these two quotes from the Viu Pura and Mahbhrata. Lord Ka may have said to the demigods: "My dear demigods, why do you ask Me to personally appear in the material world? I do not need to personally come, but rather I shall send my expansions of Sakaraa and Vsudeva, who are like white and black hairs on My head. Sakaraa and Vsudeva will certainly fulfill your request by removing the burden of the world." Text 59 atha ujjahrtmana keau ity asyaiva abdrtho 'pi muktphala-kym keau sukha-svminau, sito rma tmana sakd ujjahra uddhtavn. hari-vae hi kasycid giri-guhy bhagavn sva-mrti nikipya garua ca tatrvasthpya svayam atrgata ity uktam. tad uktam, sa devn abhyanujya ity di. atha-now; ujjahrtmana keau-the phrase ujjahrtmana keau" from the Viu Pura; itithus; asya-of that; eva-certainly; abda-artha-the definitions of each word; api-also; muktphalakym-in the "Muktphala-k" commentary by Bopadeva Bosvm; keau-the word "keau"; sukhathe blissful; svminau-Personalities of Godhead; sita-white; rma-Balarma; tmana-the word "ujjahra"; uddhtavn-manifested; hari-vae-in the Hari-vaa; hi-certainly; kasyacit-in a certain; giri-guhym-mountain cave; bhagavn-the Original Personality of Godhead; sva-mrtimown form; nikipya-having manifested; garuam-Garua; ca-also; tatra-there; avasthpya-causing to remain; svayam-personally; atra-here; gatam-arrived; iti-thus; uktam-described; tat-that; uktam-

said; sa devn abhyanujya iti adi-in the verse beginning "sa devn abhyanujya". The statement "ujjahrtmana keau" is explained by Bopadeva Gosvm in his commentary "muktphala-k: "The word `keau' consists of the two words `ka' and `au'. `Ka' means `blissful' and `au' means the two Personalities of Godhead. In the phrase `sita-ka-keau' the word `sita' is a name of Balarma. This phrase therefore means: `Balarma and Ka who are the two blissful Personalities of Godhead'." The interpretation that these words mean Balarma and Ka are incarnations of two hairs of Lord Viu is not correct, for it is contradicted by the following explanation found in the Harivaa: "After thus instructing the demigods, the Supreme Personality of Godhead travelled on Garua to a concealed mountain cave. In that cave the Lord assumed His Original form as Lord Ka. Ordering Garua to wait for Him in that cave, the Lord then descended to earth in His original form." Text 60 yais tu yath-rutam eveda vykhytam, te tu na samyak parmavanta, yata suramtrasypi nirjaratva-prasiddhi. akla-kalite bhagavati jarnudayena kea-auklynupapatti. na casya keeu naisargika-sita-kateti pramam asti. yai-by whom; tu-but; yath-as; rutam-heard; eva-certainly; idam-this; vykhytam-explained; tethey; tu-but; na-not; samyak-completely; parama-amavanta-pure; yata-because; sura-mtrasyaof only a demigod; api-even; nirjaratva-of freedom from old-age; prasiddhi-perfection; akla-kalitebeyond the bondage of time; bhagavati-in the Original Personality of Godhead; jar-of old-age; anudayena-because of the non-appearance; kea-of hairs; auklya-whiteness; anupapatti-nonappearance; na-not; ca-also; asya-of Him; keeu-among the hairs; naisargika-by nature; sitawhiteness; kat-and blackness; iti-thus; pramam-transformation; asti-is. What to speak of the Personality of Godhead, even the inferior demigods are free from the defects of old-age. Because the Personality of Godhead is always free from the symptoms of age, His hairs do not turn gray or white with age, as those of a conditioned human being. The Vedic literatures always describe the hairs of the Supreme Lord as black; there is no description of white hairs, hairs either naturally white, or turned white with age in the spiritual body of the Personality of Godhead. For this reason the story of white and black hairs from the head of Lord Viu is not very plausible. The learned will not accept it. Text 61

ata eva nsiha-pure kvatra-prasage akti-abda eva prayujyate, na tu kea-abda. tath hi vsudevc ca devaky avatrya yado kule sita-ke ca tac-chakt kasdyn ghatayiyata ity din ata eva-therefore; nsiha-pure-in the Nsiha Pura; ka-avatra-prasage-in the connection with the account of Lord Ka's incarnations; akti-abda-the word "akti"; evacertainly; prayujyte-is employed; na-not; tu-but; kea-abda-the word "kea"; tath hi-as it is said; vasudevt-from Vasudeva; ca-and; devakym-in Devak; avatrya-having descended; yado kule-in the family of the Yadu dynasty; sita-ke-Balarma and Ka; ca-and; tat-akti-full of all transcendental potencies; kasa-dyn-Kasa and many other demons; ghaayiyata-will kill; iti din-in the passage beginning with these words. In the descriptions of Ka and Balarma's descent to this material world, we generally do not find any mention of the word "kea" to describe them. In the following quote from the Nsiha Pura, They are described as "sita-ka" (white and black), without any use of the word "kea" which our critics are so eager to interpret as "hair": "Lord Ka and Balarma, the original black and white forms of the Supreme Personality of Godhead, who is full of all transcendental potencies, appeared in the Yadu dynasty as the two sons of Vasudeva and Devak. In the future these two transcendental personalities will kill King Kasa and many other demons." Text 62 astu tarhi aopalakaa 'kea'-abda; no, avilupta-sarva-aktitvena skd di-puruatvasyaiva nicetu akyatvt ka-viu-di-abdnm avieata paryyatva-pratte ca. naivam avatrntarasya kasya vnyasya janma-dina jayanty-khyayti-prasiddham. astu-there may be; tarhi-then; aa-as an expansion; upalakaa-description; kea-abda-the word "kea"; na-not; u-certainly; avilupta-sarva-aktitvena-because of being full of all transcendental potencies; skt-directly; di-puruatvasya-the Original Personality of Godhead, the source of all incarnations; eva-certainly; nicetum-to establish; akyatvt-because of the possibility; ka-Ka; viu-Viu; abdnm-of the words; avieata-without distinction; paryyatva-definition; pratte-because of faith; ca-also; na-not; evam-in this way; avatraantarasya-of the other incarnations; kasya-of which; v-or; anyasya-of another; janma-of birth; dinam-day; jayanti-"jayanti"; khyay-by the name; ati-prasiddham-very celebrated.

Someone may object: Very well then, we shall accept that the word "kea" means "expansion," and the kevatra simply is an explanation of how Ka is an expansion of Lord Viu. To this I reply: No. This should not be concluded. Ka is the Original Personality of Godhead (di-purua), full of all transcendental potencies. Another objection may be raised: Ka, Viu, and other words are used to indicate the Personality of Godhead and no distinction is made between them in the Vedic literatures. Why are you so eager to say that Ka is the original form and Viu is the expansion. All the forms of the Lord should be considered equal, without any distinction. To this I reply: Actually Ka is specifically described as the Original Personality of Godhead, and the day when He appeared in this world is especially famous, more famous than the appearanceday of any other form of the Lord. Text 63 ata evokta mahbhrate bhagavn vsudeva ca krtyate 'tra santana svata brahma parama yogi-dhyeya nirajanam. ata eva-therefore; uktam-explained; mahbhrate-in the Mahbhrata; bhagavn-the Original Personality of Godhead; vsudeva-Ka, the son of Vasudeva; ca-and; krtyate-is glorified; atra-in this connection; santana-eternal; vatam-eternal; brahma-Brahman; paramam-supreme; yogi-of the yogis; dhyeyam-the object of meditation; nirajanam-free from all material contamination. This is confirmed in the following verse from the Mahbhrata: "Ka, the son of Vasudeva, is the eternal Original Personality of Godhead (Bhagavn). He is the supreme Brahman, free from all material contamination, and He is the object of the yogs' meditation. He is glorified in the pages of this book." Text 64 tasykla-kalitatvam yo 'ya klas tasya te 'vyakta-bandho cem hu ity dau devak-dev-vkye. tasya-of Him; akla-kalitatvam-the state of being beyond the influence of time; ya ayam kla

tasya te 'vyakta-bandho ceam hu iti au-the verse from rmad-Bhgavatam 10.3.26 ("yo 'ya klas tasya te 'vyakta-bandho cem hu ceate yena vivam nimedir vatsarnto mahys ta tvena kema-dhma prapadye"); devak-dev-by Devak; vkye-in the statement. That Ka is beyond the influence of time is confirmed in the following verse spoken by Devakdev (rmad-Bhgavatam 10.3.26): "O Ka, O inaugurator of the material energy, this wonderful creation works under the control of powerful time, which is divided into seconds, minutes, hours and years. This element of time, which extends for many millions of years, is but another form of Lord Viu. For Your pastimes, You act as the controller of time, but You are the reservoir of all good fortune. Let me offer my full surrender unto Your Lordship."* Text 65 nat sma te ntha sadghri-pakaja virica-vairicya-surendra-vanditam paryaa kemam ihecchat para na yatra klaprabhavet para prabhu ity dau r-dvrak-vsi-vkye ca prasiddham nat-bowed down; sma-we had done so; te-unto You; ntha-O Lord; sad-always; aghripakajam-the lotus feet; virica-Brahm , the first living being; vairicya-sons of Brahm like Sanaka and Santana; sura-indra-the King of heaven; vanditam-worshiped by; paryaam-the supreme; kemam-welfare; iha-in this life; icchatm-one who so desires; param-the highest; nanever; yatra-wherein; kla-inevitable time; prabhavet-can exert its influence; paratranscendental; prabhu-the Supreme Lord; iti-thus; dau-in the passage beginning; r dvrak-of Dvarak; vsi-of the residents; vkye-in the statement; ca-also; prasiddham-celebrated. That Ka is beyond the influence of time is confirmed in the following statement by the residents of Dvrak-pur (rmad-Bhgavatam 1.11.6) "O Lord, You are worshiped by all demigods like Brahm, the four Sanas and even the King of heaven. You are the ultimate rest for those who are really aspiring to achieve the highest benefit of life. You are the supreme transcendental Lord, and inevitable time cannot exert its influence upon You."* Text 66 ato yat prabhsa-khae keasya blatvam eva ca tat sitimna kla-kta-palita-lakaatvam eva ca daritam, tasya arri uka-vairgya-pratipdana-prakaraa-patitatvena sura-mtra-nirjarat-

prasiddhatvena cmukhyrthatvn na svrthe prmyam. ata-therefore; yat-because; prabhsa-khae-in the Prabhsa-khaa; keasya-of hair; balatvamyouthfulness; eva-certainly; ca-also; tat-that; sitimna-whiteness; kla-by time; kta-produced; palita-white hair of old-age; lakaatvam-characteristic; eva-certainly; ca-and; daritam-is revealed; tasya-of Him; arrim-of the embodied living entities; uka-dry; vairgya-renunciation; pratipdana-prakaraa-explanation; patitatvena-by the fallen status; sura-of the demigods; mtraeven; nirjarat-the state of freedom from old-age; prasiddhatvena-by the fame; ca-also; amukhyaarthatvt-because of accepting the secondary meaning; na-not; sva-arthe-in the connection; prmyam-evidence. The false notion that Ka and Balarma are incarnations of a black and white hair of Lord Viu is dispelled in the Prabhsa-khaa, which explains that whiteness of hair is produced in old age, and because even the subordinate demigods, what to speak of Lord Viu, the controller of the demigods, remain always free from old-age, their hair never turns white with age. It is not possible that Lord Viu have white hairs, because He is beyond the influence of time, and therefore this conception of Lord Viu's white hair pushed forward by the dry renunciants is not acceptable. Text 67 brahm yena ity rabhya viur yena davatra-gahane kipto mah-sakae rudro yena kapla-pir abhito bhikana krita ity dau. tasmai nama karmae iti garua-vacant. ki ca tat-pratipdanya matsydy-avatrm matsydi-abda-samyena chaloktir eveyam. brahm yena iti rabhya-in the passage beginning "brahm yena"; viu-Viu; yena-because of which; daa-ten; avatra-of incarnations; gahane-in the dark abyss; kipta-thrown; mah-great; sakae-difficulty; rudra-iva; yena-by which; kapla-carrying a skull; pi-in His hand; abhita bhika-aanam krita-begging alms; iti-thus; dau-in the passage beginning; tasmai-to that; namaI offer my respectful obeisances; karmae-unto karma; iti-thus; garua-of the Garua Pura; vacant-from the statement; kim ca-furthermore; tat-that; pratipdanya-to establish; matsya-Lord Matsya; di-beginning with; avatrm-of the incarnations of Godhead; matsya-di-abda-of the words "matsya-di"; samyena-the same; chala-false; ukti-statement; eva-certainly; iyam-this. Similar other faulty statements may also be found in some portions of the scriptures. For example, the Garua Pura explains: "I offer my respectful obeisances unto the law of karma, because of which iva carries a skull in his hand and wanders about as a beggar, and because of which Viu was hurled into the painful abyss of having to assume ten incarnations within the material world."

The author's intention in this passage was to emphasize the uncheckable power of karma, although in order to do this he had spoken some things that are not actually true. The description of Ka and Balarma as Lord Viu's hairs is a similar untrue story. Text 68 yath aho kanaka-daurtmya nirvktu kena akyate nma-smyd asau yasya dhusturo 'pi mada-prada. yath-just as; aho-Oh; kanaka-of gold; daurtmyam-the wickedness; nirvaktum-to be described; kena-by whom; akyate-is possible; nma-by name; samyt-because of equality; asau-this; yasya-of which; dhustura-dhustura poison; api-even; mada-prada-intoxicating. The following metaphorical statement in the scriptures may also be quoted to illustrate how an author may speak something untrue in order to emphasize a point: "Alas, who is able to describe the evils of gold? Gold is certainly as intoxicating as the poisonous drink dhutura." Text 69 iti iva-stryatvc ca ntra vaiava-siddhnta-viruddhasya tasyopayoga. yata ukta sknda eva amukha prati r-ivena iva-stre 'pi tad grhya bhagavac-chstra-yogi yat iti anya-ttparyakatvena svatas tatrpramyd yuktam caitat yath pakena pakmbha itivat. iti-thus; iva-stryatvt-the status of being confirmed in the aivite scriptures; ca-and; na-not; atra-here; vaiava-in relation to Lord Viu; siddhnta-the conclusion; viruddhasya-opposing; tasya-of that; upayoga-suitability; yata-because; uktam-spoken; sknde-in the Sknda Pura; evacertainly; amukham-to Krttikeya; prati-to; r-ivena-by Lord iva; iva-stre-in the aivite scriptures; api-although; tat-that; grhyam-acceptable; bhagavat-stra-in the Vaiava scriptures; yogi-found; yat-which; iti-thus; anya-another; ttparyakatvena-by interpretation; svata-in their own scripture; tatra-there; apramyt-because of not being established; yuktam-suitable; ca-and; etat-this; yath-just as; pakena-by mud; paka-ambha-muddy water; iti-thus; vat-just as.

Statements in the aivite Puras should not be accepted unless they are corroborated by the Vaiava Puras. This is confirmed in the aivite Puras (Sknda Pura) where Lord iva says to Krttikeya: "Statements in the aivite Puras should be accepted only if they are confirmed in the Vaiava Puras." The followers of Lord iva may try to present a different conclusion, but they are simply contradicting the words of their own master, recorded in their own scripture. From this statement of Lord iva we may understand that the aivite Puras are not a very reliable source of spiritual information. They are not actually able to purify the conditioned souls, and their position is described in the following statement of rmad-Bhgavatam (1.8.52): "It is not possible to filter muddy water through mud or purify a wine-stained pot with wine." On should not therefore rely on the impure statements of the aivite Puras. Text 70 pdmottara-khae ca iva-pratipdakn purnm api tmasatvam eva daritam. mtsye 'pi tmasa-kalpa-kathmayatvam iti. pdma-uttara-khae-in the Uttara Khaa of the Padma Pura; ca-also; iva-pratipdaknmof the followers of Lord iva; purnm-of the Puras; api-also; tamasatvam-ignorance; evacertainly; daritam-is delineated; mtsye-in the Matsya Pura; api-also; tmasa-ignorance; kalpaconception; kath-descriptions; mayatvam-consisting of; iti-thus. The inferiority of the aivite Puras is confirmed in the Uttara Khaa of the Padma Pura, which explains that the aivite Puras are intended for those in the mode of ignorance. The Matsya Pura also confirms that the aivite Puras are full of faulty and ignorant conclusions. Text 71 yukta ca tasya vddha-stasya r-bhgavatam apahitavata r-baladevvajtu r-bhagavattattvsamyag-jnaja vacanam eva vadanti rjare aya kecannvit. itivat. etda-r-bhgavata-vkyena sva-viruddha-purntara-vacana-bdhana ca.

yuktam-suitable; ca-also; tasya-of him; vddha-stasya-of Romaharaa Sta, the father of Sta Gosvm; r-bhgavatam-the message of rmad-Bhgavatam; apahitavata-without having properly studied; r-baladeva-r Baladeva; avajtu-offending; r-bhagavat-of the Supreme Personality of Godhead; tattva-the truth; asamyak-incomplete; jna-from knowledge; jamproduced; vacanam-speech; evam-in this way; vadanti-speak; rja-e-O saintly king; aya-sages; kecana-some; anvit-endowed; itivat-in this way; etda-like these; bhgavata-of rmadBhgavatam; vkyena-by the statement; sva-self; viruddha-contradicting; pura-Puras; antarawithin; vacana-of statements; bdhanam-refutation; ca-also. Without understanding the rmad-Bhgavatam, one cannot properly understand the philosophy of spiritual life. An example of this is Romaharaa Sta. Because of not studying the Bhgavatam, Romaharaa had not properly understood the exalted position of Lord Balarma. Because of an offense to Lord Balarma, Romaharaa was killed by the Lord. From this we may understand the importance of rmad-Bhgavatam. Without reference to the Bhgvatam, one cannot conclusively understand the nature of the Absolute Truth. That certain sages may sometimes present false conclusions, which may sometimes even become recorded in the Puras, is confirmed in the following statement of rmad-Bhgavatam (10.77.30): "O King, some sages have said that Lord Ka became bewildered by the mystic jugglery of lva. Such conclusions should not be accepted, for the contradict the conclusion of all Vedic literatures, Lord Ka never becomes bewildered." From this we may understand supreme authority of rmad-Bhgavatam. Any scriptural explanation that contradicts the version of the Bhgavatam should be rejected. Text 72 yatheha karma-jito loka kyate ity-di-vkyena. apma somam amt abhua ity-di-vacana-bdhanavj jeyam. atrpi yat svavco virudhyeta nna te na smaranty uta iti yukti-sad-bhvo dyate. yath-just as; iha-here in the earthly planetary system; karma-jita-performing the karma-ka regulations; loka-persons; kyate-become destroyed; iti-di-beginning with these words; vkyenaby the statement; apma-drinking; somam-soma; amt-immortal; abhma-we become; iti-dibeginning with these words; vacana-statement; bdhanavt-contradicting; jeyam-should be understood; atra-here; api-also; yat-what; sva-own; vaca-statement; virudhyate-is contradicted; nnam-certainly; te-they; na-do not; smaranti-remember; uta-indeed; iti-thus; yukti-of logic; satbhva-good condition; dyate-is seen. We may sometimes notice contradictions in the instructions of the ruti. The two quotes which follow may serve as an example of such a contradiction within the texts of the ruti.

"By performing the karma-ka rituals of the Vedas one becomes ruined." -Chndogya Upaniad 8.1.6 "By performing the karma-ka rituals of the Vedas we have become demigods eligible to drink soma-rasa." -g-mantra 8.48.3 If a speaker contradicts himself, then his words are not very much appreciated by the speaker of rmad-Bhgavatam: "They who are learned are not inclined to accept the statements of one who contradicts himself." -rmad-Bhgavatam 10.77.30 Text 73 tatraivtmana sandigdhatvam eva tena stena vyajitam acinty khalu ye bhv na ts tarkea yojayet ity din tatra-there; eva-certainly; tmana-of the Supreme; sandigdhatvam-doubt; eva-certainly; tena-by him; stena-by Sta Gosvm; vyajitam-expressed; acintya-inconceivable; khalu-indeed; yewhich; bhv-truths of spiritual reality; na-not; tan-them; tarkea-by logic; yojayet-may properly know; iti-din-by the statement beginning with these words. Sta Gosvm speaks the following verse to reconcile this apparent contradiction in the statements of the scriptures (Mahbhrata, Udyoga-parva): "The truths of spiritual life are inconceivable to the crippled materialistic brain. Simply by logic and philosophy one cannot expect to properly understand them." Text 74 ki ca, tatraivottara-granthe candrasya kalakpatti-kraa-kathane r-kvatra-prasage svaya viur evety uktatvt svenaiva virodha ca. kim ca-furthermore; tatra-there; uttara-granthe-in the Prabhsa Khaa of the Sknda Pura; candrasya-of the moon-god; kalaka-of the spots; patti-misfortune; kraa-cause; kathane-in the description; r-ka-of r Ka; avatra-appearance; prasage-in that connection; svayampersonally; viu-Lord Viu; eva-certainly; iti-thus; uktatvt-from the statement; svena-by using the word "sva"; virodha-contradiction; ca-also.

Also, in the story of Candra-kalakpatti-kraa in the Prabhsa-khaa of the Sknda Pura, in the description of Lord Ka's appearance, Ka is described as Lord Viu Himself. By using the words "svaya viu (Viu Himself)", the concocted idea that Ka is an incarnation of Lord Viu's hair is refuted by Vysadeva. Text 75 tasmn na kevatratve 'pi ttparyam, kea-abdasya blatva-vacana ca. tasmt-for this reason; na-not; kea-of a hair; avatratve-as an incarnation; api-and; ttparyamthe proper understanding; kea-abdasya-of the word "kea"; blatva-of foolish and childish persons; vacanam-the statement; ca-also. The idea that Ka is an incarnation of Lord Viu's hair should not be accepted, for it is thus refuted by Vysa. Only foolish persons with a childlike mentality will insist that the word "kea" in the phrase "kevatra" from the Viu Pura should be interpreted to mean "a hair". Text 76 chalato bhagavat-tattvjnato veti sthitam. chalata-as a trick; bhagavat-of the Supreme Personality of Godhead; tattva-the truth; ajnatafrom ignorance; va-or; iti-thus; sthitam-situated. Because it is contradicted by so many descriptions in the Vedic literatures, the statement that Lord Ka is an incarnation of Lord Viu's hair must be either a trick to bewilder the atheists, an outlandish playful metaphor, or a falsity spoken in ignorance of the actual nature of the Supreme Personality of Godhead. Text 77 ato vaiavdi-padyn abdottham artham eva payma aavo ye prakante mama te kea-sajit sarvaj keava tasmn nmhur muni-sattama iti sahasra-nma-bhyotthpita-bhrata-vacant kea-abdenur ucyate.

ata-therefore; vaiava-of the Viu Pura; di-and other Vedic literatures; padynm-of the verses; abda-the word; uttham-appearing; eva-certainly; payma-we see; aava-rays of light; yewhich; prakante-are manifest; mama-My; te-they; kea-sajita-known as "kea"; sarvajaomniscient; keavam-Keava; tasmt-therefore; nma-the name; hu-speak; muni-sattama-O best of the sages; iti-thus; sahasra-nma-of the Viu-sahasra-nma-stotra; bhya-in the explanation; utthpita-spoken; bhrata-of the Mahbharata; vacant-from the statement; kea-abdena-by the word "kea"; au-ray of light; ucyate-is spoken. The actual meaning of the word "kea" when used in a name of the Supreme Personality of Godhead is explained by the Lord in the Mahbhrata in the description of the thousand names of Lord Viu. There the Lord Himself says: "The effulgence of My transcendental body is known by the word `kea'. O best of the sages, because I am the source of the Brahman effulgence, the learned devotees, who know everything, call Me by the name `Keava'." Text 78 tatra ca sarvatra keetara-abda-prayogn nn-varn r-nrada-datay mokadharma-prasiddhe ca. tath cutve labdhe tau cs vsudeva-sakaravatra-scakatay nirdiv iti tayor eva sytm iti gamyate. tadyayor api tayor aniruddhe 'bhivyakti ca yujyata eva. tatra-in this place; ca-and; sarvatra-throughout the Vedic literatures; kea-itara-abda-prayogtbecause of the use of other words; nn-various; vara-colors; anm-of effulgences; r-nradaof Nrada Muni; datay-by the observation; moka-dharma-in the scripture known as Mokadharma; prasiddhe-from the conclusion; ca-also; tath-in the same way; ca-and; autve-in the effulgence; labdhe-attained; tau-two; ca-also; au-splendors; vsudeva-Vsudeva; sakaraaSakaraa; avatra-incarnations; scakatay-by indicating; nirdiau-indicated; iti-thus; tayo-of Them; eva-certainly; sytm-may be; iti-thus; gamyate-is approached; tadyayo-of Their expansions; api-also; tayo-of Them; aniruddhe-in Lord Aniruddha; abhivyakti-manifestation; yujyate-is suitable; eva-certainly. We may also note in this connection that although the word "kea" is used in the Viu Pura, it is not used in the many other descriptions of Lord Ka's appearance found in the Vedic literaturs. That the word "kea" should mean "effulgence" is supported by Nrada Muni's explanation in the Moka-dharma that the Lord appears in a variety of forms and colors. The explanation of the Viu Pura that the Lord appears as "ukla-ka-keau" or "white and black keas" may be understood to mean that the Lord appears in white and black forms. This may be understood to refer to Lord Vsudeva and Lord Sakaraa, or it may also refer to Lord Aniruddha. Text 79

avatri-tejo-'ntarbhtatvd avatrasya. evam eva sattvam rajas tama ity di prathama-skandhapadya-prptam aniruddhkhya-puruvatratvam avatri-of the Original Source of all Incarnations; teja-the effulgence; antarbhtatvt-because of being situated within; avatrasya-of the incarnation; evam-in this way; eva-certainly; sattva raja tama iti di-in the verse beginning "sattvam rajas tama"; prathama-skndha-of the First Canto of rmad-Bhgavatam; padya-prptam-in the verse; aniruddha-khya-known as Aniruddha; purua-avatratvam-as a purua-incarnation. Viu-tattva expansions of the Personality of Godhead are manifested from the bodily rays of the Lord. (The complexion of Lord Ka is blackish, and therefore the direct expansion of Lord Ka, which is manifested from His bodily rays, is also blackish: Lord Vsudeva. Because Lord Sakaraa is manifested from Lord Balarma, His complexion is also the same as Lord Balarma's: white.) The Purua-avatra Lord Aniruddha is described in the rmad-Bhgavatam (1.2.23): "The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness, and ignorance, and just for the material world's creation, maintenance, and destruction, He accepts the three qualitative forms of Brahm, Viu, and iva. Of these three, all human beings can derive ultimate benefit from Viu, the form of the quality of goodness." Text 80 bhavn-nthai ity di pacama-skandha-gadya-prpta sakaravatratva ca bhavasya sagacchate. bhavn-nthai iti di-in the verse beginning "bhavn-nthai" "bhavn-nthai strgarbuda-sahasrair avarudhyamno bhagavata catur-mrter mah-puruasya tury tmas mrti praktim tmana sakaraa-sajm tma-samdhi-rpea sannidhpyaitad abhigan bhava upadhvati"; pacama-skndha-of the Fifth Canto of rmad-Bhgavatam; gadya-prptam-in the prose passage; sakaraa-of Lord Sakaraa; avatratvam-the status of an incarnation; caand; bhavasya-of iva; sagacchate-is manifested. That Lord iva is an expansion of Lord Sakaraa is confirmed in the following prose statement of rmad-Bhgavatam (5.17.16): "In Ilvta-vara, Lord iva is always encircled by ten billion maidservants of goddess Durg, who minister to him. The quadruple expansion of the Supreme Lord is composed of Vsudeva, Pradyumna, Aniruddha and Sakaraa. Sakaraa, the fourth expansion, is certainly transcendental, but because His activities of destruction in the material world are in the mode of ignorance, He is known as tmas, the Lord's form in the mode of ignorance. Lord iva knows that Sakaraa is the original cause of his own existence, and thus he always meditates upon Him in

trance by chanting the following mantra." Text 81 tata ca ujjahra ity asyyam artha. tmana sakt r-vsudeva-sakaraa-bhtau keau a ujjahra uddhtavn praka-ktya daritavn ity artha. tata-therefore; ca-also; ujjahra iti-of the word "ujjahra"; asya-of it; ayam-this; artha-the meaning; tmana-the word "tmana"; sakt-understood in the sense of "from Himself; rvsudeva-Vsudeva; sakaraa-and Sakaraa; aa-bhtau-plenary expansions; keau-by the word "keau"; au-two splendid appearances; ujjahra-the word "ujjahra"; uddhrtavan prakaktya daritavn-manifested; iti-thus; artha-the meaning. Therefore the statement of the Viu Pura (ujjahrtmana keau sita-kau mah-mune) should be understood in the following way: The word "tmana" means "from Himself", the word "keau" means the two incarnations Vsudeva and Sakaraa, who have black and white complexions, and the word "ujjahra" means "manifested." The entire statement means "The Lord then appeared as Vsudeva and Sakaraa, who have black and white complexions." Text 82 atrya sumerur ity eka-dea-daranenaivkhaa-sumeru-nirdeavat tad-daranenpi prasyaivvirbhva-nirdeo jeya. atra-here; ayam-this; sumeru-Mount Sumeru; iti-thus; eka-dea-one side; daranena-by seeing; eva-certainly; akhaa-the entire; sumeru-Mount Sumeru; nirdeavat-like the revelation; tat-of that; daranena-by the sight; api-also; prasya-of the whole; eva-certainly; virbhva-appearance; nirdea-indication; jeya-should be known. Just as by seeing one face of the Mountain Sumeru, one can understand the nature of the entire mountain, in the same way, by properly understanding this verse from Viu Pura, one will be able to know the actual nature of Lord Ka's appearance in the material world. Text 83 atha sa cpi keau ity dik-vykhy. udvavarhe yoga-balentmana sakd vicchidya daraym sa. sa cpi iti ca-abda prvam ukta deva-kartka nivedana-rpam artha samuccinoti.

atha-now; sa cpi keau iti dika-on the verse beginning "sa cpi keau"; vykhy-commentary; udvavarhe-the word "udvavarhe"; yoga-balena-by mystic potency; sakt-near; tmana-from Himself; sakt-near; viccidya-separating; daraym sa-revealed; sa ca api iti-the words "sa cpi"; ca-abda-the word "ca"; prvam-formerly; uktam-spoken; deva-by the demigods; kartkam-done; nivedana-of an appeal; rpam-in the form; artham-meaning; samuccinoti-refers. An explanation of the verses from Mahbhrata quoted in Text 56 follows: In these verses the word "udvavarhe" means that the Lord appears by His own mystic potency. The word "ca" (also) refers the reader to the demigods' prayers recorded in the previous verses. Text 84 api-abdas tad-udvarhane r-bhagavat-sakaraayor api hetu-karttva scayati. api-abda-the word "api"; tat-udvarhane-in connection with the word "udvavarhe"; r-bhagavatof Lord Vsudeva; sakaraayo-and Lord Sakaraa; api-also; hetu-karttvam-the condition of being the cause; scayati-indicates. The word "api" (even) in connection with the word "udvavarhe" (manifested) ("Even if Ka and Balarma had appeared from Lord Viu") indicate that in reality Vsudeva and Sakaraa are emanations of Ka and Balarma. Text 85 tau cpi iti ca-abdo 'nukta-samuccayrthatvena bhagavat-sakaraau svayam viviatu. pact tau ca tat tadtmyenviviatur iti bodhayati. api-abdo yatrnusytv am, so 'pi tad-aa apti gamayati. tayor eko balabhadro babhva ity dika tu nara-nryao bhavet. harir eva bhaven nara ity divat tad-aikyvpty-apekay. tau capi iti-the words tau capi"; ca-abda-the word "ca"; anukta-unspoken; samuccaya-arthatvenawith additional meanings; bhagavat-Vsudeva; sakaraau-and Sakaraa; svayam-personally; viviatu-entered; pact-afterwards; tau-the two; ca-also; tat-therefore; tad-tmyena-in Their original forms; viviatu-entered; iti-thus; bodhayati-teaches; api-abda-the word "api"; yatrawhere; anusytau-joined; am-the two; sa api-the same person; tat-His; aa-expansions; apialso; iti-thus; gamayati-causes to go; tayo-from the two; eka-one; balabhadra-Balarma; babhvabecame; iti adikam-etc.; tu-also; nara-nryaa-Nara and Nryaa is; bhavet-became; hariHari; eva-certainly; bhavet-became; nara-Nara; iti divat-as in the passage beginning; tat-of Them; aikya-oneness; avpti-attainment; apekay-with reference to. An intricate sequence of events is hinted by the use of the phrase "tau cpi (the two of them, also, also)" in this passage from the Mahbhrata. First: Vsudeva and Sakaraa (the purua-

incarnations) entered the wombs of Devak and Rohi. Then: Ka and Balarma (the original forms of Vsudeva and Sakaraa) entered the wombs of Devak and Rohi "also". Then, within the womb of Devak, Vsudeva and Ka joined to become a single Ka, and within Rohi's womb Sakaraa and Balarma joined to become a single Balarma. In this way the word "api" (also) refers to the joining of Ka-Vsudeva and Balarma-Sakaraa. In other words, Lord Ka sent His immediate viu-tattva expansions into the material world before He personally came, and when He personally came, He and His viu-tattva forms became united into a single form. This is confirmed in the following statements: 1. "tayor eko balabhadro babhva" (the two of Them then became one Balarma). 2. "nara-nryao bhavet. harir eva bhaven nara" (Nara-Nryaa is joined to become a single Lord Hari). Text 86 keava r-mathury keava-sthnkhya-mah-yoga-phdhipatvena prasiddha, sa eva ka iti. keava-Kesava; r-mathurym-in Mathur; keava-of Lord Keava; sthna-the abode; khyaknown as; mah-great; yoga-pha-sacred place; adhipatvena-as the ruler; prasiddha-famous; saHe; eva-certainly; ka-Ka; iti-thus. Another meaning of this passage from the Mahbhrata which explains that Ka appears as a "kea" is that "Keava" is specifically the name of Lord Ka when He appears as the monarch of Mathur. In this way, the passage from the Mahbhrata may be paraphrased: "The original Ka then appeared in His feature as Keava (the monarch of Mathur)." Text 87 ata evodhariyate bhme suretara ity di. r-nsiha-pure tu sita-ke ca mac-chakt iti tattad-vara-nirdeenu-vcaka eva akti-abda iti tat-tulya-ttparyopekay. ata eva-therefore; udahariyate-it may be said; bhme suretara iti di-the verse beginning "bhme suretara"; r-nsiha-pure-in the Nsiha Pura; tu-but; sita-white; ke-and black; ca-and; mat-my; akti-potencies; tat-tat-various; vara-colors; nirdeena-by describing; au-the effulgence; vcaka-describing; eva-certainly; akti-abda-by the word "akti"; iti-thus; tat-with that; tulya-equal; ttparya-understanding; upekay-with reference to this. In the rmad-Bhgavatam (2.7.26) Lord Ka is described as "sita-ka-kea". This does not mean that Ka is an incarnation of a black hair from Lord Viu. The actual explanation of this word is found in the Nsiha Pura, where the Lord explains: "sita-ke ca mac-chakt" (I appear in many viu-tattva forms, which have complexions of white, black, and many other colors).

Text 88 rmad-bhgavatasya tu nai prakriyvakalit. tasmt eva vadanti rjare ity divad eva sbhimat. kadcid tma-gopanya bhagavn yad anyath darayati, tad eva ayo yath-mati prastuvantti. tad etad anuvdakasya bhme suretara-vartha-ity dau kalay sita-ka-kea ity asya ca yojan. rmad-bhgavatasya-of the rmad-Bhgavatam; tu-but; na-not; ea-this; prakriy-avakalit-fault; tasmt-therefore; evam vadanti rjare iti divat-just as the verse beginning with "evam vadanti rjare"; eva-certainly; sa-it; abhimat-may be considered; kadcit-sometimes; tma-Himself; gopanya-for concealing; bhagavn-the Original Personality of Godhead; yat-because; anyathotherwise; darayati-displays Himself; tat-for this reason; eva-certainly; aya-the sages; yatha-matias far as their realization permits; prastuvanti-offer prayers; iti-thus; tat-therefore; etat-this; anuvdakasya-of the speaker; bhme suretara-vartha-iti dau-the verse beginning with the words "bhme suretara-vartha"; kalay sita-ka-kea iti-the phrase "kalay sita-ka-kea"; asya-of this; ca-also; yojan-suitable. Because this phrase from the Bhgavatam (sita-ka-kea) is somewhat ambiguous, the Bhgavatam should not be considered faulty. The phrase from the Bhgavatam describing Ka's bewilderment when lva tricked Him (eva vadanti rjare) is described as an explanation given by some sages. In other words, although Ka is never actually bewildered, some sages said that He was bewildered on that occasion. Therefore the statements of the Bhgavatam sometimes contain the opinions of certain sages according to their partial understanding. Sometimes the Original Personality of Godhead chooses to conceal Himself and He appears to be something that He actually is not. Because the Lord sometimes does not reveal His actual nature, therefore it is said that the sages describe Him according to their realization. In other words, the opinions of the sages sometimes present an incomplete view of the Supreme Lord. It is possible to interpret this Bhgavatam verse (2.7.26) (which describes the "sita-ka-kea") as suc a partial understanding, even though it is recorded in the Bhgavatam. Text 89 kalay aena ya sita-ka-kea, sita-kau keau yatra tath-vidha, sa eva skd bhagavn jta ity eva kartavyeti. kalay-the word "kalay"; aena-means "with His expansions; ya-who; sita-ka-kea-the phrase "sita-ka-kea"; sita-ka keau yatra tath-vidha-who expands as the white and black purua incarnations (Sakaraa and Vsudeva); sa eva-that very same person; skt-directly; bhagavn-the Original Personality of Godhead; jta-appeared; iti-thus; evam kartavya iti-in this way it should be understood.

Lord Ka is therefore the Original Personality of Godhead, and the phrase "kalay sita-kakea" means "The Suprme Personality of Godhead, who expands as the white and black puruaincarnations (Lord Sakaraa and Lord Vsudeva)." Text 90 ata eva purua-nryaasya tathgamana-pratipdaka-r-hari-vai-vkyam api tat-tejasm karaa-vivakayaivoktam. sarve pravea ca tasmin sayuktikam evodharaya. ata eva-therefore; purua-nryaasya-of Lord Nryaa; tath-in the same way; gamanaKa's arrival; pratipdaka-describing; r-hari-vaa-vkyam-statement of the Hari-vaa; apiand; tat-His; tejasam-potency; karaa-taking; vivakay-with an intention to describe; uktamspoken; sarvem-of all; pravea-entrance; ca-also; tasmin-within Him; sa-yuktikam-with good reason; eva-certainly; udharaya-should be described. According to the description of Lord Ka's advent found in the Hari-vaa (and quoted in Text 59 of this anuccheda), all the potencies of Lord Nryaa are present within the form of Lord Ka. Actually, all the forms of the Personality of Godhead are present within the original form of Ka. Text 91 ata pdmottara-khae nsiha-rma-keu -guya-paripraam ity avatrntarasdhrayam api mantavyam. kintv avatrm prasage teu rehe vividiite smnyatas tvat sarva-rehas traya ukt. tev apy uttarottaratrdhikya-krambhipryea r-ke raihya vivakitam. ata eva r-viu-pure maitreyena hirayakaiputvdiu jaya-vijayayos tayor amuktimukti-krae pe r-pararo 'pi r-kasyaivty-udbhaaivarya-prakam ha. ata-therefore; padma-uttara-khae-in the Uttara Khaa of the Padma Pura; nsiha-in Lord Nsiha; rma-in Lord Rma; keu-and in Lord Ka; a-guya-of the six opulences; paripraam-fullness; iti-thus; avatra-antara-for all the incarnations of Godhead; sdhrayamuniversal feature; api-although; mantavyam-should be considered; kintu-however; avatrm prasage-among all the incarnations of Godhead; teu-among them; rehe-best; vividisite-desired to be known; smnyata-generally; tvat-to that extent; sarva-of all; reha-best; traya-three; ukt-are described; teu-among them; api-even; uttara-uttaratra-dhikya-krama-of each one superior to the preceding one; abhipryea-with the intention; r-ke-for Lord Ka; raihyamsuperiority; vivaksitam-is desired to be spoken; ata eva-therefore; r-viu-pure-in the Viu Pura; maitreyena-by Maitreya; hirayakaiputva-diu-in the condition of accepting the forms of Hirayakaipu and other demons; jaya-of Jaya; vijayo-and Vijaya; ayo-of them; amukti-without liberation; mukti-of liberation; krae-when the cause; pe-was asked; r-parara-Parara

Muni; api-also; r-kasya-of Lord Ka; eva-certainly; ati-great; udbhaa-extraordinary; aivaryaopulence and prowess; prakam-manifestation; ha-described. The Padma Pura Uttara-khaa explains: nsiha-rma-keu -guya-paripraam "The six opulences of wealth, strength, fame, beauty, knowledge and renunciation are fully present in the forms of Lord Nsiha, Rma, and Ka." Although all the forms of the Personality of Godhead fully display these six opulences, these three forms are singled out as especially displaying them. Because the most significant word "nsiha-rma-keu" is a dvandva-compound, and because the most important word is generally placed at the end of a compound-word, we may conclude that because Ka is placed at the end of this compound, He is the most important of all the forms of the Lord. This is confirmed in the Viu Pura, where Maitreya Muni asks Parara Muni why Jaya and Vijaya, although killed by the hands of Lord Nsiha, Lord Varha, and other forms of the Lord, did not attain liberation, although they both became liberated when killed by the hand of Lord Ka. To answer this question, Parara Muni described Lord Ka's supreme position among all the forms of the Personality of Godhead, and His supreme opulence and power. Text 92 ki ca r-kam aprpynyatra tv asur muktir na sambhavati. kim ca-furthermore; ca-also; r-kam-Lord Ka; aprpya-without attaining; anyatraotherwise; tu-but; asurm-of demons; mukti-liberation; na-not; sambhavati-is possible. Generally speaking, demons cannot attain liberation unless they attain the personal association of Lord Ka. Text 93 eva-kra-dvayena svayam eva r-gtsu tath scant eva-kra-the word "eva"; dvayena-by twice repeating; svayam-personally; eva-certainly; r-gtsuin the Bhagavad-gt; tath-in this way; scant-from the indication. This is described in the following verses of Bhagavad-gt (16.19-20), where Lord Ka repeats the word "eva" (certainly) twice to emphasize the point:

Text 94 tn aha dviata krrn sasreu nardhamn kipmy ajasram aubhn surv eva yoniu tn-those; aham-I; dviata-envious; krrn-mischievous; sasreu-into the ocean of material existence; nardhamn-the lowest of mankind; kipmi-put; ajasram-innumerable; aubhninauspicious; suru-demoniac; eva-certainly; yoniu-in the wombs. "Those who are envious and mischievous, who are lowest among men, are cast by Me into the ocean of material existence, into various demoniac species of life. Text 95 sur yonim pann mh janmani janmani mm aprpyaiva kaunteya tato ynty adham gatim surm-demoniac; yonim-species; pann-gaining; mh-the foolish; janmani janmani-in birth after birth; mm-unto Me; aprpya-without achieving; eva-certainly; kaunteya-O son of Kunt; tata-thereafter; ynti-goes; adhamm-condemned; gatim-destination. "Attaining repeated birth amongst the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence." Text 96 kutracid bhagavad-dvei tat-smaradi-prabhvena ryat v mukti. sarvem api taddvei tu mukti-pradatvam anyatrvatre 'vatrii v na kaccic ca ryate. tasmt tem api mukti-dattvya r-ka evaivarya-prakdhikya darayati. yuktam eva varaym sa sa rparara. kutracit-sometimes; bhagavat-of the Lord; dveim-of the enemies; tat-of the Lord; smaraa-diby remembrance, or by otherwise rendering service; prabhvena-by the strength; ryatm-is heard; v-or; mukti-liberation; sarvem-of all; api-however; tat-dveim-of the Lord's enemies; tu-but; mukti-liberation; pradatvam-the status of granting; anya-other; avatre-during the incarnation; avatrii-the source of incarnations; v-or; na-not; kaccit-some; ca-and; ryate-is heard; tasmt-for

this reason; tem-of them; api-even; mukti-dattvya-for granting liberation; r-ka-r Ka; eva-certainly; aivarya-opulence; praka-manifestation; adhikyam-superiority; darayati-reveals; yuktam-properly; eva-certainly; varaym sa-described; sa-he; r-parara-Parara Muni. According to the descriptions of the Vedic literatures, although the enemies of the Supreme Lord attain liberation by constantly thinking of the Lord or by inadvertantly serving Him in some capacity, generally they do not all become liberated simply by associating with the Lord or being killed by Him. By killing and liberating these demons, Lord Ka reveals His transcendental opulence, greater than the opulences of any other form of the Personality of Godhead. These statements are all confirmed by the explanations spoken by Parara Muni and recorded in the Viu Pura. Text 97 ata eva sarvam aivarya-skt-krasya mukti-hetutvam uktv puna ca ptandi-moka vicintya klanemy-dh ca tad-abhvam akya tad apy asahamnas tasya tu r-kkhyasya bhagavata paramdbhuta-svabhva evyam ity uvca sarvntima-gadyena ata eva-therefore; sarvam-completely; aivarya-opulence; skt-krasya-manifesting; muktiliberation; hetutvam-the condition of being the cause; uktv-having described; puna-again; caalso; ptan-of Ptan; di-and others; mokam-the liberation; vicintya-considering; klanemi-of Klameni; dnm-and others; ca-also; tat-abhvam-the position of not being liberated; akyasuspecting; tat-that; api-also; asahamna-not tolerating; tasya-of Him; tu-but; r-ka-khyasyanamed r Ka; bhagavata-of the Original Personality of Godhead; parama-supreme; adbhutaastonishing; svabhva-nature; eva-certainly; ayam-this; iti-thus; uvca-said; sarva-all; antima-at the end; gadyena-by the prose statement. When Lord Ka considered how Ptan and other demons had already become liberated, He began to suspect that perhaps Klanemi and the other remaining demons would not attain liberation. This possibility became completely intolerable for the Lord. This astonishing transcendental nature of the Supreme Personality of Godhead, Lord Ka, is described by Parara Muni at the end of his prose description of the Lord's opulence. Parara said (Viu Pura 4.15.9): Text 98 aya hi bhagavn krtita sasmta ca dvenubandhenpy akhila-sursurdi-durlabha phala prayacchati, kim uta samyag-bhaktimatm ity anena. ayam-He; hi-certainly; bhagavn-the Supreme Personality of Godhead; krtita-glorified; sasmta-remembered; ca-and; dvea-anubandhena-with hatred; api-even; akhila-by all; sura-the demigods; asura-demons; di-and others; durlabham-difficult to attain; phalam-result; prayacchati-

grants; kim uta-what to speak?; samyak-bhaktimatm-of the pure devotees. "The Supreme Personality of Godhead, Lord Ka, freely gave liberation to the demons who, although full of hatred for Him, somehow became immersed in remembering Him or talking about Him. If the Lord gave to these demons liberation, which is ordinarily very difficult for them, or even for the demigods or anyone else to achieve, then how shall we be able to describe the benediction He gave to the pure devotees full of love for Him?" Text 99 ata r-bhgavata-mate tayor janma-traya-niyama ca r-kd eva tan-moka sambhaved ity apekayaiveti jeyam. ata-therefore; r-bhgavata-of the rmad-Bhgavatam; mate-in the opinion; tayo-of Jaya and Vijaya; janma-traya-niyama-punishment of taking three births as demons; ca-and; r-kt-from r Ka; eva-certainly; tat-their; moka-liberation; sambhavet-became possible; iti-thus; apekayin this regard; eva-certainly; iti-thus; jeyam-it should be understood. The rmad-Bhgavatam explains that Jaya and Vijaya were cursed to take three births as demons. We may note in this connection that they were ultimately liberated by Ka. Their liberation was possible only from the hand of Ka and not from any other form of the Lord. Text 100 ata eva r-nradepi tam uddiyaivoktam vairea ya npataya ity din, r-brahma ca ye ca pralamba-khara-durdara ity din sarve muktidatva ca tasya r-kasya nijaprabhvtiayena yath kathacit smart-cittkaratiaya-svabhvt. anyatra tu tath svabhvo nstti nsti muktidatvam. ata eva veasypi viu-dveias tadvad vebhvn mukty-abhva iti. ata eva-therefore; r-nradena-by Nrada Muni; api-also; tam uddiya-in this connection; evacertainly; uktam-is explained; vairea yam npataya iti din-by the verse (Bhg. 11.5.48) "vairea ya npataya iupla-paura-lvdayo gati-vilsa-vilokandyai dhyyanta kta-dhiya ayansandau tat-smyam pur anurakta-dhiy puna kim"; r-brahma-by Lord Brahm ; caalso; ye ca pralamba-khara-durdara iti din-by the verse (Bhg. 2.7.34-35) "ye ca pralamba-kharadardura-key-aria-mallebha-kasa-yavan kapi-paurakdy anye ca lva-kuja-balvaladantavakra-saptoka-ambara-vidratha-rukmi-mukhy/"ye v mdhe samiti-lina tta-cp kmboja-matsya-kuru-sjaya-kaikaydy ysyanty adaranam ala bala-prtha-bhmavyjhvayena hari nilaya tadyam"; sarvem-of all; muktidatvam-the position of granting liberation; ca-and; tasya-of Him; r-kasya-r Ka; nija-prabhava-atiayena-by His great potency; yath-just as; kathacit-in every way; smat-of the meditator; citta-the mind; karaaattracting; atiaya-great; svabhvt-because of nature; anyatra-otherwise; tu-but; tath-in

that way; sva-own; bhva-nature; na-not; asti-is; na-not; asti-is; muktidatvam-the position of granting liberation; ata eva-for this reason; veasya-of King Vea; api-also; viu-for Lord Viu; dveia-full of hatred; tdvat-in that way; vea-entrance; abhvt-because of the non-existence; mukti-of liberation; abhva-non-existence; iti-thus. Even demons who are killed by Lord Ka, or who think of Him at the time of death in a spirit of enmity, attain liberation. This is confirmed by Nrada Muni in the following verse of rmadBhgavatam (11.5.48): "Kings like iupla, Pauraka and lva meditated in envy upon the movements, playful gestures, glances and other attractions displayed by Lord Ka. Thus fixing their minds while engaged in lying down, sitting, and in all activities, they attained a status equal to His. How then to compare with those whose minds are naturally attached to Him in a favorable mood?"* It is also confirmed by Lord Brahm in these words (rmad-Bhgavatam 2.7.34): "All demonic personalities like Pralamba, Dhenuka, Baka, Ke, Aria, Cra, Muika, Kuvalaypa elephant, Kasa, Yavana, Naraksura and Pauraka, great marshals like lva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, ambara, Vidratha and Rukm, as also great warriors like Kmboja, Matsya, Kuru, Sjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhma, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuha planets."* By His own transcendental potency, Lord Ka can grant liberation to anyone, regardless of how they think of Him. It is only Lord Ka who will always grant liberation to the demons killed by Him. If one is thinking of Lord Ka, even adversely, at the time of death, he will certainly become liberated. If one hatefully thinks of any other form of the Lord at the time of death, he may not necessarily become liberated. For example, the demon Vea was unable to think of the form of r Ka at the time of his death, and therefore the demon did not attain liberation. One who, at the time of his death meditates on the Personality of Godhead in a spirit of animosity is only assured of liberation if the object of his meditation is specifically the form of r Ka. Text 101 ata evoktam tasmt kenpy upyena mana ke niveayet iti. ata eva-therefore; tasmt-therefore; kenpi-by any; upyena-means; mana-the mind; ke-in Ka; niveayet-one should fix. Because liberation is attainable even for one who remembers the form of r Ka even in a spirit of animosity, it is said in the rmad-Bhgavatam (7.1.33):

"Therefore one must somehow think of Ka, whether in a friendly way, or inimically." Text 102 tasmd asty eva sarvato 'py caryatam akti r-kasyeti siddham. tasmt-from this evidence; asti-there is; eva-certainly; sarvata-completely; api-also; caryatamamost astonishing; akti-potency; r-kasya-of r Ka; iti-thus; siddham-the conclusion. From these statements we may conclude that Lord Ka is the master of the most wonderful transcendental potency. Text 103 tad eva virodha-parihrea viruddhrthnm apy arthnuklyena r-kasya svayabhagavattvam eva dh-ktam. tat-therefore; evam-in this way; virodha-objections; parihrea-by removing; viruddha-arthnmof the improperly interpreted scriptural passages; artha-nuklyena-by the proper interpretation; rka-of r Ka; svayam-bhagavattvam-the status of the Original Personality of Godhead; evacertainly; dh-ktam-is conclusively proven. By answering all objections and by giving the proper interpretation of those scriptural passages, which when misinterpreted cover the actual meaning of the Vedic literatures, I have firmly established the fact that Lord Ka is the Original Form of the Personality of Godhead. Text 104 tatra ca vednta-strdv apy ekasya mah-vkyasya nn-vkya-virodha-parihreaiva sthpanya darayan npy atraivedam ity araddheyam. vkyn durbala-balitvam eva vicarayam, na tu bahv-alpat. dyate ca loke-ekenpi yuddhe sahasra-parjaya iti. evam ca bahuvirodha-parihreaiva svasmin r-kkhye para-brahmai sarva-vedbhidheyam ha tatra-in this connection; ca-also; vednta-stra-in the Vednta-stra; dau-and other Vedic literatures; api-also; ekasya-of one; mah-vkyasya-great statement; nn-various; vkya-statements; virodha-opposition; parihrea-by removing; eva-certainly; sthpanya-of establishing; darayanshowing; na-not; api-but; atra-here; eva-certainly; dam-in this way; iti-thus; araddh-lack of faith; iyam-this; vkynm-of statements; durbala-of the weak; balitvam-strength; eva-certainly; vicarayam-to be established; na-not; tu-but; bahu-of many statements; alpat-weakness; dyate-is observed; ca-also; loke-in the world; ekena-by one; api-even; yuddhe-in battle; sahasra-of thousands;

parajaya-victor; iti-thus; evam-in the same way;; ca-also; bahu-many; virodha-objections; parihrea-by removing; eva-certainly; svasmin-in Himself; ka-khye-named Ka; parabrahmai-the Supreme Personality of Godhead; sarva-all; veda-of the Vedas; abhidheyam-nameha-says. Someone may object: By speaking only a few arguments, you have attempted to refute the great mass of evidence against your theory. I cannot believe your conclusion. To this I reply: In the Vednta-stra and other Vedic literatures many lengthy arguments are refuted in a few words. The length of an argument is not the criterion of whether it is true or not. Even in the material world we may see an example of this, for sometimes a single strong fighter may defeat a thousand soldiers in the battle. In the same way a single strong argument may defeat thousands of illogical words. All of your arguments are defeated by Lord Ka Himself, for He describes Himself as the ultimate meaning of all the Vedic literatures in the following words (rmad-Bhgavatam 11.21.42-43): Text 105 ki vidhatte kim cae kim andya vikalpayet ity asy hdaya loke nnyo mad veda kacana m vidhate 'bhidhatte m vikalpypohyate hy aham kim-what; vidhatte-direct; kim-what; cae-declare; kim-what; andya-taking as the object; vikalpayet-may conjecture; iti-thus; asy-of the Vedic literature; hdayam-intention; loke-in this world; na-not; anya-other; mat-than Me; veda-knows; kacana-anyone; mm-Me; vidhatte-they ordain; abhidhatte-set forth; mm-Me; vikalpya-speculating; aphyate-am fixed; hi-certainly; aham-I. "What is the direction of all Vedic literatures? On whom do they set focus? Who is the purpose of all speculation? Outside of Me no one knows these things. Now you should know that all these activities are aimed at ordaining and setting forth Me. The purpose of Vedic literature is to know Me by different speculations, either by indirect understanding or by dictionary understanding. Everyone is speculating about Me." Sarva-samvadini Comment ki vidhatte iti; asya crika-praghaake kea"-abda-vykhyne r-hari-vaa-vkyni tatra s prvat nma guh devai sudurgam

tribhis tasyaiva vikrantair nitya parvasu pjit pura tatra vinyasya deha harir udra-dh tmna yojaym sa vasudeva-ghe prabhu iti. kim vidhatte iti-rmad-Bhgavatam 11.21.42-43 quoted on @ page 234; asya-of this verse; crikapraghaake-in the style of composition known as "crika"; kea-abda-of the word "kea"; vykhyne-in the explanation; r-hari-vaa-of the Hari-vaa; vkyni-the statements; tatrathere; s-that; prvat-of the mountain; nma-indeed; guh-the cave; devai-by the demigods; sudurgam-very difficult to be approached; tribhi-by three; tasya-of Him; eva-certainly; vikrantaipowerful; nityam-eternally; parvasu-in that place; pjit-worshipped; puram-existing from time immemorial; tatra-there; vinyasya-placing; deham-form; hari-Lord Hari; udra-dhmagnanimous; tmnam-Himself; yojaym sa-manifested; vasudeva-of Mahrja Vasudeva; ghe-in the home; prabhu-the Supreme Master. That Lord Ka is not an incarnation of one of Lord Viu's hairs, but is directly the Original Supreme Personality of Godhead is also confirmed in the following statement of the Hari-vaa: "The Supreme Personality of Godhead, Lord Hari, Whom even the demigods cannot approach, then appeared in that mountain cave in His primeval original transcendental form. After being worshipped by Brahm , iva, and Viu, the magnanimous Supreme Lord appeared within the home of Mahrja Vasudeva." Anuccheda 30 Text 1 ad evam, kas tu bhagavn svayam ity etat-pratij-vkyya mah-vra-rjyevtmanaiva nirjitytmast-kta-virodhi-atrthypi obh-vieea prekvatm nandanrtha caturagi senm ivnym api vacana-rem upaharmi. tatra tasya llvatra-karttvam ha tat-therefore; evam-in this way; ka tu bhagavn svayam iti-the statement "kas tu bhagavn svayam (Bhg. 1.3.28); etat-of this; pratij-assertion; vkyya-for statement; mah-great; vra-of heros; rjya-for the ruler; iva-just as; tman-personally; iva-just as; nirjitya-having defeated; tmasat-kta-brought under subjugation; virodhi-of those attempting to refute the arguments; ata-of hundreds; arthya-meanings; api-even; obh-with a beauty; vieea-specific; prekvatm-of the observers; nandana-artham-for the delight; caturagim-consisting of four parts (footsoldiers, cavalry, chariot warriors, and warriors riding elephants); senm-army; iva-just like; anym-the other; api-even; vacana-of words; reim-multitude; upharmi-I bring; tatra-in this

connection; tasya-of Lord Ka; ll-avatra-of pastime incarnations; kattvam-the status as the original source. Our paribh-stra (ka tu bhagavn svayam) now appears as a great heroic king who has just defeated hundreds of enemies in the form of opposing arguments and completely brought them under his submission to the great delight of all onlookers. I shall now bring into view the multitude of arguments that forms the footsoldiers, cavalry, chariot warriors and elephant-riding warriors of his army. The first division of that army consists of the arguments to prove that r Ka is the origin of all ll-avatras (pastime incarnations). At the beginning of this division is the following verse spoken by the demigods to Lord Ka (rmad-Bhgavatam 10.2.40): Text 2 matsyva-kacchapa-nsiha-varha-hasarjanya-vipra-vibudheu ktvatra tva psi nas tri-bhuvana ca yathdhunea bhra bhuvo hara yadttama vandana te ity di spaam dev r-bhagavantam. matsya-the fish incarnation; ava-the horse incarnation; kacchapa-the tortoise incarnation; nsiha-the Narasiha incarnation; varha-the Varha incarnation; hasa-the swan incarnation; rjanya-incarnations as Lord Rmacandra and other katriyas; vipra-incarnations as brhmaas like Vmanadeva; vibudheu-among the demigods; kta-avatra-appeared as incarnations; tvam-Your Lordship; psi-please save; na-us; tri-bhuvanam ca-and the three worlds; yath-as well as; adhunnow; a-O Supreme Lord; bhram-burden; bhuva-of the earth; hara-please diminish; yadu-uttamaO Lord Ka, best of the Yadus; vandanam te-we offer our prayers unto You; iti-thus; dibeginning; spaam-the meaning is clear; dev-the demigods; r-bhagavantam-to Lord Ka. "O supreme controller, Your Lordship previously accepted incarnations as a fish, a horse, a tortoise, Narasihadeva, a boar, a swan, Lord Rmacandra, Paraurma and, among the demigods, Vmanadeva, to protect the entire world by Your mercy. Now please protect us again by Your mercy by diminishing the disturbances in this world. O Ka, best of the Yadus, we respectfully offer our obeisances unto You."* Anuccheda 31 tath, surev v a tathaiva ity di. spaam, brahm tam. tath-in the same way; sureu u a tath eva iti di-the rmad-Bhgavatam 10.14.20 ("surev v a tathaiva nv api, tiryaku yadasv api te 'janasya, janmsat curmada-nigrahya, prabho vidhta sad-anugrahya"); spaam-clear; brahma-Brahm ; tam-to Lord Ka.

This is confirmed in the following verse spoken by Brahm to Lord Ka (rmad-Bhgavatam 10.14.20): "O Original Personality of Godhead, O creator of the entire cosmic manifestation, although You never take birth You nevertheless appear among the demigods, sages, human beings, animals, and aquatics, in order to crush the false pride of the demons, and bestow Your mercy to the saintly devotees."* Anuccheda 32 tath, bahni santi nmni rpi ca sutasya te ity di. spaam. garga r-vraja-rjam. tath-in the same way; bahni santi nmni rpi ca sutasya te iti di-the rmad-Bhgavatam (10.8.15) ("bahui santi nmni rpi ca sutasya te, gua-karmurpi tny aha veda no jana"); spaam-clear; garga-Gargcrya; r-vraja-rjam-to the king of Vrajabhmi. This is also confirmed in the following verse (rmad-Bhgavatam 10.8.15) spoken by Gargcrya to Nanda Mahrja: "For this son of yours (Ka) there are many forms and names according to His transcendental qualities and activities. These are known to me, but people in general do not understand them."* Anuccheda 33 Text 1 evam yasyvatra jyante arrev aarria ity di. arriv aarria ity api jne hetu-garbhavieaam. arriu madhye 'py avatrasya sata svayam aarria. evam-in the same way; yasya avatra jyante arreu aarria iti di-in the rmadBhgavatam 10.10.34 ("yasyvatr jyante arrve aarria, tais tair atulytiayair vryair dehiv asagatai"); arreu-among the conditioned souls who have material bodies; aarria-without a material body; iti-thus; api-although; jne-in knowledge; hetu-of causes; garbha-the origin; vieaam-distinguishing characteristic; arriu-among embodied beings; madhye-in the midst; apialthough; avatrasya-incarnated; sata-of the Absolute Truth; svayam-personally; aarriawithout a material body. This is also confirmed in the following verse spoken by Nalakvara and Maigrva to Lord Ka (rmad-Bhgavatam 10.10.34):

"Appearing in bodies like those of an ordinary fish, tortoise and hog, You exhibit activities impossible for such creatures to perform: extraordinary, incomparable, transcendental activities of unlimited power and strength. These bodies of Yours, therefore, are not made of material elements, but are incarnations of Your Supreme Personality."* This statement explains that the forms of Lord Ka are always spiritual. Text 2 nta para parama yad bhavata svarpam ity di dvitya-sandarbhodhraa-praghaakady jvavad deha-dehi-prthkybhvena mukhyamatvrthayogt. kuvertmajau rbhagavantam. nata para parama yad bhavata svarpam iti di-rmad-Bhgavatam 3.9.3; dvitya-sandarbhain the second Sandarbha; udharaa-prabhaaka-dy-by the description; jvavat-like an ordinary conditioned soul; deha-of the body; dehi-and the possessor of the body; prthkya-of separateness; abhvena-because of non-existence; mukhyamatvrtha-ayogt-because of the inappropriateness; kuvera-tmajau-the two sons of Kuvera; r-bhagavantam-to the Supreme Lord. This is also confirmed in the following verse spoken by Brahm to Lord Ka (rmadBhgavatam 3.9.3): "O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge."* In the verse beginning "yasyvatra" (rmad-Bhgavatam 10.10.34) we should not interpret the word "aarria" to mean "formless". The actual meaning is that because the Supreme Lord does not manifest an external material body different from Himself, He is therefore called "aarria". This has already been explained in the second (Bhagavat) sandarbha. Someone may argue that the word "aarria" should be interpreted as "formless" becuse that is the direct meaning of the word. To this objection I reply: Because this interpretation ("formless") is contradicted in many Vedic literaturs, and the Supreme Lord is affirmed to possess an eternal transcendental form, therefore the primary meaning ("formless") should be rejected, and the secondary meaning of the word ("without an external material body") should be accepted. Anuccheda 34 aparam yat-pda-pakaja-raja iras bibharti rr abjaja sagiria saha loka-plai ll-tanu sva-kta-setu-parpsay ya klo 'dadht sa bhagavn mama kena tuyet.

spaam. nagnajit r-bhagavantam. aparam-further; yat-whose; pda-feet; pakaja-lotus; raja-dust; iras-on the head; bibharticarries; rr-Lakm; abjaja-Brahm; sagiria-with iva; saha-with; loka-plai-the protectors of the planets; ll-for pastimes; tanu-form; sva-kta-accepted; setu-principles of religion; parpsaywith a desire; ya-who; kla-time; adadht-placet; sa-He; bhagavn-the Supreme Lord; mama-my; kena-by what?; tuyet-may please; spaam-clear; nagnajit-Nagnajit; r-bhagavantam-to the Supreme Personality of Godhead. This is also confirmed in the following verse (rmad-Bhgavatam 10.58.37) spoken by King Nagnajit to Lord Ka: "O Lord who accepts the form of the various pastime-incarnations in order to protect the principles of religion, O Lord, the dust of whose lotus feet is reverentially placed by Lakm, Brahm, iva, and all the demigods upon their heads, O Supreme Personality of Godhead, what may I do to please You?" Anuccheda 35 Text 1 para ca namas tasmai bhagavate kyakuha-medhase yo dhatte sarva-bhtnm abhavyoat kal param-in another place (Bhg. 10.87.46); ca-also; nama-I offer my respectful obeisances; tasmaito Him; bhagavate-the Original Personality of Godhead; kya-Lord Ka; akuha-medhaseomniscient; ya-who; dhatte-accepts; sarva-of all; bhutnm-living entities; abhavya-for the liberation; uati-auspicious; kal-forms of His plenary expansions. This is also confirmed in the rmad-Bhgavatam (10.87.46), where Nrada Muni offers the following prayer: "I offer my respectful obeisances to Lord Ka, the all-knowing Original Personality of Godhead who, in order to liberate the conditioned souls, accepts the auspicious forms of His many incarnations." Text 2

k nama iti r-kvatratay nryaa stauti, ete csa-kal pusa kas tu bhagavn svayam, ity ukte ity e. ata eva ruti-stava-ravanantara tasm eva namaskrt ruti-stutv api r-ka eva stutya ity ytam. k-commentary; ca-also; nama iti-this verse, which begins with the word "nama"; r-kaavatratay-the appearance of Lord Ka; nryaam-Nryaa i; stauti-glorifies; ete cakal pusa kas tu bhagavn svayam iti ukte-from the statement "Kas tu bhagavn svayam"; iti e-the same; ata eva-therefore; ruti-of the personified Vedas; stava-of the prayers; srava-hearing; anantaram-after; tasmai-to Him; eva-certainly; namaskrt-because of obeisances; ruti-of the personified Vedas; stutau-in the prayers; api-also; r-ka-r Ka; eva-certainly; stutya-glorified; iti-thus; ytam-concluded. rdhara Svm explains in his commentary on this verse: "Speaking to Nryaa i, Nrada glorified the appearance of Lord Ka by speaking this verse, which confirms the truth of the statement "ete ca-kal pusa kas tu bhagavn svayam". In this way, at the end of the Prayers of the Personified Vedas, Nrada Muni affirmed that Lord Ka is the Original Personality of Godhead, the source of all incarnations. Text 3 tathaiva rutibhir api nibhta-marun-mano-'ka-dha-yoga-yuja ity di padye nijri-mokapradatvdy-asdhraa-ligena sa eva vyajita. spaam. r-nrada. tath-in the same way; eva-certainly; rutibhi-by the Personified Vedas; api-also; nibhta-marunmano-'ka-dha-yoga-yuja iti di padye-in the rmad-Bhgavatam 10.87.23 "nibhta-marun-mano 'ka-dha-yoga-yujo hdi yan munaya upsate tad arayo 'pi yayu smarat striya uragendra-bhogabhuja-daa-viakta-dhiyo vayam api te sam samado 'ghri-saroja-sudh"; nija-own; arienemies; moka-liberation; pradatva-giving; asdhraa-extraordinary; ligena-by the quality; saHe; eva-certainly; vyajita-characterized; spaam-the rest of the verse is clear; r nrada-Nrada Muni. Because Lord Ka grants liberation even to the enemies killed by Him, He is unique among all the forms of the Personality of Godhead. This is confirmed by the following statement spoken by the Personified Vedas and repeated by Nrada Muni in rmad-Bhgavatam (10.87.23): "By practicing the mystic yoga system and controlling their breath, the great sages conquered the mind and senses. Thus engaging in mystic yoga, they saw the Supersoul within their hearts and ultimately entered into the impersonal Brahman. However, even the enemies of the Supreme Personality of Godhead attain that position simply by thinking of the Supreme Lord."*

Anuccheda 36 Text 1 tath guvatra-karttvam ha ity uddhaventy-anurakta-cetas po jagat-kranaka sva-aktibhi ghta-mrti-traya varevaro jagda saprema-manohara-smita tath-in the same way; gua-of the modes of material nature; avatra-incarnations; kattvamthe state of accepting; ha-describes; iti-thus; uddhavena-by Uddhava; ati-anurakta-cetas-in a spirit of unalloyed devotional service; pa-inquired; jagat-for whom the universe; kranaka-is just like a toy; sva-with His own; aktibhi-potencies; ghta-accepted; mrti-traya-the three forms of the gua-avatras; vara-vara-the supreme controller of all controllers; jagda-spoke; saprema-affectionate; manohara-enchanting; smita-with a smile; spaam-the meaning of the verse is clear. That Lord Ka is the source of all the gua-avatras (Viu who controls the mode of goodness, Brahm who controls the mode of passion, and iva who controls the mode of ignorance) is confirmed in the following verse from rmad-Bhgavatam (11.29.7): "When the great pure devotee Uddhava had asked this question, Lord Ka, who accepts the forms of the three gua-avatras (Viu, Brahm and iva), who controls the universe with His various potencies just as a child controls a toy, and who is the supreme controller of all the demigods, smiled in a charming and affectionate way and replied to His devotee's question in the following words."** Text 2 atra ajnatm tvat-padavm ity udhta vacanam apy anusandheyam. r-uka. atra-in this connection; ajnat tvat-padav-rmad-Bhgavatam 10.14.19 ("ajnat tvatpadavm antmany tmtm bhsi vitatya mym sv ivha jagato vidhna iva tvam eo 'nta iva tri-netra."); iti-thus; udhtam-said; vacanam-statement; api-also; anusandheyam-should be considered; r-uka-r Sukadeva Gosvm. In this connection we may note the following statement spoken by Brahm to Lord Ka (rmad-Bhgavatam 10.14.19): "O Lord Ka, persons who are unaware of Your inconceivable energy cannot understand that

You alone expand Yourself as the creator Brahm, maintainer Viu, and annihilator iva. Persons who are not in awareness of things as they are contemplate that I, Brahm, am the creator, Viu is the maintainer, and Lord iva is the annihilator. Actually You are alone everything: creator, maintainer and annihillator."* Anuccheda 37 Text 1 atha puruvatra-karttvam apy ha iti matir upakalpit vit bhagavati stvata-pugave vibhmni sva-sukham upagate kvacid vihartu praktim upeyui yad-bhava-pravha r-bhma uvca-r Bhmadeva said; iti-thus; mati-thinking, feeling and willing; upakalpitinvested; vit-freed from all sense desires; bhagavati-unto the Personality of Godhead; stvatapugave-unto the leader of the devotees; vibhmni-unto the great; sva-sukham-self-satisfaction; upagate-unto He who has attained it; kvacit-sometimes; vihartum-out of transcendental pleasure; praktim-in the material world; upeyui-do accept it; yat-bhava-from whom the creation; pravhais made and annihilated. That Lord Ka is the origin of the purua-avatras, who are the creators of the material universes, is confirmed in the following prayer spoken by Bhmadeva to Lord Ka (rmadBhgavatam 1.9.32): "Let me now invest my thinking, feeling and willing, which were so long engaged in different subjects and occupational duties, in the all-powerful Lord r Ka. He is always self-satisfied, but sometimes, being the leader of the devotees, He enjoys transcendental pleasure by descending on the material world, although from Him only the material world is created."* Text 2 k ca parama-phala-rpa r-ka-rati prrthayitu prathama svaktam arpayati iti iti vigato bhma yasmt tasmin. yam apekynyatra mahattva nstty artha. tad eva paramaivaryam ha sva-sukham svarpa-bhta paramnanda upagate prptavaty eva. kvacit kadcid vihartum kritum praktim upeyui svktavati, na tu svarpa-tirodhanena jvvat pratantryam ity artha. vihartum ity ukta prapacayati yad yato bhava-pravha siparampar bhavati ity e.

k-commentary; ca-and; parama-ultimate; phala-result; rpa-form; r-ka-for Lord Ka; rati-attraction; prrthayitu-to pray; prathama-first; svaktam-accepted; arpayati-offers; itithus; iti-thus; vigato-gone; bhma-the Lord; yasmt-from whom; tasmin-in Him; yam-whom; apekya-in relation; anyatra-in someone else; mahattva-greatness; na-not; asti-is; iti-thus; arthameaning; tad-this; eva-certainly; parama-supreme; aivaryam-opulence; ha-said; sva-sukham-own happiness; svarpa-own form; bhta-manifested; parama-supreme; nanda-bliss; upagateattained; prptavati-gives; eva-indeed; kvacit-somewhere; kadcid-sometime; vihartum-to play; kritum-to play; praktim-nature; upeyui-attains; svktavati-accepted; na-not; tu-indeed; svarpaown form; tirodhanena-by disappearance; jv-a jva; vat-like; pratantryam-independence; iti-thus; artha-the meaning; vihartum-to enjoy pastimes; iti-thus; ukta-said; prapacayati-creates; yadwhich; yata-from which; bhava-pravha-material world; si-parampr-creation; bhavati-is; itithus; e-this. The following explanation of this verse is found in rdhara Svm's commentary: "In this verse Bhmadeva prays for attraction to Lord Ka, which he considers the supreme goal of life, and aside from which there is nothing worth praising. Bhma also describes the transcendental opulences of the Lord by using the words `sva-sukham upagate' (full of all transcendental bliss). Bhma says `kvacid vihartu praktim upeyui' (The Lord sometimes descends to this material sphere to display His transcendental pastimes). The Lord appears in this world and again disappears from it according to His own desire. He is completely independent, and He is not forced to enter the material sphere, as the conditioned souls are. Indeed, Lord Ka is actually the creator of the cosmic manifestation (`yad-bhava-pravha')." Text 3 evam eva tam pratyukta devair apy ekdae tvatta pumn samdhigatya yaysya vryam, dhatte mahantam iva garbham amogha-vrya. iti. evam-in this way; eva-certainly; tam-He; pratyuktam-answered; devai-by the demigods; api-also; ekdae-in the Eleventh Canto (Bhg. 11.6.16); tvatta-from You; pumn-the purua-avatra; samadhigatya-having attained; yay-by the material potency; asya-of the universe; vryam-potency; dhatte-places; mahantam-the mahat-tattva; iva-like; garbham-the womb; amogha-infallible; vryapower. This is also confirmed in the following prayer spoken by the demigods and recorded in rmadBhgavatam (11.6.16): "O Lord Ka, You are the originn of the purua-incarnation who is like the father who impregnates the womb of material nature." Text 4

k ca tvatta purua vryam aktim samdhigatya prpya yay myay saha mahanta dhatte. kam iva asya vivasya garbham iva ity e. bhma r-bhagavantam. k-rdhara Svm's commentary; ca-also; tvatta-the word "from You"; purua-the puruaincarnation; vryam-the word vryam; akti-means "potency"; samadhigatya-"samadhigatya"; prpyameans "having attained"; yay-"by which"; myay-means "by maya"; saha-with; mahantam dhattecreates the material world; kam iva-to what may it be compared?; asya-of this; vivasya-universe; garbham iva-like the womb; iti-thus; esa-the commentary; bhma-Bhma; r-bhagavantam-to the Supreme Personality of Godhead. This verse is explained by rdhara Svm in the following way: "In this verse the word `tvatta' means `the purua-avatra is manifested from You', and the word `vryam' means `potency'. `Samdhigatya' means `having attained' and `yay' means `by the material creative potency my'. In this way the Lord manifests the material creation (`mahanta dhatte'). To what may this material world be compared? It may be compared to `asya garbham iva' (like a womb impregnated by the Supreme Lord)." Anuccheda 38 ata eva bhava-bhayam apahantum ity dau tasydi-puruatva rehatvam apy ha, puruam abham dyam ka-saja nato 'smi iti. keti saja tan-nmatventi-prasiddhir yasyeti mrty-antara niidhyate. tan-mrter namaskriyamnatvena ca nitya-siddhatva daryate. tatraiva k-kdbhir api ta vande paramnanda nandanandana-rpiam ity uktam. r-uka. ata eva-therefore; bhava-of material existence; bhayam-the fear; apahantum-to remove; iti-thus; dau-beginning; tasya-of Him; di-puruatvam-the position of being the Original Personality of Godhead; rehatvam-the position of being the best; api-also; ha-describes; puruam-person; abham-best; dyam-original; ka-sajam-named Ka; nata asmi-I offer my respectful obeisances to Him; iti-thus; ka-Ka; iti-thus; saja-name; tat-nmatvena-by this name; atigreat; prasiddhi-fame; yasya-of whom; iti-thus; mrti-forms; antaram-other; niidhyate-are eclipsed; tat-mrte-of that form; namaskriyamnatvena-by offering obeisances; ca-also; nityasiddhatvam-eternal perfection; daryate-is revealed; tatra-there; eva-certainly; k-kdbhi-by the author of the commentary; api-also; tam-to Him; vande-I offer my respectful obeisances; paramnandam-full of transcendental bliss; nanda-of Nanda Mahrja; nandana-the son; rpiamwith the form; iti-thus; uktam-described; r-uka-r ukadeva Gosvm. ukadeva Gosvm clearly explains that Lord Ka is the Supreme Original Personality of Godhead in the rmad-Bhgavatam (11.29.49), where he says: "I offer my respectful obeisances to Lord Ka, the Original form of the Personality of

Godhead." From this it may be observed that Ka is the most important name of the Lord, and His two armed form as Ka is His most important form. This eternal supreme status of Lord Ka is revealed in this verse where ukadeva Gosvm offers His respects to the Lord. This is also confirmed by rdhara Svm, the foremost commentator on rmad-Bhgavatam in the following words: "I offer my respectful obeisances unto the supremely blissful Original Personality of Godhead, who is known as the son of Mahrja Nanda." Anuccheda 39 Text 1 tad evam jaghe ity di-prakarae yat svayam utprekita tac ca r-svmi-sammatypi dhktam. tat-therefore; evam-in this way; jaghe iti adi prakarane-in the chapter beginning jaghe" (Bhgavatam, Canto One, Chapter Three); yat-which; svayam-directly; utprekitam-indicated; tatthat; ca-also; r-svmi-of rdhara Svm; sammatya-by the opinion; api-also; dh-ktamconfirmed. In this way rdhara Svm has confirmed the statement of rmad-Bhgavatam (Canto One, Chapter Three) that r Ka is the Original Personality of Godhead. Text 2 punar api tat-sammatir abhyasyate yath rutvjita jarsandha npater dhyyato hari ahopya tam evdya uddhavo yam uvca ha. k ca dya hari r-ka ity e. r-uka. puna-again; api-also; tat-that; sammati-opinion; abhyasyate-is repeated; yatha-for example; rutva-having heard; jita-undefeated; jarsanda-Jarsandha; npate-of King Yudhihira; dhyyata-meditating; hari-Hari; aha-spoke; upya-plan; tam-that; eva-certainly; dya-the Original Personality of Godhead; uddhava-Uddhava; yam-which; uvca-spoke; ha-certainly; k-

rdhara Svm's commentary; ca-also; dya-the Original Personality of Godhead; hari-Hari; rka-r Ka; iti-thus; e-the commentary; r-uka-spoken by ukadeva Gosvm. That r Ka is the Original Personality of Godhead is also confirmed in the following verse of rmad-Bhgavatam (10.72.15): "When r Ka, the Original Personality of Godhead, heard from King Yudhihira that the enemy Jarsandha was almost impossible to defeat, Lord Ka proposed the following plan, which had already been suggested by Uddhava." rdhara Svm explains in his commentary that the word "dya" (Original Personality of Godhead) clearly refers to Lord Ka. Anuccheda 40 Text 1 ki ca athham aa-bhgena devaky putrata ubhe prpsymi iti. kim ca-furthermore; ath-therefore; aham-I; aa-bhgena-by My plenary expansion; devakyof Devak; putrata-the son; ubhe-O all-auspicious Yogamy; prpsymi-I shall become; iti-thus. This is also confirmed by the following statement spoken by Lord Ka to His internal potency Yogamy (rmad-Bhgavatam 10.2.9): "O all-auspicious Yogamy, I shall then appear with My full six opulences as the son of Devak."* Text 2 ama-bhgena ity atra pratocitam evrtha bahudh yojayadbhir madhye aena puruarpea myay bhgo bhajanam kaa yasya teneti ca vycakair ante sarvath pariprarpeeti vivakitam, kas tu bhagavn svayam ity uktatvt, ity eva hi tair vykhytam. rbhagavn yogamym. aa-bhgena-by the phrase "aa-bhgena"; iti-thus; atra-in this connection; prata-fullness; ucitam-is described; eva-certainly; rtha-the meaning; bahudh-in many ways; yojayadbhiexplaining the meaning of this verse; madhye-in the midst; aena-by the word "aena-"; purua-

rpea-in the form of a person; myay-of material energy; bhga-opulence; bhajanam-possession; kaa-appearance; yasya-of whom; tena-by this; iti-thus; ca-also; vycakai-by various explanations; ante-at the conclusion; sarvath-in all respects; paripra-perfect and complete; rpea-with a form; iti-thus; vivakitam-intended to be described; ka tu bhagavn svayam iti uktatvt-because of the statement "Kas tu bhagavn svayam"; iti-thus; evam-in this way; hicertainly; tai-by them; vykhytam-explained; r-bhagavn-the Supreme Personality of Godhead; yogamym-to Yogamy. rdhara Svm explains that in this verse the word "aa-bhgena" means "accompanied by His expansions, the purua-incarnations". This description confirms the statement of rmadBhgavatam (1.3.38): "Kas tu bhagavn svayam" (r Ka is the Original Personality of Godhead, the source of all incarnations of Godhead). Anuccheda 41 Text 1 evam yasya-bhgena vivotpatti-layoday bhavanti kila vivtmas tam tvdyha gati gat evam-in the same way; yasya-of whom; aa-of a portion; aa-of a portion; aa-of a portion; bhgena-by a tiniy fragment; viva-of the universe; utpatti-creation; laya-annihilation; udaymannifestation; bhavanti-comes into being; kila-certainly; viv-tman-O all-pervading Supersoul; tam-to Him; tva-unto You; dya-O Original Personality of Godhead; ha-I; gati gat-take shelter. This is also confirmed in the following statement spoken by Devak to Lord Ka (rmadBhgavatam 10.85.31): "O Lord Ka, O all-pervading Supersoul, You are the Original Personality of Godhead. By a tiny fragment of a part of a part of a portion of Your potency the material universes are created and again annihilated. I surrender unto You and take shelter of You."* Text 2 k ca yasya puruas tasyo may tasy a gus te bhgena paramu-mtraleena vivotpatty-dayo bhavanti tam tv tvam gati araa gatsmi ity e. r-devak-dev r-

bhagavantam. k-the commentary; ca-also; yasya-of whom; a-the portion; purua-purua-vatara; tasyaof Him; a-the portion; my-the my potency; tasy-of that; a-the parts; gu-the three modes of nature; te-of them; bhgena-by a part; paramu-mtra-leena-by an atomic fraction; viva-utpatti-daya bhavanti-the creation, maintenance and destruction of the universes is manifested; tam-to Him; tv-to You; tvam-to You; gatim-the word "gatim"; araam gata smi-I shall take shelter; iti-thus; ea-the commentary; r-devak-dev-spoken by Devak-dev; rbhagavantam-to the Supreme Personality of Godhead. rdhara Svm explains in his commentary: "In this verse the first "aa" (portion) referred to is the purua-avatra. The portion of the purua-avatra is the illusory potency my, and the portion of my is the three modes of material nature. By an atomic fragment of the modes of nature, the material universes are created, maintained and destroyed. In this way, by a portion of a portion of a portion of a portion of the Lord's potency the material world is created. In this verse the word `tva' means `unto You' and the phrase `gati gatsmi' means `I take shelter'". Anuccheda 42 Text 1 yath ca nryaas tva na hi sarva-dehinm. ity dau. nryao 'ga nara-bh-jalyant. iti. yath-just as; ca-also; nryaa tva na hi sarva-dehinm iti dau nryaa aga nara-bhjalyant iti-the following verse from rmad-Bhgavatam (10.14.14)- "nryaas tva na hi sarvadehinm tmsy adhkhila-loka-sk nryao 'ga nara-bh-jalyant tac cpi satya na tavaiva my That Lord Ka is the origin of the Nryaa feature of Godhead is confirmed in the following statement spoken to Lord Ka by Brahm (rmad-Bhgavatam 10.14.14): "O Lord of lords, You are the seer of all creation. You are indeed everyone's dearest life. Are You not, therefore, my father, Nryaa? `Nryaa' refers to one whose abode is in the water born from Nara (Garbhodakay Viu), and that Nryaa is Your plenary portion. All Your plenary portions are transcendental. They are absolute and are not creations of my."* Text 2

k ca nard udbhut ye 'rth, tath narj jta yaj jala tad yanat yo nryaa prasiddha so 'pi tavga mrti ity e. atra sa tavgam, tva punar agty asau tu viado 'rtha; na tu stutimtram idam. k-in the commentary of rdhara Svm; ca-also; nart-from Nara; udbhut-born; ye-those who; arth-the meanings; tath-in the same way; nart-from Nara; jta-born; yat-which; jalawater; tat-that; yanat-due to the place of refuge; ya-who; nryaa-as Nryaa; prasiddhafamous; sa api-that same person; tav-Your; aga-part; mrti-form; iti-thus; e-the commentary; atra-in this explanation; sa-He; tava-Your; gam-part; tva-You; puna-again; agfrom whom the portion is expanded; asau-He; tu-also; viada-clear; artha-meaning; na-not; tubut; stuti-praise; mtram-only; idam-this. rdhara Svm explains in his commentary: "This verse explains that Lord Nryaa rests on the Garbhodaka Ocean which was manifested from His own body. It is further explained that that Nryaa is a plenary portion of Lord Ka." In this way the meaning of this verse is clear: Ka is the source of the incarnations of Godhead. Brahm is speaking correctly, and not simply speaking flattering lies. Text 3 dvghsura-mokaa prabhavata prpta para vismayam ity ukta-rty kvacid apy avatryavatrntareu tdasypi mokaam ada-cara dv vismaya praptavn brahm. dv-was observing; aghsura-mokaa-the wonderful killing and deliverance of Aghsura from material tribulation; prabhavata-of the all-potent Supreme Person; prpta para vismayamhad become extremely astonished; iti-thus; ukta-rty-by this explanation; kvacit-somewhere; apiand; avatri-of the source of all incarnations; avatra-ntareu-among the incarnations; tdasyof someone like Aghsura; api-even; mokaa-liberation; ada-cara-unprecedented; dvhaving seen; vismaya-amazement; prptavn-attained; brahm-Brahm. That Ka is the Original Personality of Godhead is also confirmed in the following statement of rmad-Bhgavatam (10.13.15): "Brahm had observed the activities of the most powerful Ka in killing and delivering Aghsura, and he was astonished."* Brahm became amazed when he saw that the sinful demon Agha had become liberated by the mercy of Ka. The liberation of Agha could not have been performed by any other form of the Lord. Only the Original Personality of Godhead, Lord Ka, could have liberated such a sinful person.

Text 4 drau maju mahitvam anyad api tad-vatsn ito vatsapn ntvnyatra kurdvahntaradadht. ity ukta-rty tasyparam api mhtmya didkus tath-mhtmya dadareti prakaraasvrasyenpi labdham. na cpara-mhtmya-darana sambhavati-mtram. draum-just to see; maju-very pleasing; mahitvam anyat api-other glories of the Lord also; tatvatsn-their calves; ita-than that place where they were; vatsapn-and the cowherd boystaking care of the calves; ntv-bringing them; anyatra-to a different place; kurdvaha-O Mahrja Parkit; antaradadht-kept hidden and invisible for some time; iti-thus; ukta-rty-by this description; tasya-of Him; aparam-superexcellent; api-also; mhtmyam-glory; didku-desiring to see; tath-in the same way; mhtmyam-glory; dadara-saw; iti-thus; prakaraa-of this chapter; svrasyena by the superexcellence; labdham-attained; na-not; ca-also; apara-ordinary; mhtmyaglory; daranam-sight; sambhavati-comes into existence; mtram-only. Ka's supremacy is also described in the following verse (rmad-Bhgavatam 10.13.15): "Brahm wanted to show some of his own power and see the power of Ka, who was engaged in His childhood pastimes, playing as if with ordinary cowherd boys. Therefore in Ka's absence, Brahm took all the boys and calves to another place. Thus he became entangled, for in the very near future he would see how powerful Ka was."* This verse describes Brahm's desire to see more excellent pastimes of the Lord. This chapter (Canto 10, Chapter 13) describes how Brahm actually saw the Lord's extraordinary opulence and glory. Text 5 tvat sarve vatsa-pl payato 'jasya tat-kat vyadyanta ghana-ym pta-kaueya-vsasa tvat-so long; sarve-all; vatsa-pl-both the calves and the boys tending them; payata-while he was watching; ajasya-of Lord Brahm ; tat-kat-immediately; vyadyanta-were seen; ghanaym-as having a complexion resembling bluish rainclouds; pta-kaueya-vsasa-and dressed in yellow silk garments. After Brahm had stolen the boys and calves, Ka personally expanded to become the boys and calves Himself. The following verse (rmad-Bhgavatam 10.13.46) describes Brahm's eventual

perception that the boys and calves were actually personal expansions of Ka: "Then, while Lord Brahm looked on, all the calves and the boys tending them immediately appeared to have complexions the color of bluish rainclouds and to be dressed in yellow silken garments."* Text 6 ity din aktibhir ajdybhir aivaryair aimdyai catur viti-sakhya-tattvair mahaddibhis tat-sahakribhi kla-svabhvdyais tat-sambhtair brahmair tad-antar-bhta-srabhir brahmdibhir ijvais ca stamba-paryantai pthak pthag upsits tda-brahmevara-koaya r-kenaiva tat-tad-aenaivenvirbhvya brahma prati skd eva darit ity uktam. iti din-by the passage beginning with this verse; aktibhi-by potencies; aja-dyabhibeginning with aja; aivaryai-by various opulences; animdyai-by Anim and the other mystic perfections; catu-viati-skhya-tattvai-by the 24 elements enumerated in the Skhya philosophy; mahat-dibhi-even by the mahat-tattva and other potencies of the Lord; tatsahakribhi-by the Lord's assistants; kla-svabhva-dyai-by personified time and other potencies; tat-sambhtai-created by the Lord; brahmai-by universes; tat-anta-bhta-within them; sratbhi-by the creators; brahma-dibhi-headed by Brahm ; jvai-by the living entities; ca-and; stamba-paryantai-down to the blades of grass; pthak pthak-by each of them; upsitworshipped; tda-like this; brahma-of universes; vara-of controllers; koaya-millions; rkena-by r Ka; eva-certainly; tat-tat-aena eva aena-by portions of portions; virbhvyamanifesting; brahmam prati-to Brahm ; skt-directly; eva-darit-revealed; ii-thus; uktamdescribed. This passage from rmad-Bhgavatam describes how millions of Lord Ka's viu-tattva expansions were shown to Brahm by Lord Ka, who manifested Them as merely a portion of a portion of His potency. These viu-tattva expansions were all the masters of all the material universes and they were being worshiped by the Lord various potencies, headed by Aj, by all personified opulences, by the mystic perfections, headed by Anima, by the 24 material elements enumerated by the Sakhya philosophy, by the mahat-tattva and other potencies, by the Lord's assistants and associates, by personified time and other potencies of the Lord, by the various material universes manifested by the time potency, by innumerable Brahms and other demigods entrusted with the details of universal creation, and by all the individual living entities (jvas), even down to the blades of grass. Text 7 tad dam eva kas tu bhagavn svayam ity atra vikta-sarva-aktitvd ity etat svmivykhynasysdhraam bja bhavet.

tat-that; dam-in this way; eva-certainly; ka tu bhagavn svayam-r Ka is the Original Personality of Godhead; iti-thus; atra-in this context; vikta-sarva-aktitvt-because of being the original source of all potencies; iti-thus; etat-that; svmi-vykhynasya-of the commentary of rdhara Svm; asdhraam-extraordinary; bjam-source; bhavet-is. In His commentary on this verse, rla rdhara Svm confirms that all transcendental potencies are manifested from Lord Ka, and Lord Ka is the original source of everything. In order to substantiate these points, rdhara Svm quotes the "kas tu bhagavn svayam (r Ka is the Original Personality of Godhead) statement of rmad-Bhgavatam (1.3.28). Text 8 viva-rpa-darandn tat-tad-brahmntarymi-purum ekatarepi akyatvt. tasmd vir-puruayor iva purua-bhagavator api jaghe paurua rpam ity dv upsanrtham eva tair abheda-vykhy kteti gamyate. vastutas tu paramrayatvena r-ka eva tair ag-kto 'sti; yath viva-rpa-of the Universal Form; darana-of the sight; dnm-and other extraordinary activities; tat-tat-of the various; brahma-universes; antarymi-purum-of the all-pervading Supersouls; ekatarea-as one; api-also; akyatvt-because of being the master of all potencies; tasmt-therefore; vir-of the Universal Form; puruayo-and the purua-avatras; iva-just like; purua-of the Purua-avatras; bhagavato-and of the Supreme Personality of Godhead; api-also; jaghe pauruam rpam-"The Supreme Personality of Godhead accepted the form of the puruaavatra"; iti-thus; dau-in the passage beginning; upsana-worshipping; artham-for the purpose; evacertainly; tai-by the learned commentator; abheda-being non-different; vykhy-explanation; ktis done; iti-thus; gamyate-is understood; vastuta-actually; tu-but; parama-supreme; rayatvena-as the shelter of eveything; r-ka-r Ka; eva-certainly; tai-by him; ag-kta-accepted; astiis; yath-just as. r Ka is the all-powerful master of all potencies, and He is not different from His manifestations as the Universal Form and as the all-pervading Supersoul who is manifested everywhere throughout the expanse of innumerable material universes. In his commentary on the verse "jaghe paurua rpam (The Original Personality of Godhead then accepted the form of the purua-avatra) (rmad-Bhgavatam 1.3.1), rdhara Svm explains that the purua-avatra is actually not different from the Universal Form, and the Original Personality of Godhead is also not different from the purua-avatra. Actually, Lord Ka is the shelter upon whom everything rests. rdhara Svm confirms this in the introductory verses of his commentary on the Tenth Canto of rmad-Bhgavatam (Bhvrtha-dpik 10.1.1-2) in the following words: Text 9

viva-sarga-visrgdinava-lakaa-lakitam r-kkhya para dhma jagad-dhma nammi tat viva-of the material universes; sarga-primary creation; visrga-secondary creation; di-beginning with; nava-nine; lakaa-characteristics; lakitam-characterized; r-ka-r Ka; khyamnamed; param-the supreme; dhma-abode; jagat-of the universe; dhma-the abode; nammi-I offer my respectful obeisances; tat-to Him. "I offer my respectful obeisances to r Ka, the Supreme Personality of Godhead, the ultimate source of all the universes. That r Ka is described in the first nine Cantos of rmadBhgavatam (which contain descriptions of nine subjects, beginning with primary and secondary creation of the material universes). Text 10 daame daama lakyam ritsraya-vigraham krad-yadu-kulmbhodhau parnandam udryate. iti. daame-in the Tenth Canto; daamam-the tenth subject matter; lakyam-to be seen; rita-of the sheltered; raya-of the shelter; vigraham-who is the form; krt-playing; yadu-kula-of the Yadu dynasty; ambhodhau-in the ocean; para-supreme; nandam-bliss; udryate-is describd. "The Tenth Canto of rmad-Bhgavatam reveals the tenth object, the Supreme Personality of Godhead who is the shelter of the surrendered souls. He is known as r Ka, and He enjoyed transcendental bliss, performing pastimes in the ocean known as the family of Mahrja Yadu."* Text 11 yady anyem api paramrayatva tan-matam, tad daama ity anarthaka syt. tasmt nryao 'gam iti yuktam evoktam. brahm r-bhgavantam. yadi-if; anyem-of other forms of the Supreme; api-also; parama-rayatvam-the ultimate shelter; tat-of them; matam-is considered; tad-then; daama iti-rdhara Svm's introduction to the Tenth Canto beginning with the word "daame"; anarthakam-useless; syt-may be; tasmt-from this; nryaa agam; the phrase "nryao 'gam" from Brahm 's prayers (10.14.14); iti-thus; yuktamproperly; eva-certainly; uktam-spoken; brahm-Brahm ; r-bhagavantam-to the Supreme Personality of Godhead.

In these verses rdhara Svm clearly describes Lord Ka as the Original Personality of Godhead, the supreme shelter of everyone. If one wishes to consider another form of God as the original form, then he must reject these verses of rdhara Svm as useless and without meaning. That Ka is the Original Form of the Godhead is confirmed in the following words of Lord Brahm: nryao 'gam "O Ka, Lord Nryaa is Your plenary portion)." Anuccheda 43 Text 1 avtra-prasage 'pi tathaiva spaam. avatra-of the incarnations; prasage-in connection; api-also; tath-in the same way; evacertainly; spaam-clearly. That r Ka is the Original source of all the incarnations of Godhead is confirmed in the following description found in rmad-Bhgavatam (10.1.21-23): Text 2 gira samdhau gagane samrit niamya vedhs tridan uvca ha g pauru me utmar punar vidhyatm u tathaiva m ciram giram-a vibration of words; samdhau-in trance; gagane-in the sky; samritm-vibrated; niamyahearing; vedh-Lord Brahm ; tridan-unto the demigods; uvca-said; ha-oh; gm-the order; paurum-received from the Supreme Person; me-from me; uta-just hear; amar-O demigods; puna-again; vidhyatm-execute; u-immediately; tath eva-just so; m-do not; ciram-delay. "While in trance, Lord Brahm heard the words of Lord Viu vibrating in the sky. Thus he told the demigods: O demigods, hear from me the order of Krodakay Viu, the Supreme Person, and execute it attentively without delay.* Text 3

puraiva pusvadhto dhar-jvaro bhavadbhir aair yadupajanyatm sa yvad urvy bharam varevara sva-kla-akty kapaya cared bhuvi pur-even before this; eva-indeed; pus-by the Supreme Personality of Godhead; avadhta-was certainly known; dhar-jvara-the distress on the earth; bhavadbhi-by your good selves; aaiexpanding as plenary portions; yaduu-in the family of King Yadu; upajanyatm-take your birth and appear there; sa-He (the Supreme Personality of Godhead); yvat-as long as; urvy-of the earth; bharam-the burden; vara-vara-the Lord of lords; sva-kla-akty-by His own potency the time factor; kapayan-diminishing; caret-should move; bhuvi-on the surface of the earth. "Lord Brahm informed the demigods: Before we submitted our petition to the Lord, He was already aware of the distress on earth. Consequently, for as long as the Lord moves on earth to diminish its burden by His own potency in the form of time, all of you demigods should appear through plenary portions as sons and grandsons in the family of the Yadus.* Text 4 vasudeva-ghe skd bhagavn purua para janiyate tat-priyrtha ambhavantu sura-striya vasudeva-ghe-in the house of Vasudeva (who would be the father of Ka when the Lord appeared); skt-personally; bhagavn-the Supreme Personality of Godhead, who has full potency; purua-the original person; para-who is transcendental; janiyate-will appear; tat-priya-arthamand for His satisfaction; sambhavantu-should take birth; sura-striya-all the wives of the demigods. "The Original Supreme Personality of Godhead, r Ka, who has full potency, will personally appear as the son of Vasudeva. Therefore all the wives of the demigods should also appear in order to satisfy Him."* Text 5 "paurum puruea sjmi tan-niyukto 'ham ity dy anusrt purubhinnena viu-rpea krodayin svayam evoktam gm vcam. puruasyaiva vcam anuvadati. puraiveti. paurum-the word "paurum"; puruea-means "by the purua-avatra; sjmi tat-niyukta aham iti di-the following verse from rmad-Bhgavatam (2.6.32)- sjmi tan-niyukto 'ha haro harati tad-vaa viva purua-rpea paripti tri-akti-dhk; anusarat-from this; purua-from the Puruaavatra; abhinnena-non-different; viu-rpea-in the form of Lord Vinu; krodasayina-resting

on the Causal Ocean; svayam-personally; eva-certainly; uktam-spoken; gam vacam-the word (instruction); puruasya-of the purua-avatra; eva-certainly; vacam-statement; anuvadati-repeats; pura iti-beginning with the word "pura". In this verse (Text 2) the word "paurum" means "by the purua-avatra". In the passage beginning with the word "pur" (Texts 3 and 4) Brahm repeats the message originally spoken by the purua-avatra. That r Ka appears as the purua-avatra Lord Viu is confirmed in the following statement of Lord Brahm (Bhg. 2.6.32): "By Ka's will, I create, and Lord iva destroys. Ka Himself, in His eternal form as the purua-incarnation maintains everything. He is the powerful controller of these three energies."* Text 6 pus di-puruea ka svaya samabhavat parama pumn ya ity anusrt svayabhagavat r-kenety artha. aai r-ka-bhtais tat-pradai rdma-sudma-rmaduddhava-satyaky-dibhi saha. ittham eva pracuryeoktam pus-the word "pus"; di-puruea-Original Person; ka-Ka; svayam-personally; samabhavat-is; parama pumn-the Supreme Personality of Godhead; ya-who; iti anusrt-from this passage; svayam-bhagavat-the Original Personality of Godhead; r-kena-by r Ka; itithus; artha-the meaning; aai-r-ka-of r Ka; aa-bhtai-portions of the portions; tatpradai-His associates; rdma-rdhma; sudma-Sudm; rmat-uddhava-Uddhava; satyakiSatyaki; dibhi-and others; saha-along with; ittham-thus; pracuryea-elaborately; uktamdescribed. We may note, however, that the word "pus" in verse 22 means "by r Ka, the Original Supreme Personality of Godhead". This is confirmed in the words of Brahm-sahit (5.39): "r Ka is the Original Supreme Personality of Godhead". The word "aai" used in Text 3 may be understood to mean that rdm, Sudm, Uddhava, Satyaki, and other associates of the Lord are all actually demigods, who are considered to be like the limbs of the Supreme Personality of Godhead. This is elaborately explained in the following verse (rmad-Bhgavatam 10.1.62-63): Text 7 nanddy ye vraje gop y cm ca yoita vayo vasudevdy devaky-dy yadu-striya

sarve vai devat-pry ubhayor api bhrata jtayo bandhu-suhdo ye ca kasam anuvrat nanda-dy-beginning from Nanda Mahrja; ye-all of which persons; vraje-in Vndvana; gop-the cowherd men; y-which; ca-and; amm-of all those (inhabitants of Vndvana); ca-as well; as; yoita-the women; vaya-members of the Vi family; vasudeva-dy-headed by Vasudeva; devak-dy-headed by Devak; yadu-striya-all the women of the Yadu dynasty; sarveall of them; vai-indeed; devat-pry-were inhabitants of heaven; ubhayo-of both Nanda Mahrja and Vasudeva; api-indeed; bhrata-O Mahrja Parkit; jtaya-the relatives; bandhufriends; suhda-well-wishers; ye-all of whom; ca-and; kasam anuvrat-even though apparently followers of Kasa. "The inhabitants of Vndvana, headed by Nanda Mahrja and including his associate cowherd men and their wives, were none but denizens of the heavenly planets, O Mahrja Parkit, best of the descendants of Bharata, and so too were the descendants of the Vi dynasty, headed by Vasudeva, and Devak and the other women of the dynasty of Yadu. The friends, relatives and wellwishers of both Nanda Mahrja and Vasudeva and even those who externally appeared to be followers of Kasa were all demigods."* Text 8 adi-puruatvam eva vyanakti sa iti, sarvntarymitvt. purua tvad vara, tasypy aitvt sa di-purua r-ka puna varevara, tryadha-abdt. tath ca daamasya pactitama eva rmad-anakadundubhinoktam adi-puruatvam-the position as the Original Supreme Personality of Godhead; eva-certainly; vyanakti-reveals; sa iti-in the passage beginning with the word "sa (Chapter 85 of the Tenth Canto of rmad-Bhgavatam); sarva-antarymitvt-because of being the all-pervading Supersoul; purua-Supreme Lord; tvat-to that extent; vara-controller; tasya-of Him; api-also; aitvtbecause of being the origin of all expansions; sa-He; di-purua-the Original Personality of Godhead; r-ka-r Ka; puna-again; vara-vara-the controller of all controllers; triadha-abdt-from the word "tryadha (master of the three planetary systems)"; tath-in the same way; ca-also; daamasya-of the Tenth Canto; pacastitame-in the 85th Chapter; eva-certainly; rmat-anakadundubhin-by Vasudeva; uktam-spoken. In the 85th Chapter of the Tenth Canto of rmad-Bhgavatam, r Ka is described as the allpervading Supersoul. He is addressed as "purua" and "tryadha" which indicate that He is the Personality of Godhead, and He is also addressed as "varevara" which indicates that He is the original source of all incarnations of Godhead. This is summarized in the following statement of Mahrja Vasudeva (rmad-Bhgavatam 10.85.18):

Text 9 yuv na na sutau skt pradhna-puruevarau. iti yuv na na sutau skt pradhna puruevarau iti-the verse "yuv na na sutau skt pradhna-puruevarau bh-bhra- katra-kapaa avatrau tathttha ha. "My dear Ka and Balarma, I know that neither of You are my sons; You are the original chief and progenitor, the Original Personalities of Godhead, known as Pradhna and Purua. But You have appeared on the surface of this globe in order to minimize the burden of the world by killing the katriya kings who are unnecessarily increasing their military strength."* Text 10 sva-kla-akty sva-akty kla-akty ca; varevaratve ca hetu skt svayam eva bhagavn iti. tad ala mayi tat-prrthanyeti bhva. sva-kla-akty-the phrase"sv-kla-akty"; sva-akty-His own potency; kla-akty-the timepotency; ca-also; vara-varatve-in the state of being the supreme controller; ca-also; hetu-the reason; skt-the word "skt"; svayam-directly; bhagavn-the Supreme Personality of Godhead; iti-thus; tat-therefore; alam-there is no need; mayi-to me; tat-prrthanya-for this appeal; bhvathe meaning. In the quote from rmad-Bhgavatam (10.1.22) found in Anuccheda 43, the word "sva-klaakty" means "by His own potency the time-factor". In that same verse the word "varevara" means "the Original Personality of Godhead." By repeating the Supreme Lord's instructions in these verses, Brahm intends to say to the demigods: "There is no need to make any further request in this matter, because the Personality of Godhead will solve the difficulty." Text 11 tat-priyrtham tat-prtyai; sura-striya rmad-upendra-preyasya-di-rp kcit sambhavantu milit bhavantu, skd avatrata r-bhagavato nitynapyi-mah-akti-rpsu tat-preyasv apy avatarantu r-bhagavati tad-antaravat t api praviantv ity artha. tat-priy tsm eva dsydi-prayojanya jyantm iti v. tat-priyrtham-the word "tat-priyrtham"; tat-prtyai-for His satisfaction; sura-striya-the word "sura-striya"; rmat-upendra-preyas-di-rp-The consorts of the Supreme Lord's various incarnations, such as the incarnation of Upendra; kcit-some; sambhavantu-the word

"sambhavantu"; mlit-assembled; bhavantu-should be; skt-directly; avatrata-incarnating; rbhagavata-of the Supreme Personality of Godhead; nitya-eternal; anapyi-consort; mah-great; akti-potencies; rpsu-in the forms of; tat-preyasu-His consorts; api-also; avatarantuincarnating; r-bhagavati-when the Supreme Lord; tat-aa-antara-vat-just as His plenary portions; t-they; api-also; praviantu-should enter; iti-thus; artha-the meaning; tat-priym tsm-of the Lord's consorts; eva-certainly; dsya-di-of various services; prayojanya-for the purpose; jyantm-should take birth; iti-thus; v-or. The word "tat-priyrtham" used in rmad-Bhgavatam 10.1.23 (quoted in Anuccheda 43) means "for the Supreme Lord's satisfaction". The word "sura-striya" in this verse refers to the eternal consorts of the various incarnations (such as Lord Vmana and others) of the Supreme Personality of Godhead. When Lord Ka, the Original form of the Personality of Godhead appears, then all the plenary expansions of Godhead also appear along with Him, and all the goddesses of fortune, who are the consorts of the Lord's various incarnations also appear along with Him. The word "surastriya" may also refer to the wives of the demigods who accompany the Supreme Lord's consorts in order to serve them in various ways. Text 12 anena tair aprrthitasypy asyrthasydeena parama-bhaktbhis tbhir ll-viea eva bhagavata svayam avatitry kraam. bhrvataraa tv anuagikam eva bhaviyatti vyajitam. anena-by this; tai-by them; aprrthitasya-not requested; api-although; asya-of Him; arthasya-of the purpose; adeena-by the order; parama-bhaktabhi-great devotees; tbhi-with them; llviea-a specific pastime; eva-certainly; bhagavata-of the Supreme Personality of Godhead; svayam-personally; avatitrym-in the desire to descend to the material world; kraam-the cause; bhra-the burden of the earth; avatraam-removal; tu-also; anusagikam-in connection; evacertainly; bhaviyati-will be; iti-thus; vyajitam-manifested. The actual reason for the Supreme Lord's appearance in this world is not the reason expressed by the demigods in their prayers. The Lord actually appeared to perform certain specific pastimes with His great devotees, the gops, and His activity of rescuing the earth from the burden of so many demonic kings was merely incidental to that primary reason for His descent. Text 13 tad eva rutn ca daakraya-vsi-munn cgni-putr r-gopikditva-prptir yat ryate, tad api prvavad eva mantavyam iti. tat-that; evam-in the same way; rutnm-of the Personified Vedas; ca-and; daakraya-vsi-

residing in the Daakraya forest; munnm-of the sages; ca-and; agni-of Agni; putrm-of the sons; r-gopiktva-the state of beingn gops in Vndvana; prpti-attainment; yat-which; ryateis heard; tat-that; api-also; prvavat-as before; eva-certainly; mantavyam-should be considered; itithus. The Personified Vedas, the sages residing at Daakraya, and the sons of the demigod Agni, all became gops in Vndvana. Text 14 atra prasiddhrthe nya riyo 'ga u nitnta-rate prasda svar-yoit nalina-gandha-ruc kuto 'ny iti virudhyeta. atra-in this matter; prasiddha-perfect; arthe-in the meaning; na-not; ayam-this; riya-of the goddess of fortune; age-on the chest; u-also; nitnta-rate-who is very intimately related; prasdathe favor; sva-of the heavenly planets; yoitm-of women; nalina-of the lotus flower; gandhahaving the aroma; rucam-and bodily luster; kuta-much less; anya-others; iti-thus; virudhyetapraised. The actual meaning of this phrase (sura-striya) is explained in the following verse (rmadBhgavatam 10.47.60) which describes the exalted position of the gops in Vndvana: "When Lord 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 the other consorts in the spiritual world. Indeed, never was such a thing 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 the material estimation."* Text 15 na ca sura-str sambhava-vkya r-mahi-vnda-para tsm api tan nija-akti-rpatvena darayiyamatvt. r-uka. na-not; ca-also; sura-strm-the women of the heavenly planets; sambhava-vkyam-description; r-mahi-vnda-than the goddesses of fortune; param-superior; tsm-of them; api-also; tat-His; nija-own; akti-potency; rpatvena-in the form; darayiyamnatvt-because of revealing; r-ukaspoken by r ukadeva Gosvm.

We may therefore understand that the phrase "sura-striya" refers neither to the wives of the demigods, nor the goddesses of fortune, nor the queens of Dvrak, but to the gops, who are the internal potencies of Lord Ka. Anuccheda 44 Text 1 tad evam avatra-prasage 'pi r-kasya svaya bhagavattvam evytam. yasmd eva tasmd eva r-bhgavate mah-srot-vaktm api r-ka eva ttparya lakyate. atra r-vidurasya tat-that; evam-in this way; avatra-prasage-in the context of the incarnations of Godhead; apialso; r-kasya-of r Ka; svayam bhagavattvam-the position as the Original Personality of Godhead; eva-certainly; ytam-is attained; yasmt-because; evam-in this way; tasmt-therefore; eva-certainly; r-bhgavate-in the rmad-Bhgavatam; maha-great; rot-of hearers; vaktnm-and or speakers; api-also; r-ka; ttparyam-explanation; lakyate-is observed; atra-in this connection; r-vidrasya-the statement of r Vidura (rmad-Bhgavatam 4.17.6-7). Because r Ka is the Original Personality of Godhead, the source of all incarnations, His glories are heard and described throughout the rmad-Bhgavatam. This is described in the following statement of r Vidura (rmad-Bhgavatam 4.17.6-7): Text 2 yac cnyad api kasya bhavn bhagavata prabho rava suravasa puya prva-deha-kathrayam bhaktya me 'nuraktya tava cdhokajasya ca vaktum arhasi yo 'duhyad vainya-rpea gm imm prva-deha pthv-avatra; loka-dabhivyakti-rty prvatvam, tat-kathaivrayo yasya tat. vidura. yat-which; ca-and; anyat-other; api-certainly; kasya-of Ka; bhavn-your good self; bhagavata-of the Supreme Personality of Godhead; prabho-powerful; rava-glorious activities; su-ravasa-who is very pleasing to hear about; puyam-pious; prva-deha-of His previous incarnation; kath-rayam-connected with the narration; bhaktya-unto the devotee; me-to me; anurak-tya-very much attentive; tava-of you; ca-and; adhokajasya-of the Lord, who is kjnown as

Adhokaja; ca-also; vaktum arhasi-please narrate; ya-one who; aduhyat-milked; vaijnya-rpea-in the form of the son of King Vena; gm-cow, earth; imm-this; prva-deha-the word "prva-deha"; pthu-of King Pthu; avatra-incarnation; loka-by the people; da-seen; abhivyakti-rty-by the description of His appearance; prvatvam-former; tat-of Him; kath-description; eva-certainly; raya-shelter; yasya-of whom; tat-that; vidura-spoken by Vidura. "Pthu Mahrja was a powerful incarnation of Lord Ka's potencies; consequently any narration concerning his activities is surely very pleasing to hear, and it produces all good fortune. As far as I am concerned, I am always your devotee as well as a devotee of the Lord, who is known as Adhokaja. Please therefore narrate all the stories of King Pthu, who, in the form of the son of King Vena, milked the cow-shaped earth."* In this verse the word "prva-deha" refers to the incarnation of Pthu Mahrja. The word "prva" means that He was previously seen by by the people of the world. This verse is spoken by Vidura, who here takes shelter of the description of Pthu Mahrja. Anuccheda 45 Text 1 atha r-maitreyasya tad anantaram eva codito vidureaiva vsudeva-kath prati praasya ta prta-man maitreya pratyabhata atha-then; r-maitreyasya-of r Maitreya; tat-anantaram-after tht; eva-certainly; coditainspired vidurea-by Vidura; evam-thus; vsudeva-of Lord Ka; kathm-narration; prati-about; praasya-praising; tam-him; prta-man-being very pleased; maitreya-the siant Maitreya; pratyabhata-replied. This is also confirmed by the following verse from rmad-Bhgavatam (4.17.8) describing a conversation between Maitreya and Vidura: "When Vidura became inspired to hear of the activities of Lord Ka in His various incarnations, Maitreya, also being inspired and being very pleased with Vidura, began to praise him. Then Maitreya spoke as follows."* Text 2

tat-praasay prta-manastvena csypi tathaiva ttparya labhyate. ata evtra r-vasudevanandanatvenaiva vsudeva-abda prayukta r-sta. tat-Him; praasaya-by praise; prta-pleased; manastvena-with the mind; ca-also; asya-of Him; apieven; tath-in the same way; eva-certainly; ttparyam-meaning; labhyate-is attained; ata evatherefore; atra-in this connection; r-vasudeva-of Mahrja Vasudeva; nandanatvena-because of being the son; vsudeva-abda-the name "Vsudeva"; prayukta-proper; r-sta-spoken by Sta Gosvm. In connection with this verse we may note that by hearing the glorification of the Supreme Lord, Maitreya Muni became pleased at heart. We may also observe that Lord Ka is known by the name Vsudeva because He is the son of Mahrja Vasudeva. Anuccheda 46 Text 1 atha r-parkita atho vihyemam amu ca loka vimaritau heyatay purastt kghri-sevm adhimanyamna upviat pryam amartya-nadym atha-now; r-parkita-of King Parkit; atho-thus; vihya-giving up; imam-this; amum-and the next; ca-also; lokam-planets; vimaritau-all of them being judged; heyatay-because of inferiority; purastt-hereinbefore; ka-aghri-the lotus feet of the Lord, r Ka; sevm-transcendental loving service; adhimanyamna-one who thinks of the greatest of all achievements; upviat-sat down firmly; pryam-for fasting; amartya-nadym-on the bank of the transcendental river (the Ganges or the Yamun). That r Ka is described throughout rmad-Bhgavatam is confirmed in the following statement about King Parkit (rmad-Bhgavatam 1.19.5): "Mahrja Parkit sat down firmly on the banks of the Ganges to concentrate his mind in Ka consciousness, rejecting all other practices of self-realization, because transcendental loving service to Ka is the greatest achievement, superseding all other methods."* Text 2 k ca r-kghri-sevm adhimanyamna sarva-pururthdhika jann. ity e. r-sta.

k-rdhara Svm's commentary; ca-also; r-kghri-sevm abhimanyamna-the phrase "r-kghri-sevm adhimanyamna"; sarva-purua-artha-adhikam-the greatest achievment; jnan-understanding; iti-thus; e-the commentary; r-sta-spoken by Sta Gosvm. rdhara Svm comments in the following way: "The phrase `r-kghri-sevm adhimanyamna' indicates that Mahrja Parkit understood that service to Lord Ka's lotus feet is the real goal of life." Anuccheda 47 Text 1 na v ida rjari-varya citra bhavatsu ka samanuvrateu ye 'dhysana rja-kira-jua sadyo jahur bhagavat-prva-km na-neither; v-like this; idam-this; rjari-saintly king; varya-the chief; citram-astonishing; bhavatsu-unto all of you; kam-Lord Ka; samanuvrateu-unto those who are strictly in the line of; ye-who; adhysanam-seated on the throne; rja-kira-helmets of kings; juam-decorated; sadyaimmediately; jahu-gave up; bhagavat-the Personality of Godhead; prva-km-desiring to achieve association. That r Ka is the subject of the entire Bhgavatam is also confirmed in the following verse spoken by the sages of Naimiraya to King Parkit (rmad-Bhgavatam 1.19.20): "O chief of all the saintly kings of the Pu dynasty who are strictly in the line of Lord r Ka! It is not at all astonishing that you give up your throne, which is decorated with the helmets of many kings, to achieve eternal association with the Personality of Godhead."* Text 2 bhavatsu por vaeu ye jahu iti r-yudhihirdy-abhipryena. ata eva tatra sthitn sarva-rotm api r-knam eva ttparyam yti. r-maharaya r-parkitam. bhavatsu-the word "bhavatsu"; po-of Mahrja Pu; vayeu-in the dynasty; ye jahuthe phrase "ye jahu"; iti-thus; r-yudhihira-Mahrja Yudhihira; di-and others; abhipryeawith the intention; ata eva-therefore; tatra-there; sthitnm-staying; sarva-of all; rotm-the speakers; api-also; r-kam-r Ka; eva-certainly; ttparyam-meaning; yti-attain; r-

maharaya-spoken by the great sages; r-parkitam-to Mahrja Parkit. In this verse the word "bhavatsu" refers to the kings in the Pu dynasty, and the phrase "ye jahu" refers to Mahrja Yudhihira and other great devotees of the Lord. By speaking this verse the great sages explained the truth about Lord Ka to Mahrja Parkit. Anuccheda 48 Text 1 api me bhagavn prta ka pu-suta-priya pait-vaseya-prty-artha tad-gotrasytta-bndhava api-definitely; me-unto me; bhagavn-the Personality of Godhead; prta-pleased; ka-the Lord; pu-suta-the sons of King Pu; priya-dear; pait-in relation with the father; svaseya-the sons of the sister; prti-satisfaction; artham-in the matter of; tat-their; gotrasya-of the descendant; tta-accepted; bndhava-as a friend. In this connection King Parkit spoke the following words to ukadeva Gosvm (rmadBhgavatam 1.19.35-36): "Lord Ka, the Personality of Godhead, who is very dear to the sons of King Pu, has accepted me as one of those relatives just to please His great cousins and brothers.* Text 2 anyath te 'vyakta-gater darana na katha nm nitar mriyamn sasiddhasya vanyasa anytath-otherwise; te-your; avyakta-gate-of one whose movements are invisible; daranammeeting; na-for us; katham-how; nm-of the people; nitarm-specifically; mriyamnm-of those who are about to die; sasiddhasya-of one who is all-perfect; vanyasa-voluntary appearance. "Otherwise [without being inspired by Lord Ka] how is it that you have voluntarily appeared here, though you are moving incognito to the common man and are not visible to us who are on the verge of death?"*

Text 3 te pait-svasry pu-sutn gotrasya me ttam sv-kta bndhava bandhu-ktya yena. te tava r-kaika-rasikasya. vanyaso 'ty-udratay m ycotha iti pravarttakasyety artha. rj r-ukam. tem-of them; pait-svarym-of cousins; pu-sutnm-of the sons of Pu; gotrasya-of the family; me-my; ttam-the word "ttam"; sv-ktam-means "accepted"; bandhavam-family relation; bandhu-ktya-making a family relation; yena-by whom; te-the word "te"; tava-means "Your"; r-ka-r Ka; eka-rasikasya-always relishing Godhead; vanyasa-the word "vanyasa"; ati-udaratay-with great magnaminity; mam-me; ycotha-please ask; iti-thus; pravarttakasya-urging; iti-thus; artha-the meaning; rj-spoken by Mahrja Parkit; r-ukam-to ukadeva Gosvm. This verse explains that Lord Ka became the paternal cousin of the Pavas. The word "te" (Your) in this verse refers to ukadeva Gosvm, who is always relishing the nectar of Ka consciousness. The word "vanyasa indicates that ukadeva Gosvm is very generously inviting Mahrja Parkit to ask questions about Ka consciousness. Anuccheda 49 Text 1 sa vai bhgavato rj paveyo mah-ratha bla-kranakai kran ka-k ya dade sa-he; vai-certainly; bhgavata-a great devotee of the Lord; rj-Mahrja Parkit; paveya-grandson of the Pavas; mah-ratha-a great fighter; bla-while a child; kranakaiwith play dolls; kran-playing; ka-Lord Ka; krm-activities; ya-who; dade-accepted. Mahrja Parkit is described in this verse (rmad-Bhgavatam 2.3.15): "Mahrja Parkit, the grandson of the Pavas, was from his very childhood a great devotee of the Lord. Even while playing with dolls, he used to worship Lord Ka by imitating the worship of the family Deity."* Text 2

y y r-kasya vndvandau bla-kr rutsti, tat-premveena tat-sakhydi-bhvann t tm eva kr ya ktavn ity artha. r-aunaka. y y-whatever; r-kasya-of r Ka; vndvana-dau-in Vndvana and other places; blakr-childhood pastimes; rut asti-were heard; tat-for Lord Ka; prema-veena-full of love; tatof Him; sakhya-friendship; di-beginning with; bhvann-meditations; tm tm-them; evacertainly; krm-playing; ya-who; ktavn-performed; iti-thus; artha-the meaning; r-aunakaspoken by r aunaka i. In this verse aunaka i explains that as a child Mahrja Parkit would hear the descriptions of Lord Ka's youthful pastimes in Vndvana and other places. Prince Parkit would constantly meditate upon Lord Ka, who accepts various roles in relationship with His devotees, becoming their friend, or accepting other roles in relation with them, and in this mood, full of love for Lord Ka, Prince Parkit would act out the Lord's pastimes as his childhood play. Anuccheda 50 Text 1 eva-jtyni bahny eva vacanni virjante. tath kathito vaa-vistra ity rabhya naiatidusah kun mm ity anta daama-skandha-prakaraam apy anusandheyam. ki ca evam-jtyni-in the same way; bahni-many; eva-certainly; vacanni-statements; virjante-are; tath-in the same way; kathita vaa-vistra iti rabhya na e ati-dusah kut mm iti antam daama-skandha-prakaraam-the following passage from rmad-Bhgavatam (10.1.1-13): kathito vaa-vistro bhavat soma-sryayo rj cobhaya-vayn carita paramdbhutam yado ca dharma-lasya nitar muni-sattama tatrenvatrasya vior vryi asa na avatrya yador vae bhagavn bhta-bhvana ktavn yni vivtm tni no vada vistart

nivtta-tarair upagyamnd bhavauadhc chrotra-mano-'bhirmt ka uttamaloka-gunuvdt pumn virajyeta vin paughnt pitmah me samare 'marajayair devavratdytirathais timigilai duratyaya kaurava-sainya-sgara ktvtaran vatsa-pada sma yat-plav drauy-astra-vipluam ida mad-aga santna-bja kuru-pavnm jugopa kuki gata tta-cakro mtu ca me ya araa gaty vryi tasykhila-deha-bhjm antar bahi prua-kla-rpai prayacchato mtyum utmta ca my-manuyasya vadasva vidvan rohiys tanaya prokto rma sakaraas tvay devaky garbha-sambandha kuto dehntara vin kasmn mukundo bhagavn pitur gehd vraja gata kva vsa jtibhi srdha ktavn stvat pati vraje vasan kim akaron madhupury ca keava bhrtara cvadht kasa mtur addhtad-arhaam deha mnuam ritya kati vari vibhi yadu-pury sahvtst patnya katy abhavan prabho etad anyac ca sarva me mune ka-viceitam vaktum arhasi sarvaja raddadhnya visttam

naitidusah kun m tyaktodam api bdhate pibanta tvan-mukhmbhojacyuta hari-kathmtam. Many statements of rmad-Bhgavatam may be quoted to describe the glories of Mahrja Parkit, and the following questions spoken by Mahrja Parkit himself at the beginning of rmad-Bhgavatam's Tenth Canto (10.1.1-13) may be quoted to show the greatness of his devotion to Lord Ka: "King Parkit said: My dear Lord, you have elaborately described the dynasties of both the moongod and the sun-god, with the exalted and wonderful character of their kings.* "O best of munis, you have also described the descendants of Yadu, who were very pious and strictly adherent to religious principles. Now, if you will, kindly describe the wonderful, glorious activities of Lord Viu, or Ka, who appeared in that Yadu dynasty with Baladeva, His plenary expansion.* "The Supersoul, the Supreme Personality of Godhead, r Ka, the cause of the cosmic manifestation, appeared in the dynasty of Yadu. Please tell me elaborately about His glorious activities and character, from the beginning to the end of His life.* "Glorification of the Supreme Personality of Godhead is performed in the parampar system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing such glorification of the Lord except a butcher or one who is killing his own self?* "Taking the boat of Ka's lotus feet, my grandfather Arjuna and others crossed the ocean of the Battlefield of Kuruketra, in which such commanders as Bhmadeva resembled great fish that could very easily have swallowed them. By the mercy of Lord Ka, my grandfathers crossed this ocean, which was very difficult to cross, as easily as one steps over the hoofprint of a calf. Because my mother surrendered unto Lord Ka's lotus feet, the Lord, Sudarana-cakra in hand, entered her womb and saved my body, the body of the last remaining descendant of the Kurus and the Pavas, which was almost destroyed by the fiery weapon of Avatthm. Lord r Ka, appearing within and outside of all materially embodied living beings by His own potency in the forms of eternal time-that is, as Paramtm and as vir-rpa-gave liberation to everyone, either as cruel death or as life. Kindly englighten me by describing His transcendental characteristics.* "My dear ukadeva Gosvm, you have already explained that Sakaraa, who belongs to the second quadruple, appeared as the son of Rohi named Balarma. If Balarma was not transferred from one body to another, how is it possible that He was first in the womb of Devak and then in the womb of Rohi? Kindly explain this to me.* "Why did Ka, the Supreme Personality of Godhead, leave the house of His father, Vasudeva, and transfer Himself to the house of Nanda in Vndvana? Where did the Lord, the master of the Yadu dynasty, live with His relatives in Vndvana?* "Lord Ka lived both in Vndvana and in Mathur. What did He do there? Why did He kill Kasa, His mother's brother? Such killing is not at all sanctioned in the stras.*

"Ka, the Supreme Personality of Godhead, has no material body, yet He appears as a human being. For how many years did He live with the descendants of Vi? How many wives did He marry, and for how many years did He live in Dvrak?* "O great sage, who know everything about Ka, please describe in detail all the activities of which I have inquired and also those of which I have not, for I have full faith and am very eager to hear of them.* "Because of my vow on the verge of death, I have given up even drinking water, yet because I am drinking the nectar of topics about Ka, which is flowing from the lotus mouth of Your Lordship, my hunger and thirst, which are extremely difficult to bear, cannot hinder me."* Text 2 ittha dvij ydavadeva-datta ity di. yena ravaena nitar ghta va-kta ceto yasya sa. r-suta. ittha divj ydavadeva-datta ity di-the verse (rmad-Bhgavatam 10.12.40): ittha dvij ydavadeva-datta rutv sva-rtu carita vicitram papraccha bhyo 'pi tad eva puya vaiysaki yan nighta-cet; yena-by which; ravaena-by hearing; nitarm-constantly; ghtam-accepted; va-ktamenchanted; ceta-mind; yasya-of whom; sa-he; r-sta-spoken by Sta Gosvm. Mahrja Parkit became intently attracted to hearing the glories of Lord Ka. This is described in the following verse (rmad-Bhgavatam 10.12.40): "r Sta Gosvm said: O learned saints, the childhood pastimes of r Ka are very wonderful. Mahrja Parkit, after hearing about those pastimes of Ka, who had saved him in the womb of his mother, became steady in his mind and again inquired from ukadeva Gosvm to hear about those pious activities."* Anuccheda 51 Text 1 tath yena yenvatrea ity di; yac-chvato 'paity arati ity di ca. tath-in the same way; yena yena avatrea iti adi yat-vata apaiti arati iti di ca-in the

following verses from rmad-Bhgavatam (10.7.1-2): yena yenvatrea bhagavn harir vara karoti kara-ramyi mano-jni ca na prabho yac-chvato 'paity aratir vit sattva ca uddhyaty acirea pusa bhaktir harau tat-purue ca sakhya tad eva hra vada manyase cet. This is also described in the following passage from rmad-Bhgavatam (10.7.1-2): "King Parkit said: My lord, ukadeva Gosvm, all the various activities exhibited by the incarnations of the Supreme Personality of Godhead are certainly pleasing to the ear and to the mind. Simply by one's hearing of these activities, the dirty things in one's mind immediately vanish. Generally we are reluctant to hear about the activities of the Lord, but Ka's childhood activities are so attractive that they are automatically pleasing to the mind and ear. Thus one's attachment for hearing about material things, which is the root cause of material existence, vanishes, and one gradually develops devotional service to the Supreme Lord, attachment for Him, and friendship with devotees who give us the contribution of Ka consciousness. If you think it fit, kindly speak about those activities of the Lord."* Text 2 k ca krbhaka-sudh-sindhusamplavnanda-nirbhara bhyas tad eva samprau rjyad abhinandati. k-rdhara Svm's commentary; ca-also; ka-r Ka; arbhaka-child; sudh-of nectar; sindhu-in the ocean; samplava-inundation; nanda-bliss; nirbhara-great; bhya-again; tat-that; eva-certainly; sampraum-to ask; rj-the King; anyat-another; abhinandati-greeted. rdhara Svm explains this verse in the following way: "By hearing the childhood pastimes of r Ka, Mahrja Parkit felt as if he were inundated by a great nectarean ocean of transcendental bliss. In this condition he again questioned ukadeva Gosvm by speaking these verses.

Text 3 yena yena matsydy-avatrepi yni yni karmi karoti, tni na kara-sukhvahni manaprti-kari ca bhavanty eva. tathpi yac-chvata pusa pum-mtrasy arati mano-glnis tanmla-bhta-vividh t cpagacchati, tath sattva-uddhi-hari-bhakti-hari-dsya-sakhyni ca bhavanti acireaiva tadeva haram hare caritra manohara v vada, anugraha yadi karoiity e. rj. yena yena-the words "yena yena"; matsya-with Matsya; di-beginning; avatrea-by incarnation; api-even; yni yni-whatever; karmi-activities; karoti-performs; tni-they; na-of us; kara-to the ears; sukha-happiness; avahhi-carrying; mana-of the mind; prti-delight; kari-causing; ca-and; bhavanti-are; eva-certainly; tath api-nevertheless; yat-vata-of one who simply hears these narrations of the Lord; pusa-of the word "pusa"; pum-mtrasya-of any person; arati-the word "arati"; mana-of the mind; glni-disinterest; tat-of that; mla-at the root; bhta-born; vividhavarious; t-thirst; ca-also; apagacchati-goes away; tath-in the same way; sattva-of existence; uddhi-purification; hari-of Lord Hari; bhakti-devotion; hari-to Lord Hari; dsya-service; sakhynifriendship; ca-also; bhavanti-are; acirea eva tat eva haram-the phrase acriea eva tat eva haram; hare-of Lord Hari; caritram-pastimes; manoharam-enchanting to the mind; v-or; vada-please speak; anugraham-mercy; yadi-if; karoi-yo would perform; iti-thus; e-the commentary; rjspoken by Mahrja Parkit. "The phrase `yena yena' means `by Lord Matsya and the other incarnations of the Supreme Personality of Godhead'. The word `karoti' refers to the Lord's activities, which are described as bringing joy to the ears and the mind. The phrase `yac-chvata' means `anyone who hears the narration of the Lord's pastimes', and the word "arati" means `the dirty things within one's mind immediately vanish, and one becomes gradually purified, develops devotional service for the Supreme Lord, attachment for Him, and friendship with devotees.' The phrase `acireaiva tad eva hara vada' means `If you think it fit, kindly speak about these beautiful pastimes of the Lord'". Anuccheda 52 Text 1 atha r-ukadevasya api me bhagavn prta ka pu-suta-priya ity din r-ka eva svarati vyajya mriyamn srotavydi-pranenaivnta-kle r-ka eva mayy apy upadiyatm iti rjbhiprynantaram. atha-now; r-ukadevasya-of r ukadeva Gosvm; api me bhagav prta ka pu-sutapriya iti din-the passage beginning with rmad-Bhgavatam 1.19.35; r-ka-r Ka; evacertainly; sva-own; ratim-attraction; vyajya-manifesting; mriyamnm rotavydi-pranena-by

the question in rmad-Bhgavatam 2.1. ; anta-kale-at the time of death; mayi-to me; api-also; upadiyatam-should instruct; iti-thus; rja-abhiprya-anantaram-the intention of Mahrja Parkit. (The verses referred to in this passage follow (rmad-Bhgavatam 1.19.35-38): api me bhagavn prta ka pu-suta-priya pait-vaseya-prty-artha tad-gotrasytta-bndhava anyath te 'vyakta-gater darana na katha nm nitar mriyamn sasiddhasya vanyasa ata pcchmi sasiddhi yogin parama gurum puruasyeha yat krya mriyamasya sarvath yac chrotavyam atho japya yat kartavya nbhi prabho smartavya bhajanya v brhi yadv viparyayam. Mahrja Parkit was intently attracted to hearing the glories of Lord Ka and he wanted to hear about the Lord up until the time of his death. This is described in his words to Sukadeva Gosvm (rmad-Bhgavatam 1.9.35-38): "Lord Ka, the Personality of Godhead, who is very dear to the sons of King Pu, has accepted me as one of those relatives just to please His great cousins and brothers.* "Otherwise [without being inspired by Lord Ka] how is it that you have voluntarily appeared here, though you are moving incognito to the common man and are not visible to us who are on the verge of death?* "You are the spiritual master of great saints and devotees. I am therefore begging you to show the way of perfection for all persons, and especially for one who is about to die.* "Please let me know what a man should hear, chant, remember and worship, and also what he should not do. Please explain all this to me."* Text 2 varyn ea te prana kto loka-hita npa

tmavit-sammata pus rotavydiu ya para r-uka uvca-r ukadeva Gosvm said; varya-glorious; ea-this; te-your; pranaquestion; kta-made by you; loka-hitam-beneficial for all men; npa-O King; tmavittranscendentalist; sammata-approved; pusm-of all men; rotavya-diu-in all kinds of hearing; ya-what is; para-the supreme. ukadeva Gosvm then glorified Mahrja Parkit in the following words (rmad-Bhgavatam 2.1.1.): "r ukadeva Gosvm said: My dear King, your question is glorious because it is very beneficial to all kinds of people. The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists."* Text 3 "te tvay pus rotavydiu madhye ya para r-ka-ravabhipryena parama prana kta. ea varyn sarvvatrvatri-pranebhya parama-mahn, sa ca loka-hitam yath syt tathaiva kta. tv astu tath-bhta-r-kaika-nirbandha-prematvt ktrtha eveti bhva. tad uktam te-the word "te"; tvay-means "by you"; pusm-of all men; rotavya-diu-in all kinds of hearing; madhye-in the midst; ya-what is; para-supreme; r-ka-about r Ka; ravaa-hearing; abhipryea-with the intention; parama-supreme; prana-question; kta-made; ea-this; varyn-glorious; sarva-all; avatra-incarnations of Godhead; avatri-the original source of all incarnations; pranebhya-for questions; parama-mahn-topmost; sa-that; ca-also; loka-hitambeneficial for all men; yath-just as; syt-may be; tath-in the same way; eva-certainly; kta-done; tu-also; astu-there may be; tath-bhta-in that way; r-ka-to r Ka; eka-nirbandhaexclusively in relation to; prematvt-because of pure love; ktrtha-successful; eva-certainly; itithus; bhva-the meaning; tat-therefore; uktam-it is said. In this verse the word "te" means "by you", and the phrase "pusm rotavydiu" means "among the varieties of subject matters sought to be heard in human society". We may note in this connection that Mahrja Parkit asked this specific question because he was eager to hear about Lord Ka, and he wanted to elicit a reply containing descriptions of Lord Ka. Mahrja Parkit's question is glorious because it asks about the Original Personality of Godhead Lord Ka and His many incarnations, and also because it is "loka-hitam", or beneficial for all kinds of people. Because in asking this question Mahrja Parkit was motivated by pure unalloyed love of Ka, he became perfectly successful in attaining the actual goal of human life. This is described in the following words (rmad-Bhgavatam 2.4.1):

Text 4 vaiysaker iti vacas tattva-nicayam tmana upadhrya mati ke auttareya sat vyadht sat vidyamh ke y matis tm eva vieea dhtavn ity artha. etad eva vyakt-kariyati rj sta uvca-Sta Gosvm said; vaiysake-of ukadeva Gosvm; iti-thus; vaca-speeches; tattvanicayam-that which verifies the truth; tmana-in the self; upadhrya-just having realized; matimconcentration of the mind; ke-unto Lord Ka; auttareya-the son of Uttar; satm-chaste; vyadht-applied; sat-chaste; vidyamn-being; ke-upon Ka; y-which; mati-mind; tm-that; eva-certainly; vieea-specifically; dhtavn-manifesting; iti-thus; artha-the meaning; etat-that; eva-certainly; vyakt-kariyati-will be manifested; rj-by the king. "Sta Gosvm said: Mahrja Parkit, the son of Uttar, after hearing the speeches of ukadeva Gosvm, which were all about the truth of the self, applied his concentration faithfully upon Lord Ka."* The words "mati satm" in this verse indicate the purity of Mahrja Parkit. This purity was manifested in the next quotation (rmad-Bhgavatam 2.8.2): Text 6 harer adbhuta-vryasya kath loka-sumagal kathayasva mahbhga yathham akhiltmani ke niveya nisaga manas tyakye kalevaram. iti. r-uka here-of the Lord; adbhuta-vryasya-of the one who possesses wonderful potencies; kathnarrations; loka-for all planets; su-magal-auspicious; kathayasva-please continue speaking; mahbhga-O greatly fortunate one; yath-as much as; aham-I; akhila-tmani-unto the Supreme Soul; ke-unto Lord r Ka; niveya-having placed; nisagam-being freed from material qualities; mana-mind; tyakye-may relinquish; kalevaram-body; iti-thus; r-uka-r ukadeva Gosvm. "Narrations concerning the Lord, who possesses wonderful potencies, are certainly auspicious for living beings in all planets. O greatly fortunate ukadeva Gosvm, please continue narrating rmad-Bhgavatam so that I can place my mind upon the Supreme Soul, Lord Ka, and, being

completely freed from material qualities, thus relinquish this body."* Anuccheda 53 Text 1 evam eva-"kathito vaa-vistra ity dy-anantaram. samyag vyavasito buddhi ity di. evam-in the same way; eva-certainly; kathita vasa-vistra iti di anantaram-rmadBhgavatam 10.1.1-13; samyak vyavasita buddhi iti di-rmad-Bhgavatam 10.1.15. samyag vyavasit buddhis tava rjari-sattama vsudeva-kathy te yaj jt naihik rati A description of the Mahrja Parkit's purity of mind may be found in the rmad-Bhgavatam 10.1.1-13 (quoted in Anuccheda 50, Text 1) and also in the following verse (rmad-Bhgavatam 10.1.15): "rla ukadeva Gosvm said: O Your Majesty, best of all saintly kings, because you are greatly attracted to topics of Vsudeva, it is certain that your intelligence is firmly fixed in spiritual understanding, which is the only true goal for humanity. Because that attraction is unceasing, it is certainly sublime."* Text 2 prva may nnvatrdi-kathbhir abhinanditasypi yac chr-vasudevanandanasyaiva kathy naihik sthayi-rp ratir jt, e buddhi tu samyag vyavasit parama-rasa-vidagdhety artha. r-uka. prvam-formerly; may-by me; nn-various; avatra-incarnations; di-beginning with; kathbhi-by discussions; abhinanditasya-delighted; yat-because; r-vasudevanandanasya-of r Ka, the son of Mahrja Vasudeva; eva-certainly; kathym-in the discussion; sthayi-rpaundeviating; rati-attraction; jt-was manifest; e-this; buddhi-intelligence; tu-also; samyak vyavasit-completely fixed; parama-transcendental; rasa-mellows; vidagdh-expert at relishing; itithus; artha-the meaning; r-uka-spoken by r ukadeva Gosvm. These words spoken by ukadeva Gosvm may be paraphrased in the following way: "O Your

Majesty, you are certainly pleased by hearing what I have described about the incarnations of the Lord, and you are steadily attracted to hearing the descriptions of Lord Ka, the son of Mahrja Vasudeva. This is because you are expert at relishing the mellows of spiritual life." Anuccheda 54 tath ittha dvij ydavadeva-datta rtv svartu carita vicitram ity anantaram. ittha sma pa sa tu bdaryais tat-smritnanta-htkhilendriya kcchrt punar labdha-bahir-di anai pratyha ta bhgavatottamottama ananta prakaita-praivarya-r-ka sarvad tena smaryame 'pi tasmin pratikaanavyatvenaiva tat-smritety uktam. r-sta. tath-in the same way; ittham dvija yadavadeva-datta rtv svarta carita vicitram-iti di anantaram-rmad-Bhgavatam 10.12.40 (which was quoted in Anuccheda 50, Text 2), and the following verses (41, 42 and 43) brahman klntara-kta tat-klna katha bhavet yat kaumre hari-kta jagu paugaake 'rbhak tad brhi me mah-yogin para kauthala guro nnam etad dharer eva my bhavati nnyath vaya dhanyatam loke guro 'pi katra-bandhava vaya pibmo muhus tvatta puya ka-kathmtam; r-sta uvca-r Sta Gosvm said; ittham-in this way; sma-in the past; pa-being inquired from; sa-he; tu-indeed; bdaryai-ukadeva Gosvm; tat-by him (ukadeva Gosvm); smritaananta-as soon as Lord Ka was remembered; hta-lost in ecstasy; akhila-indriya-all actions of the external senses; kcchrt-with great difficulty; puna-again; labdha-bahi-di-having revived his external sensory perception; anai-slowly; pratyha-replied; tam-unto Mahrja Parkit;

bhgavata-uttama-uttama-O great saintly person, greatest of all devotees (aunaka); anantaunlimited; prakaita-manifested; pra-complete; aivarya-opulence; r-ka-r Ka; sarvadalways; tena-by him; smaryama-remembered; api-also; tasmin-in that; pratikaa-at every moment; navyatvena-with fresh interest; eva-certainly; tat-of Him; smrit-remembrance; iti-thus; uktam-spoken; r-sta-by r Sta Gosvm. With unfaltering fresh interest Mahrja Parkit constantly meditated upon Lord Ka, the unlimited Supreme Personality of Godhead, who is full of all opulences. This may be seen in the following words of rmad-Bhgavatam (10.12.40-44): "r Sta Gosvm said: O learned saints, the childhood pastimes of r Ka are very wonderful. Mahrja Parkit, after hearing about those pastimes of Ka, who had saved him in the womb of his mother, became steady in his mind and again inquired from ukadeva Gosvm to hear about those pious activities.* "Mahrja Parkit inquired: O great sage, how could things done in the past have been described as being done at the present? Lord r Ka performed this pastime of killing Aghsura during His kaumra age. How then, during His paugaa age, could the boys have described this incident as having happened recently?* "O greatest yog, my spiritual master, kindly describe why this happened. I am very much curious to know about it. I think that it was nothing but another illusion due to Ka.* "O my lord, my spiritual master, although we are the lowest of katriyas, we are glorified and benefited because we have the opportunity of always hearing from you the nectar of the pious activities of the Supreme Personality of Godhead.* "Sta Gosvm said: O aunaka, greatest of saints and devotees, when Mahrja Parkit inquired from ukadeva Gosvm in this way, ukadeva Gosvm, immediately remembering subject matters about Ka within the core of his heart, externally lost contact with the actions of his senses. Thereafter, with great difficulty, he revived his external sensory perception and began to speak to Mahrja Parkit about ka-kath."* Anuccheda 55 Text 1 ata eva sa vai bhgavato rj ity dy anantaram rj samna-vsanatvenaiva tam ha vaiysaki ca bhagavn vsudeva-paryaa urugya-guodr sat syur hi samgame ata eva-therefore; sa vai bhgavata rj iti di anantaram-rmad-Bhgavatam 2.3.15 (This verse is quoted on page 296 of this book); rj-with the king; samna-equal; vsanatvena-state of

consciousness; eva-certainly; tam-to him; ha-said; vaiysaki-the son of Vysadeva; ca-also; bhagavn-full in transcendental knowledge; vsudeva-Lord Ka; paryaa-attached to; urugyaof the Personality of Godhead r Ka, who is glorified by great philosophers; gua-udr-great qualities; satm-of the devotees; syu-must have been; hi-as a matter of fact; samgame-by the presence of. Mahrja Parkit and ukadeva Gosvm were both great devotees of the Lord. They are described in the following verses (rmad-Bhgavatam 2.3.15-16): "Mahrja Parkit, the grandson of the Pavas, was from his very childhood a great devotee of the Lord. Even while playing with dolls he used to worship Lord Ka by imitating the worship of the family Deity. "ukadeva Gosvm, the son of Vysadeva, was also full in transcendental knowledge and was a great devotee of Lord Ka, son of Vasudeva. So there must have been discussion of Lord Ka, who is glorified by great philosophers and in the company of great devotees."* Text 2 ca-abda prg varitena samna-vsanatva bodhayati. tasmc chrvasudevanandanenaivatrpi vsudeva-abdo vykhyeya. anyem api satm samgame tvad urugyasya guodr kath bhavanti. tayos tu r-ka-carita-pradhn eva t bhaveyur iti bhva. r-aunaka. ca-abda-the word "ca (also)"; prk-formerly; varitena-described; samna-equal; vsanatvamposition; bodhayati-explains; tasmt-therefore; r-vasudevanandanena-as the son of Mahrja Vasudeva; eva-certainly; atra-here; api-also; vsudeva-abda-the word "vsudeva"; vykhyeya-may be described; anyem-of others; api-also; satm-of devotees; samgame-by the presence; tvat-to that extent; urugyasya-of the Personality of Godhead, r Ka, who is glorified by great philosophers; gua-udr-great qualities; kath-discussions; bhavanti-are; tayo-of the two of them; tu-also; r-ka-of r Ka; carita-about the pastimes; pradhna-mainly; eva-te-they; bhaveyu-may be; iti-thus; bhva-the meaning; r-aunaka-spoken by aunaka i. The word "ca" (also) in this verse refers the reader to the description of Mahrja Parkit in the previous verse, and establishes that both Mahrja Parkit and ukadeva Gosvm are both equally exalted devotees of the Lord. We may also note that the word "vsudeva" used in this verse means "r Ka, the son of the Mahrja Vasudeva". The words "sat samgame" and "urugyasya guodr" indicate that although great devotees are generally engaged in glorifying the various forms of the Supreme Lord, Mahrja Parkit and ukadeva Gosvm will converse specifically about the transcendental pastimes of Lord Ka. Anuccheda 56

Text 1 ki bahun, r-ukadevasya r-ka eva ttparye tad-eka-caritamayau granthrdhyamnau daamaikdaa-skandhv eva pramam. skandhntarev anye carita sankepenaiva sampya tbhy tac-caritasyaiva vistritatvt. ata evrambhata eva tat-prasda prrthayate kim-what is the need?; bahun-of further elaborate explanations; r-ukadevasya-of r ukadeva Gosvm; r-ke-about r Ka; eva-certainly; ttparye-explanation; tat-to that; eka-only; caritamayau-consisting of the pastimes; grantha-ardhayamnau-consisting of half of the book; daama-the Tenth; ekadaa-and Eleventh; skandhau-Cantos; eva-pramam-evidence; skandhaantareu-in the other Cantos; anyem-of others; caritam-the pastimes; sankepena-in condensed form; eva-certainly; sampya-completing; tbhym-by the two of them; tat-of r Ka; caritasya-of the pastimes; eva-certainly; vistritvt-because of the elaborate explanation; ata eva-therefore; rambhate-begins; eva-certainly; tat-of r Ka; prasdam-for mercy; prrthayate-appeals. What is the need to explain this point any further? Lord Ka's pastimes are described, to the exclusion of any other topic, in the Tenth and Eleventh Cantos of rmad-Bhgavatam, which constitute half of the entire book. Other forms of the Lord are summarily described in the first Nine Cantos, whereas the pastimes of Lord Ka are elaborately described in the Tenth and Eleventh Cantos. We may therefore conclude that the description of Lord Ka is the principal subject matter of the Bhgavatam. We may also note that ukadeva Gosvm begins the teaching of the Bhgavatam by appealing for the mercy of r Ka (rmad-Bhgavatam 2.4.20) in the following words: Text 2 riya pati ity dau patir gati candhaka-vi-stvat prasdat me bhagavn satm gati. spaam. r-uka. riya pati iti dau pati gati cndhaka-vi-stvatm prasdatm me bhagavn sat gatithe following verse from rmad-Bhgavatam (2.4.20): riya patir yaja-pati praj-patir dhiy patir loka-patir dhar-pati patir gati cndhaka-vi-stvat prasdat me bhagavn sat pati; spaam-the meaning is clear; r-ukadeva-spoken by r ukadeva Gosvm. "May Lord r Ka, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vi of the Yadu dynasty, the husband of all goddesses of fortune, the

director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the supreme all in all), be merciful upon me."* Anuccheda 57 Text 1 atha r-vysadevasya anarthopaama skd bhakti-yogam adhokaje lokasyjnato vidv cakre stvata-sahitm atha-now; r-vysadevasya-of rla Vysadeva; anartha-things which are superfluous; upaamammitigation; skt-directly; bhakti-yogam-the linking process of devotional service; adhokaje-unto the Transcendence; lokasya-of the general mass of men; ajnata-those who are unaware of; vidvnthe supremely learned; cakre-compiled; stvata-in relation with the Supreme Truth; sahitmVedic literature. rla Vysadeva also says that r Ka is the primary subject of rmad-Bhgavatam (rmadBhgavatam 1.7.6-7): "The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vysadeva compiled this Vedic literature, which is in relation to the Suprme Truth.* Text 2 yasy vai ryamy ke parama-prue bhaktir utpadyate pusa oka-moha-bhaypah yasym-this Vedic literature; vai-certianly; ryamym-simply by giving aural reception; keunto Lord Ka; parama-supreme; prue-unto the Personality of Godhead; bhakti-feelings of devotional service; utpadyate-sprout up; pusa-of the living being; oka-lamentation; mohaillusion; bhaya-fearfulness; apah-that which extinguishes.

"Simply by giving aural reception to this Vedic literature, the feeling for loving devotional service to Lord Ka, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion and fearfulness."* Text 3 adhokaje r-ke adho 'nanena aynena akantara-cri rakas nihat raudr akuni-vea-dhri ptan nma ghor s mah-ky mah-bal via-digdha stana kudr prayacchanti janrdane dadur nihat tatra rakas vana-gocar punar jto 'yam ity hur uktas tasmd adhokaja iti hari-vae vsudeva-mhtmye tan-nmna r-ka-viayatay prasiddha. adhokaje-by the name Adhokaja; r-ke-r Ka; adha-beneath; anena-with this; aynena-bed; akaa-antara-cri-in the cradle; rakasi-demonness; nihata-killed; raudra-terrible; akuni-vea-dhri-disguised as a beautiful woman; ptan-Ptan; nma-named; ghora-ugly; sashe; mah-with a gigantic; kya-body; mah-bala-and very strong; via-with poison; digdhamanointed; stanam-breast; kudra-base; prayacchanti-janrdane-to Ka; dadu-saw; nihatamkilled; tatra-at that place; rkasm-the demonness; vana-gocara-the cowherd mena and gopis; puna-again; jta-born; ayam-He; iti-thus; hu-they said; ukta-spoken; tamst-because of this; adhokaja-the name Adhokaja; iti-thus; hari-vae-in the Hari-vaa; vasudeva-mhtmye-in the section containing the glorification of Lord Vsudeva; tat-nmna-of this name; r-kaviayatay-in relation to Lord Ka; prasiddha-celebrated. The name "Adhokaja" in this verse (rmad-Bhgavatam 1.7.6 second line) is specifically a name of Lord Ka. The derivation of this name is given in the following words of the Vsudevamhtmya section of the Hari-vaa (Viu-parva 101.30-32): "When infant Ka was resting in His cradle, a powerful, gigantic and terrible demonness named Ptan disguised herself as a beautiful young woman and attempted to kill Ka by offering her breast, which had been smeared with poison, for the tiny child to suck. When the cowherd men and

gops saw that the gigantic demoness had instead been killed by the tiny child Ka, they exclaimed: `Our child is rescued! It is as if He has attained another birth (ja) unseen by us (adhoka)!' Because of this exclamation by the cowherd men, Lord Ka is known as `Adhokaja' (He who, unseen by the cowherd men, was born again)." Text 4 ata evottara-padye skt ka ity evoktam. r-bhagavan-nma-kaumud-kra ca ka-abdasya tamla-ymala-tvii yaod-stanandhaye para-brahmai rudhi iti prayoga-prcuryt tatraiva prathamata eva pratter udaya iti coktavanta. ata eva-therefore; uttara-padye-in another verse; skt-directly; ka-Ka; iti-thus; uktamdescribed; r-bhagavat-of the Supreme Personality of Godhead; nma-name; kaumud-the moonlight; kra-the author; ca-also; ka-Ka; abdasya-of the word; tamla-as a Tamla tree; ymala-black; tvii-splendor; yaod-stanndhaye-the tiny infant who drank the breast-milk of Mother Yaod; para-brahmai-the Supreme Brahman; rhi-fame; iti-thus; prayoga-pracuryeaby elaborte explanations; tatra-there; eva-certainly; prathamata-from the beginning; eva-certainly; pratite-of fame; udaye-in the arisal; iti-thus; ca-also; uktavanta-described. The author of the r-Bhagavan-nma-kaumud glorifies the Lord by giving the following elaborate derivation of the name "Ka (Bhagavan-nma-kaumud 3.6): "The name `Ka' may mean: 1. He whose complexion is blackish as a tamla tree, 2. the small child who drank the breast milk of Mother Yaod, or 3. the Supreme Brahman." Text 5 smopaniadi ca kya devaknandanya iti. atra grantha-phalatva tasyaiva vyaktam iti caikenaivhena tat-pariprat sidhyati. r-sta. sma-upaniadi-in the Upaniad of the Sma Veda (Chndogya Upaniad); kya devaknandanya-I offer my respectful obeisances to r Ka, the son of Devak; iti-thus; atrathere; grantha-of the scripture; phalatvam-the benefit; tasya-of that; eva-certainly; vyaktammanifest; iti-thus; ca-also; ekena-by one; eva-certainly; anena-by this; tat-of that; paripratperfection; sidhyati-becomes completed; r-sta-spoken by Sta Gosvm. The name Ka is also mentioned in the Chndogya Upaniad of the Sma Veda, which says: "I offer my respectful obeisances to r Ka, the son of Devak." As previously mentioned (in rmad-Bhgavatam 1.7.7, quoted in Anuccheda 57, Text 2), simply by hearing the message of rmad-Bhgavatam, one attains devotional service to Lord Ka, the

actual perfection of life. Anuccheda 58 Text 1 atha r-nradasya tatrnvaha ka-kath pragyatm anugraheava manohar t raddhay me 'nupada vivata priyaravasy aga mambhavad ruci atha-now; r-nradasya-the statement of r Nrada; tatra-thereupon; anu-every day; aham-I; ka-kath-narration of Lord Ka's activities; pragyatm-describing; anugrahea-by causeless mercy; aavam-giving aural reception; mana-har-attractive; t-those; radday-respectfully; me-unto me; anupadam-every step; vivata-hearing attentively; priyaravasi-of the Personality of Godhead; aga-O Vysadeva; mama-mine; abhavat-it so became; ruci-taste. Nrada Muni explains the benefit of hearing rmad-Bhgavatam in the following words (rmadBhgavatam 1.5.26): "O Vysadeva, in that association and by the mercy of those great Vedntists, I could hear them describe the attractive activities of Lord Ka. And thus listening attentively, my taste for hearing of the Personality of Godhead increased at every step."* Text 2 yena yenvatrea ity etac chr-parkid-vacana-padya-dvayam apy atra r-yaodstanandhayatve sdhaka ruti-smnya-nyyena. r-nrada r-vedavysam. yena yenavtrea iti-rmad-Bhgavatam 10.7.1-2, quoted on page 305 of this book; etat-that; rparkit-of Mahrja Parkit; vacana-statement; padya-verses; dvayam-two; api-also; atra-here; ryaod-stanndhyatve-the son of Yaod; sdhakam-eligible; ruti-by hearing; samhya-equality; nyyena-by the example; r-nrada-spoken by Nrada; r-vedavysam-to Vedavysa. This benefit of hearing rmad-Bhgavatam is described by Mahrja Parkit in the following words (rmad-Bhgavatam 10.7.1-2, also quoted in Anuccheda 51, Text 1): "King Parkit said: My lord, ukadeva Gosvm, all the various activities exhibited by the incarnations of the Supreme Personality of Godhead are certainly pleasing to the ear and to the

mind. Simply by one's hearing of these activities, the dirty things in one's mind immediately vanish. Generally we are reluctant to hear about the activities of the Lord, but Ka's childhood activities are so attractive that they are automatically pleasing to the mind and ear. Thus one's attachment for hearing about material things, which is the root cause of material existence, vanishes, and one gradually develops devotional service to the Supreme Lord, attachment for Him, and friendship with devotees who give us the contribution of Ka consciousness. If you think it fit, kindly speak about those activities of the Lord."* We may also note in this connection that Mahrja Parkit and ukadeva Gosvm were both situated on the same exalted devotional platform, for ukadeva Gosvm was as eager to speak the glories of Lord Ka as Mahrja Parkit was eager to hear them. Anuccheda 59 Text 1 tac-chabdasyaivbhyso 'pi dyate eva ka-mate ity dau. anyatra ca tat-abdasya-of that sound; eva-certainly; abhysa-continual practice; api-also; dyate-is seen; evam ka-mate iti dau-the following verses (rmad-Bhgavatam 1.6.27-28): eva ka-mater brahman nsaktasymaltmana kla prdurabht kle tait saudman yath prayujyamne mayi t uddh bhgavat tanum rabdha-karma-nirvo nyapatat pca-bhautika; anyatra-another place (rmad-Bhgavatam 7.10.48-50); ca-also. By chanting the glories of Lord Ka, Nrada Muni became liberated and attained a spiritual form. This is described in the following verses (rmad-Bhgavatam 1.6.27-28): "And so, O Brhmaa Vysadeva, in due course of time I, who was fully absorbed in thinking of Ka and who therefore had no attachments, being completely freed from all material taints, met with death, as lightning and illumination occur simultaneously.* "Having been awarded a transcendental body befitting an associate of the Personality of Godhead, I quit the body made of five material elements, and thus all acquired fruitive results of work [karma] stopped."*

The transcendental benefit attained by the devotees of the Lord is further described in the following verses (rmad-Bhgavatam 7.10-48-50) spoken by Nrada Muni to Mahrja Yudhihira: Text 2 yya n-loke bata bhri-bhg loka punn munayo 'bhiyanti ye ghn vasatti skd gha para brahma manuya-ligam yyam-all of you (the Pavas); n-loke-within this material world; bata-however; bhri-bhgextremely fortunate; lokam-all the planets; punn-who can purify; munaya-great saintly persons; abhiyanti-almost always come to visit; yem-of whom; ghn-the house; vasati-resides in; iti-thus; skt-directly; gham-very confidential; param brahma-the Supreme Personality of Godhead; manuya-ligam-appearing just like a human being. "Nrada Muni continued: My dear Mahrja Yudhihira, all of you [the Pavas] are extremely fortunate, for the Supreme Personality of Godhead, Ka, lives in your palace just like a human being. Great saintly persons know this very well, and therefore they constantly visit this house.* Text 3 sa v aya brahma mahad-vimgyakaivalya-nirva-sukhnubhti priya suhd va khalu mtuleya tmrhayo vidhi-kd guru ca sa-that (Supreme Personality of Godhead, Ka); v-also; ayam-this; brahma-the impersonal Brahman (which is an emanation from Ka); mahat-by great personalities; vimgya-searched for; kaivalya-oneness; nirva-sukha-of transcendental happiness; anubhti-the source of practical experience; priya-very, very dear; suht-well-wisher; va-of you; khalu-indeed; mtuleya-the son of a mternal uncle; tm-exactly like body and soul together; arhaya-worshipable (because He is the Supreme Personality of Godhead); vidhi-kt-(yet He serves you as) an order carrier; guru-your supreme advisor; ca-as well. "The impersonal Brahman is Ka Himself because Ka is the source of the impersonal Brahman. He is the origin of the transcendental bliss sought by great saintly persons, yet He, the Supreme Person, is your most dear friend and constant well-wisher and is intimately related to you as the son of your maternal uncle. Indeed, He is always like your body and soul. He is worshipable, yet He acts as your servant and sometimes as your spiritual master.*

Text 4 na yasya skd bhava-padmajdibh rpa dhiy vastutayopavaritam maunena bhaktyopaamena pjita prasdatm ea sa stvat pati na-not; yasya-of whom; skt-directly; bhava-Lord iva; padma-ja-Lord Brahm (born from the lotus); dibhi-by them and others also; rpam-the form; dhiy-even by meditation; vastutayfundamentally; upavaritam-described and perceived; maunena-by samdhi, deep meditation; bhakty-by devotional service; upaamena-by renunciation; pjita-worshiped; prasdatm-may He be pleased; ea-this; sa-He; stvatm-of the great devotees; pati-the master. "Exalted persons like Lord iva and Lord Brahm could not properly describe the truth of the Supreme Personality of Godhead, Ka. May the Lord, who is always worshiped as the protector of all devotees by great saints who observe vows of silence, meditation, devotional service and renunciation, be pleased with us."* Text 5 k ca aho prahldasya bhgya yena devo da; vaya tu manda-bhgy iti vidanta rjna praty ha yyam iti tribhi ity e. manuyasya dyamna-manuyasyaiva ligam karacaradi-sanniveo yasya ta rpa r-vigraha; vastutay nopavaritam tad-rpasyaiva parabrahmatvena kim ida vastv iti nirdeum akyatvt; yathokta sahasra-nma-stotre anirdeyavapu iti. em eva padyn saptamnte 'pi parammodakatvt punar vttir dyate. sa yudhihiram. k-the commentary of rdhara Svm; ca-also; aho-Oh; prahldasya-of Prahlda Mahrja; bhgyam-good-fortune; yena-by which; deva-the Supreme Personality of Godhead; da-was seen; vayam-we; tu-on the other hand; manda-bhgy-unfortunate; iti-thus; vidantamlamenting; rjnam-to the king; prati ha-replied; yyam iti tribhi-in these three verses which begin with the word "yyam"; iti-thus; esa-the commentary; manuyasya-of a human being; dyamna-appearing; manuyasya-like a human being; ligam-form; kra-hands; caraa-feet; diand other parts of the body; sannivea-touching; yasya-of whom; tam-the; rpam-form; rvigraha-form; vastutay-fundamentally; upavaritam-described and perceived; para-brahmatvenabecause of being the supreme spirit; kim-what; idam-this; vastu-substance; iti-thus; nirdeum-to describe; aakyatvat-because of inability; yath-as; uktam-said; sahasra-nma-stotre-in the Viusahasra-nma-stotra; anirdeya-which cannot be properly described; vapu-whose form; iti-thus; m-of these; eva-certainly; padynm-verses; saptama-ante-in the Seventh Canto of rmadBhgavatam; api-also; parama-transcendental; amodakatvt-because of bliss; puna-again; avttirepetition; dyate-is seen; sa-spoken by Nrada Muni; yudhihiram-to Mahrja Yudhihira.

rdhara Svm explains this verse inthe following way: "Nrada Muni spoke these three verses to Mahrja Yudhihira, who had lamented `Prahlda Mahrja is so fortunate because he directly saw the Personality of Godhead, and we are so unfortunate in comparison to him.'" We may also note in this verse that even though Lord Ka is described as "manuya-ligam", which means "appearing just like a human being," He is also "vastutay nopavaritam", which means "Even Lord iva and Lord Brahm cannot properly describe Him." Because the Lord's form is spiritual, it cannot be completely described. This is also mentioned in the Viu-sahasra-nmastotra, where the Lord is described as "anirdeya-vapu", which means "He whose form cannot be completely described." Nrada Muni and King Yudhihira were so pleased by this description of Lord Ka, that we find these same verses (7.10.48-50) repeated again at the end (7.15.15-17) of the Seventh Canto of rmad-Bhgavatam. Anuccheda 60 Text 1 atra ca spaam deva-dattm im v svara-brahma-vibhitm mrcchayitv hari-kath gyamna carmy aham atra-here; ca-also; spaam-clearly; deva-the Supreme Personality of Godhead (r Ka); dattmgifted by; imm-this; vm-a musical stringed instrument; svara-singing meter; brahmatranscendental; vibhitm-decorated with; mrcchayitv-vibrating; hari-kathm-transcendental message; gyamna-singing constantly; carmi-do move; aham-I. Although the Lord cannot be completely described, Nrada Muni glorifies Him as far as possible (rmad-Bhgavatam 1.6.33-34): "And thus I travel, constantly singing the transcendental message of the glories of the Lord, vibrating this instrument called a v, which is charged with transcendental sound and which was given to me by Lord Ka.* Text 2

pragyata sva-vryi trtha-pda priya-rav hta iva me ghra darana yti cetasi pragyata-thus singing; sva-vryi-own activities; trtha-pda-the Lord, whose lotus feet are the source of all virtues or holiness; priya-rav-pleasing to hear; hta-called for; iva-just like; me-to me; ghram-very soon; daranam-sight; yti-appears; cetasi-on the seat of the heart. "The Supreme Lord r Ka, whose glories and activities are pleasing to hear, at once appears on the seat of my heart, as if called for, as soon as I began to chant His holy activities."* Text 2 devh r-ka eva liga-pura upavibhge tenaiva svaya tasya v grhana hi prasiddham. atra yad-rpea v grhit, tad-rpeaiva ca cetasi darana svrasya labdham; devadattam iti ktopakraty smryamnatvena ta anusandhyaiva tad-ukte. r-nrada r-vedavysam. deva-Personality of Godhead; r-ka-r Ka; eva-certainly; liga-pure-in the Liga Pura; upavibhage-in a chapter; tena-by him; eva-certainly; svayam-directly; tasya-of Him; vin-of the vina; grahanam-acceptance; hi-certainly prasiddham-celebrated; atra-here; yat-rpea-by the form of whom; vin-the vina; grahita-taken; tat-of Him; rpea-by the form; eva-certainly; cetasi-in the heart; darnm-sight; svarasya-of sound; labdham-is attained; devadattam iti-given by the Personality of Godhead; kta-upakraty-with the assistance; smaryamnatvena-by the meditation; tam-Him; anusandhaya-for contact; eva-certainly; tat-of him; ukte-from the statement; r-nrada-spoken by r Nrada; r-vedavysam-to r Vedavysa. We may note that the word "deva" used in this verse refers to r Ka. This same account of Nrada's acceptance of a v from r Ka is also related in the Liga Pura. Lord Ka, who personally gave the v to Nrada, assumes the form of transcendental sound and appears in the heart of Nrada, who is engaged in continually remembering the Lord's glories, and chanting them accompanied by this musical instrument. Anuccheda 61 Text 1 ata etad evam eva vykhyeyam tvam tmantmnam avehy amogha-dk parasya pusa paramtmana kalm

aja prajta jagata ivya tan mahnubhvbhyudayo 'dhigayatm ata-therefore; etat-this; evam-in this way; eva-certainly; vykhyeyam-may be explained; tvamyourself; tman-by your own self; tmnam-the Supersoul; avehi-search out; amogha-dk-one who has perfect vision; parasya-of the Transcendence; pusa-the Personality of Godhead; paramtmana-of the Supreme Lord; kalm-plenary part; ajam-birthless; prajtam-have taken birth; jagata-of the world; ivya-for the well-being; tat-that; mah-anubhva-of the Supreme Personality of Godhead r Ka; abhyudaya-pastimes; adhigaya-tm-describe most vididly. Vysa glorifies Nrada in the following words (rmad-Bhgavatam 1.5.21): "Your Goodness has perfect vision. You yourself can know the Supersoul Personality of Godhead because you are present as the plenary portion of the Lord. Although you are birthless, you have appeared on this earth for the well-being of all people. Please, therefore, describe the transcendental pastimes of the Supreme Personality of Godhead r Ka more vividly."* Text 2 he amogha-dk tvam tman svayam tmnam svam parasya pusa kalm aa-bhtam avehi anusandhehi puna ca jagata ivya adhunaiva r-ka-rpea ya cjo 'pi prajtas tam avehi. tad etad dvaya jtv mahnubhvasya sarvvatrvatri-vndebhyo 'pi darita-prabhvasya tasya rkasyaiva abhyudaya ll adhi adhikam gayatm nirpyatm. svayam varo 'pi bhavn nijjna-rp my na prakaayatv iti bhva. sa tam. he-O; amogha-dk-one who has perfect vision; tvam-yourself; tman-by your own self; svayampersonally; tmnam-the Supersoul; svam-personally; parasya-of the transcendence; pusa-the Personality of Godhead; kalm-plenary part; aa-bhtam-plenary part; avehi-search out; anusandhehi-search out; puna-again; ca-also; jagata-of the world; ivya-for the well-being; adhun-now; eva-certainly; r-ka-rpea-in the form of r Ka; ya-who; ca-and; ajaunborn; api-although; prajta-born; tam-Him; avehi-search out; tat-that; etat-this; dvayam-two; jtv-having understood; mah-anubhvasya-if the Supreme Personality of Godhead, r Ka; sarva-all; avatra-incarnation; avatri-source of the incarnations; vndebhya-multitudes; apialthough; darita-revealed; prabhvasya-opulence and power; tasya-of Him; r-kasya-r Ka; eva-certainly; abhyudaya-the word "abhyudaya"; ll-means "pastimes"; adhi-the word "adhi"; adhikam-means "greatly"; gayatm-the word "gayatm"; nirpyatm-means "describe";svayampersonally; vara-Supreme Controller; api-although; bhavn-you are; nija-your own; ajnarpam-form of ignorance; mym-known as the illusory potency my; na-not; prakaayatu-do manifest; iti-thus; bhva-the meaning; sa-Vedavyasa; tam-to Nrada Muni. In this verse the word "amogha dk" means "One who has perfect vision", the word "tman" means "by your own self", and the phrase "tmnam parasya pusa kalm avehi" means "You yourself can know the Supersoul Personality of Godhead because you are present as the plenary

portion of the Lord." The phrase "jagata ivya" means "Although you are birthless you have appeared on this earth for the well-being of all people." The phrase "mahnubhvbhyudaya adhigayatm" means "Please therefore, describe more vividly the pastimes of r Ka, the Supreme Personality of Godhead, who manifests all the powers and opulences of all the innumerable incarnations of Godhead." It is understood from this verse that Nrada Muni may be counted among the incarnations of the Supreme Lord, and for this reason Vysadeva is praying that Nrada withdraw the bewildering potency of the illusory energy my. Anuccheda 62 Text 1 ata eva pura-prdurbhvya r-vysa prati r-nradea caturvyhtmaka-r-ka-mantra evopadias tad upsakasya sarvottamatva ca; yath ata eva-therefore; pura-of the Pura; prdurbhvaya-for the manifestation; r-vysam-pratito Vysa; r-nradena-by Nrada; caturvyuha-tmak-consisting of the four primary Viuexpansions; r-ka-r Ka; mantra-mantra; eva-certainly; upadia-instructed; tat-of the Lord; upsakasya-of the worshiper; sarva-uttamatvam-superiority; ca-also; yath-just as. In order to invoke the Lord's mercy, in the beginning of rmad-Bhgavatam, Nrada teaches Vysa a prayer to the four primary Viu-expansions. Nrada also explains the most exalted position of the devotees of the Lord (rmad-Bhgavatam 1.5.37-38): Text 2 o namo bhagavate tubhya vsudevya dhmahi pradyumnyniruddhya nama sakaraya ca o-the sign of chanting the transcendental glory of the Lord; nama-offering obeisances unto the Lord; bhagavate-unto the Personality of Godhead; tubhyam-unto You; vsudevya-unto the Lord, the son of Vasudeva; dhmahi-let us chant; pradyumnya, aniruddhya and sakaraya-all plenary expansions of Vsudeva; nama-respectful obeisances; ca-and. "Let us all chant the glories of Vsudeva along with His plenary expansions Pradyumna, Aniruddha and Sakaraa.* Text 3

iti mrty-abhidhnena mantra-mrtim amrtikam yajate yaja-purua sa samyag darana pumn. spaam. sa tam. iti-thus; mrti-representation; abhidhnena-in sound; mantra-mrtim-form representation of transcendental sound; amrtikam-the Lord, who has no material form; yajate-worship; yaja-Viu; puruam-the Personality of Godhead; sa-he alone; samyak-perfectly; darana-one who has seen; pumn-person; spaam-the meaning is clear; sa-Nrada; tam-to Vysa. "Thus he is the actual seer who worships, in the form of transcendental sound representation, the Supreme Personality of Godhead, Viu, who has no material form."* Anuccheda 63 Text 1 atha r-brahmaa bhme suretara-vartha-vimardity klea-vyayya kalay sita-ka-kea jta kariyati jannupalakya-mrga karmi ctma-mahimopanibandhanni atha-now; r-brahmaa-the statement of Lord Brahm; bhme-of the entire world; sura-itaraother than godly persons; vartha-soldiers; vimardity-distressed by the burden; klea-miseries; vyayya-for the matter of diminishing; kalay-along with His plenary expansion; sita-ka-not only beautiful but also black; kea-with such hairs; jta-having appeared; kariyati-would act; janapeople in general; anupalakya-rarely to be seen; mrga-path; karmi-activities; ca-also; tmamahim-glories of the Lord Himself; upanibandhanni-in relation to. Now let us consider the following statement of Lord Brahm (rmad-Bhgavatam 2.7.26): "When the world is overburdened by the fighting strength of kings who have no faith in God, the Lord, just to diminish the distress of the world, descends with His plenary portion. The Lord comes in His original form, with beautiful black hair. And just to expand His transcendental glories, He acts extraordinarily. No one can properly estimate how great He is."*

Text 2 asura-sen-nipity bhuva kleam apahartu paramtmano 'pi paratvj janair asmbhi anupalakya-mrga api prdurbhta san karmi ca kariyati. ko 'sau kalay aena sita-kakea ya. yatra sita-ka-keau devair dv iti strntara-prasiddhi, so 'pi yasyena, sa eva bhagavn svayam ity artha. tad-avin-bhvatvt r-baladevasypi grahaa dyotitam. nanu purud api paro 'sau bhagavn katha bh-bhrvataraa-mtrrtha svayam avatariyatty akyha tmano mahimna parama-mdhur-sampada upanibadhyante nija-bhaktair adhika varyante yeu tni karmi ca kariyati. yadyapi nijenaiva va nijecchbhsenaiva va bhbhra-haraam at karam, tathpi nija-cararavinda-jvtu-vndam nandayann eva llkdambinr nija-mdhur-varaya vitariyamo 'vatariyatty artha. asura-of the demons; sena-by the armies; nipity-troubled; bhuva-of the earth; kleamsuffering; apahartum-to remove; parama-tmana-the Supersoul; api-even; paratvt-because of being above; janai-by persons; asmbhi-by us; anupalakya-mrga-not understandable; api-even; pradurbhta-manifest; san-being; karmai-activities; ca-also; kariyati-will perform; ka-who?; asau-is this person; kalay-by the word "kalay"; aena-is meant "along with His plenary expansion"; sita-ka-keau-who both have beautiful black hair; yatra-where; sita-ka-keau-who both have beautiful black hair; devai-by the demigods; dau-seen; iti-thus; stra-antara-in other scriptures (such as Viu Pura and Mahbhrata); prasiddhi-fame; sa api-that same person; yasya-of whom; aena-by a plenary portion; sa eva-that same person; bhagavn-the Original Personality of Godhead; svayam-directly; iti-thus; artha-the meaning; tat-Him; avina-bhvatvtbecause of not appearing without; r-baladevasya-of Balarma; api-als; grahnm-acceptance; dyotitam-revealed; nanu-why is it then?; purut-to the Purua-avatras; api-even; para-superior; asau-this; bhagavn-Original Personality of Godhead; katham-how is it possible; bh-of the earth; bhara-the burden; avatraa-removal; matra-only; artham-for the purpose; svayam-personally; avatariyati-will incarnate; iti-thus; akya-doubting; ha-said; tmana-His own; mahimanaglories; parama-mdhur-sampada-very sweet; upanibadhyante-promised; nija-bhaktai\ h-by His devotees; adhikam-greatly; varyante-described; yeu-among them; tnni-these; karmipastimes; ca-also; kariyati-will perform; yadi api-although; nija-aena-by His own plenary portion; v-or; nija-icch-bhsena-by a dim reflection of His desire; eva-certainly; v-or; bh-of the earth; bhra-the burden; haraam-removal; t-kram-is made insignificant; tath api-nevertheless; nijacaraa-aravinda-jvtu-vndam-the devotees, for whom the Lord's lotus feet are more dear than life; nandayan-delighting; eva-certainly; ll-kadambin-many pastimes; nija-His own; mdhurtranscendental sweetness; varaya-for showering; vitariyamna-granting; avatariyati-will incarnate; iti-thus; artha-the meaning. In this verse Lord Brahm says: "The Supreme Personality of Godhead, who is superior to everyone, including even the all-pervading Supersoul, and who cannot be perfectly understood by me or by anyone else, will appear in this material world and perform many transcendental activities in order to lessen the burden of the earth." Lord Brahm also says: "The Lord, who has beautiful black hair, is accompanied by His plenary portion." That the demigods were able to see the Lord and His plenary portion, who both have beautiful black hair is confirmed in the verses from Viu

Pura and Mahbhrata previously quoted. We may also note in this connection that the "plenary portion" mentioned in this verse refers to Lord Balarma, the Supreme Lord's constant companion. In this connection someone may raise the following doubt: If r Ka is the Original Personality of Godhead, superior even to the purua-incarnations, then why does He descend to the material world to perform such an insignificant activity as the removal of the earth's burden? To this I reply: Lord Ka does not appear in this world simply to lessen the earth's burden. The earth's burden may be removed by the Lord's plenary incarnation, or simply by the Lord's wishing it. He does not have to appear in this world to lessen the earth's burden. r Ka appears in this world in order to manifest His pastimes, with the devotees, which are full of transcendental sweetness. Lord Ka appears to delight the devotees for whom the Lord's lotus feet are more dear than life, and to shower His own transcendental sweetness in this world. Text 3 etad eva vyakt-ktam-"tokena jva-haraam ity dau. etat-this; eva-certainly; vyakt-ktam-is manifested; tokena jva-haraam iti dau-in rmadBhgavatam 2.7.27: tokena jva-haraa yad ulki-kys trai-msikasya ca pad akao 'pavtta yad rigatntara-gatena divi-spor v unmlana tv itarathrjunayor na bhvyam. Some of these transcendental pastimes are described in the following verse (rmad-Bhgavatam 2.7.27): "There is no doubt about Lord Ka's being the Supreme Lord, otherwise how was it possible for Him to kill a giant demon like Ptan when He was just on the lap of His mother, to overturn a cart with His leg when He was only three months old, to uproot a pair of arjuna trees, so high that they touched the sky, when He was only crawling? All these activities are impossible for anyone other than the Lord Himself."* Text 4 itarath svaya sva-mdhur-sampat-prakaneccham antarea madhuratara tokdi-bhva dadhat tena ptandn jva-haradika karma na bhvya na sambhvanyam. tad-aa-tadicchbhsdi-mtreaiva tat-siddhir iti vkyrtha. itarath-the word "itaratha"; svayam-means "personally peformed by Him"; sva-own; mdhur-of sweetness; sampat-opulence; prakaa-manifestation; icchm-desire; antarea-without;

madhurataram-extremely sweet; toka-of a child; di-and other; bhvam-natures; dadhatamanifesting; tena-by Him; ptan-of Ptan; dnm-and others; jva-life; haraa-removing; dikambeginning with; karma-actions; na-not; bhavyam-possible; na-not sambhvanyam-possible; tat-His; aa-plenary portion; tat-His; icch-desire; bhsa-dim reflection; di-beginning with; mtrea-by merely; eva-certainly; tat-His; siddhi-perfection; iti-thus; vkya-of the statement; artha-the meaning. Lord Ka's plenary portion could have performed these actions, or the Lord could have performed them simply by wishing them to be done. He did not have to personally perform them. The charm of these pastimes lies in the fact that although these extraordinary activities cannot be performed by any ordinary person, the Lord performed them as a tiny child. If the Lord had not wished to charm and delight His devotees, He would not have personally performed such activities as a small child. This is the actual reason the Lord performed these pastimes. Text 5 tath ca tathya cvatras te ity dau tair eva vykhytam ki bh-bhra-haraa mad-icchmtrea na bhavati. tatrha svnm iti iti. tath-furthermore; ca-also; tath ayam ca avatra te iti dau-in the verse (rmad-Bhgavatam 1.7.25: tathya cvatras te bhuvo bhra-jihray svn cnanya-bhvnm anudhynya csakt; tai-by rdhara Svm; eva-certainly; vykhytam-explained; kim-is it not?; bh-of the earth; bhra-burden; haraam-removal; mat-My; icch-by the desire; mtrea-simply; na-not; bhavati-will be; tatra-in this connection; ha-he said; svnm-the word "svanam"; iti-thus; thus the commentary. That Lord Ka incarnates for the devotees' benefit is confirmed by Arjuna in the following words (rmad-Bhgavatam 1.7.25): "O Lord Ka, You descend as an incarnation to remove the burden of the world and to benefit Your friends, especially those who are Your exclusive devotees and are rapt in meditation upon You."* In commenting on this verse rdhara Svm says: "Lord Ka does not need to personally appear in this world to remove the earth's burden, for He can do that simply by wishing it to be done. The actual reason for the Lord's appearance is given in this verse: `You descend to benefit Your friends, especially those who are Your exclusive devotees

and are rapt in meditation upon You.'" Text 6 jayati jana-nivsa ity atra ceccha-mtrea nirasana-samartho 'pi krrtha dorbhir adharmam asyann iti tad evam dibhi r-kasyaiva sarvdbhutat-varanbhinivea-prapaco brahmai spaa eva. jayati jana-nivsa iti-rmad-Bhgavatam 10.90.48: jayati jana-nivso devak-janma-vdo yadu-vara-pariat svair dorbhir asyann adharmam sthira-cara-vjina-ghna susmita-r-mukhena vraja-pura-vanitn vardhayan kma-devam; atra-here; ca-also; iccha-mtrea-simply by desiring; nirasana-to kill the demons; samartha-able; api-although; kr-artham-for performing pastimes; dorbhi-with His arms; adharmamirreligiousity; asyan-routed; iti-thus; tat-therefore; evam-in this way; adibhih-beginning with; rkasya-of r Ka; eva-certainly; sarva-adbhutat-great wonder; varana-description; abhinivea-attentive; prapaca-manifestation; brahmai-in Lord Brahm; spaa-the remainder of the verse is clear; eva-certainly. The following verse (10.90.48) may also be quoted as a summary of Lord Ka's pastimes: "Lord r Ka is He who is known as jana-nivsa, the ultimate resort of all living entities, and who 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 as well as every man who is impious. By His presence He destroys all things inauspicious for all livinge 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!"* We may note in this verse that although Lord Ka could have killed the demons simply by willing their death, He personally killed them with His own arms in the sporting spirit of His pastimes. We may also note that this verse was spoken by Lord Brahm, who was filled with devotion at hearing the narration of the Lord's astonishing pastimes. Text 7 astu tvat tad-bhri-bhgyam iha janma kim apy aavym ity di. r-brahm r-nradam. astu-let there be; tvat-in that way; tat bhri-bhgyam iha janma kim api aavym-rmad-

Bhgavatam 10.14.34: tad-bhri-bhgyam iha janma kim apy aavym yad gokule 'pi katamghri-rajo-'bhiekam yaj-jvita tu nikhila bhagavan mukundas tv adypi yat-pada-raja ruti-mgyam eva"; r-brahm-spoken by Brahm; r-nradam-to Nrada Muni. The following statement of Lord Brahm (rmad-Bhgavatam 10.14.34) confirms the extraordinary nature of Lord Ka's pastimes and intimate associates: "My dear Lord Ka, I am therefore not interested in material opulences or liberation. I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Vndvana forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vndvana. Even if I am given the chance to grow just as the humble grass in this land, that will be very glorious for me. But if I am not so fortunate to take birth within the forest of Vndvana, I beg to be allowed to take birth outside the immediate area of Vndvana so that when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I will be smeared by the dust of the devotees' feet. I can see that everyone here is simply full of Ka consciousness; they do not know anything but Mukunda. All the Vedas are indeed searching after the lotus feet of Ka."* Anuccheda 64 Text 1 eva catu-lok-vaktu r-bhagavato 'pi r-katvam eva; tath hi tat-prvastham vkyam dadara tatrkhila-stvat pati riya pati yaja-pati jagat-patim sunanda-nanda-prabalrhadibhi sva-pradgrai parisevita vibhum vykhy ca akhila-stvatm sarve atvatn ydava-vrm patim. evam-in this way; catu-lok-of the four most important verses of rmad-Bhgavatam (2.9.3336); vaktu-of the speaker; r-bhagavata-of the Original Personality of Godhead; api-also; rkatvam-the state of being r Ka; eva-certainly; tath-in the same way; hi-certainly; tatprvastham-situated previously; vkyam-statement; dadara-Brahm saw; tatra-there (in Vaikuhaloka); akhila-entire; stvatm-of the great devotees; patim-the Lord; riya-of the goddess of fortune; patim-the Lord; yaja-of sacrifice; patim-the Lord; jagat-of the universe; patim-

the Lord; sunanda-Sunanda; nanda-Nanda; prabala-Prabala; arhaa-Arhaa; dibhi-by them; svaprada-own associates; agrai-by the foremost; parisevitam-being served in transcendental love; vibhum-the great Almighty; vykhy-the commentary of rdhara Svm; ca-also; akhila-stvatmthe phrase "akhila-stvatm"; sarvem-of all; stvatnm-of the Stvata dynasty; ydava-of the Yadu dynasty; vrm-of the heros; patim-the Lord. Before speaking to Brahm the four essential verses of rmad-Bhgavatam, Lord Ka revealed Himself as the Supreme Personality of Godhead. This is confirmed in the following verse (rmadBhgavatam 2.9.15): "Lord Brahm saw in the Vaikuha planets Lord Krsna, the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the Yadu dynasty, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhaa, His immediate associates in Dvrak."* In this verse the words "akhila-sattvat patim" mean "the Lord of all the heroes in the Yadu dynasty." Text 2 riya patir yaja-pati praj-patir dhiy patir loka-patir dhar-pati patir gati cndhaka-vi-stvat prasdat me bhagavn sat pati ity etad-vkya-savditatvt. riya-all opulence; pati-the owner; yaja-of sacrifice; pati-the director; praj-pati-the leader of all living entities; dhiym-of intelligence; pati-the master; loka-pati-the proprietor of all plenets; dhar-earth; pati-the supreme; pati-head; gati-destination; ca-also; andhaka-one of the kings of the Yadu dynasty; vi-the first king of the Yadu dynasty; stvatm-the Yadus; prasdatmbe merciful; me-upon me; bhagavn-Lord r Ka; satm-of all devotees; pati-the Lord; iti-thus; etat-of this; vkya-of the statement; samvditatvt-because of corroborating. That r Ka, the master of the Yadu dynasty, is the Supreme Personality of Godhead is confirmed in the following verse spoken by ukadeva Gosvm (rmad-Bhgavatam 2.4.20): "May Lod r Ka, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vi of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the suprme all in all), be merciful upon me."*

Text 3 pur may proktam ajya nbhye padme niaya mamdi-sarge jna para man-mahimvabhsa yat srayo bhgavata vadanti. iti ttye uddhava prati r-ka-vkynusrea ca. pur-in the days of yore; may-by Me; proktam-was said; ajya-unto Brahm; nbhye-out of the navel; padme-on the lotus; niaya-unto the one situated on; mama-My; di-sarge-in the beginning of creation; jnam-knowledge; param-sublime; mat-mahim-My transcendental glories; avabhsam-that which clarifies; yat-which; sraya-the great learned sages; bhgavatam-rmadBhgavatam; vadanti-do say; iti-thus; ttye-in the Third Canto of rmad-Bhgavatam; uddhavam prati-to Uddhava; r-ka-vkya-anusrea-in connection with the words of r Ka. Lord Ka personally revealed that He is the Supreme Personality of Godhead in the following words (rmad-Bhgavatam 3.4.13): "O Uddhava, in the lotus millennium in the days of yore, at the beginning of the creation, I spoke unto Brahm, who is situated on the lotus that grows out of My navel, about My transcendental glories, which the great sages describe as rmad-Bhgavatam."* Text 4 yo brhmaa vidadhti prva yo vai vidys tasmai gapayati sma ka tam ha devam tma-buddhi-prakasam mumukur vai araam amum vrajet. iti r-gopla-tpany-anusrea ca tasyaivopadetva-rute. yah-who; brhmaa-to Brahm; vidadhti-gave; prva-previously; ya-who; vai-certainly; vidy-transcendental knowledge; tasmai-to him; gapayati sma-instructed; ka-Ka; tam-to Him; ha-certainly; devam-the Supreme Personality of Godhead; tma-buddhi-spiritual knowledge; prakasam-manifesting; mumuku-one who desires liberation; vai-certainly; araam-shelter; amumthis; vrajet-should go; iti-thus; r-gopla-tpa-anusrea-by the statement of the Gopla-tpa Upaniad (1.29); ca-also; tasya-of Him; eva-certainly; upadetva-rute-described as the original teacher. In the following verse from the Gopla-tpan Upaniad (1.29), Lord Ka is described as the Supreme Personality of Godhead and the original teacher of Vedic knowledge:

"It was Ka who in the beginning instructed Brahm in Vedic knowledge and who disseminated Vedic knowledge in the past. Those who aspire to become liberated surrender to Him, the Supreme Personality of Godhead who grants transcendental knowledge to His devotees." Text 5 tad u hovaca brhmaa asv anavaratam me dhyta stuta parrdhante so 'budhyata. gopaveo me purastd virbabhva. iti r-gopla-tpany-anusreaiva kvacit kalpe r-gopla-rpea sy-dv ittham eva brahmae darita-nija-rpatvt tad-dhmno mah-vaikuhatvena sdhayiyamatvc ca. tat-then; u-certainly; ha-indeed; uvca-replied; brahmna-Brahm; asau-He; anavaratamcontinually; me-by me; dhyta-remembered; stuta-glorified; parrdhante-at the conclusion of the parrdha; sa-He; abudhyata-became perceived; gopa-vea-in the form of a cowherd boy; me-me; purastt-in the presence; virbabhva-became manifested; tata-then; iti-thus; r-gopla-tpaanusrena-in conformity with the Gopla-tpa Upaniad; kvacit-kalpe-during a certain kalpa; rgopla-rpea-in the form of a cowherd boy; si-dau-in the beginning of creation; ittham-in this way; eva-certainly; brahmae-to Lord Brahm; darita-revealed; nija-own; rpatvt-because of the form; tat-His; dhmna-of the abode; mah-vaikuhatvena-as Mah-vaikuha; sdhayiyamnatvt-because of demonstrating; ca-also. At the beginning of a certain kalpa, Lord Ka revealed His original form as cowherd boy, and His original abode, the best of Vaikuha planets, to Lord Brahm. This is confirmed in the following verse from the Gopla-tpani Upaniad: "Brahm replied: I continually glorified the Lord and meditated upon Him for millions of years, and at last I was able to understand the transcendental form of the Lord as r Ka, who appeared before me in the dress of a cowherd boy."* Text 6 tath ca brahma-sahitym tatra brahmbhavad bhya catur-ved catur-mukha tath-in the same way; ca-also; brahma-sahitym-in the Brahma-sahit; tatra-there; brahmBrahm; abhavat-was born; bhya catu-ved-versed in the four Vedas; catu-mukha-four-faced. The spiritual practices followed by Lord Brahm, which enabled him to personally meet Lord Ka, are described in the following verses (22-26) of Brahma-sahit:

"The divine lotus which springs from the navel-pit of Viu is in every way related by the spiritual tie with all souls and is the origin of four-faced Brahm versed in the four Vedas.** Text 7 sajto bhagavac-chakty tatkla kila codita siky mati cakre prva-saskra-saskta dadara kevalam dhvnta nnyat kim api sarvata sajta-born; bhagavat-of the Lord; akty-by the potency; tat-kla-at that time; kila-certainly; codita-impelled; siskym-in the matter of creation; matim-his mind; cakre-placed; prvasaskra-saskta-under the impulse of previous impressions; dadara-saw; kevalam-only; dhvantam-darkness; na-not; anyat-other; kim api-anything; sarvata-in every direction. "On coming out of the lotus, Brahm, being guided by the Divine potency, turned his mind to the act of creation under the impulse of previous impressions. But he could see nothing but darkness in every direction.** Text 8 uvca puratas tasmai tasya divy sarasvat kma-kya govinda he gop-jana ity api vallabhya priy vahner mantra te dsyati priyam uvca-said; prata-in the presence; tasmai-to him; tasya-of him; divya-divine; sarasvatSarasvat; kma-kya govinda he gop-jana-iti api vallabhya priya vahne mantram-this mantra "klim kya govindya gopjana-vallabhya svh"; te-your; dsyati-will grant; priyam-desire. "Then the goddess of learning, Sarasvat, the divine consort of the Supreme Lord, said this to Brahm, who saw nothing but gloom in all directions: O Brahm this mantra (kl kya govindya gopjana-vallabhya svh) will assuredly fulfill your heart's desire."** Text 9

tapas tva tapa etena tava siddhir bhaviyati tapa-austerity; tvam-you; tapa-should perform; etena-by this; tava-your; siddhi-fulfillment of desire; bhaviyati-will be; iti-di-in the passage thus beginning. "O Brahm, do thou practice spiritual association by means of this mantra; then all your desires will be fulfilled.** Text 10 atha tepe sa sucira prnam govindam avyayam. atha-then; tepe-performed austerities; sa-he; suciram-for a long time; pram-satisfying; govindam-Lord Govinda; avyayam-the eternal Personality of Godhead. "Brahm, being desirous of satisfying Govinda, practiced the cultural acts for Ka in Goloka."** Text 11 sunanda-nanda-prabalrhadibhi ity atra tu dvraky prkayvasare ruta-sunandananddi-shacaryea prabaldayo 'pi jey. sunanda-nanda-prabalrhandibhi iti-rmad-Bhgavatam 2.9.14-(this verse is quoted in full on page 355 of the present book); atra-here; dvrakym-at Dvrak; prakaya-having manifested; avasre-for a time; ruta-with ruta; sunanda-Sunanda; nanda-Nanda; di-and others; shacaryeaas servants and companions; prabala-Prabala; daya-and others; api-also; jey-should be understood. After performing austerities, Lord Brahm was able to see Ka as He appears in the spiritual realm of Dvrak. This is described in the following verse (rmad-Bhgavatam 2.9.14): "Lord Brahm then saw in the Vaikuha planets Lord Ka, the Personality of Godhead who is the Lord of the entire devotee community, the Lord of the Yadu dynasty, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala, and Arhaa, His immediate associates in Dvrak."* Text 12 yathokta prathame

sunanda-nanda-ray ye cnye stvatarabh iti. yath-just as; uktam-the description; prathame-in the First Canto of rmad-Bhgavatam; sunanda-nanda-ray ye ca anye stvata-abh iti-rmad-Bhgavatam 1.14.32: sunandananda-iray ye canye stvatarabh. The associates of Lord Ka seen by Brahm at the beginning of the creation are directly mentioned in the description of the Lord's Dvrak-ll, confirming that Brahm actually saw the Lord Ka in the Dvrak portion of the spiritual world. The following verse (rmad-Bhgavatam 1.14.32) confirms this: "Sunanda, Nanda, and others are the constant servants of Lord Ka at Dvrak."* Text 13 ki bahun, nnvatrvatriv api satsu mah-pura-prrambha eva r-aunakdn tad ekattparyam idam. atra prva smnyato 'smbhir eknta-reyastvena sarva-stra-sratventmasukha-prasda-hetutvena ca yat pa tad etad evsmka bhti. yat r-kasya ll-varanam ity abhipretyhu kim bahun-what is the need of further explanation?; nn-of various; avatra-incarnations of Godhead; avatriu-of the source of incarnation; api-also; satsu-eternal; mah-pura-of the rmadBhgavatam; prrambhe-in the beginning (the Third Chapter of the First Canto); eva-certainly; raunaka-dnm-of r aunaka i and the other sages assembled at the forest of Naimiraya; tatthat; eka-sole; ttparyam-meaning; idam-this; atra-here; prvam-before; samnyata-in a general way; asmbhi-by us; eknta-sreyastvena-as the supreme benediction; sarva-of all; stra-the Vedic literatures; sratvena-as the essence; tm-of the spirit soul; sukha-happiness; prasda-mercy; hetutvena-as the cause; ca-also; yat-which; pam-inquired; tat-that; etat-this; eva-certainly; asmkam-of us; bhti-is manifested; yat-which; r-kasya-of r Ka; ll-of the pastimes; varanam-description; iti-thus; abhipretya-intending; hu-said. What need is there to present more evidence that r Ka is the Original Form of the Personality of Godhead? In the First Canto, Third Chapter of rmad-Bhgavatam this has been clearly explained to aunaka i and the sages assembled at Naimiraya. In the beginning of the Bhgavatam r Ka has been described as the essence of all the Vedic literatures, and the merciful source of all spiritual happiness and benediction. Because aunaka i desired to hear about Ka's transcendental pastimes, he asked the following question of Sta Gosvm (rmadBhgavatam 1.1.12): Text 14

sta jnsi bhadra te bhagavn stvat pati devaky vasudevasya jto yasya cikray sta-O Sta Gosvm; jnsi-you know; bhadram te-all blessings upon you; bhagavn-the Personality of Godhead; stvatm-of the pure devotees; pati-the protector; devakym-in the womb of Devak; vasudevasya-by Vasudeva; jta-born of; yasya-for the purpose of; cikray-executing. "All blessings upon you, O Sta Gosvm. You know for what purpose the Personality of Godhead appeared in the womb of Devak as the son of Vasudeva."* Text 15 bhadra te iti r-ka-ll-prana-sahodarautsukyenr-vda. bhagavn svayam avatr sampraivarydi-yukta; stvatm stvatnm pati nua-bhva ra; ydavnm ity artha. jta jagad-dyo babhva. bhadram te iti-the words "bhadram te"; r-ka-of r Ka; ll-of the pastimes; pranaquestions; sahodara-produced at the same time; autukyena-with eagerness; si-vda-words of benediction; bhagavn-the word "bhagavn"; svayam-personally; avatri-the source of all incrnations of Godhead; sampra-aivarya-di-yukte-full of all powers and opulences; stvatmthe word "stvatm"; stvatnm-means "of the Stvata dynasty; pati-the Lord; nuda-bhava arapoetic license; ydavnm-of the Yadu dynasty; iti-thus; artha-the meaning; jta-the word "jta"; jagat-dya-means "visible to the residents of the material universe; babhva-became. In this verse the words "bhadra te" (all blessings upon you) indicate that the sages of Naimiraya, who were very eager to inquire about r Ka's pastimes, offered blessing to Sta Gosvm with these words. The word "bhagavn" indicates the Original Personality of Godhead, who is full of all powers and opulences, and who is the original source of all incarnations of Godhead. The phrase "stvat pati" means "the Lord of the Yadu dynasty". The unusual grammatical form here is a use of poetic license (ra). The word "jta means "became visible to the residents of the material universe." Anuccheda 65 Text 1 tan na uramnm

arhasy agnuvaritum yasyvatro bhtn kemya ca bhavya ca tat-those; na-unto us; uramnm-those who are endeavoring for; arhasi-ought to do it; aga-O Sta Gosvm; anuvaritum-to explain by following in the footsteps of previous cryas; yasya-whose; avatra-incarnation; bhtnm-of the living beings; kemya-for good; ca-and; bhavya-upliftment; ca-and. aunaka i continued (rmad-Bhgavatam 1.1.13): "O Sta Gosvm, we are eager to learn about the Personality of Godhead and His incarnations. Please explain to us those teachings imparted by previous masters [cryas], for one is uplifted both by speaking them and by hearing them."* Text 2 k ca aga he sta. tan no nuvarayitam arhasi. smnyatas tvad yasyvatra-mtram kemya planya bhavya samddhaye ca iti. k-in the commentary of rdhara Svm; ca-also; aga-the word "aga"; he sta-means "O Sta Gosvm"; tat na anuvarayitum arhasi-this phrase; samnyata-in a general way; tvat-to that extent; yasya-whose; avatra-incarnation; mtram-only; kemya-the word "kemya"; planyameans "for protection"; bhavya-the word "bhavya"; samddhaye-means "for the upliftment; caalso; iti-thus. rdhara Svm explains this verse in his commentary: "In this verse the word `aga' means `O Sta Gosvm'. The phrase `tan no 'nuvarayitum arhasi' means `please explain them in a general way', and the phrase `yasyvatra' means `only with the relation to the Lord and His incarnations'. The word `kemya' means `for the good', and the word `bhavya' means `for the upliftment'." Anuccheda 66 Text 1 tat-prabhvam anuvarayantas tad-yaa-ravaautsukyam vikurvanti. tat-the Lord's; prabhvam-power and opulence; anuvarayanta-describing; tat-His; yaa-glory; ravaa-to hear; autsukyam-eagerness; avikurvanti-manifest.

The sages at Naimiraya began to describe the power and opulence of the Supreme Personality of Godhead, for they were very eager to hear His glories. In this connection they said (rmadBhgavatam 1.1.14): Text 2 panna sasti ghor yan-nma vivao gan tata sadyo vimucyeta yad bibheti svaya bhayam panna-being entangled; sastim-in the hurdle of birth and death; ghorm-too complicated; yat-what; nma-the absolute name; vivaa-unconsciously; gan-chanting; tata-from that; sadyaat once; vimucyeta-gets freedom; yat-that which; bibheti-fears; svayam-personally; bhayam-fear itself. "Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Ka, which is feared by fear personified."* Text 3 vivaa api vieea pardhna sann api yasya r-kasya nma, tasya sarvvatritvd avatranmnm api. tatraiva paryavasnt. ata eva skt r-kd api tan-nma-pravtti prakrntarea ryate r-viu-pure. tatra tv akhilnm eva bhagavan-nmn krany abhavann iti. hi tadya gadyam. tad ida ca vsudeva-dmodara-govinda-keavdi-nmavaj jeyam. tata saste. tatra hetu yat yato nmna; bhayam api svaya bibheti". vivaa-the word "vivaa"; api-even though; vieea-specifically; para-adhna-attached to other things; san-being; api-although; yasya-of whom; r-kasya-of r Ka; nma-the holy name; tasya-of Him; sarva-avatritvt-because of being the source of all incarnations of Godhead; avatra-of the incarnations; nmnm-of the names; api-also; tatra-there; eva-certainly; paryavasnt-ata eva-therefore; skt-directly; r-kt-from r Ka; api-also; tat-His; nmaname; pravtti-chanting; prakara-antarea-in another way; ryate-is heard; r-viu-pure-in the Viu Pura; tatra-there; tu-also; akhilnm-of all; eva-certainly; bhagavat-of the Supreme Personality of Godhead; nmnm-of the names; karani-causes; abhavan-became; iti-thus; hicertainly; tadyam-of the Viu Pura; gadyam-prose passage; tat-therefore; idam-this; ca-also; vsudeva-Vsudeva; dmodara-Dmodara; govinda-Govinda; keava-Keava; nmavat-with the names; jeyam-should be known; tata-the word "tata"; samse-means "from he cycle of birth and death; tatra-in this connection; hetu-the cause; yat-the word "yat"; yata nmna-means

"which holy name"; bhayam-fear; svayam-personified; bibheti-fears. In this verse the word "vivaa" means "even though absorbed in thinking of other things". Because r Ka is the origin of all the incarnations of Godhead, all the holy names of God actually refer to Him. This is confirmed in the Viu Pura, which states: "Lord Ka is the origin of all the holy names of God." For this reason, all the Lord's holy names, such as Vsudeva, Dmodara, Govinda, Keava, and all other names of the Lord should be understood as names of r Ka. In this verse the word "tata" means "from the cycle of birth and death." The chanter of Lord Ka's holy name becomes free from the complicated meshes of birth and death because even fear personified fears the holy name of the Lord. Anuccheda 67 Text 1 ki ca yat-pda-saray sta munaya praamyan sadya punanty upasp svardhuny-po 'nusevay ki ca-furthermore; yat-whose; pda-lotus feet; saray-those who have taken shelter of; sta-O Sta Gosvm; munaya-great sages; praamyan-absorbed in devotion to the Supreme; sadya-at once; punanti-sanctify; upasp-simply by association; svardhun-of the sacred Ganges; pawater; anusevay-bringing into use. aunaka i continued (rmad-Bhgavatam 1.1.15): "O Sta, those great sages who have completely taken shelter of the lotus feet of the Lord can at once sanctify those who come in touch with them, whereas the waters of the Ganges can sanctify only after prolonged use."* Text 2 yasya r-kasya-pdau sarayau yem, ata eva praamyan, amo bhagavan-nihbuddhit, amo man-nihat buddhe iti svaya r-bhagavad-vkyt, sa eva praka ama praama skt pra-bhagavat-r-ka-sambandhitvt, praama evyana vartma rayo v

ye te r-ka-ll-raska-citta munaya r-ukadevdaya, upasp sannidhi-mtrea sevit sadya punanti savsana-ppebhya odhayanti. svardhun gag tasy pa tu. yasya-of whom; r-kasya-of r Ka; pdau-two lotus feet; sarayau yem-those who have taken shelter; ata eva-therefore; praamyan-absorbed in devotion to the Supreme; samaequipoised; bhagavat-towards the Supreme Personality of Godhead; nih-buddhit-fixed concentration; sama-equipoised; mat-towards Me; nihat buddhe-fixed concentration; iti-thus; svayam-directly; r-bhagavat-of the Supreme Personality of Godhead; vkyt-from the statement; sa-He; eva-certainly; praka-elevated; ama-equipoised; praama-devoted to the Lord; sktdirectly; pra-bhagavat-the Original Personality of Godhead; r-ka-r Ka; sambandhitvtbecause of contact; praama-devoted; eva-certainly; ayanam-abode; vartma-path; raya-shelter; v-or; yem-of whom; te-they; r-ka-of r Ka; ll-of the pastimes; rasa-by the nectar; kaattracted; citta-minds; munaya-sages; r-sukadeva-daya-ukadeva Gosvm and others; upaspa-touched; sannidhi-mtrea-simply by nearness; sevita-servd; sadya-at once; punantisanctify; savsana-ppebhya-from the sins of material contamination; odhayanti-purify; svardhun-the word "svardhun"; gag-means "the Ganges river"; tasy-of that; pa-the water; tualso. In this verse the word "yat" means "of r Ka" and the word "pda-saray" means "they who have taken shelter of the lotus feet". The word "praamyan" means "they whose minds are fixed on the Supreme Lord". That one should continually meditate on Lord Ka is confirmed in the rmad-Bhgavatam (11.19.36) by the Lord Himself, who says: "Always fix your consciousness upon Me." Because ukadeva Gosvm and the other great sages at Naimiraya had fully taken shelter of Lord Ka and were greatly attracted to hearing Lord Ka's pastimes, simply by a little direct service to them, one may become immediately purified from all the sinful contamination of material existence. We may also note that the word "svardhun-pa" in this verse means "the water of the Ganges." The Ganges river is actually an incarnation of Lord Ka. This is confirmed in the following verse from the Vedic literatures: Text 3 yo 'sau nirajano devas cit-svarp janrdana sa eva drava-rpea gagmbho ntra saaya. ya-who; asau-He; nirajana-free from all material contact; deva-the Supreme Personality of Godhead; cit-svarp-who possesses a spiritual form; janrdana-Janrdana; sa-He; eva-certainly; drava-rpea-in the form of water; gag-of the Ganges river; ambha-the water; na-not; atra-in this connection; saaya-doubt.

"The Supreme Personality of Godhead, Lord Janrdana, whose form is completely spiritual and who is always free from material contact, personally appears in the form of the water of the Ganges river. Of this there is no doubt." Text 4 iti svaya tathvidha-rp api, skc chr-vmanadeva-caran nist api, anusevay skt sevbhysenaiva tath odhayanti, na sannidhi-mtrea sevay. skt sevay api na sadya iti tasy api r-kritnm utkart tasyotkara. evam eva tatas tad yaaso 'py dhikya varyate trtha cakre npona yad ajani yaduu sva-sarit-pda-aucam. iti-thus; svayam-personally; tath-vidha-in this way; rpa-in the form; api-although; sktdirectly; r-vmanadeva-of Lord Vmanadeva; carat-from the lotus feet; nihsta-flowing; apialthough; anusevay-by service; skt-directly; seva-abhysena-by continual service; eva-certainly; tath-in that way; odhayanti-purifies; na-not; sannidhi-by contact; mtrea-only; sevay-by service; skt-directly; sevay-by service; api-although; na-not; sadya-immediately; iti-thus; tasyof that service; api-even; r-ka-ritnm-of those who have taken shelter of Lord Ka; utkart-excellence; tasya-of that; utkara-excellence; evam-in the same way; eva-certainly; tatatherefore; tat-of them; yaasa-of the same; api-even; dhikyam-superiority; varyate-is described; trtham-sacred place; cakre-made; npa-O king; nam-insignificant; yat-which; ajni-was manifested; yaduu-among the members of the Yadu dynasty; sva-sarit-of the Ganges river; pdafeet; aucam-washed. Even though the Ganges river is personally the form of the Supreme Personality of Godhead, and even though it flows from the lotus foot of the Supreme Lord Vmanadeva, one must repeatedly bathe in it's waters in order to become purified. However if one once contacts a pure devotee who has taken complete shelter of Lord Ka, one becomes immediately purified. The pure devotees of the Lord are therefore more glorious even than the Ganges river. This superexcellent quality of the devotees is described in the following verse from rmad-Bhgavatam (10.90.47): "O king, because of Lord Ka's intimate association with the Yadu dynasty, the whole family not only became very famous, but also became more effective in purifying others than the water of the Ganges."* Text 5 k ca ita prva sva-sarid eva sarvato 'dhika trtham ity st, idn tu yaduu yad ajni jta trtha r-ka-krti-rpam etat sva-sarit-rpam pda-aucam trtham nam alpa cakre ity e. k-rdhara Svm's commentary; ca-also; ita-from this; prvam-previously; sva-sarit-the

Ganges river; eva-certainly; sarvata-of all; adhikam-the best; trtham-sacred place; iti-thus; stwas; idnm-now; tu-however; yaduu yat ajni-what was manifested among the members of the Yadu dynasty; jtam-manifested; trtham-sacred place; r-ka-of r Ka; krti-the glories; rpam-consisting of; etat-that; sva-sarit-the Ganges; rpam-in the form of; pda-aucam-water used to wash the feet; trtham-sacred place; nam-the word "nam"; alpam-means "insignificant"; cakre-made; iti-thus; e-the commentary. rdhara Svm comments on this verse: "Although formerly the Ganges river was considered the foremost of all holy places, the holy place of the glorification of r Ka which has now appeared in the Yadu dynasty makes the Ganges appear insignificant." Anuccheda 68 etasya daama-skandha-padyasyaiva savdit vyanakti ko v bhagavatas tasya puya-lokeya-karmaa uddhi-kmo na uyd yaa kali-malpaham. uddhi-kmo 'pi. yata kali-yugasypi malpaham. yasmd eva tasmt. etasya-of this; daama-skandha-padyasya-of the verses of the Tenth Canto; eva-certainly; samvditam-commentary; vyanakti-reveals; ka-who; v-rather; bhagavata-of the Lord; tasya-His; puya-virtuous; loka-ya-worshipable by prayers; karmaa-deeds; uddhi-kma-desiring deliverance from all sins; na-not; uyt-does hear; yaa-glories; kali-of the age of quarrel; malaapaham-the agent for sanctification; uddhi-kma-desiring deliverance from all sins; api-also; yata-because; kali-yugasya-of the kali-yuga; mal-apaham-the agent of sanctification. aunaka i's next statement (rmad-Bhgavatam 1.1.16) may be taken as an explanation of the rmad-Bhgavatam's Tenth Canto: "Who is there, desiring deliverance from the vices of the age of quarrel, who is not willing to hear the virtuous glories of the Lord?"* Anuccheda 69 Text 1

tasya karmy udri parigtni sribhi brhi na raddadhnn llay dadhata kal tasya-His; karmi-transcendental acts; udri-magnanimous; parigtni-broadcast; sribhi-by the great souls; brhi-please speak; na-unto us; raddadhnnm-ready to receive with respect; llay-pastimes; dadhata-advented; kal-incarnations. aunaka i further explains (rmad-Bhgavatam 1.1.17): "Lord Ka's transcendental acts are magnificent and gracious, and great learned sages like Nrada sing of them. Please, therefore, speak to us, who are eager to hear about the adventures He performs in His various incarnations."* Text 2 udri paramnanda-dti janmdni. svaya pariprasya llay any api kal purudilaka dadhata; tat-tad-an apy dya tasyvatrasya sata ity artha. udri-generous; parama-transcendental; nanda-bliss; dti-giving; janma-dni-beginning with His birth; svayam-personally; pariprasya-perfect and complete; llay-pastimes; anya-other; api-and; kal-incarnations; purua-the purua-avatras; di-beginning with; laka-consisting of; dadhata-advented; tat-tat-an-various incarnations; api-also; dya-accepting; tasya-of Him; avatrasya-incarnated; sata-of the Absolute Truth; iti-thus; artha-the meaning. In this verse the Lord's pastimes are described as "udra" (gracious) because, from the very beginning of the Lord's appearance in this world, His pastimes give transcendental bliss to the devotees. This verse explains that although Lord Ka is the perfect and complete Original Personality of Godhead, He performs pastimes in the forms of the purua-avatras and other incarnations also. Anuccheda 70 Text 1 athkhyhi harer dhmann avatra-kath ubh ll vidadhata svairam varasytma-myay

atha-therefore; khyhi-describe; hare-of the Lord; dhman-O sagacious one; avatraincarnations; kath-narratives; ubh-auspicious; ll-adventures; vidadhata-performed; svairampastimes; varasya-of the supreme controller; tma-personal; myay-energies. The sages continue (rmad-Bhgavatam 1.1.18): "O wise Sta, please narrate to us the transcendental pastimes of the Supreme Godhead's multi-incarnations. Such auspicious adventures and pastimes of the Lord, the suprme controller, are performed by His internal powers."* Text 2 r-kasya tvat mukhyatvena kathaya. atha tad-anantaram anuagikatayaivety artha. hare r-kasya; prakaraa-balt avatr puruvatar gnvatr llvatr ca, te kath; ll sy-di-karma-rp bh-bhra-haradi-rp ca. autsukyena punar api tac-caritny eva rotum icchantas tatrtmanas tpty-abhvam vedayanti. r-kasya-of Lord Ka; tvat-to that extent; mukhyatvena-principally; kathaya-please narrate; atha-therefore; tat-anantaram-afterwards; anusagkatay-in relation to Him; evacertainly; iti-thus; artha-the meaning; hare-of Lord Hari; r-kasya-of r Ka; prakaraabalt-because of the description; avatr-incarnations; purua-avatr-purua-incarnations; guaavatr-incarnations who control the modes of material nature; ll-avtr-pastimesincarnations; ca-also; tem-of them; kath-narratives; ll-adventures; si-creation of the material world; di-beginning with; karma-activities; rpa-consisting of; bh-of the earth; bhrathe burden; haraa-removing; ai-beginning with; rp-consisting of; ca-also; autsukyena-with eagerness to hear; puna-again; api-also; tat-His; caritni-activities; eva-certainly; rotum-to hear; icchanta-desiring; tatra-there; tmana-of the self; tpti-satisfaction; abhvam-lack; vedayantiappeal. In this verse the word "atha" may be interpreted to mean "afterwards". In this way the verse means: "First describe to us the pastimes of Lord Ka, the Original Personality of Godhead. After He has been completely described, you may describe the pastimes of His many incarnations." In this verse the word "avatr" refers to the purua-avatras, gua-avatras (the controllers of the modes of material nature), and ll-avatras (pastime-incarnations). The pastimes of the Lord include His creation of the material universes, the removal of the earth's burden, and many other pastimes as well. Very eager to hear the glories of the Lord, the sages of Naimiraya appeal to Sta Gosvm, explaining that their desire to hear about the Lord is still unsatisfied. They said (rmadBhgavatam 1.1.19): Anuccheda 71

Text 1 vaya tu na vitpyma uttama-loka-vikrame yac-chvat rasa-jn svdu svdu pade pade vayam-we; tu-but; na-not; vitpyma-shall be at rest; uttama-loka-the Personality of Godhead, who is glorified by transcendental prayers; vikrame-adventures; yat-which; vatm-by continuous hearing; rasa-jnm-those who are conversant with; svda-relishing; svdu-palatable; pade pade-at every step. "We never tire of hearing the transcendental pastimes of the Personaltiy of Godhead, who is glorified by hymns and prayers. Those who have developed a taste for transcendental relationships with Him relish hearing of His pastimes at every moment."* Text 2 yoga-yogdiu tpta sma; bhagavad-vikrama-mtre tu na tpyma eva. tatrpi trtha cakre nponam ity dy ukta-lakaasya sarvato 'py uttama-lokasya r-kasya vikrame vieea na tpyma, alam iti na manymahe. tatra hetu yad-vikramaa vatm yad v, anye tu tpyantu nma, vaya tu neti tu-abdasynvaya. yoga-yoga-diu-beginning with yoga; tpta-pleased; sma-we are; bhagavad-vikrama-mtre-in the power of the Lord; tu-indeed; na-not; tpyma-we are satisfied; eva-indeed; tatrpi-there; trtha-holy place; cakre-creates; npnm-of kings; iti-thus; dy-beginning; ukta-said; lakaasyaof the characteristics; sarvata-all; api-even; uttama-lokasya-of the Lord who is glorified in beautiful poetry; r-kasya-of Lord Ka; vikrame-in the prowess; vieea-specifically; na-not; tpyma-we are satisfied; alam-sufficiently; iti-thus; na-not; manymahe-we consider; tatra-there; hetu-reason; yad-of whom; vikramaa-prowess; vatm-we would hear; yad-which; v-or; anyeothers; tu-indeed; tpyantu-may be satisfied; nma-indeed; vayam-we; tu-indeed; na-not; iti-thus; tutu; abdasya-of the word; anvaya-the meanings of the words. In this verse the sages of Naimiraya say: "We have become tired of hearing about the various yoga systems, but we do not become tired by hearing about the transcendental pastimes of the Supreme Personality of Godhead." This is confirmed in the following verse from rmad-Bhgavatam (10.90.47): "By continually glorifying Lord Ka, the Yadu dynasty became more effective in purifying others than the water of the Ganges."*

For this reason the sages say: "We never tire of hearing the transcendental pastimes of r Ka, who is glorified by hymns and prayers."* In other words, they never thought that they had heard enough about Lord Ka. They said: "But (tu) we never become tired of hearing about the Lord." The word "tu" (but) is used in this context. Anuccheda 72 Text 1 ktavn kila karmi saha rmea keava atimartyni bhagavn gha kapaa-mnua ktavn-done by; kila-what; karmi-acts; saha-along with; rmea-Balarma; keava-r Ka; atimartyni-superhuman; bhagavn-the Personality of Godhead; gha-masked as; kapaaapparently; mnua-human being. The sages continued (rmad-Bhgavatam 1.1.20): "Lord r Ka, the Personality of Godhead, along with Balarma, played like a human being, and so masked He performed many superhuman acts."* Text 2 k ca ata r-ka-caritni kathayety ayenhu ktavn iti. ati-martyni martyn atikrntni govardhanoddharadni, manuyesv asambhvitnty artha. ity e. k-rdhara Svm's commentary; ca-also; ata-therefore; r-ka-of r Ka; caritni-the pastimes; kathaya-please describe; iti-thus; ayena-with the intention; hu-they said; ktavn itithis verse which begins with the word "ktavn"; ati-martyni-superhuman; martyn-human powers; ati-krntni-surpassing; govardhana-of Govardhana Hill; uddharaa-the lifting; adini-beginning with; manuyeu-among human beings; asambhvitni-impossible to be performed; iti-thus; arthathe meaning; iti-thus; e-the commentary. rdhara Svm explains this verse in his commentary:

"The sages of Naimiraya spoke this verse to encourage Sta Gosvm to describe the transcendental pastimes of Lord Ka. The word `ati-martyni' in this verse means `superhuman acts, such as the lifting of Govardhana Hill, which can never be performed by ordinary human beings.'" Text 3 nanu katha mnua sann ati-martyni ktavn. tatrhu kapaa-mnua prthiva-dehaviea eva mnua-abda pratta, tasmt kapaenaivsau tath bhtty artha; vastutas tu narkter eva para-brahmatvensaty api prasiddha-mnuatve narkti-nara-lltvena labdham aprasiddha-mnuatvam asty eva. tat punar aivarya-vyaghtkatvn na pratykhyyata iti bhva. nanu-someone may object; katham-how is it possible?; mnua-human; san-being; ati-martynisuperhuman acts; ktavn-performed; tatra-in this connection; hu-they said;kapaa-apparently; mnua-a human being; prthiva-material; deha-body; viea-specific; eva-certainly; mnuaabda-the word "mnua"; pratta-celebrated; tasmt-therefore; kapaena-deceptively; evacertainly; asau-He; tath-in the same way; bhti-is manifested; iti-thus; artha-the meaning; vastuta-actually; tu-but; nara-of a human being; kte-of the form; eva-certainly; parabrahmatvena-as the Supreme Personality of Godhead; asati-in the material world; api-even; prasiddha-famous; mnuatve-the status of a human being; nara-of a human being; kti-in the form; nara-of a human being; lltvena-with the pastimes; labdham-attained; aprasiddhaincomplete; mnuatvam-human nature; asti-there is; eva-certainly; tat-that; puna-again; aivaryaof transcendental power and opulences; vyaghtkatvt-because of obstructing; na-not; pratykhyyata-denied; iti-thus; bhva-the meaning. Considering that someone may raise the objection "If Ka is an ordinary human being, how was it possible for him to perform remarkable superhuman acts?", the sages of Naimiraya specifically used the words "kapaa-mnua (disguised as a human being)". Lord Ka is the Supreme Spirit, and His form is eternal and full of knowledge and bliss. He never accepts a material body. Therefore He simply appeared to be a human being with a body made of the five gross material elements. He did not always appear or act like a human being, however, for at certain times He would display His divine powers and opulences. Text 4 ata eva syamantaka-harae purua prkta matv ity anena jmbavato 'nyathjnavyajakena vkyena tasya prktatva niidhya puruatva sthpyate. ata eva-therefore; syamantaka-harae-in the story of the taking of the Syamantaka jewel; puruam prkta matv iti anena-in rmad-Bhgavatam 10.56.22: "sa vai bhagavat tena yuyudhe svmintman purua prkta matv kupito nnubhva-vit"; jambavata-of Jambavn; anyath-

otherwise; jna-conception; vyajakena-by the sign; vkyena-by speech; tasya-His; prktatvamhumanity; niidhya-rejecting; puruatvam-divinity; sthpyate-in established. This is described in the story of the Syamantaka jewel recorded in the rmad-Bhgavatam. When he first met Lord Ka, "Jmbavn thought the Lord to be an ordinary human being" (rmad-Bhgavatam 10.56.22). When Jmbavn saw the Lord's superhuman prowess, however, he understood that Lord Ka was not an ordinary human being, but the Supreme Person. Jmbavn explained this in the many prayers he spoke to the Lord. Text 5 eva my-manuyasya vadasva vidvn ity div api jeyam. yasmt kapaa-manua tasmd eva gha svatas tu tad-rpatayaiva bhagavn iti. r-aunaka. evam-in the same way; my-manuyasya-of the Lord, who appeared as an ordinary human being by His own potency; vadasva-kindly describe; vidvan-O learned speaker (ukadeva Gosvm); itithus; diu-in the passage beginning; api-also; jeyam-may be known; yasmt-because; kapaamanua-disguised as a human being; tasmt-therefore; gha-hidden; svata-personality; tu-also; tat-His; rpatay-by His transcendental form; bhagavn-the Original Personality of Godhead; itithus; r-aunaka-spoken by aunaka i. That Ka appears as an ordinary human being is also described in the following words spoken by Mahrja Parkit to ukadeva Gosvm (rmad-Bhgavatam 10.1.7): "O learned ukadeva Gosvm, please describe to us the transcendental characteristics of Lord Ka, the Supreme Personality of Godhead, who appeared as an ordinary human being by His own potency."* This is the actual meaning of the words "kapaa-manua" and "gha" in this verse (rmadBhgavatam 1.1.20). Anuccheda 73 Text 1 atha r-stasypi iti samprana sahra ity dy antaram nryaa namasktya ity dy ante puram upakramyaivha munaya sdhu po 'ha bhavadbhir loka-magalam yat kta ka-samprano yentm suprasdati

atha-now; r-stasya-of r Sta Gosvm; api-also; iti samprana samha iti di antaram nryaam namasktya iti di ante puram upakramya-rmad-Bhgavatam 1.2.1-4: vysa uvca iti samprana-saho vipr raumaharai pratipjya vacas te pravaktum upacakrame sta uvca ya pravrajantam anupetam apeta-ktya dvaipyano viraha-ktara juhva putreti tan-mayatay taravo 'bhinedus ta sarva-bhta-hdaya munim nato 'smi ya svnubhvam akhila-ruti-sram ekam adhytma-dpam atititrat tamo 'ndham sasri karuayha pura-guhya ta vysa-snum upaymi guru munnm nryaa namasktya nara caiva narottamam dev sarasvat vysa tato jayam udrayet;" eva-certainly; ha-said; munaya-O sages; sdhu-this is relevant; pa-questioned; ahammyself; bhavadbhi-by all of you; loka-the world; magalam-welfare; yat-because; kta-made; kathe Personality of Godhead; samprana-relevant question; yena-by which; tm-self; suprasdaticompletely pleased. After these questions were spoken by the sages of Naimiraya, rla Sta Gosvm glorified ukadeva Gosvm in the following words (rmad-Bhgavatam 1.2.1-5): "Ugrarav [Sta Gosvm], the son of Romaharaa, being fully satisfied by the perfect questions of the brhmaas, thanked them and thus attempted to reply.* "rla Sta Gosvm said: Let me offer my respectful obeisances unto that great sage [ukadeva Gosvm] who can enter the hearts of all. When he went away to take up the renounced order of life [sannysa], leaving home without undergoing reformation by the sacred thread or the ceremonies observed by the higher castes, his father, Vysadeva, fearing separation from him, cried out, `O my son!' Indeed, only the trees, which were absorbed in the same feelings of separation, echoed in response to the begrieved father.* "Let me offer my respectful obeisances unto him [Sta], the spiritual master of all sages, the son of Vysadeva, who, out of his great compassion for those gross materialists who struggle to cross over

the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience.* "Before reciting this rmad-Bhgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nryaa, unto Nara-nryaa i, the supermost human being, unto mother Sarasvat, the goddess of learning, and unto rla Vysadeva, the author.* "O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Ka and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self."* Text 2 k ca te vaca pratipjya iti yad uktam tat-pratipjana karoti he munaya sdhu yath bhavati tathham pha, yato lokn magalam etad, yad yata r-ka-viaya samprana kta. sarva-strrtha-sroddhra-pranasypi ke paryavasnd evam uktam ity e. k-rdhara Svm's commentary; ca-also; tem vaca pratipjya-"thanking them for their words" (a reference to rmad-Bhgavatam 1.2.1-quoted on page 394 of this book); iti-thus; yatwhich; uktam-spoken; tat-of that; prati-pjanam-words of thanks; karoti-did; he-O; munaya-sages; sdhu-justly; yath bhavati-as it is proper; tath-in that way; aham-I; pha-questioned; yatafrom which; loknm-of the worlds; magalam-welfare; etat-that; yat-which; yata-from which; rka-viaya-in relation to Lord Ka; samprana-relevant question; kta-made; sarva-of all; stra-Vedic literatures; artha-meaning; sra-essence; udhra-bringing out; pranasya-of the question; api-also; ke-in the subject of r Ka; paryavasnt-from the conclusion; evam-in this way; uktam-spoken. rdhara Svm explains these verses in the following way: "The phrase `te vaca pratipjya' in verse 1.2.1 means `thanking them for their words'. In verse 1.2.5, the word `munaya' means `O sages', and the word `sdhu' means `justly' or `properly'. The word `loka-magalam' means `which bring about the world's welfare', and the phrase `yat kta ka-samprana' means `questions in relation to Lord Ka'. The sages at Naimiraya had previously asked Sta Gosvm to explain the essential truth described in all Vedic scriptures. In this verse Sta Gosvm replies that the description of Lord Ka is the essence of the Vedic scriptures, and these questions about Lord Ka directly relate to that essence of all the Vedas. Text 3 ata evottarev api padyev adhokaja-vsudeva-stvatmpati-ka-abdas tat-prdhnyavivakayaiva pahita. atra reya-pranasypy uttaram loka-magalam ity anenaiva tvad datta bhavati, tathtma-suprasda-heto ca yentm suprasdati ity anena. r-sta.

ata eva-therefore; uttareu-in the answers; api-also; padyeu-in the verses; adhokaja-vsudevasatvatmpati-ka-abda-the holy names of Lord Ka, such as Adhokaja, Vsudeva, and Satvatmpati; tat-them; prdhnya-principally; vivakay-with a desire to describe; eva-certainly; pahita-are read; atra-in this connection; reya-best; pranasya-of the question; uttaram-answer; loka-magalam iti anena-beneficial for the entire qorld; tvat-to that extent; dattam-given; bhavatiis; tath-in the same way; tma-of the self; su-prasda-of the happiness; heto-the cause; ca-also; yena-by which; tm-self; suprasdati-completely pleased; iti-thus; anena-by this; r-sta-spoken by Sta Gosvm. The verses that form Sta Gosvm's answer to the sages' questions are filled with the description of Lord Ka and in these verses the Lord's holy names, such as Vsudeva, Adhokaja, and Stvat pati, are repeatedly invoked. In this way the "best-question" is answered by Sta Gosvm, and that answer is "loka-magalam" (relevant to the world's welfare). Such questions and answers are capable of completely satisfying the self (yentm suprasdati). Text 4 tad evam rot-vaktm aika-matyena ca ttparya siddham. kim caitasym aadaa-sahasry sahity r-kasyaivbhysa-bhuly dyate. tatra prathama-daamaikadaev ativistareaiva. dvitye r-brahma-nrada-savde, ttye r-viduroddhava-savde, caturthe tv imau vai bhagavato harer asv ihgatv ity dau yac cnyad api kasyety dau ca. pacame rjan patir gurur alam ity dau. ahe m keavo gaday pratar avyd govinda angava ttaveur ity atra. saptame nrada-yudhihira-savde. aame tan-mahima-viea-bjropa-rpe klanemi-vadhe tda-rmad-ajita-dvrpi tasya mrtir nbhavat kintu puna kasatve taddvraiveti tan-mahima-viea-kathana-prathamgatvt. navame sarvnte dvdae ca r-ka ka-sakha-vy-rsabhvani-dhrug rjnya-vaa-dahannapavarga-vryety dau. rbhgavatnukramaiky ca. tat-therefore; evam-in this way; rot-of the hearers; vaktm-and of the speakers; aika-matyenawith the same conception; ca-also; ttparyam-explanation; siddham-is established; kim cafurthermore; etasym-in this; adaa-sahasrym-in 18,000 verses; samhitym-poem; r-kasyaof r Ka; abhysa-bhulyam-repeated description; dyate-is seen; tatra-there; prathama-in the First; daama-Tenth; ekadaeu-and Eleventh Cantos; ati-vistarea-very elaborately; dvitye-in the Second Canto; r-brahma-between Lord Brahm; nrada-and Nrada Muni; samvde-in the conversation; ttye-in the Third Canto; r-vidura-between Vidura; uddhava-and Uddhava; samvde-in the conversation; caturthe-in the Fourth Canto; tau-both; imau-These; vai-certainly; bhagavata-of the Supreme Personality of Godhead; hare-of Hari; aau-part and parcel expansion; iha-here (in this universe); gatau-has appeared; iti dau-in the verse beginning with these words (rmad-Bhgavatam 4.1.59); yat-which; ca-and; anyat-other; api-certainy; kasya-of Ka; iti dau-in the verse beginning with these words (rmad-Bhgavatam 4.17.6); ca-also; pacame-in the Fifth Canto; rjan-O my dear king; pati-maintainer; guru-spiritual master; alamcertainly; iti dau-in the verse beginning with these words (rmad-Bhgavatam 5.6.18); ahe-in

the Sixth Canto; mm-me; keava-Lord Keava; gaday-by His club; prta-in the morning hours; avyt-may He protect; govinda-Lord Govinda; asagavam-during the second part of the day; attaveu-holding His flute; iti atra-in the passage beginning with these words (rmad-Bhgavatam 6.8.20); saptame-in the Seventh Canto; nrada-between Nrada Muni; yudhihira-and Mahraja Yudhihira; samvde-in the conversation; tat-of Lord Ka; mahima-of the glories; viea-specific; bja-of the seed; ropaplanting; rpe-in the form; kalnemi-of the demon named Kalanemi; vadhe-in the killing; tda-like this; rmat-ajita-dvara-by the unconquerable Original Personality of Godhead; tasya-His; mrtiform; na-not; abhavat-was; kintu-but; puna-again; kasatve-in the condition of being King Kasa; tat-dvr-by that; eva-certainly; iti-thus; tat-His; mahima-glories; viea-specific; kathanadescription; prathama-forest; agatvt-because of possessing a body; navame-in the ninth Canto; sarva-ante-at the end; ca-also; r-ka ka-sakha-vi-abhvani-dhruk rjanya-vaadahannapavarga-vrya iti dau-in the verse (rmad-Bhgavatam 12.11.26): r-ka ka-sakha vy rabhvani-dhrug rjanya-vaa-dahannapavarga-vrya govinda gopa-vanit-vraja-bhtya-gta trtha-ravam ravaa-magala phi bhtyn; r-bhgavata-of the rmad-Bhgavatam; anukramaikym-in the brief table of contents; ca-also. The many exalted hearers and speakers quoted in the verses of rmad-Bhgavatam present a single, unified conclusion: r Ka is the Original Personality of Godhead. r Ka is repeatedly described in the 18,000 verses of rmad-Bhgavatam and He is described at great length in the First, Tenth, and Eleventh Cantos. In the Second Canto, Lord Ka is described as the Supreme Personality of Godhead in the account of the conversation between Brahm and Nrada. In the Third Canto, Lord Ka is also described in the account of the conversation between Vidura and Uddhava. In the Fourth Canto, Lord Ka is elaborately described, and the following verses: "That Nara-Nryaa i, who is a partial expansion of Ka, has now appeared in the dynasties of Yadu and Kuru in the forms of Ka and Arjuna respectively, in order to mitigate the burden of the world."* (rmad-Bhgavatam 4.1.59), and "Pthu Mahrja was a powerful incarnation of Lord Ka's potencies; consequently any narration concerning His activties is surely very pleasing to hear, and it produces all good fortune".* (rmad-Bhgavatam 4.17.6) may be presented as evidence to show that r Ka is the actual subject described in the verses of the Bhgavatam. In this connection we may also quote the following verse from the Fifth Canto of rmadBhgavatam (5.6.18): "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, worshipable Deity, friend, and the director of Your activities."* The description of r Ka is also found in the Sixth Canto. The following verse (rmadBhgavatam 6.8.20) may be quoted in this connection: "May Lord Keava protect me with His club in the first portion of the day, and may Govinda,

who is always engaged in playing His flute, protect me in the second portion of the day."* That r Ka is the Supreme Personality of Godhead is also described in the conversation between Nrada Muni and Mahrja Yudhihira recorded in the Seventh Canto of rmadBhgavatam. The unequalled power and opulence of r Ka is described in the Eighth Canto of the Bhgavatam. In this Canto we find the story of Klanemi, a demon killed by Lord Viu, who is never defeated by anyone. When killed by Lord Viu, the demon Klanemi did not attain liberation, but again appeared in the material world as King Kasa. When that same demon was again killed by Lord Ka, the same demon immediately became liberated. From this account we may understand that demons directly killed by Lord Ka immediately attain liberation, although demons killed by Lord Viu, or other forms of the Lord, do not necessarily attain liberation. By this we may see the singular power and greatness of Lord Ka. r Ka is certainly the central theme of the Ninth and Tenth Cantos of the Bhgavatam, and even at the very end of the Bhgavatam we find the following quote (rmad-Bhgavatam 12.11.26): "O Ka, O friend of Arjuna, O chief among the descendants of Vi, you are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode, and You are glorified by the gops of Vrajabhmi, who have all become Your maidservants. To hear Your transcendental glories brings the supreme auspiciousness. O Lord, please protect us, who are Your dependant servants."* In this way we have briefly summarized the contents of rmad-Bhgavatam, which describes the glories of r Ka. Text 5 tath ca yasyaivbhysas tad eva stre pradhnam ity nandamayo 'bhysd ity atrparair api samarthitatvd ihpi r-ka eva pradhna bhaved itti tasyaiva mla-bhagavattva sidhyati. tath-in the same way; ca-also; yasya-of whom; eva-certainly; abhysa-by repeated study; tattherefore; eva-certainly; stre-in this scripture; pradhnam-most significant; iti-thus; nandamaya-blissful; abhyst-continually; iti-thus; atra-here; aparai-by many elevated saintly persons; api-also; samarthitvt-because of being considered; iha-here; api-also; r-ka-r Ka; eva-certainly; pradhnanam-most important; bhavet-may be; iti-thus; iti-thus; tasya-of Him; mlabhagavattvam-the state of being the Original Personality of Godhead; sidhyati-is proved. By careful study of rmad-Bhgavatam, and also by study of the other Vedic literaturs (such as Vednta-stra which explains "nandamayo 'bhyst"-The Supreme is by nature eternally full of bliss without any interruption), one cannot avoid concluding that r Ka is the Original Personality of Godhead, the source of all incarnations.

Text 6 yat-pratipdakatvensya strasya bhgavatam ity khy. api ca na kevala bahutra scanamtram atrbhysanam api tv ardhd apy adhiko granthas tat-prastvako dyate. tatrpi sarvcaryatay. tasmt sadhktam ete csa-kal pusa kas tu bhagavn svayam iti. tad evam asya vacana-rjasya sen-sagraho nirpita. yat-pratipdakatvena-because of this explanation; asya-of this; strasya-scriptures; bhgavatamrmad-Bhgavatam; iti-thus; khy-named; api-ca-furthermore; na-not; kevalam-in a few isolated quotations; bahutra-in many places; scana-mtram-indications; atra-here; abhysanam-repetition; api-also; tu-but; ardht-than half; api-even; adhika-more; grantha-scripture; tat-prastavakadescribing Ka; dyate-is seen; tatra api-nevertheless; sarva-to everyone; caryatay-amazing; tasmt-therefore; sdhu-well; uktam-said; ete ca aa-kal pusa ka tu bhagavn svayam-itiKa is the Original Supreme Personality of Godhead; tat-therefore; evam-in this way; asya-of this; vacana-of explanations; rjasya-of the monarch; sena-sagraha-the multitude of armies; nirpitais described. This scripture is known as the "rmad-Bhgavatam" because it specifically explains that r Ka is the Original Personality of Godhead (svaya-bhagavn). This Bhgavatam contains not a few isolated descriptions of r Ka, but more than half of it's contents describe Him. Even though the Bhgavatam deals almost exclusively with this single theme it is not at all boring or tedious, but it is very wonderful to read. For this reason it may be said that the essence of rmadBhgavatam is found in the verse "ete csa-kal pusa kas tu bhagavn svayam (1.3.28) The verses of the Bhgavatam may be compared to an army, and this verse (kas tu bhagavn svayam) may be considered to be the monarch who commands that army. In this way I have described the army of rmad-Bhgavatam and it's commander. Anuccheda 74 Text 1 tath tasya pratinidhi-rpi vkyntary api dyante. yath aamas tu tayor st svayam eva hari kila iti. tath-in the same way; tasya-of the Bhgavatam; pratinidhi-rpi-subordinate commanders; vkya-statements; antari-others; api-also; dyante-are seen; yath-just as; aama-the eighth one; tu-but; tayo-of both (Devak and Vasudeva); st-appeared; svayam-directly, personally; harithe Supreme Personality of Godhead; kila-what to speak of; iti-thus. Many other quotations serve as subordinate generals under the jurisdiction of that supreme

commander. One of those subordinate generals is the following quotation (rmad-Bhgavatam 9.24.55): "The eighth son of Vasudeva and Devak was the Supreme Personality of Godhead HimselfKa."* Text 2 kila-abdena kas tu iti prasiddhi scyate. tato harir atra bhagavn eva. yathoktam. vasudevaghe skd bhagavn purua eva iti ca. r-uka. kila-abdena-by using the word "kila (certainly)"; ka tu iti-the statement "kas tu bhagava svayam"; prasiddhi-fulfillment; scyate-is indicated; tata-for this reason; hari-Lord Hari; atrahere; bhagavn-means "The Supreme Personality of Godhead"; eva-certainly; yath-just as; uktamspoken; vasudeva-of Vasudeva; ghe-in the home; skt-directly; bhagavn-the Supreme Personality of Godhead; purua-the Supreme Person; eva-certainly; iti-thus; ca-also; r-ukaspoken by ukadeva Gosvm. The use of the word "kila (certainly)" to emphasize the statement of this verse perfectly corroborates the statement of our paribh-stra (kas tu bhagavn svayam-r Ka is the Original Personality of Godhead). Our paribh-stra is also corroborated by the following statement of rmad-Bhgavatam (10.1.23): "The Original Personality of Godhead appeared in the home of Vasudeva."* Anuccheda 75 yath v aho bhgyam aho bhgyam ity adi. brahmatvenaiva bhattamatve labdho 'pi pram ity adhikam vieaam atropajvyate. brahm r-bhagavantam. yath-just as; v-or; aho-bhgyam aho bhgyam iti di-the following verse (rmad-Bhgavatam 10.14.32): aho bhgyam aho bhgya nanda-gopa-vrajaukasm yan-mitra paramnanda pra brahma santanam brahmatvena-by the position of the Supreme Spirit; bhattamatve-in the status of being the greatest; labdha-attained; api-even; pram iti adhikam-the phrase beginning with the word "pram" ("purnam brahma sanatanam"); vieaam-describing; atra-in this connection; upajvyateis substantiated; brahm-spoken by Lord Brahm; r-bhagavantam-to Lord Ka.

Lord Brahm also confirms that Lord Ka is the Supreme Personality of Godhead in the following words (rmad-Bhgavatam 10.14.32): "How greatly fortunate are Nanda Mahrja, the cowherd men and all the inhabitants of Vrajabhmi! There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."* That r Ka is the Original Personality of Godhead is especially confirmed by the phrase "pra brahma santanam" (Lord Ka is the Absolute Truth, the eternal Supreme Brahman). Anuccheda 76 Text 1 ata eva svaya tv asmytiayas tryadha svrjya-lakmy-pta-samasta-kma bali haradbhi cira-loka-plai kira-koy-eita-pda-pha ata eva-therefore; svayam-Himself; tu-but; asmya-unique; atiaya-greater; tri-adha-Lord of the three; svrjya-independent supremacy; lakm-fortune; pta-achieved; samasta-kma-all desires; balim-worshiping paraphernalia; haradbhi-offered by; cira-loka-plai-by the eternal maintainers of the order of creation; kira-koi-millions of helmets; eita-pda-pha-feet honored by prayers. That r Ka is the Original Personality of Godhead is again confirmed in the following verse (rmad-Bhgavatam 3.2.21): "Lord r Ka is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet."* Text 2 na saytiayau yasya; yam apekyy asya samyam atiayas ca nstty artha. tatra hetava tryadha tru sakaraa-pradyumnniruddhev apy adha, sarvsitvt. ata eva sva-rjyalakmy sarvdhika-paramnanda-rpa-sampattyaiva prpta-samasta-bhga. balim tadicchnusaraa-rpam arhaam haradbhi samarpayadbhi, cira-loka-plai bhagavad-dyapekay brahmdayas tvad acira-loka-pla, anityatvt, tata ca cira-kalinair lika-plair anantabrahmntarymi-puruai kira-koi-dvr itam stutam pda-pham yasya sa. atyanta-

tiraskta-vcya-dhvnin parama-reha ity artha. samasta-pahe 'pi sa evrtha. r-ka iti prakaraa-labdha vieya-padam. atra svaya tu svayam eva tath tathvidha iti kas tu bhagavn svayam itivat svaya-bhagavattam eva vyanakti. rmad-uddhavo viduram. na-not; samya-equal; atiayau-or greater; yasya-of whom there is; yam-whom; apekyi-in relation to; asya-of Him; samyam-equality; atiaya-greater; ca-also; na-not; asti-is; iti-thus; arthathe meaning; tatra-in this matter; hetava-the causes; tryadha-Lord of the three; tru-among the three; sakaraa-Lord Sakaraa; pradyumna-Lord Pradyumna; aniruddheu-and Lord Aniruddha; api-even; adha-the Lord; sarva-aitvt-because He is the origin of all forms of Godhead, as well as the origin of all individual living entities; atah eva-therefore; sva-rjyaindependent supremacy; lakmy-fortune; sarva-than all; akhika-greater; parama-transcendental; nanda-bliss; rpa-form; sampatty-with the opulence; eva-certainly; prpte-achieved; samasta-all; bhga-fortune; balim-worshiping paraphernalia; tat-His; icch-desires; anusraa-in accordance to; rpam-in the form of; arhanam-worship; haradbhi-offered by; samarpayadbhi-offered by; craloka-plai-by the eternal maintainers of the order of the creatio; bhagavat-of the Supreme Lord; di-the glance; apekay-in reference to; brahma-daya-Brahm and the other demigods; tvat-to that extent; acra-loka-pl-temporary bureaucrats; anityatvt-because of limited duration of life; tata-therefore; ca-also; cra-klainai-actually eternal; loka-plai-maintainers of the order of creation; ananta-of unlimited; brahma-universes; antarymi-puruai-by the Supreme Lord's expansions as the all-pervading Supersoul; kira-koi-dvr-by millions of helmets; eitam-the wor d "eitam"; stutam-means "honored by prayers"; pda-pham yasya sa-whose feet; atyanta-tirasktavcya-dhvnin-by indirect statement; parama-reha-the greatest of all; iti-thus; artha-the meaning; samasta-paha-in every statement of this verse; api-even; sa-that; eva-certainly; arthathe meaning; r-ka-r Ka; iti-thus; prakaraa-labdham-the subject under discussion; vieya-padam-described in this verse; atra-here; svayam-Himself; tu-but; svayam-Himself; evacertainly; tath-in that way; tathvidha-in that way; iti-thus; kah tu bhagavn svayam-the statement "r Ka is the Original Personality of Godhead (rmad-Bhgavatam 1.3.28); itivat-just like; svayam bhagavattm-status as the Supreme Personality of Godhead; eva-certainly; vyanaktireveals; rmad-uddhava-Uddhava; viduram-spoken by Vidura. In this verse the word "asamytiaya" means "He, than whom no one is superior and to whom no one is equal". This Supreme Person has no equal or superior because He is the origin of all living entities and all forms of Godhead also, and for this reason He is called "Tryadha", which means "The master of Lord Sakaraa, Lord Pradyumna, and Lord Aniruddha." This Supreme Person is described as: "He who has achieved all kinds of fortune". The fortune referred to may be understood to begin with the opulence of possessing a form of transcendental bliss, greater than all other forms. This verse explains: "That Supreme Person is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet."* The "eternal maintainers of the creation" described in this verse cannot refer to Lord Brahm and the other temporary demigods who, in the eyes of the Lord, live for a only short time. The "eternal maintainters" must therefore refer to the innumerable forms of the all-pervading Supersoul

(antarym). In an indirect way this verse describes r Ka as the Supreme Personality of Godhead, just as He was more directly described in our paribh-stra (Kas tu bhagavn svayam). Anuccheda 77 tad etat pratva dnta-dvrpi daritam asti. yath devaky deva-rpiy viu sarva-guh-aya virsd yath prcy diindur iva pukala yath yathvat svarpeaivety artha. r-uka. tat-etat-pratva-this perfection; dnta-dvra-by an example; daritam asti-is shown; yathjust as; devakym-in the womb of Devak; deva-rpiym-who was in the same category as the Supreme Personality of Godhead (nanda-cinmaya-rasa-pratibhvitbhi); viu-Lord Viu, the Supreme Lord; sarva-guh-aya-who is situated in the core of everyone's heart; virsit-appeared; yath-as; prcym dii-in the east; indu iva-like the full moon; pukala-complete in every respect; yath-the word "yath"; yathvat-just as; svarpea-by her own form; eva-certainly; iti-thus; arthathe meaning; r-uka-r ukadeva Gosvm. In the following verse ukadeva Gosvm uses an elegant metaphor to explain that r Ka is the Original Personality of Godhead (rmad-Bhgavatam 10.3.8): "Then the Supreme Personality of Godhead, Viu, who is situated in the core of everyone's heart, appeared from the heart of Devak in the dense darkness of night, like the full moon rising on the eastern horizon, because Devak was of the same category as r Ka."* Anuccheda 78 yath ca akhaa-maala-vyomni rarajou-gaai a yath yadu-pati ko vi-cakrvto bhuvi spaam. r-uka. yath-just as; ca-also; akhaa-maala-full; vyomni-in the sky; rarja-shines; uu-gaai-with the stars; a-the moon; yath-just as; yadu-pati-the master of the Yadu dynasty; ka-Lord Ka; vi-cakra-vta-surrounded by the Vi dynasty; bhuvi-on the earth; spaam-the meaning is clear; r-uka-spoken by r ukadeva Gosvm.

That Lord Ka is the Supreme Personality of Godhead is also confirmed by the following statement of ukadeva Gosvm (rmad-Bhgavatam 10.20.44): "During autumn the moon looks very bright along with the stars in the clear sky. The Supreme Personality of Godhead, Lord Ka Himself, appeared in the sky of the Yadu dynasty, and He was exactly like the moon surrounded by the stars, or the members of the Yadu dynasty."* Anuccheda 79 tath r-ka-pratinidhi-rpatvd asya mah-purasya r-ka eva mukhya ttparyam ity apy ha ke sva-dhmopagate dharma-jndibhi saha kalau naa-dm ea purrko 'dhunodita spaam. r-uka. tath-in the same way; r ka-r Ka; pratinidhi-resembling; rpatvt-because of the form; asya-of this; mah-purasya-Mah-Pura; r-ka-r Ka; eva-certainly; mukhyam-principal; ttparyam-meaning; iti-thus; api-also; ha-said; ke-in Ka's; sva-dhma-own abode; upagatehaving returned; dharma-religion; jna-knowledge; dibhi-combined together; saha-along with; kalau-in the Kali-yuga; naa-dm-of persons who have lost their sight; ea-all these; puraarka-the Pura which is brilliant like the sun; adhun-just now; udita-has arisen; spaam-the meaning is clear; r-uka-spoken by r ukadeva Gosvm. rmad-Bhgavatam affirms that r Ka is the Original Personality of Godhead. The Bhgavatam is primarily devoted to describing r Ka, and indeed, the Bhgavatam is itself considered one of the forms of r Ka. This is confirmed by ukadeva Gosvm in the following words (rmad-Bhgavatam 1.3.43): "This Bhgavata Pura is as brilliant as the sun, and it has arisen just after the departure of Lord Ka to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Pura."* Anuccheda 80 Text 1 tad eva r-kasya svaya-bhagavattva daritam. tat tu gati-smnyenpi labhyate; yath mahbhrate sarve ved sarva-vidy sa-str

sarve yaj sarva iy ca ka vidu ka brhmas tattvato ye tem rjan sarva-yaj sampt. iti. atra sarva-samanvaya-siddhe pratvam eva labhyate. tat-therefore; evam-in this way; r-kasya-of r Ka; svayam-personally; bhagavattvam-the sttus of the Supreme Personality of Godhead; daritam-is revealed; tat-that; tu-also; gati-smnyenaas the goal of living beings; api-even; labhyate-is attained; yath-just as; mahbhrate-in the Mahbhrata; sarve-all; ved-the Vedas; sarva-all; vidy-knowledge; sa-str-and all scriptures; sarve-all; yaj-sacrifices; sarve-all; iy-worthy of glorification and worship; ca-also; kaKa; vidu-understand; kam-Ka; brhma-Brhmaas; tattvata-in truth; ye-those who; tem-of them; rjan-O king; sarva-yaj-all sacrifices; sampt-are completed; iti-thus; atra-in this verse; sarva-samanvaya-siddhe-because of possessing all perfections; pratvam-perfection and completeness; eva-certainly; labhyate-is attained. r Ka is the perfect and complete Personality of Godhead described in all Vedic literatures. This is explained in the following verse from Mahbhrata: "r Ka is the Supreme worshipable Personality of Godhead, the ultimate goal of all knowledge, all Vedic literatures and all sacrifices. O King, they who understand r Ka in truth are automatically brhmaas, and they obtain the pious results of performing all varieties of Vedic sacrifices, without having to endeavor for them." Text 2 eva r-bhagavad-upaniatsu ca vedai ca sarvair aham eva vedyo vednta-kd veda vid eva cham. iti. brahmao hi pratihham, ity di ca. evam-in the same way; r-bhagavat-upaniatsu-in the Bhagavad-gt; ca-also; vedai-by the Vedas; ca-also; sarvai-all; aham-I am; eva-certainly; vedya-knowable; vednta-kt-the compiler of the Vednta; veda-vit-the knower of the Vedas; eva-certainly; ca-and; aham-I; iti-thus; brahmaaof the impersonal brahmajyoti; hi-certainly; pratih-the rest; aham-I am; iti di-in the verse beginning with these words; ca-also. In the following verses from Bhagavad-gt, Lord Ka affirms that He is the Original Personality of Godhead. The Lord says: "By all the Vedas am I to be known; indeed I am the compiler of Vednta, and I am the knower of the Vedas."* -15.15

"I am the basis of the impersonal Brahman."* -14.27 Text 3 brahma-sahitym cintmai-prakara-sadmasu kalpa-vkalakvteu surabhir abhiplayantam ity dikam upakramya. yasyaika-nivasita-klam athvalambya jvanti loma-vilaj jagad-aa-nth viur mahn sa iha yasya kal-vieo govindam di-purua tam aha bhajmi brahma-sahitym-in the Brahma-sahit; cintmai-prakara-sadmasu kalpa-vka-lakvteu surabh abhiplayantam iti dikam upakramya-the 29th verse of Brahma-sahit: cintmai-prakara-sadmasu kalpa-vkalakvteu surabhr abhiplayantam lakm-sahasra-ata-sambhrama-sevyamna govindam di-purua tam aha bhajmi; yasya-whose; eka-one; nivasita-of breath; klam-time; atha-thus; avalambya-taking shelter of; jvanti-live; loma-vilaj-grown from the hair holes; jagat-aa-nth-the masters of the universes (the Brahms); viu mahn-the Supreme Lord Mah-Viu; sa-that; iha-here; yasya-whose; kalviea-particular plenary portion or expansion; govindam-Lord Govinda; di-puruam-the original person; tam-Him; aham-I; bhajmi-worship. That r Ka is the Original Personality of Godhead is also confirmed in the following statements of Brahma-sahit (verses 29 and 48): "I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune.** "The Brahms and other lords of the mundane worlds appear from the pores of the Mah-Viu and remain alive for the duration of His one exhalation. I adore the primeval Lord, Govinda, for Mah-Viu is a portion of His plenary portion."** Text 4

nanu padmottara-khaddau sarvvatr paramavyomdhipatir nryaa eveti ryate; pacartrdau tu vsudeva; na ca sa sa r-ka eveti vaktavyam, tat-tat-sthna-parikara-nmarp bhedt; tarhi katha r-kasyaiva sarvvatritva svayam-bhagavattvam v. atrocyate r-bhgavatasya sarva-stra-cakravartitva prathama-sandarbhe praghaakenaiva daritam. pra-jna-prdurbhvnantaram eva r-veda-vysena tat prakitam iti ca tatraiva prasiddham. sphuam eva dyate csminn apara-stropamrdakatvam nanu-someone may object, saying "Is it not so..."; padma-of the Padma Pura; uttara-khaadau-in the passage taken from the Uttara-khanda; sarva-avatri-the source of all incarnations of Godhead; paravyoma-of the spiritual world; adhipati-the supreme monarch; nryaa-Lord Nryaa; eva-certainly; iti-thus; ryate-it is heard; pacartra-dau-in a passage taken from the Pacartras; tu-also; vsudeva-Lord Vsudeva; na-not; ca-also; sa-He; sa-He; r-ka-r Ka; eva-certainly; iti-thus; vaktavyam-is described; tat-tat-of various; sthna-abodes; parikaraassociates; nma-names; rpm-and forms; bhedt-because of difference; tarhi-therefore; kathamhow is it possible?; r-kasya-of r Ka; eva-certainly; sarva-avatritvam-the source of all incarnations of Godhead; svayam-bhagavattvam-the Supreme Personality of Godhead; v-or; atrato this objection; ucyate-it may be replied; r-bhgavatasya-of the rmad-Bhgavatam; sarva-straof all scriptures; cakravartitvam-the status of supreme onarch; prathama-sandarbhe-in the First Sandarbha (Tattva-sandarbha); praghaakena-as the first thing to be explained; eva-certainly; daritam-is shown; pra-complete and perfect; jna-knowledge; pradurbhva-revelation; anantaram-afterwards; eva-certainly; r-veda-vysena-by Vedavysa; tat-that; prakitam-is revealed; iti-thus; ca-also; tatra-there; eva-certainly; prasiddham-celebrated; sphuam-clearly; evacertainly; dyate-is seen; ca-also; asmin-in this; apara-of other; stra-scriptures;.fn 2 upamardakam-refutation of an contradictory statements. Someone may object: The Uttara-khaa of the Padma Pura says: "Lord Nryaa is the supreme monarch of the spiritual world, and the source of all incarnations of Godhead," and the Pacartra-stra says that Lord Vsudeva is the origin of all incarnations. These scriptures do not say that Ka is the origin of all incarnations and the Supreme Personality of Godhead. Ka is certainly different from Nryaa and Vsudeva. His abode, associates, names, and form are all different from those of Nryaa. How is it possible, then, that Ka is the Original Personality of Godhead, the source of all incarnations of Godhead? This doctrine is certainly refuted in these quotes from the Padma Pura and the Pacartra-stra. To this I reply: In the first sandarbha (Tattva-sandarbha), I have already demonstrated that rmad-Bhgavatam is the most important of all scriptures. The Bhgavatam contains the ultimate perfection of complete transcendental knowledge revealed by rla Vysadeva, and therefore any scriptural statement contradicting the version of the Bhgavatam should be rejected by the wise. Fallacious conceptions sometimes presented in the scriptures, and the supremecy of the Bhgavatam, are both described in the following verse (rmad-Bhgavatam 10.57.31): Text 5

ity agopadianty eke vismtya prg udhtam munivsa-nivse ki ghtetria-daranam. ity dau. iti-thus; aga-O king; upadianti-instructed; eke-some people; vismtya-forgetting; prk-formerly; udhtam-what was spoken; munivsa-nivse-in the departure of Akrra; kim-how is it possible?; ghaeta-there may be; aria-of calamity; daranam-the occurance; iti-thus; dau-in the passage beginning. "The citizens of Dvrak felt themselves threatened with pestilence and natural disturbances due to the absence of Akrra from the city. This was a kind of superstition because while Lord Ka was present there could not be any pestilence, famine, or natural disturbances."* This misconception thought by the residents of Dvrak may be taken as an example of the false ideas which may sometimes find their way into the Vedic literatures. For this reason, the supreme Vedic literature. rmad-Bhgavatam, should be always taken as the final authority, and any statement contradicting the Bhgavatam should be rejected. Text 6 evam vadanti rjare ity dau ca. evam vadanti rjare iti dau ca-the verse (rmad-Bhgavatam 10.77.30): evam vadanti rjare aya ke ca nnvita yat svavco virudhyeta na nyna te smaranty am This is also described in the following verse (rmad-Bhgavatam 10.77.30): "O King Parkit, although Ka lamented when lva attempted to trick Him into thinking that His father Vasudeva was killed, we should understand that an actuality, Lord Ka was not at all fooled, and He did not lament. Although some sages may say that the Lord lamented, such statements are not fit to be accepted as truth."* This verse clearly describes how untrue statements may sometimes be found in the Vedic literatures. The careful reader must be prepared, therefore, to sometimes reject scriptural quotations. The guideline for accepting and rejecting such statements should be the authority of rmad-Bhgavatam.

Text 7 ata eva navame 'py uktam hitv sva-iyn paildn bhagavn bdaryaa mahya putrya ntya para guhyam ida jagau tad evam sarva-stroparicratva siddham. ataeva-therefore; navame-in the Ninth Canto; apy-also; uktam-said; hitv-rejecting; sva-iynhis disciples; paila-dn-headed by Paila; bhagavn-the incarnation of the Lord; bdaryaaVysadeva; mahyam-unto me; putrya-a son; ntya-who was truly controlled from sense gratification; param-the supreme; guhyam-the most confidential; idam-this Vedic literature (rmadBhgavatam); jagau-instructed; tat-therefore; evam-in this way; sarva-stra-over all Vedic literatures; uparicratvam-superiority; siddham-is proved. That rmad-Bhgavatam is the best of all Vedic literatures is confirmed in the following verse (rmad-Bhgavatam 9.22.22-23): "From Vysadeva, I [ukadeva Gosvm] was born, and from him I studied this great work of literature, rmad-Bhgavatam. The incarnation of Godhead Vedavysa, rejecting his disciples, headed by Paila, instructed rmad-Bhgavatam to me because I was free from all material desires."* Vysadeva had instructed the Four Vedas and the Puras to His disciples, but He did not teach them the Bhgavatam. Only ukadeva was qualified to study the Bhgavatam, because he was free from all material desires. This shows the superiority of the Bhgavatam to all Vedic literatures. Text 8 tatra r-kasyaiva svaya-bhagavattva nirpitam. dyate ca praasitur vaiiyena praasyasypi vaiiyam. yath grmdhyaka-rja-sabhayo sarvottamatvena praasyamnau vastu-vieau tratamyam padyete. tad evam satsv apy anyeu tev anyatra prasteu r-bhgavatapraasyamnasya r-kasyaiva paramdhikya sidhyati. ata eva kas tu bhagavn svayam iti svadhra rutir anya-ruti-bdhiketi yuktam eva vykhyt prvam api. tatra-there; r-kasya-of r Ka; eva-certainly; svayam-bhagavattvam-the status as the Original Personality of Godhead; nirpitam-is described; dyate-in seen; ca-also; praasitu-of the praiser; vaiiyena-by the superiority; praasyasya-of the praised; api-also; vaiiyam-the superiority; yath-just as; grma-adhyaka-of a village chief; rja-of the king; sabhayo-in the two assembly halls; sarva-uttamatvena-as the best of all; praasyamnau-praised; vastu-vieau-two things; tratamyam-gradations of excellence; padyete-attain; tat-therefore; evam-in the same way;

satsu-transcendental; api-even; anyeu-among others; teu-among them; anyatra-in other places; praastesu-glorified; r-bhgavata-by the rmad-Bhgavatam; praasyamnasya-glorified; rkasya-of r Ka; eva-certainly; parama-adhikyam-superiority; sidhyati-is proved; ata evatherefore; ka tu bhagavn svayam iti-the quote "r Ka is the Original Personality of Godhead" (rmad-Bhgavatam 1.3.28); svadhra-exclusiely correct; ruti-statement; anya-rutiwith other scriptural statements; bdhik-contradiction; iti-thus; yuktam-proper; eva-certainly; bykhytm-may be said; prvam-formerly; api-also. Because rmad-Bhgavatam is the best of all Vedic literatures, the statement of the Bhgavatam, that r Ka is the Supreme Personality of Godhead, should be accepted as the actual truth. In this context the example of the village-chief and the king may be given. In the village chief's assembly hall a certain thing may be praised as the best of all, and in the king's assembly hall a different thing may be praised as the best of all. The standards of the village chief and the king are not on the same level. What is considered best by the king may be accepted as superior to what is praised by the village chief. In the same way, the rmad-Bhgavatam is the best of all scriptures, and because in the verses of the Bhgavatam r Ka is glorified as the Original Personality of Godhead, this must be accepted as truth, even if someone may be able to find some evidence to contradict it in some other Vedic literatures. Any scriptural statement contradicting the Bhgavatam's affirmation "Kas tu bhagavn svaam" (r Ka is the Original Personality of Godhead) should therefore be rejected, and there is no impropriety in this. Text 9 tata ca tu te paramavyomdhipa-nryaa-vsudevdaya r-kasyaiva mrtir viea bhaveyu, svaya r-kas tu, nryaas tvam ity dy uktau mah-nryao dvrakdi-prasiddho mah-vsudeva ca bhavet. ata eva nryaa-vsudevopaniado sa eva vyakta brahmayo devakputra iti; devak-nandano 'khilam nandayat iti ca. tad ittham eva ta vsudevam api vibhtinirvieatay svayam eva spaam ha vsudevo bhagavatm iti, spaam. tata-therefore; ca-also; tu-but; te-they; paramavyoma-of the Vaikuha planets; adhipamonarch; nryaa-Lord Nryaa; vsudeva-and Lord Vsudeva; daya-beginning with; rkasya-of r Ka; eva-certainly; mrti-form; viea-specific; bhaveyu-may be; svayamdirectly; r-ka-r Ka; tu-but; nryaa-Nryaa; tvam-You are; iti-thus; di-in the verse beginning (rmad-Bhgavatam 10.14.14); uktau-in the statement; mah-nryaa-MahNryaa; dvrak-di-in Dvrak and other places; prasiddha-famous; mah-vsudeva-MahVsudeva; ca-also; bhavet-may be; ata eva-therefore; nryaa-vsudeva-upaniado-in the Nryaa Upaniad and the Vsudeva Upaniad; sa-He; eva-certainly; vyakta-is revealed; brahmaya-the Supreme Personality of Godhead; devak-of Devak; putra-the son; iti-thus; devak-nandana-the son of Devak; akhilam-the entire world; nandayat-delights; iti-thus; ca-also; tat-therefore; ittham-in this way; eva-certainly; tam-Him; vsudevam-Vsudeva; api-even; vibhtiof powersand opulences; nirvieatay-without distinction; svayam-personally; eva-certainly; spaam-clearly; ha-said; vsudeva-I am Vsudeva; bhagavatm-among those who possess

opulence and power; iti-thus; spaam-clearly. In truth these two quotations from the Uttara-khaa of the Padma Pura and from the Mahbhrata do not contradict the version of the Bhgavatam, because the forms of Nryaa and Vysadeva are manifestations of the original form of Ka. This is confirmed in the Bhgavatam (10.14.14) where Lord Brahm says: "O Ka, You are actually Nryaa, for Nryaa is expanded from You." Originally the names "nryaa" and "vsudeva" refer to Lord Ka, who is famous for His pastimes in Dvrak-pur and other places. Both Nryaa and Vsudeva are names of the Supreme Lord Ka. The Nryaa Upaniad says: "The son of Devak, r Ka, is the Supreme Personality of Godhead." and the Vsudeva Upaniad says: "r Ka, the son of Devak, fills the entire world with transcendental bliss." That r Ka is not actually different from Vsudeva, and that Vsudeva is simply another name of r Ka, is confirmed by Lord Ka Himself, who said in the rmad-Bhgavatam (11.16.29): "Among those possessing remarkable power and opulence I appear as Vsudeva."*** Anuccheda 81 Text 1 tath stvat nava-mrtm di-mrtir aha par. iti tath-in the same way; stvatm-of the Lord; nava-nine; mrtnm-of forms; di-original; mrtiform; aham-I am; par-the best. That "Vsudeva" is simply another name of Lord Ka is confirmed by Lord Ka Himself in the following statement found in rmad-Bhgavatam (11.16.32): "Among the nine most prominent forms of the Personality of Godhead, I am the most important form, known as Vsudeva."***

Text 2 k ca stvatm bhgavatn nava-vyhrcane vsudeva-sakaraa-pradyumnniruddhanryaa-hayagrva-varha-nsiha-brhma iti y nava-mrtaya, ts madhye vsudevkhy ity e. k-rdhara Swm explains in his commentary; ca-also; stvatm-the word "stvatm"; bhgavatnm-means "of the Personality of Godhead"; nava-vyha-arcane-in the matter of the worship of the nine prominent forms of the Lord; vsudeva-Vsudeva; sakaraa-Sakaraa; pradyumna-Pradyumna; aniruddha-Aniruddha; nryaa-Nryaa; hayagrva-Hayagrva; varhaVarha; nsiha-Nsiha; brhma-Brahm; iti-thus; y-which; mrtaya-forms; tsm madhye-among them; vsudeva-as Vsudeva; khy-known; iti-thus; e-the commentary. rdhara Svm explains this verse in the following way: "In this verse the word `stvatm' means `of the Personality of Godhead'. The nine forms of the Lord referred to in this verse are Vsudeva, Sakaraa, Pradyumna, Aniruddha, Nryaa, Hayagrva, Varha, Nsiha, and Brahm. Amongst all these forms, Lord Ka declares that He is Vsudeva." Text 3 ata eva dyate cdvaita-vdinm api sannysin vysa-pj-paddhatau r-kasya madhyasihsanasthatva vsudevdn vysdn cvaraa-devattvam iti. tathaiva kramadpikym akara-patale r-vsudevdayas tad-varaatvena ryate. ata eva-for this reason; dyate-it may be seen; ca-also; advaita-vdinm-among the impersonalists; api-even; sannysinm-sannyss; vysa-pj-paddhitau-according to the regulations for the worship of rla Vysadeva; r-kasya-of r Ka; madhya-sihsana-stha-tvam-the condition of sitting on the throne; vsudeva-dnm-of Vsudeva and the other deities; vysadnm-of rla Vysadeva and others; ca-also; varaa-devattvam-deity; iti-thus; tath-in the same way; eva-certainly; krama-dpikym-in the Krama-dpik; akara-patale-in the Akarapatala; r-vsudeva-daya-of Vsudeva and the other deities; tat-varaatvena-with the state of being worthy of accepting worship; ryante-are understood. Following the principles of the Vysa-pj-paddhati, even the myvd sannyss place the forms of Vsudeva and other forms of the Lord on Lord Ka's throne, and worship Lord Vsudeva as identical with Lord Ka. In the Akara-paala of the Krama-dpik, it is also explained that Lord Vsudeva and other forms of the Lord are worshipable, just as Lord Ka Himself is.

Text 4 yat tu vn vsudevo 'smi iti r-bhagavad-upaniadas tatra vsudeva-abdena vsudevpatyarthena r-baladeva atrocyate. vakt hi tatra r-ka eva. yat-because; tu-indeed; vnnm-of the descendants of Vi; vsudeva-Baladeva; asmi-I am; itithus; r-bhagavat-upaniada-from the Bhagavad-gt (10.37); tatra-there; vsudeva-abdena-by the word "Vsudeva"; vsudeva-of Mahrja Vsudeva; apatya-the son; arthena-by the meaning; rbaladeva-r Baladeva; atra-in this connection; ucyate-is described; vakt-the speaker; hicertainly; tatra-here; r-ka-is r Ka; eva-certainly. In the Bhagavad-gt (10.37) Lord Ka identified Himself as "Vsudeva". The Lord said: "Of the descendants of Vi I am Vsudeva."* In this statement the word "Vsudeva" means "the son of Mahrja Vasudeva," and refers to the Lord's elder brother Baladeva. Text 5 tata ca sva-vibhti kathayati tasminn api vibhtitvropo na yjjyate, vaktur anyatraiva rotbhis tat-pratte. tato mukhyrtha-bdhe tathaiva vykhy samcita. tasmt sdhu vykhytm vsudevo bhagavatm ity di. r-bhagavn. tata-therefore; ca-also; sva-own; vibhtim-opulences; kathayati-describes; tasmin-in Him; apieven; vibhtitva-opulence; ropa-imposition; na-not; yujyate-is appropriate; vaktu-of the speaker; anyatra-otherwise; eva-certainly; rotbhi-by the hearers; tat-of that; pratte-from the convicition; tata-therefore; mukhya-principal; artha-meaning; bdhe-contradicted; tath-in the same way; eva-certainly; vykhy-explanation; samucita-is appropriate; tasmt-therefore; sdhuproperly; vykhytm-it should be explained; vsudeva-I am Vsudeva; bhagavatm-among the forms of the Personality of Godhead; iti-thus; di-in the verse beginning; r-bhagavn-spoken by the Supreme Personality of Godhead. In the verses of the Tenth Chapter of Bhagavad-gt, Lord Ka describes the manifestation of His opulences. In this verse "Vsudeva" is counted among Lord Ka's opulences, and therefore this word cannot refer to Lord Ka directly, but must refer to Lord Balarma, who is also a son of Mahrja Vasudeva. Anuccheda 82 Text 1

yasmd eva sarvato 'pi tasyotkaras tasmd evnyatas tadya-nmdnm api mahimdhikyam iti gati-smnyntara ca labhyate. tatra nmno yath brahma-pure r-kaottara-atanmmta-stotre sahasra-nmn puyn trir vtya tu tat-phalam ekvtya tu kasya nmaika tat prayacchati iti vyakt-kriyate cdhika phalatva ka-nmna. yasmt-because; evam-in this way; sarvata-completely; api-also; tasya-His; utkara-superiority; tasmt-therefore; eva-certainly; anyata-otherwise; tadya-His; nma-dnm-name, form, pastimes, etc.; api-also; mahima-of glory; adhikyam-superiority; iti-thus; gati-smnya-antaram-the ultimate goal of all living beings; ca-also; labhyate-is attained; tatra-there; nmna-of the holy name; yathjust as; brahma-pure-in the Brahma Pura; r-ka-aottara-nma-amta-stotre-in the r Kottara-nmmta-stotra; sahasra-of thousands; nmnm-of the Lord's holy names; puynm-purifying; triravritya-reciting thrice; tu-but; tat-that; phalam-result; ekavtya-reciting once; tu-but; kasya-of r Ka; nma-name; ekam-once; tat-that; prayacchati-attains; iti-thus; vyakti-kriyate-is manifested; ca-also; adhikam-superior; phalatvam-result; ka-nmna-of the holy name of Ka. Lord Ka is the Supreme Personality of Godhead, and His holy names, qualities, and pastimes are sublime and unequaled. That no other holy name of the Lord is equal to the name of Ka is confirmed in the following verse from the r Kottara-ata-nma-stotra, found in the Brahma Pura: "By chanting the holy name of Lord Ka only once one achieves the same purifying effect obtained by chanting other names of the Supreme Lord three thousand times."* Sarva-samvadini Comment Text 1 stvatm iti. etad-antaram gati-smnya-prakarae r-ka-nma-mhtmye sahasra-nmnm ity di brahma-vkynantaram eva vykhyeyam. yath sarvrtha-akti-yuktasya deva-devasya cakria yac cbhirucita nma tat sarvrtheu yojayet

iti viu-dharma-dy. stvatm iti-the verse quoted on page 429; etat-antaram-afterwards; gati-smnya-prakarae-in the same place; r-ka-nma-mhtmye-in the r-Ka-nma-mhtmya; sahasra-nmnm iti adi-in the quote on pages 433-434; brahma-of the Brahma Pura; vkya-the statement; anantaram-after; evam-in this way; vykhyeyam-may be explained; yath-in the following way; sarva-artha-akti-with all potencies; yuktasya-endowed; deva-devasya-of the supreme master of the demigods; cakria-of Lord Hari who holds the Sudarana-cakra; yat-when; ca-also; abhirucitamchanted; nma-the holy name; tat-then; sarva-all; artheu-benefits; yojayet-are attained; iti-thus; viu-dharma-dy-by the statement of the Viu-dharma. The verses quoted in Anuccheda 81, Text 1 and Anuccheda 82, Text 1 may be explained by quoting the following verse from the Viu-dharma: "Lord Hari, who holds the Sudarana-cakra is the master of all the demigods, and He is full of all potencies. Everything worthy of being obtained becomes available for one attached to chanting His holy names." Text 2 sarvem eva bhagavan-nmnm nirakua-mahimatve sati samahtnm uccaraam api nnrthaka-saskra-pracaya-hetutvd ekasyaivoccra-pracaya-vat iti nma-kaumud-karair agktam. tath samahta-sahasra-nma-trr avtti-akte ka-nmoccaraam avaya mantavyam. sarvem-of all; eva-certainly; bhagavat-of the Supreme Personality of Godhead; nmnm-of the holy names; nirakua-without being dependent on anything else; mahimatve-in the glory; satibeing so; samahtnm-of those who have accepted; uccaraam-an utterance of the Lord's holy name; api-even; nn-various; arthaka-granting benefits; saskra-of saskras (purificatory rituals); pracaya-of a multitude; hetutvt-because of being the origin; ekasya-of one; eva-certainly; ucara-utterance; pracaya-vat-like a multitude; iti-thus; nma-kaumud-of the book Nma-kaumud; karai-by the words; ag-ktam-accepted; tath-in the same way; samahta-assembled; sahasranma-tr-three thousand holy names of the Lord; avtti-akte-of the transcendental potency; ka-of Lord Ka; nma-of the name; uccaraam-the utterance; avayam-inevitable; mantavyamis considered. That the chanting of any of the Supreme Lord's names brings all good results and does not depend on any other process for it's effectiveness is confirmed in the following statement of the Nma-kaumud: "If one once chants the holy name of the Supreme Personality of Godhead, he attains all the benefits attained by performing a multitude of purificatory rituals."

Text 3 atra deva-devasya yad-abhirucitam priya nma, tat sarvrtheu yojayet ity di, kecid vyacakate; yath hare priyea, govinda-nmn nihatni sadya iti. atra-in this connection; deva-devasya-of the master of the demigods; yat-which; abhirucitampleased; priyam-dear; nma-name; tat-then; sarva-all; artheu-in good results; yojayet-made possible; iti-thus; di-in the passage beginning; kecit-some persons; vyacakate-say; yath-just as; hare-of Lord Hari; priyea-by the dear; govinda-Govinda; nmn-name; nihatni-spoken; sadyaimmediately; iti-thus. We may note that in the verse quoted in Text 1, the word "abhirucitam" means "dear". In some manuscripts the second half of this verse reads: hare priyea govindanmn nihatni sadya "By chanting the name Govinda, the favorite name of Lord Hari, one immediately attains the ultimate benefit of life." Text 4 nanu bhat-sahasra-nma-stotram nityam eva pahant devi prati sahasra-nmabhis tulya rma-nma varnane ity ady upapattya rma-nmnaiva sahasra-nma-phala bhavatti bodhayan r-mah-devas tatsahasra-nmntar-gata-r-ka-nmnm api gauatva bodhayati. tarhi katha brahmavacanam aviruddha bhavati. ucyate prastutasya tasya bhat-sahasra-nma-stotrasyaivaikayavtty yat phalam, tad bhavatti rma-nmni prauhi. nanu-is it not so?; bhat-sahasra-nma-stotram-the Bhat-sahasra-nma-stotra; nityamrepeatedly; eva-certainly; pahantim-reads; devim-to Prvat; prati-in relation; sahasra-nmabhiwith thousands of names of Lord Viu; tulyam-equal; rma-nma-the holy name of Lord Rma; vara-nane-O beautiful-faced Prvat; iti di-in this passage; upapattya-by the explanation; rmanmn-by the name of Lord Rma; eva-certainly; sahasra-nma-of one thousand names of Lord Viu; phalam-the result; bhavati-is produced; iti-thus; bodyayan-explaining; r-mah-deva-Lord iva; tat-of the Lord; sahasra-nma-thousand names; anta-gata-within; r-ka-of Lord Ka; nmnm-of the names; api-even; gauatvam-a secondary position; bodhayati-reveals; tarhi-then; katham-how is it; brahmna-of the Brahma Pura; vacanam-the statement; aviruddham-not contradicting; bhavati-is; ucyate-to this it may be answered; prastutasya-glorified; tasya-of this;

bhat-sahasra-nma-stotrasya-of the Bhat-sahasra-nma-stotra; eva-certainly; kay-by one; vttyactivity; yat-which; phalam-result; tat-that; bhavati-is; iti-thus; rma-nmni-in the holy name of Rma; prauhi-the greatness. Someone may present the following objection: Is it not so that the Bhat-sahasra-nma-stotra in the 96th Chapter of the Uttara-khaa of the Padma Pura, Lord iva says to Prvat: "O beautiful goddess, a single utterance of the holy name of Rma is equal to a thousand utterances of these other names of the Supreme Lord."* From this we should certainly understand that Rma is the most important name of the Supreme Personality of Godhead, and the name of Ka is only secondary. Furthermore this same explanation may be found also in the Brahma Pura. To this objection we reply: This statement of Lord iva certainly explains the superior position of the name of Rma, but it does not specifically state that the name of Ka is secondary. We may also note that in other verses from the Vedic literature the primary importance of the name of Ka is revealed. Text 5 ka-nmni tu dvi-gv asambhavt sahasra-nmnm iti bahu-vacant tdn bahn sahasra-nma-stotrn trr vttya tu yat phalam, bhavatti tato 'pi mahat prauhi. ata eva tatraiva samasta-japa-yajn phala-da ppa-nanam u devi pravakymi nmnm aottara atam ity uktvnyem api japn veddy-uktn phalam antarbhavitam. ka-nmni-in the holy name of Ka; tu-but; dvi-gau-in a dvigu-samsa; asambhavt-because of not being possible; sahasra-nmnm iti-of the word "sahasra-nmnm"; bahu-vacanta-because of being in the plural number; tadnm-like that; bahnm-of many; sahasra-nma-stotrm-of prayers containing a thousand names of the Supreme Lord; tr avttya-reciting three times; tu-but; yat-which; phalam-result; bhavati-is; iti-thus; tata-than that; api-even; mahat prauhi-great importance; ata eva-therefore; tatra-in thsi connection; eva-certainly; samasta-of all; japayajnm-of the chanting of the holy names of the Lord; phala-dam-giving the result; ppa-sins; nanam-destroying; u-please hear; devi-O goddess; pravakymi-I shall now explain; nmnm-of the names; aa-uttaram atam-one hundred and eight; iti-thus; uktv-having spoken; anyem-of others; api-even; japnm-chanting of the names; veda-di-beginning with the Vedas; uktnm-of the statements; phalam-the result; antarbhavitam-contained withi.

We may note that because the word "sahasra-nmnm" is in the plural, we cannot interpret it to be a dvigu-samsa, and thus mean "of thousands of names of Ka". For this reason the word "sahasra-nmnm" should be interpreted to mean "of those prayers containing a thousand names of the Lord". Simply by chanting the holy name of Rma three times, one gets the same benefit of chanting a thousand other names of the Lord, as contained in these groups of a thousand names. One also gets, in the same way, the same result of chanting many Vedic hymns. This is confirmed in the following verse from the Rmacandra-sahasra-nma-stotra found in the 96th Chapter of the Uttara-khaa of the Padma Pura: "O goddess, please listen, and I shall speak to you one hundred and eight names of the Lord. The chanting of these names purifies one of all sins, and gives the same results which are obtained by reciting all the sets of one thousand names of the Lord." Text 6 tata ca prauhydhikyd uttarasya purvasmd balavattve sati prvasya mahimpi tad-aviruddha eva vykhyeya. tath hi yadyapy evam eva r-kavat tan-nmno 'pi sarvata pra-aktitay sarvem api nmnm avayavitvam eva, tathpy avayava-sdhrayena prayoga-lakaam asamajasam eva. tatas tda-phala-lbhe bhavati pratibandhakam. tata-therefore; ca-also; prauhya-dhikyt-from the greatness; uttarasya-of the last; prvasmtfrom the former; balavattve-in the strength; sati-being so; prvasya-of the former; mahima-the glory; api-also; tat-aviruddha-not refuting; eva-certainly; vykhyeya-may be explained; tath himoreover; yadyapi-although; evam-in this way; eva-certainly; r-kavat-as r Ka; tat-nmnaof His holy name; api-also; sarvata-in all respects; pra-aktitay-as full of all potencies; sarvemof all; api-even; nmnm-of the holy names of the Lord; avayavitvam-as the complete whole; evacertainly; tathpi-nevertheless; avayava-sdhrayena-as a part of the whole; prayoga-lakaamusage; asamajasam-improper; eva-certainly; tata-therefore; tda-like that; phala-result; lbhe-in the attainment; bhavati-is; pratibandhakam-refutation. As Lord Ka is the Original Personality of Godhead, from whom the various viu-tattva expansions of the Lord emanate, so Ka is the original name of the Lord, and all other names are simply part and parcel of that original name Ka. The original name Ka is more powerful than the other names, and the result of chanting the name of Ka is greater than that of chanting the other names of the Lord. Text 7 tato nmntara-sdhraam eva phala bhavet; yath skn-mukter api dtu r-vivrdhanasya yajgatvena kriyamnasya svarga-mtra-pradatvam; yath va veda-japatas tadantargata-bhagavan-mntrepi na brahmalokdhika-phala-prpti. yathtraiva tvat kevala

rma-nmaiva sakd-vadato 'pi bhat-sahasra-nma-phalam antar-bhta-rma-nmnaikona-sahasranmaka sampram, bhat-sahasra-nmpi pahato bhat-sahasra-nma-phalam, na tv adhikam ekona-sahasra-nma-phalam iti. ata eva sdharan keavdi-nmnm api tadyatvailakayenghyamnnm avatrntara-nma-sdharaa-phalam eva jeyam. tata-therefore; nma-names; antara-other; sdhraam-generally; eva-certainly; phalam-result; bhavet-may be; yath-just as; skt-directly; mukte-of liberation; api-even; dtu-the giver; rviu-of Lord Viu; rdhanasya-the worship; yaja-agatvena-as the parts of sacrifices; kriyamnasya-performed; svarga-svargaloka; mtra-only; pradatvam-granting; yath-just as; v-or; veda-of the Vedas; japata-from the chanting; tat-anta-gata-within which; bhagavat-the Personality of Godhead; mantrea-with mantras glorifying; api-even; na-not; brahmaloka-than Brahmaloka; adhika-greater; phala-result; prpti-attainment; yath-just as; atra-in this connection; eva-certainly; tvat-in that way; kevalam-only; rma-nma-the holy name of Lord Rma; sakt-once; vadata-of the speaker; api-even; bhat-sahasra-nma-of the Bhat-sahasra-nmastotra; phalam-the result; anta-bhta-within which; rma-Rma; nma-the name; eka-una-minus one; sahasra-thousand; nmakam-names; sampram-complete; bhat-sahasra-nma-the Bhatsahasra-nma; api-even; pahata-of one who is reading; bhat-sahasra-nma-of reading the Bhat-sahasra-nma; phalam-the result; na-not; tu-but; adhikam-greater; eka-una-minus one; sahasra-nma-of the thousand names; phalam-the result; ata eva-therefore; sdhranm-equal; keava-Keava; di-beginning with; nmnm-of the names; api-even; tadyat-vailakayena-as distinctly different; ghyamnnm-accepted; avatra-incarnations; antara-other;. fn 2 nma-the names; sdharaa-in common; phalam-result; eva-certainly; jeyam-may be understood. The result obtained by chanting the name of Ka is different from that obtained by chanting any other name of the Lord. As by the worship of Lord Viu one obtains liberation, and by performing the rituals of the Vedas one only obtains the upper material planets of Svargaloka, and as by chanting the mantras of the Vedas, even though they may sometimes contain prayers to the Supreme Personality of Godhead, one cannot obtain a result greater than residence on the Brahmaloka planet, so, by chanting the holy name of Lord Rma, one obtains only the same result obtained by chanting the prayers known as the Bhat-sahasra-nma (assuming one omits the name of Lord Rma, which is included within the Bhat-sahasra-nma prayers). The result obtained by chanting the names of the incarnations of the Supreme Personality of Godhead is not equal to the result of chanting the names (such as Ka and others) that directly refer to the original form of the Lord as r Ka. Text 8 nma-kaumudy tu sarvnartha-kaya eva jn jna-vieo niiddha. na tu premdi-phalatratamye. tad eva tatra ka-nmna sdharaa-phaladatve sati sahasra-nmabhis tulya rma-nma varnane

ity api yuktam evoktam. vastutas tv eva sarvvatrvatri-nmabhya r-ka-nmno 'bhyadhika phala svaya-bhagavattvt tasya. nma-kaumudym-in the Nma-kaumud; tu-also; sarva-all; anartha-unwanted things; kayadestruction; eva-certainly; jna-knowledge; ajna-and ignorance; viea-specific; niiddhaprevented; na-not; tu-but; prema-pure love of God; di-beginning with; phala-results; tratamye-in the series of gradations; tat-therefore; evam-in this way; tatra-there; ka-nmna-of the holy name of Ka; sdharaa-in general; phalatve-giving results; sati-being so; sahasra-nmabhi-with the thousand names; tulyam-equal; rma-nma-the name of Rma; vara-anane-O beautiful-faced Prvat; iti-thus; api-also; yuktam-proper; eva-certainly; uktam-said; vastuta-in truth; tu-but; evamin this way; sarva-all; avatra-incarnations of Godhead; avatri-and the origin of the incarnations; nmabhya-of the names; r-ka-nmna-of the name of Ka; abhyadhikam-superior; phalamresult; svayam-bhagavattvt-because He is the Original Personality of Godhead; tasya-of Him. The Nma-kaumud explains that, in general, the removal of ignorance and unwanted materialistic habits are the results obtained by chanting the holy name of the Lord. Lord iva refers to these results when He says to Prvat: "O beautiful goddess, by once chanting the holy name of Rma, one obtains the results of chanting the thousand names of the Lord found in the Bhat-sahasra-nma-stotra." Chanting these names of the Supreme Lord, however does not bring to the chanter the state of exalted pure love of God attained by those who chant the name of Ka. Because the chanting of Ka brings pure love of God, it gives the best results among all the names of the Lod. We may also understand that because Lord Ka is the Original Personality of Godhead, the source of all incarnations of Godhead, the chanting of His name brings a better result than the chanting of the names of the various incarnations manifested from Him. Text 9 nanu yath dara-paurnamsydy-aga-bhtay prhty sarvn kmn avpnotty dv arthavdatva tathaivtrobhaytrpi bhaviyatti cet. na. bhat-sahasra-nma-stotra pahitvaiva bhojana-kri dev prati rma-nmaiva sakt krtayitv kta-kty sat may saha bhukva iti skd bhojane r-mahdevena pravartant. atas tato 'pi prauhydhikyt ka-nmni tu tathrtha-vdatva drotsritam eveti. nanu-is it not so?; yath-just as; dara-the ritual performed on the new-moon day; pauras-the ritual performed on the full-moon day; di-beginning with; aga-bhtay-rituals; pra-ahutyaperfectly offering sacrifice; sarvn-all; kmn-material desires; vapnoti-one obtains; iti-thus; daubeginning with; artha-vdatvam-speaking this; tath-in the same way; eva-certainly; atra-here; ubhayatra-in both places; api-also; bhaviyati-will be; cet-if; na-no; bhat-sahasra-nma-stotram-the Bhat-sahasra-nma prayers; pahayitv-having recited; eva-certainly; bhojana-karim-bringing

sense-gratification; devm-prati-to the goddess; rma-nma-the name of Rma; eva-certainly; saktonce; krtayitv-having chanted; kta-ktya-successful and perfect; sat-pure; may saha-with me; bhukva-you may enjoy; iti-thus; skt-directly; bhojane-in enjoyment; r-mahdevena-by Lord iva; pravartant-by establishing; ata tata-therefore; api-also; prauhya-adhikyt-because of superiority; ka-nmni-in the name of Ka tu-also; tatha-artha-vdatvam-this kind of explanation; dra-utsaritam-cast far away; eva-certainly; iti-thus. Someone may argue: By performing various Vedic sacrifices such as the dra and pauramsa, one may obtain all material desires. For this reason, these should be performed, and not the chanting of the holy names of Ka and Rma. This argument is answered in the following explanation of the Bhat-sahasra-nma prayers, where Lord iva says to Prvat: "My dear Prvat, by chanting the holy name of Rma even once, you will become successful, pure and perfect. By thus chanting the holy names, you will be able to enjoy transcendental bliss in My association." The paltry material benefits so eagerly sought by our opponent are thus completely rejected by the chanters of the holy name of Lord Ka, the best of the Lord's holy names. Text 2 (Main text of Ka-sandarbha is again resumed at this point) pdme ptla-hae r-mathur-mhtmye r-mahdevasyaiva vkye trakj jyate mukti prema-bhaktis tu pvakt iti. prvam atra mocakatva-prema-datvbhy traka-pvaka-saje rma-ka-nmnor hi vihite. tatra ca rma-nmni mocakatva-aktir evdhika. r-ka-nmni tu moka-sukha-tiraskri-premnanda-dattva-akti samdhiketi bhava. pdme-in the Padma Pura; ptla-khae-in the Ptla Khaa; r-mathur-mhtmye-in the Mathur-mhtmya; r-mahdevasya-of Lord iva; eva-certainly; vkye-in the statement; traktfrom the liberator; jyate-is generated; mukti-liberation; prema-bhakti-devotional service in pure love of God; tu-but; pvakt-from the purifier; iti-thus; prvam-previously; atra-here; mocakatvaprema-datvbhym-of the liberator and the giver of pure love of God; traka-as the liberator; pvaka-and the purifier; saje-with the names; rma-of Rma; ka-and Ka; nmno-of the two names; hi-certainly; vihite-ascertained; tatra-there; ca-also; rma-nmni-in the holy name of Rma; mocakatva-akti-the potency for liberation; eva-certainly; adhika-is greater; r-kanmni-in the holy name of r Ka; tu-but; moka-sukha-the happiness of liberation; tiraskrieclipsing; prema-of pure love of God; nanda-bliss; dattva-giving; akti-potency; samdhikgreater; iti-thus; bhva-the meaning. In the Mathur-mhtmya section of the Ptla Khaa of the Padma Pura, in the description of the holy names of Ka and Rma, Lord iva says: "From one holy name liberation is obtained, and from the other holy name purification and love

of God are obtained." In other words, by chanting the holy name of Lord Rma, one attains liberation, and from chanting the holy name of Lord Ka, one attains pure love of God, which makes the happiness of liberation seem very insignificant. Text 3 ittha evokta viu-dharmottarre yac chakti nma yat tasya tasminn eva ca vastuni sdhaka purua-vyaghra saumya-krreu vastuu. iti. ittham-in this way; eva-certainly; uktam-said; viu-charma-uttare-in the Viu-dharmottara Pura; yat-which; akti-potent; nma-holy name; yat-which; tasya-of Him; tasmin-in Him; eva-caalso; vastuni-real; sdhakam-equally effective; purua-vyaghra-O best of men; samya-on the gentle; krreu-on the sinful; vastuu-persons; iti-thus. The potency of the holy name of r Ka is also described in the Viu-dharmottara Pura: "O best of men, both saints and demons attain love of God by chanting the holy name of Ka." Text 4 ki ca, r-ka-nmno mukhyatva nigadenaiva ryate prabhsa-pure r-nradakuadhvaja-savde r-bhagavad-uktau nmn mukhyatama nma kkhya me parantapa iti. kim ca-furthermore; r-ka-nmna-the holy name of Ka; mukhyatvam-state of being the most important; nigadena-by description; eva-certainly; ryate-is heard; prabhsa-pure-in the Prabhsa Pura; r-nrada-between Nrada; kuadhvaja-and Kuadhvaja; samvde-in the conversation; r-bhagavat-of the Supreme Lord; uktau-in the statement; nmnm-of names; mukhyatamam-most important; nma-name; ka-khyam-the name Ka; me-My; parantapa-O subduer of the enemies (Arjuna); iti-thus. That r Ka is the most important of all holy names of the Lord is described by Lord Ka Himself. As recorded in the conversation between Nrada and Kuadhvaja in the Prabhsa Pura, Lord Ka said:

"O Arjuna, of all My holy names, the name Ka is the most important." Text 5 tad eva gati-smnyena nma-mahima-dvr tan -mahimtiaya sdhita. tath tadya-guarpa-ll-mathurdi-sthnnm api tac-chstra-pratipadyamnai sarvdhika-mahimabhir apy asv anusandheya, vistra-bhiy tu nodhriyate. ittham eva r-kasyaivsamordhva-mahimatvt svayam eva tenpi sakala-bhakta-vndavandita-bhagavat-praaya rmad-arjuna prati sarva-strrtha-sra-bhta-r-gtopasahravkye nijkhila-prdurbhvntara-bhajnm atikramya svabhajanam eva sarvaguhyatamatvenopadiam. tat-therefore; evam-in this way; gati-smnyena-superexcellent; nma-of the holy name; mahimaglories; dvr-by; tat-His; mahima-of othe glories; atiaya-superior position; sdhita-is demonstrated; tath-in the same way; tadya-His; gua-qualities; rpa-form; ll-pastimes; mathurdi-sthnnm-and of Mathur and other places of His transcendental pastimes; api-also; tat-straby the Vedic literatures; pratipadyamnai-described; sarva-adhika-superexcellent; mahimabhi-by the glories; api-also; asau-this; anusandheya-should be considered; vistra-bhiy-with fear of an overly elaborate presentation; tu-but; na-not; udahriyate-is described; ittham-thus; eva-certainly; rkasya-of ri Ka; eva-certainly; asama-rdhva-without equal or superior; mahimatvt-because of possessing glories; svayam-personally; eva-certainly; tena-by Him; api-even; sakala-by all; bhaktavnda-the devotees; vandita-worshiped; bhagavat-of the Supreme Personality of Godhead; praayam-devotional love; rmat-arjunamprati-to Ajuna; sarva-stra-of all Vedic literatures; arthaof the meaning; sra-bhta-the essence; r-gta-of Bhagavad-gt; upasahra-conclusion; vkye-in the statements; nija-of His own; akhila-of all; pradurbhva-antara-of other incarnations; bhajanamworship; atikramya-surpassing; sva-bhajanam-the direct worship of r Ka; eva-certainly; sarvaguhyatamatvena-as the most intimate of all kinds of confidential knowledge; upadiam-is instructed. That r Ka is the Supreme Personality of Godhead, worthy of the worship and glorification of all living entities is proved by this description of the superexcellent glories of His holy name. His holy transcendental qualities, form, pastimes, and abodes (such as Mathur and other places where He enjoyed pastimes), are also glorified in the same way in all the Vedic literatures, and they are described as superior to the qualities, pastimes, forms, etc. of any incarnation of the Lord. Afraid of unnecessarily increasing the size of this book, we will not present all these quotations now. At the conclusion of Bhagavad-gt, which is the essence of all Vedic literatures, Lord Ka, whose glories are unequaled, and who is worshiped by all the devotees, instructed Arjuna, who was full of love for Him, to neglect the worship of the various incarnations of Godhead, and simply worship r Ka. The Lord said that this direct worship of Him is the most confidential of all knowledge. This explanation is recorded in the following verses of rmad Bhgavad-gt (18.60-66) where Lord Ka says:

Text 7 tath kartu necchasi yan-moht kariyasy avao 'pi tat ity anantaram tath-in the same way; kartum-to do; na-not; icchasi-like; yat-that; moht-by illusion; kariyasiyou will act; avaa-imperceptibly; api-even; tat-that; iti-thus; anantaram-afterwards. "Under illusion you are now declining to work according to My direction. But, compelled by your own nature, you will act all the same, O son of Kunt.* Text 8 vara sarva-bhtn hd-dee 'rjuna tihati bhrmayan sarva-bhtni yantrrhni myay vara-the Supreme Lord; sarva-bhtnm-of all living entities; hd-dee-in the location of the heart; arjuna-O Arjuna; tihati-resides; bhrmayan-causing to travel; sarva-bhtni-all living entities; yantra-machine; rhni-being so placed; myay-under the spell of material energy. "The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.* Text 9 tam eva araa gaccha sarva-bhvena bhrata tat prasdt par nti sthna prpsyasi vatam tam-unto Him; eva-certainly; araam-surrender; gaccha-go; sarva-bhvena-in all respects; bhrata-O son of Bharata; tat-prasdt-by His grace; parm-transcendental; ntim-peace; sthnamabode; prpsyasi-you will get; vatam-eternal. "O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.*

Text 10 iti te jnam khyta guhyd guhyatara may vimyaitad aeea yathecchasi tath kuru iti-thus; te-unto you; jnam-knowledge; dhytam-described; guhyt-confidential; guhyataramstill more confidential; may-by Me; vimya-by deliberation; etat-that; aeea-fully; yath-as you; icchasi-you like; tath-that; kuru-perform. "Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.* Text 11 sarva-guhyatama bhya u me parama vaca io 'si me dham iti tato vakymi te hitam sarva-guhyatamam-the most confidential; bhya-again; u-just hear; me-from Me; paramamthe supreme; vaca-instruction; ia asi-you are very dear to Me; me-of Me; dham-very; iti-thus; tata-therefore; vakymi-speaking; te-for your; hitam-benefit. "Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.* Text 12 man-man bhava mad-bhakto mad-yj m namaskuru mm evaiyasi satya te pratijne priyo 'si me man-man-thinking of Me; bhava-just become; mat-bhakta-My devotee; mat-yj-My worshiper; mm-unto Me; namaskuru-offer your obeisances; mm-unto Me; eva-certainly; eyasicome; satyam-truly; te-to you; pratijane-I promise; prija-dear; asi-you are; me-My.

"Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.* Text 13 sarva-dharmn parityajya mm eka araa vraja aha tv sarva-ppebhyo mokayiymi m uca sarva-dharmn-all varieties of religion; parityajya-abandoning; mm-unto Me; ekam-only; araam-surrender; vraja-go; aham-I; tvm-you; sarva-all; ppebhya-from sinful reactions; mokayiymi-deliver; m-not; uca-worry. "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."* Sarva-samvdin Comment (Part 2) Text 1 atha vara sarva-bhtnm ity adi r-gt-padya-akasya kta-vykhynantaram eva vykhyeyam. tath hi atra kacid vadati vara sarva-bhtnm ity dau sarvam evedam vara iti bhvena yad bhajanam, tatra jna-spara. iha tu man-man bhava ity adi uddhaiva bhaktir upadiety ata eva sarva-guhyatamatvam. ki v, prvea vkyena parokatayaivevaram uddiyaprea tam evaparokatay nirdiavn ity ata eva na ca vktavyam. atha-now; vara sarva-bhtnm iti di-beginning with 18.61; r-gt-of Bhagavad-gt; padyaof the verses; akasya-six; kta-done; vykhyna-antaram-explanation; eva-in this way; vykhyeyam-may be explained; tath hi-moreover; atra-here; kacit-Lord Ka; vadati-says; vara sarva-bhtnm iti dau-verse 18.61; sarvam-everything; eva-certainly; idam-this; vara-supreme controller; iti-thus; bhvena-with the conception; yat-which; bhajanam-worship; tatra-there; jnaof actuall knowledge; aa-of a particle; spara-the touch; iha-here; tu-but; mat-man bhava iti di-in verse 18.65; uddh-pure; eva-certainly; bhakti-devotional service; upadi-indicated; itithus; ata eva-therefore; sarva-guhyatamatvam-the status of being the most secret of all secrets; kim v-or; prvea-with the previous; vkyena-statement; parokatay-as being difficult to perceive; evacertainly; varam-the Supreme Personality of Godhead; uddiya-indicating; aparea-by another; tam-Him; eva-certainly; aparokatay-as eas to perceive; nirdiavn-indicated; iti-thus; ata evatherefore; na-not; ca-also; vaktavyam-may be said. In these six verses from Bhagavad-gt, Lord Ka explains the worship performed by one

situated in a little transcendental knowledge (in verse 18.61, beginning with the words "vara sarva-bhtnm"), and he openly states the supreme secret of pure devotional service (in verse 18.65, beginning with the words "man-man bhava"). In the first quote the reference to Lord Ka is remote, but in the second quote the reference to Him is obvious. Text 2 prvam api man-man bhava mad-bhakto mad-yj m namaskuru mm evaiyasi yuktaivam tmna mat-paryaa ity dibhi uddha-bhajanasyoktatvt. prvam-previously (Bhagavad-gt 9.34); api-also; mat-man-always thinking of Me; bhavabecome; mat-My; bhakta-devotee; mat-My; yj-worshiper; mm-unto Me; namaskuru-offer obeisances; mm-unto Me; eva-completely; eyasi-come; yuktv evam-being absorbed; tmnamyour soul; mat-paryaa-devoted to Me; iti-thus; dibhi-in the words beginning; uddha-pure; bhajanasya-of devotional service; uktatvt-from the description. This same description of pure devotional service was also given previously in almost the same words in the following verse (Bhagavad-gt 9.34): "Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me."* Text 3 tathpi adhiyajo 'ham evatra dehe deha-bht vara ity dau ca svasyntarymitvena coktatvt. tath api-moreover; adhiyaja aham eva atra dehe deha-bhtm vara iti dau-Bhagavad-gt 8.4; ca-also; svasya-of Him; antarymitvena-position as the Supersoul residing in the hearts of all living entities; ca-also; uktatvt-because of the statement. Lord Ka also describes Himself as the all-pervading Supersoul present in the hearts of all

living entities (Bhagavad-gt 8.4): "Physical nature is known to be endlessly mutable. The universe is the cosmic form of the Supreme Lord, and I am that Lord represented as the Supersoul, dwelling in the heart of every embodied being."* Text 4 sarva-guhyatamatva-guhyataratvayor anupapattir iti yad yad eva prva smnyatayoktam, tasyaivante vivicya nirdiatvt. sarva-guhyatamatva-as the most confidential; guhyataratvayo-and as more confidential; anupapatti-no logical connection; iti-thus; yat yat-whatever; eva-certainly; prvam-previously; smnyatay-in general; uktam-said; tasya-of that; ante-in the end; vivicya-deliberating; nirdiatvt-because of indicating. Someone may question: Lord Ka explains (18.63-64) that the last verses of Bhagavad-gt are the most confidential part of knowledge. This last part of Bhagavad-gt, however simply restates what has already been stated in a general way in the previous verses of the Gt. Why does Lord Ka say that this last part is more confidential? Text 5 ucyate na tvad bhajana-tratamyam; atra bhajanya-tratamyasypi sambhave gaua-mukhyanyyena bhajany evrtha-sampratte. mukhyatva ca, tasya phalam ata upapatte iti nyyena, vieatas tu tac-chabdena na svayam eva tad-rpa iti mat-abdena svayam evaitad-rpa iti ca bhedasya vidyamnatvd upadea-dvaye nijenaudsnyenveena ca ligenpratvopalambht. ucyate-to this I reply; na-not; tvat-in that way; bhajana-of worship; tratamyam-higher and lower; atra-here; bhajanya-of the worshipable object; tratamyasya-of the higher and lower; apieven; sambhave-in the manifestation; gaua-most important; mukhya-and lesser important; nyyena-by the example bhajanye-in the worshipable object; eva-certainly; artha-of the meaning; sampratte-because of the conviction; mukhyatvam-the most important; ca-also; tasya-of that; phalam-the result; ata-from Him; upapatte-because of the manifestation; iti-thus; nyyena-by the example; vieata-specifically; tu-but; tat-abdena-by the word "tat (His)"; na-not; svayampersonally; eva-certainly; tat-His; rpa-form; iti-thus; mat-abdena-by the word "mat (My)"; svayam-personally; eva-certainly; etat-this; rpa-form; iti-thus; ca-and; bhedasya-of the division; vidyamnatvt-because of being so; upadea-of instructions; dvaye-two; nijena-by His own; udsnyena-nuetrality; veena-by the entrance; ca-also; liena-by the sig; apratvaincompleteness; upalambht-because of the direct perception. I answer: It is not that in the later part of Bhagavad-gt Lord Ka explains a higher method of

worship, but rather, in the last part of the Gt He explains a higher object of worship. Earlier in the Gt, the Lord describes the all-pervading Supersoul, the neutral observer of all living entities (8.4) ("tat=Him), and later the Lord describes Himself as the Original Supreme Person ("mat=Me). In this way Lord Ka is described as the ultimate object of worship, just as in the Vednta-stra (3.2.39), the Personality of Godhead (and not the demigods) is described as the ultimate bestower of the results of sacrifice. Text 6 phala-bheda-vyapadeena eva-karae ca tat-tad-arthasyaiva puatvc ca, skd eva bhajanyatratamyam upalabhyate. vastutas tu sarva-bhvena ity asya sarvendriya-pravanatayety artha. gaua-mukhya-nyyenaiva jna-mirasya sarvtmat-bhavana-lakaa-bhajana-rprthasya bdhitatvt, sthnam prpsyasi vatam iti loka-viea-prpter eva nirdiatvt. phala-of results; bheda-difference; vyapadeena-by the delineation; eva-karae-in the word "eva"; ca-also; tat-tat-various; arthasya-of meanings; eva-certainly; puatvt-because of the increase; caalso; skt-directly; eva-certainly; bhajanya-of the object of worship; tratamyam-higher and lower; upalabhyate-may be understood; vastutah-in fact; tu-but; sarva-bhvena-in all respects; itithus; asya-of Him; sarva-of all; indriya-the senses; ;pravaatay-in a favorable attitude; iti-thus; artha-the meaning; gaua-secondary; mukhya-and primary; nyyena-by the example; jna-with knowledge; mirasya-mixed; sarva-tmat sarva-bhvena"; bhavana-lakaa-meditation; rpaarthasya-consisting of; bdhitatvt-because of the refutation; sthnam prpsyasi vatam-"You will attain the eternal abode"; iti-thus; loka-of a planet; viea-specific; prapte-of the attainment; evacertainly; nirdiatvt-because of the indication. That pure devotional service was described by the Lord before 18.63 is confirmed by verse 18.62 ("O scion of Bharata, surrender to Him utterly. By His grace you will attain transcendental peace, and the supreme and eternal abode"*). In this verse the word "eva (certainly)" emphasizes the meaning, and the phrase "sarva-bhvena" should be interpreted according to the primary meaning of the words ("in all respects"). The secondary meaning of the words ("by accepting the process of meditation") should not be accepted here. We may also note that the Lord's own planet in the spiritual world is also described in the words "You will attain the supreme and eternal abode."* In this way it should be understood that the great secret revealed after verse 18.64 is not the process of pure devotional service, but rather, the ultimate object of that service: r Ka. Text 7 tasmn na ca bhajanvtti-tratamyvaka. na ca bhajanyasyaiva parokparokatay nirdeayos tratamyam. tadaiva tay pracnay canay gati-kriyay sakoca-vttir iyam kalpany. yady antarymina sakd anyparvasth na ryate stre, ryate tu tad-avasthata par, tato 'pi par ca sarvatra.

tasmt-therefore; na-not; ca-and; bhajana-of worship; vtti-activity; tratamya-gradations of higher and lower; avaka-occasion; na-not; ca-and; bhajanyasya-of the object of worship; evacertainly; paroka-directly; aparokatay-or indirectly revealed; nirdeayo-of the indication; tratamyam-higher and lower; tad-then; eva-certainly; tay-by this; pracnaya-previous; ca-and; anay-by this; gati-kriyay-by the action; sakoca-vrtti-abridgement; iyam-this; kalpanya-should be considered; yadi-if; antarymina-of the Supersoul; sakt-from the presence; any-another; apar-different; avasth-situation; na-not; ryate-is heard; stre-in the Vedic literature; ryate-is heard; tu-but; tat-avasthata-from that situation; par-higher; tata-from that; api-also; parhigher; ca-also; sarvatra-everywhere. It is not, therefore, that in the earlier portions of Bhagavad-gt, the Lord describes an inferior process of worship, and neither does He describe the object of worship in a more indirect way in that portion of the Gt. In the beginning portion of the Gt, therefore, the Lord describes the allpervading Supersoul, and afterwards He describes Himself as the Original Personality of Godhead, above the Supersoul. Text 8 atraiva tvat sdhibhtdhidaivam m sdhiya ja ca ye vidu ity dau bheda-vyapadet tatra saha-yukte 'pradhne iti smaraendhiyajasyntarymina sahrtha-ttyntatay labdha-samsa-padasya svasmad-aprdhanatvoktes tata paratva rkasya vyaktam eva. atra-in this connection; eva-certainly; tavat-to that extent; sdhibhta-adhidaiva m saadhiyaja ca ye vidu iti-dau-in the passage beginning with these words; bheda-of the distinction; vyapadet-from the indication; tatra-there; saha-yukte-in the use of the word "saha"; apradhne-as not the most important; iti-thus; smaraena-by remembrance; adhiyajasya-of the object of sacrifice; antarymina-of the Supersoul; saha-of the word "saha"; artha-the meaning; ttya-antataya-in the instrumental case; labdha-samsa-padasya-as a compound word; svasmat-than Himself; apradhnatva-as not the most important; ukte-from the statement; tata-from that; paratvam-superiority; r-kasya-of r Ka; vyaktam-manifested; eva-certainly. That the form of r Ka is more important than the form of the Supersoul is confirmed in the following verse of Bhagavad-gt (7.30), where Lord Ka says: "The Supersoul form of Mine is the governing principle of the material manifestation, the one underlying all the demigods, and the one sustaining all sacrifices. The devotees know that I am the Original Supreme Lord, and that My form as r Ka is more important than My form as the

Supersoul." We may note the use of the word "sa" (with) in the words "sdhibhtdhidaivam" and "sdhiyajam" in this verse. The word "sa" in these compound words indicates that the word understood to be in the instrumental case in these compounds is considered secondary, and the word expressed by the whole compound is considered primary. This is confirmed in the following stra of Panini (Adhyy 2.3.19): "saha-yukte 'pradhne". From this we may understand that the form of r Ka is most important, and the form of the Supersoul is only secondary. Text 9 adhiyajo 'ham evatra ity dau ca tad eva vyajyate sa ea bhagavn droa praj-rpea vartate itivat. tasmd bhajanya-tratamya-vivaksayaivopadea-tratamya siddham. adhiyaja aham evatra iti dau-in Bhagavad-gt 8.4: adhiyajo 'ham evatra dehe deha-bht vara ca-also; tat-that; eva-certainly; vyajyate-is manifested; sa ea-he; bhagavn-lord; droaDrocrya; praj-rpea-in the form of his son Avatthm; vartate-is existing; itivat-in the same way; tasmt-therefore; bhajanya-of the object of worship; tratamya-gradations of higher and lower; vvaksaya-with the intention to describe; eva-certainly; upadea-of instructions; tratamyamgradations of higher and lower; siddham-are established. Someone may object to our interpretation of this verse, and claim that Lord Ka described Himself as the Supersoul present in the hearts of all living entities. This is described in the following words spoken by Lord Ka Himself (Bhagavad-gt 8.4): "I am the Supreme Lord, represented as the Supersoul, dwelling in the heart of every embodied being."* This should be understood to mean that Lord Ka expands Himself to appear as the allpervading Supersoul. This does not mean that the original form of r Ka is present as the allpervading Supersoul. This is something like the following explanation of Drocrya found in the rmad-Bhgavatam (1.7.45): "He (Drocrya) is certainly still existing, being represented by his son."* As Drocrya was present in his son, so Lord Ka is present in His personal expansion as the Supersoul. In this way we have conclusively demonstrated that the latter part of Bhagavad-gt explains a

more advanced stage of spiritual life not because of the superiority of the form of worship described there, but because a superior object of worship (the original form of r Ka) is described there. Text 10 e tu va ativadati ya satyentivadati itivat. ya satyena brahmaaiva pratipadya-bhtena sarva vdinam atikramya vadati, ea eva sarvam atikramya vadatty artha. ea-He; tu-certainly; vai-indeed; ativadati-surpasses; ya-who; satyena-Brahman; ativadatisurpasses; itivat-in that way; ya-who; satyena-the word "satya"; brahma-Brahman; eva-certainly; pratipadya-bhtena-established; sarvam-all; vdinam-speaker; atikramya-surpassing; vadati-speaks; ea-He; eva-certainly; sarvam-everything; atikramya-surpassing; vadati-speaks; iti-thus; artha-the meaning. That r Ka is the ultimate object of worship is also hinted in the following explanation of Chndogya Upaniad (7.16.1): "The ultimate feature of the Supreme surpasses everything." Text 11 tad evam arthe yath tatra vadasyti-yita-ligena nmdi-pra-paryantni tat-prakaraa uttarottara-bhmatayopadiny api sarvi vastny atikramya brahmaa eva bhmatva sdhyate, tadvad atrpy upadedhikyena pratipadydhikyam iti. ata r-kasyaivdhikyam ity ante 'py ukta dik. tat-therefore; evam-in this way; arthe-when the meaning; sati-is established; yath-just as; tatrathere; vdasya-of the statement; ati-yita-situated beyond; ligena-by the characteristic; nma-the name; di-beginning with; pra-life; paryantni-culminating in; tat-prakarae-in that explanation; uttara-uttara-higher and lower; bhmatay-with superiority; upadini-delineated; apieven; sarvi-all; vastni-truths; atikramya-surpassing; brahmaa-of Brahman; eva-certainly; bhmatvam-superiority; sdhyate-is established; tadvat-in that way; atra-here; api-also; upadea-of instruction; adhikyena-with the superiority; pratipadya-of that which is to be established; adhikyamsuperiority; iti-thus; ata-from this; r-kasya-of r Ka; adhikyam-superiority; iti-thus; ante-at the conclusion; api-also; uktam-described; dik-direction. This statement of Chndogya Upaniad explains that the Absolute Godhead is beyond everything existing in the world of material names and forms. The Supreme Godhead is described in His most confidential feature as r Ka. This truth is revealed at the very end of Bhagavadgt (18.65-66).

Text 14 em artha aocyan anvaocas tvam ity di grantho na yuddhbhidyaka, yata kartum ity di tata paramrthbhidhyaka evyam. em-of these verses; artha-the meaning; aocyan-that which is not worthy of lamentation; anvaoca-you are lamenting; tvam-you; iti-thus; di-beginning with; grantha-book; na-not; yuddha-abhidhyaka-for inciting Arjuna to fight; yata-because; kartum iti adi-in the explanation of Chapter 18, verse 60 of the Gt; tata-therefore; parama-artha-abhidhayaka-for teaching about the ultimate goal of life; eva-certainly; ayam-this. An explanation of these verses follows: Firstly, although Ka (beginning with Chapter 2, verse 11: "While speaking learned words you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead"*) appears to be speaking the Bhagavad-gt in order to incite Arjuna to fight, this is not Ka's actual purpose. Ka does not need to convince Arjuna to fight, for Arjuna will fight anyway (Chapter 18, verse 60: "Under illusion you are now declining to act according to My direction. But, compelled by Your own nature, you will act all the same, O son of Kunt."*). Ka's actual intention in speaking the Gt was to teach the ultimate goal of life. Text 15 tatrpi guhyataram sarva-guhyatama bhya u ity ha vara ity di. tatra api-nevertheless; guhyataram-very confidential; sarva-guhyatamam-the most confidential; bhya-again; u-just hear; iti-thus; ha-said; vara iti di-beginning with Chapter 18, verse 61. The ultimate goal of life, which is the actual message of Bhagavad-gt, is described as a great secret. Lord Ka says (18.64): "Because you are my very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit."* Text 16 ya eka sarvntarym vara, sa eva sarv sasra-yantrrhni bhtni myay bhramayan tem eva hd-dee tihati, srva-bhvena purua eveda sarvam iti bhvanay sarvendriyapreraatay va par ntim tady param bhaktim samo man-nihat buddhe ity ukteh. sthnam tadyam dhma, guhyt. brahma-jnd api, guhyataram" dvayo prakre tarap.

ya-who; eka-sole; sarva-antarymi-all-pervading Supersoul; vara-denoted by the word "vara"; sa-He; eva-certainly; sarvi-all; sasra-made of material energy; yantra-machine; rhni-being so placed; bhtni-living entities; myay-under the spell of material energy; bhramayan-causing to travel; tem-of them; eva-certainly; ht-dee-in the location of the heart; purua-the Supreme Personality of Godhead; eva-certainly; idam-this; sarvam-everything; iti-thus; bhavanay-with the conception; sarva-indriya-all the senses; preraatay-engaging; v-or; parmtranscendental; ntim-peace; tadym-His; paramm-transcendental; bhaktim-devotional service; ama-peace; mat-nihat-faith in Me; buddhe-of intelligence; iti-thus; ukte-from the statement (rmad-Bhgavatam 11.19.36); sthnam-abode; tadyam-His; dhma-abode; guhyt-confidential; brahma-jnt-than knowledge of Brahman; api-even; guhyataram-still more confidential; dvayoof the two; prakare-superior; tarap-by use of the affix "tara". The word "vara" in Chapter 18, verse 61, refers to the all-pervading Supersoul, who is situated in everyone's heart and is directing the wanderings of all living entities, who are seated as on a machine, made of material energy. In verse 62, Lord Ka says "O scion of Bharata, surrender unto Him utterly."* In this verse "utterly" means: 1. understanding that "the Supreme Personality of Godhead is everything" (vetvatara Upaniad 3.15), and 2. wholeheartedly engaging all the senses in the service of the Lord. Lord Ka says (in verse 62): "By His grace you will attain transcendental peace and the supreme and eternal abode."* It is understood that one attains transcendental peace by engaging in devotional service to Lord Ka. This is confirmed in the rmad-Bhgavatam (11.19.36), where Lord Ka says: "By placing one's faith in Me, one attains transcendental peace." The word "guhyt" (in verse 63) refers to knowledge of impersonal Brahman, and the word "guhyataram" refers to the more confidential knowledge of the all-pervading Supersoul. Text 17 athedam api nijaiknta-bhakta-varya tasmai na paryptam ity avadhya svayam eva mah-kpbhreodghita-parama-rahasya r-bhagavn anyam api pradyumna-sakaraa-vsudevaparamavyomdhipa-lakaa-bhajanya-tr atamya-gmya bhajana-krama-bhmikam atikramyaiva sarvato 'py upadeyam eva sahasopadiati sarva-guhyatm bhya iti. atha-now; idam-thus; api-even; nija-eknta-bhakta-varya-to His pure devotee; tasmai-to him; nanot; paryptam-fully understood; iti-thus; avadhya-determining; svayam-personally; eva-certainly; maha-kp-bhrea-with great mercy; udghita-unlocked; parama-supreme; rahasya-secret; rbhagavn-the Supreme Personality of Godhead; anyam-other; api-even; pradyumna-Pradyumna; sakaraa-Sakaraa; vsudeva-Vsudeva; paramavyoma-adhipa-Nryaa, the ruler of Vaikuha; lakaa-characterized; bhajanya-worshipable; tratamya-gamyam-gradations of value; bhajana-of worship; krama-bhumikam-steps; atikramya-surpassing; eva-certainly; sarvata-

completely; api-even; upadeyam-should be given; eva-certainly; sahas-emphatically; upadiatiexplains; sarva-guhyatamam-the most confidential; bhya-again; iti-thus. At this point in the Gt (18.64), Lord Ka considered that the actual truth of spiritual life had not yet been completely revealed to His pure devotee Arjuna. Being very merciful to Arjuna, the Lord then unlocked the actual mystery of the Gt by explaining the varying gradations of the forms of the Personality of Godhead (such as Nryaa, Pradyumna, Sakaraa, Vsudeva, etc.) and the corresponding varying levels of worship. After considering these different levels of approaching the Personality of Godhead, Lord Ka said (18.64): "Because you are My very dear friend, I am speaking to you the most confidential part of all knowledge. Hear this from Me, for it is for your benefit."* Text 18 yady api guhyatamatvenokter eva guhya-guhyatarbhym api prakam idam ity yti, tathpi sarva-abda-prayogo guhyatamam api paramavyomdhipdi-bhajanrtha-strntara-ykya-matyeti, tasya yvad artha-vttikatvt. bahn prakare tamap, ata eva paramam. svakta-tdahitopadea-ravae hetum ha io 'si me dham iti. iti. paramptasya mama etda vkya tvayvaya rotavyam ity artha. svasya ca tda-rahasya-prakane hetum ha tata iti. tatas tdeatvd eva heto. yadi api-although; guhyatamatvena-as the most confidential of secrets; ukte-from the statement; eva-certainly; guhya-as secret; guhyatarbhym-and more secret; api-even; prakam-best; idamthis; iti-thus; yti-attains; tath api-nevertheless; sarva-abda-prayoga-the use of words; guhyatamam-the most confidential; api-even; paramavyopdhipa-di-of Nryaa, and other forms of Godhead; bhajana-of worship; artha-for the purpose; stra-of the Vedic literatures; antara-vkyamatya-by the instructions; iti-thus; tasya-of that; yvat-from what extent; artha-vttikt-from the meaning of the words; bahnm-of many; prakare-in superiority; tamap-the affix "tama"; ata evatherefore; paramam-supreme; sva-by Himself; kta-done; tda-of this nature; hita-auspicious; upadea-of instructions; ravae-in the matter of hearing; hetum-the cause; ha-said; ia asi-you are very dear to Me; me-of Me; dham-very; iti-thus; iti-thus; parama-ptasya-about to speak the most important instructions; mama-My; etdam-lie this; vkyam-statement; tvay-by you; avayam-certainly; rotavyam-should be heard; iti-thus; artha-the meaning; svasya-His own; caalso; tda-like this; rahasya-of the secret; prakane-in the revelation; hetum-the cause; ha-said; tata iti-the phrase beginning with the word "tata"; tata-from that; tda-like this; iatvtbecause of being dear; eva-certainly; heto-from the cause. In these verses Ka describes "guhya" (confidential), "guhyatara" (more confidential) and "guhyatama" (most confidential) knowledge. The worship of Lord Nryaa and other forms of the Personality of Godhead, as recommended in the Vedic literatures, are described as "more confidential". After describing this "more confidential" knowledge, Lord Ka proceeds to describe the "most confidential" knowledge. Ka also explains the reason He is instructing this most

confidential knowledge to Arjuna, by saying: "Because you are my very dear friend, I am speaking to you the most confidential part of all knowledge. Hear this from Me, for it is for your benefit."* Text 19 tad evam autsukyam ucchalayya kim tad ity apeky sapraayru-ktjalim et pratyha man-man iti. mayi tvan-mitratay skd asmin sthite r-ke mano yasya tath-vidho bhava. evam mad-bhakta" mad-eka-ttparyaka bhava ity di. sarvatra mac-chabdvtty madbhajanasyaiva nn-prakratayvtti kartavy, na tv vara-tattva-mtra-bhajanasyeti bodhyate. sdhannurpam eva phalam ha mm evaiyasi iti. anenaiva karepy tmana sarva-rehatva scitam. anyasya k vrt, mm eva iti. etad eva phala r-parkit ca vyakt-kariyate kali prati tat-therefore; evam-in this way; autsukyam-eagerness; ucchalayya-manifesting; kim-what?; tatthat; iti-thus; apekym-in reference to; sa-praaya-with love; aru-with tears; kta-ajalim-folding His hands; etam-this; pratyha-said; mat-man-thinking of Me; iti-thus; mayi-in Me; tvatmitratay-with friendship for you; skt-directly; asmin-here; sthite-situated; r-ke-in r Ka; mana-mind; yasya-of whom; tath-vidha-in that way; bhava-just become; evam-in this way; mat-bhakta-My devotee; mat-eka-tatparyaka-exclusively devoted to Me; bhava-just become; iti di-in the verse beginning; sarvatra-everywhere; mat-abda-vtyya-by use of the word "mat (My)"; mat-bhajanasya-of worship directed to Me; nn-prakratay-in many ways; vtti-activity; kartavya-should be performed; na-not; tu-but; vara-tattva-the Supreme Lord; mtra-only; bhajanasya-of the worship; eva-certainly; bodhyate-is understood; sdhana-anurpam-appropriate for this process of worship; eva-certainly; phalam-result; ha-describe; mm-to Me; eva-certainly; eyasi-come; iti-thus; anena-by this; eva-certainly; karea-activity; api-even; tmana-of Himself; sarva-rehatvam-ultimate superiority; scitam-is indicated; anyasya-of someone else; k-what?; vrt-the news; mm-to Me; eva-certainly; iti-thus; etat-this; eva-certainly; phalam-result; rparkit-by Mahrja Parkit; ca-also; vyakt-kariyate-will manifest; kalim-Kali personified; pratito. Very eager to explain this supreme secret of the Bhagavad-gt, His eyes full of tears of love for His devotee, Lord Ka, with folded hands, instructed Arjuna (18.65): "Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend."* By repeatedly using the word "mm" (unto Me), Lord Ka has emphasized that we should not just worship the Supreme Lord in a general way, but specifically the Original Form of Ka should be worshiped. The result of worshiping r Ka is also explained by the Lord: "Thus you will come to Me without fail". By following this instruction one becomes an eternal associate of the Lord, never to be separated from Him. That Arjuna attained this goal, and was an eternal associate of the Lord is hinted by King Parkit in the following words spoken to the personified Kali (rmad-

Bhgavatam 1.17.6): Text 20 yas tva ke gate dra saha-gva-dhanvan ocyo 'sy aocyn rahasi praharan vadham arhasi iti ya-on account of; tvam-you rogue; ke-Lord Ka; gate-having gone away; dram-out of sight; saha-along with; gva-the bow named Gva; dhanvan-the carrier, Arjuna; ocyaculprit; asi-you are considered; aocyn-innocent; rahasi-in a secluded place; praharan-beating; vadham-to be killed; arhasi-deserve; iti-thus. "You rogue, do you dare beat an innocent cow because Lord Ka and Arjuna, the carrier of the Gva bow, are out of sight? Since you are beating the innocent in a secluded place, you are considered a culprit and therefore deserve to be killed."* Text 21 satya te ity anentrrthe tubhyam eva po 'ham iti praaya-vieo darita satya apathatathyayo ity amara. punar apy ati-kpay sarva-guhyatamam ity di vkyrthn puy-artham ha pratijne iti. satyam-truly; te-to you; iti-thus; anena-by this; atra-here; arthe-in the meaning; tubhyam-to you; eva-certainly; pa aham-I vow; iti-thus; praaya-viea-specific affection; darita-is revealed; satyam-the word "satyam"; apatha-the meaning of "vow"; tathyayo-or "truth"; iti-thus; amara-the "Amara-koa" dictionary; puna api-again; ati-kpay-with great mercy; sarva-guhyatamam-the most confidential; iti di-in the verse beginning (18.64); vkya-of the words; arthnm-of the meaning; pui-artham-for explanation; ha-said; pratijne-I promise; iti-thus. In this verse (18.65) Lord Ka shows His special love for Arjuna, and vows (satyam te) that they who become His devotees will return to the spiritual world. The Amara-koa dictionary confirms this meaning for the word "satyam". The dictionary says: "the word `satyam' means `vow', or `truth'". The Lord repeatedly encourages Arjuna, saying: "Because you are my very dear friend, I am speaking to you the most confidential part of knowledge."* (18.64). The Lord also says: "Thus you will come to Me without fail. I promise you this because you are My very dear friend."* (18.65).

Text 22 nanu nn-pratibandha-vikiptasya mama katha tvan-manas tv dikam eva sidhyet. tatrha sarva iti. sarva-abdena nitya-paryanta dharma vivakita. pari-abdena te svarpato 'pi tyga samarthita. ppni pratibandha. tad-ajay parityge ppnutpatte. tad eva vyatirekea drhayati m uca iti. atra nanu-someone may object; nn-various; pratibandha-obstacles; vikiptasya-cast aside; mama-of me; katham-how is it possible?; tvat-mana-mind fixed upon You; tu-but; dikam-beginning with; eva-certainly; sidhyet-may be successful; tatra-to answer this question; ha-He said; sarva iti-verse 18.66; sarva-abdena-by the word "sarva (all)"; nitya-paryanta dharma-prescribed duties according to the varrama system; vivakita-are intended; pari-abdena-by the word "pari"; tem-of them; svarpata-according to their own natures; api-even; tyga-renunciation; samarthita-is intended; ppni-sins; pratibandha-are obstacles; tat-jay-by His order; parityge-in renunciation; by exclusion; drhayati-confirms; m-not; uca-worry; iti-thus; atra-in this connection. Someone may say: "O Lord, how can it be possible for me to give up all obstacles on the path of spiritual realization, and fix my mind upon You, and become Your unalloyed devotee? Surely this is not possible for me." To answer this objection, r Ka spoke the next verse (18.66): "Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear."* The word "sarva-dharmn" in this verse refers to the duties prescribed by the varrama system, and the word "parityajya" means "having renounced". Sins are considered stumbling blocks on the spiritual path. Lord Ka reassures Arjuna by saying: "I shall deliver you from all sinful reaction. Do not fear."* Text 23 atra aocyn anvaocas tva praj-vd ca bhase gatsn agats ca nnuocanti pait atra-in this connection; aocyn-that which is not worthy of lamentation; anvaoca-you are lamenting; tvam-you; praj-vdn-learned talks; ca-also; bhase-speaking; gata-lost; asn-life; agata-not past; asn-life; ca-also; na-never; anuocanti-lament; pait-the learned.

In the very beginning of the Gt (2.11), r Ka also instructed Arjuna not to fear or lament. The Lord said: "While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead."* Text 24 ity upakrama-vkye tasypaitatva svasya ca paitatva vyajya oka-paritygena matktopadeam eva ghaeti vivakitam. tata ca tratamya-jnrtham eva bahudhopadiypi mahopasahra-vkya-sthasya tasyopadeasya paramatvam nirdiya oka-paritygena tam eva tam eta evopadea tva grheti dvayor vkyayor ekrtha-pravttatvam api spaam. tata rkasyaivdhikya siddham. iti-thus; upakrama-vkye-in the beginning statement; tasya-his (Arjuna's); apaitatvamignorance; svasya-His own (Ka's); ca-also; paitatvam-learning; vyajya-displaying; oka-of lamentation; paritygena-by renunciation; mat-kta-spoken by Me; upadeam-instruction; evacertainly; bahudh-in many ways; upadiya-instructing; api-even; mah-upasahra-vkya-sthasyaof the concluding statement; tasya-His; upadeasya-of the instruction; paramatvam-superiority; nirdiya-revealing; oka-of lamentation; paritygena-by renunciation; tam-that; eva-certainly; tamthat; ghna-please accept; iti-thus; dvayo-of the two; vkyayo-statements; eka-one; arthameaning; pravttatvam-determination; api-even; spaam-clearly; tata-from this; r-kasya-of r Ka; adhikyam-superiority; siddham-is proven. In this verse r Ka simultaneously describes His own transcendental enlightenment, and Arjuna's condition of material ignorance. The Lord says to Arjuna: "Please accept My instructions, and give up this lamentation." Someone may argue that Bhagavad-gt presents many different paths of spiritual realization. To this I reply: The Lord describes higher and lower levels of knowledge, in order to distinguish the higher from the lower. The concluding words of a book are understood to contain the essence of the book's instruction, and are the most significant part of it's content. In the conclusion of Bhagavad-gt, Ka instructs Arjuna to become a Ka-devotee, and give up all fear and lamentation. This instruction should be taken as the essence of Bhagavadgt. We may also note that the Lord's instruction to give up all fear is also repeated at the very beginning of His instructions (2.11). In this way the opening and concluding statements both present the same message. Text 25 ata eva asad-vypaden neti cen na dharmntarea vkya-et iti nyyd upasahrasyaivopakramrtha-nirayakatvd upakramopasahrrthasya ca sarva-strrethatvt tatrokta viva-rpam api tad-adhnam eva. tac ca yuktam, tenaiva daritatvt. tatra ca

ity arjuna vsudevas tathoktv svaka rpa daraym sa bhya iti narkra-caturbhuja-rpasyaiva svakatva-nirdet. tad viva-rpa na tasya skt svarpam iti spaam. ata eva-therefore; asat-false; vyapdet-because of instruction; na-not; iti-thus; cet-if; na-not; dharma-truth; antarea-without; vkya-et-because of the concluding words; iti-thus; nyyt-from the Vednta-stra (2.1.17); upasahrasya-of the concluding statement; eva-certainly; upakrama-of the opening statements; artha-the meaning; nirayakatvt-because of conclusively establishing; upakarama-of the opening statement; upasahra-of the concluding statement; arthasya-of the meaning; ca-also; sarva-stra-of all Vedic literatures; arthatvt-from the meaning; tatra-there; uktam-described; viva-rpam-Universal Form; api-tat-adhiam-subordinate to the Original form of Ka; eva-certainly; tat-that; ca-also; yuktam-proper understanding; tena-by this; eva-certainly; daritatvt-because of manifesting; tatra-there; ca-and; iti-thus; arjunam-unto Arjuna; vsudevaKa; tath-that way; uktv-saying; svakam-His own; rpam-form; daraym za-showed; bhyaagain; iti-thus; nara-kra-human-like form; catu-huja-four-armed; rpasya-of the form; evacertainly; svakatva-the status of being His own; nirdet-because of the indication; tat-therefore; viva-rpam-the Universal Form; na-not; tasya-His; skt-direct; svarpam-original form; iti-thus; spaam-the meaning is clear. That the concluding portions of a book are the most important part of it's contents, and present the author's opinions in a definitive form, is confirmed in the following statement of Vednta-stra (2.1.17): "In the exposition of philosophy false statements must first be stated, in order that they be refuted in the remainder of the explanation." From this we may understand that the beginning and concluding statements of scripture present the actual truth, and false conclusions are often given in the midst of the book's contents, only to be refuted later. An example of this may be found in the Eleventh Chapter of Bhagavad-gt, where r Ka reveals His Universal Form to Arjuna, only to disclose later that this Universal Form is not His actual form. This is described in the following words, which conclude the Gt's description of the Universal form (11.50): "The Supreme Personality of Godhead, Ka, while speaking thus to Arjuna, displayed His fourarmed form, and at last He showed him His real two-armed form, thus encouraging the fearful Arjuna."* We may note in this connection that by identifying His human-like form as "svaka rpam (His real form)", the Lord affirms that His original feature is His own humanlike form, and the manifestation of the Universal Form is not His original feature.

Text 26 ata eva parama-bhaktasyr junasypi na tad-abham, kintu tadya svaka rpam evbham ada-prva hito 'smi dv bhayena ca pravyathita mana ity dy-ukte. atah eva-therefore; parama-bhaktasya-by the great devotee; arjunaysa-Arjuna; api-even; na-not; tat-that Universal Form; abham-very much liked; kintu-but; tadyam-His; svakam-own; rpamform; eva-certainly; abham-liked; ada-prvam-never seen before; hita-gladdened; asmi-I am; dv-by seeing; bhayena-out of fear; ca-also; pravayathitam-perturbed; mana-mind; iti-thus; dibeginning; ukte-from the passage. Even though Arjuna was a great devotee of the Lord, he did not appreciate the revelation of the Universal Form. Arjuna preferred to see the Lord's original, humanlike form. This is described in the following words spoken by Arjuna after r Ka had revealed the Universal Form (11.45): "After seeing this Universal Form, which I have never seen before, I am gladdened, but at the same time, my mind is disturbed by fear. Therefore please bestow Your grace upon me, and reveal again Your form as the Personality of Godhead, O Lord of Lords, O abode of the universe."* Text 27 tad-daranrtham arjuna prati divya-di-dna-ligena tasyaiva mhtmyam iti tu blakolhala. narkti para brahma iti. tad amita brahmdvyam iyate iti, yan-mitra paramnandam iti, sa eva nitytma-sukhnubhty-abhivyudaa-maya iti, sa tva vibho katham ihkapatha pratta iti ca, tatha brahmao hi pratihham iti, nha praka sarvasya iti ca ravaena prakta-das tatrpy kraatvt, bhagavac-chakti-viea-savalita-der eva tatra kraatvt. tat-the Universal Form; darana-artham-in order to enable him to see; arjunam prati-to Arjuna; divya-transcendental; di-eyes; dna-ligena-by the gift; tasya-of the Universal Form; mhtmyamglorification; iti-thus; tu-but; bla-of foolish critics; kolhala-uproar; nara-humanlike; kti-whose form; param-the Supreme; brahma-Brahman; iti-thus; tat-that; amitam-unlimited; brahmaBrahman; advayam-non-dual; iyate-remains; iti-thus; yat-of whom; mitram-friend; paramanandam-the supreme bliss; iti-thus; sa-He (the Supreme Personality of Godhead); eva-indeed; nitya-always; sukha-anubhti-anyone thinking of Him immediately enjoys transcendental pleasure; abhivyudaa-maya-because all illusion is completely removed; sa-He; tvam-Your; vibho-O allpowerful Lord; katham-how is it possible?; iha-here; aksa-of the eyes; patha-on the path; prattaentered; iti-thus; ca-also; tath-in the same way; brahmaa-of the impersonal brahmajyoti; hicertainly; pratih-the rest; aham-I am; iti-thus; na-nor; aham-I; raka-manifest; sarvasya-to everyone; iti-thus; ca-also; ravaena-by the statements of smti-sastra; prakta-by the material

senses; da-seen; tatra-there; api-although; akaraatvt-because of not being so; bhagavat-of the Supreme Lord; akti-by the potency; viea-specifically; samvalita-endowed; de-from the vision; eva-certainly; tatra-there; karaatvt-because of being so. At this point a host of foolish critics will certainly raise a great childish commotion as they insist that the Universal Form is the original feature of the Absolute Truth. These critics will support their claim with the explanation that r Ka gave Arjuna divine eyes to enable him to see the Universal Form (11.8). For this reason, they will say, the Universal Form is the original feature of the Godhead. To answer these objections, I shall now list some verses from the Vedic literature that explain that r Ka is the Original Feature of the Absolute Truth. narkti para brahma "The original feature of the Absolute Truth is His humanlike form." -Padma Pura tad amita brahmdvaya iyate "O Ka, You are the non-dual Absolute Truth who remains unchanged after the cosmic manifestation is annihilated." -rmad-Bhgavatam 10.14.18 yan-mitra paramnandam "How greatly fortunate are Nanda Mahrja, the cowherd men and all the inhabitants of Vrajabhmi! There is no limit to their fortune, because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."* - rmad-Bhgavatam 10.14.32 sa eva nitytma-sukhnubhty-abhivydasta-mya "If even only once or even by force one brings the form of the Supreme Personality of Godhead into one's mind, one can attain the supreme salvation by the mercy of Ka, as did Aghsura. What then is to be said of those whose hearts the Supreme Personality of Godhead Ka enters when He appears as an incarnation, or those who always think of the lotus feet of the Lord, who is the source of transcendental bliss for all living entities and by whom all illusion is completely removed?"* -rmad-Bhgavatam 10.12.39 "sa tva vibho katham ihka-patha pratta "My dear Lord Ka, You are the Supersoul seated in everyone's heart. There are many great mystic yogs who have eyes to see You through the Vedas and Upaniads. In order to achieve the elevated position of being equal in quality with You, they always meditate on You within their hearts. Although such exalted saintly persons may see You constantly within their hearts, they still

can not see You eye to eye; therefore I am very much surprised that I am able to see You personally. Although I was in the midst of luxury and opulence, and was subjected to so much of the happiness and misery of material existence, I am so fortunate to be seeing You personally. As far as I know, when one becomes liberated from material existence, he can see You in this way."* -rmad-Bhgavatam 10.64.26 "brahmao hi pratihham "I am the basis of the impersonal Brahman."* -spoken by Lord Ka (Bhagavad-gt 14.27) Actually one cannot see Lord Ka with material eyes. The sight must be specifically empowered by the Lord's grace before one may be able to see Him in His original form as Ka. This is confirmed by Lord Ka Himself in the following words: nha praka sarvasya "I am never manifest to the foolish and unintelligent. For them I am covered by My eternal creative potency [yoga-my]; and so the deluded world knows Me not, who am unborn and infallible)."* -Bhagavad-gt 7.25 Text 28 tatas tasy der divyatva dna ca narkra-brahma-darana-hetu-lakays tat-svabhvikader anysau deva-vapur-darana-hetur ity apekayaiva. tac ca narkti para-brahma divyadibhir api durdaram ity uktam tata-therefore; tasy-of that; de-of the sight; divyatvam-divine position; dnam-gift; caalso; nara-human; kra-form; brahma-Absolute Truth; darana-sight; hetu-cause; lakay-with the characteristic; tat-that; svabhvika-natural; de-sight; anya-other; asau-that; deva-of the Supreme Lord; vapu-form; darana-sight; hetu-cause; iti-thus; apekay-in reference to; evacertainly; tat-that; ca-also; nara-human; kti-with a form; para-brahma-Absolute Truth; divya-with divine; dibhi-eyes; api-even; durdaram-difficult to see; iti-thus; uktam-described. With his ordinary vision Arjuna was able to see Lord Ka, the humanlike Supreme Person. Arjuna required "divine" eyes (Bhagavad-gt, Chapter 11) to see the Universal Form, although with his own natural vision he was perfectly able to see Lord Ka, the humanlike Supreme Personality of Godhead. Actually, it is more difficult to see the humanlike Lord Ka than it is to see the universal form of the Lord. The form of Lord Ka cannot be seen merely with the "divine" eyes given to see the Universal Form. This is confirmed in the following quote (Bhagavad-gt 11.52) where Lord Ka again reveals His original humanlike form to Arjuna and says:

Text 29 sudurdaram ida rpa davn asi yan mama dev apy asya rpasya nitya darana-kkia. ity din. sudurdarana-very difficult to be seen; idam-this; rpam-form; davn asi-as you have seen; yatwhich; mama-of Mine; dev-the demigods; api asya-also this; rpasya-of the form; nityameternally; darana-kkia-always aspire to see; iti-thus; din-in the passage beginning. "My dear Arjuna, the form which you are now seeing is very difficult to behold. Even the demigods are ever seeking the opportunity to see this form which is so dear."* Text 30 kintu bhaktyaika-sudaratvam ity apy uktam bhakty tv ananyay akya aham eva-vidho 'rjuna jtu drau ca tattvena praveu ca parantapa. ity din kintu-but; bhakty-by devotional service; eka-alone; sudaratvam-the sight of the Lord; iti-thus; api-also; uktam-spoken; bhakty-by devotional service; tu-but; ananyay-without being mixed with fruitive activities or speculative knowledge; akya-possible; aham-I; evam-vidha-like this; arjunaO Arjuna; jtum-to know; draum-to see; tattvena-in fact; praveum-and to enter into; ca-also; parantapa-O mighty-armed one; iti-thus; din-beginning. The humanlike Supreme Personality of Godhead may be seen only by devotional service. This is confirmed in the Bhagavad-gt (11.54), where Lord Ka says: "My dear Arjuna, only by undivided devotional service can I be understood as I am, standing before you, and can thus be seen directly. Only in this way can you enter into the mysteries of My understanding."* Text 31 na ca sudurdaranam idam ity dikam viva-rpa-param. dveda manua rpam ity der evvyavahita-prvoktatvt viva-rpa-prkaraasya tad vyavadhnc ca. tath caikdae sarve

devdnm gamane vyackatvitptk kam adbhuta-daranam iti. tatraivnyatra govindabhuja-guptym ity di. saptame yya n-loke ity di ca. ttye ca vismpana svasya ca iti. ata upasahrnubodhena sva-vkya-ttparyena csypi prkaraasya r-ka-paramatvam eva. tasmt r-ka-gtsu ca r-kasyaiva svayam bhagavattva sidhyeta. na-not; ca-also; sudurdaram-very difficult to be seen; idam-this; iti dikam-in the passage thus beginning; viva-rpa-Universal Form; param-superior; dv-seeing; idam-this; mnuam-human; rpam-form; iti de-from the passage thus beginning; eva-certainly; avyavahita-not interrupted; prva-uktatvt-from the previous statement; viva-rpa-of the Universal Form; prakaraasya-of the description; tat-from that; tyavadhnt-because of separation; ca-also; tath-in the same way; caalso; ekdae-in the Eleventh Canto of rmad-Bhgavatam; sarvem-all; deva-dnm-of the demigods and other exalted persons; gamane-during the arrival; vyacakata-saw; avitpta-with unsatiated; aka-eyes; ka-r Ka; adbhuta-who was wonderful; daranam-to behold; iti-thus; tatra-there; eva-certainly; anyatra-in another place; govinda-of Lord Govinda; bhuja-by the arms; guptym-protected; iti di-in the passage thus beginning; saptame-in the Seventh Canto of rmadBhgavatam; yyam-all of you (the Pavas); n-loke-wihin this material world; iti di-in the passage beginning; ca-also; ttye-in the Third Canto of rmad-Bhgavatam; ca-also; vismpanamwonderful; svasya-of His own; ca-and; iti-in the passage beginning; ata-from this; upasahra-of the conclusion; anubodhena-by recognition; sva-vkya-of His own words; ttparyea-carrying the meaning; ca-and; asya-of that; api-even; prakaraasya-chapter; r-ka-of r Ka; paramatvamsuperiority; eva-certainly; tasmt-therefore; r-ka-gt su-in the Bhagavad-gt; ca-also; r-kasya-of r Ka; eva-certainly; svayam bhagavattvam-the status of the Original Personality of Godhead; sidhyate-may be concluded. By explaining how the humanlike form of Lord Ka is so rare and difficult to see, the Lord explains that His Original form as Lord Ka is superior to the Universal Form. This is also confirmed in the following verse (Bhagavad-gt 11.51): "When Arjuna thus saw Ka in His original form, he said: seeing this humanlike form, so very beautiful, my mind is now pacified, and I am restored to my original nature."* We may also note in this connection that these verses immediately follow the Lord's revelation of His original humanlike form, and are distinctly apart from the revelation of the Universal Form. For this reason no one may interpret these verses as descriptions of the Universal Form. The supremacy of the form of Lord Ka among all the forms of the Personality of Godhead is also described in the following verses from rmad-Bhgavatam: "When Lord Brahm and all the demigods and sages arrived they became astonished to see the wonderfully beautiful form of Lord Ka, and they constantly gazed upon Him with unsatiated eyes."*** -11.6.5 "Very eager to see Lord Ka, Nrada Muni continually remained in the city of Dvrak."*** -11.2.1

"My dear Mahrja Yudhihira, all of you [the Pavas] are extremely fortunate, for the Supreme Personality of Godhead, Ka, lives in your palace just like a human being. Great saintly persons know this very well, and therefore they constantly visit this house."* -7.10.48 "The Lord appeared in the mortal world by His internal potency, yogamy. He came in His eternal form which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuha. Thus His (r Ka's) transcendental body is the ornament of all ornaments."* -3.2.12 These statements of rmad-Bhgavatam, along with Lord Ka's concluding statements in Bhagavad-gt (18.55-66) clearly show that Lord Ka is the Original Personality of Godhead. Text 32 ata evoktam eka stram devak-putra-gtam eko devo devak-putra eva karmpy ek devak-putra-sev mantro py eko devak-putra-nma ata eva-therefore; uktam-it is said; ekam-one; stram-scripture; devak-putra-of Lord Ka; gtam-the song; eka-one; deva-deity; devak-putra-Ka; eva-certainly; karma-work; api-also; ekam-one; devak-putra-of Ka; sev-the service; mantra-hymn; api-also; eka-one; devak-putraof Ka; nma-the holy name. Because Bhagavad-gt thus contains the most essential message of spiritual life (that r Ka is the Supreme Personality of Godhead), it is glorified in the following way in the Gt-mhtmya: "Let there be one scripture only, one common scripture for the whole world-Bhagavad-gt. Let there be one God for the whole world: r Ka, and one hymn, one mantra, one prayer-the chanting of His name: Hare Ka, Hare Ka, Ka Ka, Hare Hare, Hare Rma, Hare Rma, Rma Rma, Hare Hare, and let there be one work only-the service of the Supreme Personality of Godhead."* Text 33 tath r-gopla-prva-tpan-rutv api munayo ha vai brahmnam ucu ka paramo deva ity dy anantaram. tad u hovca brhmaa ko vai-parama daivatam ity di. upasahre ca

tasmt ka eva paro devas ta dhyyet ta rasayet ta yajed ity om tat sat iti. tath-in the same way; r-gopla-prva-tpan-rutau-in the First Chapter of the Gopla-tpan Unapniad; api-also; parama deva-is the Supreme Personality of Godhead; ka-who?; iti dianantaram-in the passage thus beginning; tat-to them; u-certainly; ha-indeed; uvca-said; brahmaa-Brahma; ka-Ka; vai-certainly; paramam-the Supreme; daivatam-Personality of Godhead; iti di-in the passage thus beginning; upasahre-in the concluding statement; ca-also; tasmt-therefore; ka-Lord Ka; eva-certainly; para deva-the Supreme Personality of Godhead; tam-upon Him; dhyyet-one should meditate; tam-Him; raset-one should glorify; tamHim; bhajet-one should serve; tam-Him; yajet-one should worship; iti-thus; o tat sat itipronouncing the sacred syllables o tat sat. That r Ka is the Supreme Personality of Godhead is also confirmed in the First Chapter of the Gopla-tpan Upaniad. We find the following verses in the beginning and end of that scripture: "The four Kumras once approached their father, Lord Brahm, and asked: Please tell us who is the Supreme Personality of Godhead? Whom does death fear? By knowing whom does everything else become known? Who created the spiritual and material worlds? (1.2) "Brahm replied to them: Ka is the Supreme Personality of Godhead. Death is afraid of Govinda. By understanding Gopjanavallabha everything becomes known. -1.2-3 "Therefore, because Lord r Ka is the Original Supreme Personality of Godhead, one should always meditate upon Him. One should glorify Him, serve Him and worship Him always. Pronouncing the sacred syllables o tat sat, the first chapter of r Gopla Tpan Upaniad is concluded." -1.54 Text 34 ki bahun. sarvvatrvatri-lakaa mah-bhgavatt-mudr skd eva tatra vartanta iti ryate padmdhyya-trayea. yath tady kyanta lok ki bahun-what need is there of further explanations; sarva-of all; avatra-incarnations of Godhead; avatra-the origin; lakaa-with the characteristics; mah-bhagavatt-mudra-the signs of the Original Personality of Godhead; skt-directly; eva-certainly; tatra-there; vartante-are; itithus; ryate-is confirmed in the scriptures; padma-adhyya-trayena-in three chapters of the Padma Pura; yath-just as; tady kiyanta lok-the following verses. What need is there to provide any further evidence to prove that r Ka is the Supreme Personality of Godhead? r Ka has all the attributes of the Supreme Godhead, and even the markings on His hands and feet confirm this. This is described in the following verses from the

Padma Pura: Text 35 brahmovca u nrada vakymi padayo cihna-lakaam bhagavat-ka-rpasya hy nandaika-ghanasya ca brahm-uvca-Brahm said; u-just hear; nrada-O Nrada; vakymi-I shall describe; pdayoof the lotus feet; cihna-lakaam-the signs; bhagavat-full of all opulences; ka-rpasya-in the form of Ka; hi-certainly; nanda-of transcendental bliss; eka-ghanasya-full of intense; ca-and. "Brahm said: O Nrada, please listen, and I shall describe to you the transcendental symbols on the lotus feet of the supremely blissful Supreme Personality of Godhead, Lord Ka. Text 36 avatr hy asakhyt kathit me tavgrata para samyak pravakymi kas tu bhagavn svayam avatra-incarnations of Godhead; hi-certainly; asakhyt-innumerable; kathit-have been described; me-by me; tava agrata-to you; param-supreme; samyak-truely; pravakymi-I shall say; ka-r Ka; tu-but; bhagavn-the Original Personality of Godhead; svayam-personally. "Now that I have described the uncountable incarnations of Godhead, I shall say to you that r Ka is the Original Form of the Personality of Godhead. Text 37 devn krya-siddhrtha ca tathaiva ca virbhtas tu bhagavn svn priya-cikray devnm-of the demigods; krya-of the work; siddha-perfection; artham-for the purpose; -

of the sages; ca-also; tath-in the same way; eva-certainly; ca-also; virbhta-appeared; tu-also; bhagavn-the Original Personality of Godhead; svnm-His pure devotees; priya-cikray-desiring to please. "r Ka is the Original Personality of Godhead, who has descended to this material world in order to please His devotees and fulfill the desires of the sages and demigods. Text 38 yair eva jyate devo bhagavn bhakta-vatsala tny aha veda nnyo 'sti satyam etan mayoditam yai-by which; eva-certainly; jyate-is known; deva-as the Personality of Godhead; bhagavnfull of all transcendental opulences; bhakta-vatsala-very effectionate to His devotees; tni-them; aham-I; veda-know; na-not; anya-another; asti-there is; satyam-truthfully; etat-this; may-by me; uditam-is spoken. "Please know that I am speaking the truth when I say to you that there is no one who is equal to Lord Ka. I know very well the transcendental markings on Lord Ka's lotus feet which reveal Him to be the supremely opulent Original Personality of Godhead, who is very dear to His devotees. Text 39 oaaiva tu cihnni may dni tat-pade dakie ca-cihnni itare sapta eva ca oaa-sixteen; eva-certainly; tu-also; cihnni-marks; may-by me; dni-observed; tat-pade-on His lotus feet; dakie-oon the right; ca-and; aa-eight; cihnni-marks; itare-on the other; saptaseven; eva-certainly; ca-also. "I have personally seen sixteen auspicious markings on Lord Ka's lotus feet. Eight marks are on His right foot and seven on His left. Text 40

dhvaja padma tath vajram akuo yava eva ca svastika cordhvarekh ca aa-koa tathaiva ca dhvajam-a flag; padmam-lotus flower; tath-in the same way; vajram-thunderbolt; akua-rod for controlling elephants; yava-barleycorn; eva-certainly; ca-also; svastikam-svastika; ca-and; rdhva-rekh-an auspicious line going from bottom to top; ca-and; aa-koam-eight pointed star; tath-in the same way; eva-certainly; ca-also. "On Lord Ka's right foot there are the signs of a flag, lotus, thunderbolt, rod for controlling elephants, barleycorn, svastika, rdhva-rekh line, and an eight-pointed star. Text 41 saptnyni pravakymi smprata vaiavottama indracpa trikoa ca kalaa crdha-candrakam ambara matsya-cihna ca gopada saptama smtam anky etni bho vidvan dyante tu yad kad sapta-seven; anyni-others; pravakymi-I shall describe; smpratam-now; vaiava-uttama-O best of the Vaiavas; indracpam-rainbow; trikoam-triangle; ca-also; kalaam-water-pot; ca-and; ardha-candrakam-half-moon; ambaram-sky; matsya-cihnam-the mark of a fish; ca-and; gopadamthe hoofprint of a cow; saptamam-seventh; smtam-is remembered; akni-signs; etni-these; bhoO; vidvan-learned devotee; dyante-are seen; tu-and; yad kad-whenever. "O best of the Vaiavas, on Lord Ka's left lotus foot there are the marks of a rainbow, triangle, water-pot, half-moon, sky, fish, and cow's hoofprint. Text 42 kkhya tu para brahma bhuvi jta na saaya dvaya vtha traya vtha catvara paca caiva ca dyante vaiava-reha avatre kanthacana. ity di

ka-Ka; khyam-named; tu-but; param-supreme; brahma-Godhead; bhuvi-on the earth; jtam-born; na saaya-without any doubt; dvayam-two; v-or; atha-now; trayam-three; v-or; atha-now; catvra-four; paca-five; ca-and; eva-certainly; ca-also; dyante-are observed; vaiavareha-O best of the Vaiavas; avatre-on the incarnation of the Personality of Godhead; kathacana-from time to time; iti-thus; di-in the passage beginning. "O best of the Vaiavas, Lord Ka is the Original feature of the Personality of Godhead. Of this there is no doubt. On the lotus feet of the many incarnations of the Lord two, three, four, or five of these auspicious signs may be present, but all sixteen signs are present only on the feet of Lord Ka. Text 43 oaa ca tath cihna u devari-sattama jambuphala-samkra dyate yatra kutracit. ity uktam. oaam-sixteen; ca-and; tath-in the same way; cihnam-marks; u-please hear; devari-sattamaO best of the sages; jambu-phala-gold; sama-equal; kram-form; dyate-are seen; yatra-where; kutracit-at certain times. "O best of the sages, please hear me: On the lotus feet of a certain incarnation of the Lord, who bears a golden complexion, all sixteen signs are also present." Text 44 tasmd asty eva svaya-bhagavattva r-kasyaiva. tath ca brahma-vaivarte bhagavadavatra-prasage sta-vkyam tasmt-therefore; asti-there is; eva-certainly; svayam-bhagavattvam-the status as the Original Personality of Godhead; r-kasya-of r Ka; eva-certainly; tath-in the same way; ca-also; brahma-vaivrte-in the Brahma-vaivrta Pura; bhagavat-of the Personality of Godhead; avatraof the incarnations; prasage-in the context; sta-of Sta Gosvm; vkyam-the statement. That ri Ka is the Original Personality of Godhead is confirmed both in this passage and in the following passage spoken by Sta Gosvmi in the Brahma-vaivarta Pura: Text 45

avatr hy asakhyey asan sattva-svabhvina viatis teu mukhyn yn rtv mucyen mahhasa avatr-the incarnations of Godhead; hi-certainly; asakhyey-innumerable; asan-are; sattvasvabhvina-with spiritual forms; viati-twenty; teu-among them; mukhyn-most important; yn-which; rtv-hearing about; mucyet-one may become free; maha-ahasa-from the greatest sins. "The innumerable incarnations of the Supreme Lord all manifest eternal spiritual forms, and among them twenty incarnations are most prominent. If one hears the glories of these twenty incarnations, he will become freed from the most abominable sins." Ssarva-samvdini Comment 82 (Part 3) Text 1 atha u nrada vakymi ity di caraa-cihna-pratipdaka-padma-vacannte di-abdd etny api padyni jeyni atha-now; u nrada vakymi iti adi-the quotation which begins on page 476; caraa-of the Lord's lotus feet; cihna-the markings; pratipdaka-describing; padma-of the Padma Pura; vacaathe statement; ante-at the conclusion; di-abat-from the word "di" etni-these; api-also; padyniverses; jeyani-may be understood. The following verses from the Vedic literatures may be appended to this description of Lord Ka's lotus feet. Text 2 madhye dhvaj tu vijey padma trygula-mnata vajra vai dakie parve akuo vai tad-agrata madhye-in the middle; dhvaj-a flag; tu-also; vijay-should be understood; padmam-a lotus flower; tri-agula-mnata-the measurement of 3 fingers; vajram-a thunderbolt; vai-certainly; dakie-on the right; parve-side; akua-a rod for controlling elephants; vai-certainly; tat-agrata-

before that. "In the middle of Lord Ka's lotus foot there is the mark of a flag, and also a lotus flower, three fingers distant form the front of the foot. On the left side of His foot there is the mark of a thunderbolt and before that there is the mark of a rod for controlling elephants. Test 3 yavo 'py agustha-mle syt svastika yatra kutracit di caraam rabhya yvad vai madhyam sthit yava-a barleycorn; api-also; agustha-of the big toe; mle at the base; syt-is; svastikam-a svastika; yatra-where kutracit-somewhere; dim-beginning; caraam-foot; rabhya- having begun; yvat-to which extent; vai-certainly; madhyam-in the middle; sthit-situated. "At the base of the Lord's big toe there is the mark of a barleycorn and also the mark of a svastika. Text 4 tvad vai rdhva-rekh ca kathit padma-sajake aa-koa tu bho vatsa mna cgulai ca tat tvat-in that way; vai-certainly; rdhva-rekh-an auspicious line going from top to bottom; caalso; kathit-is described; padma-smjake-in the Padma Purna; aa-konam-an eight-pointed str; tu-also; bho-oh; vatsa-o son; mnam- measurement; ca-also; aa-eight; ngulaih-with fingers; caalso; tat-that. "There is also an rdhva-rekh line beginning at the junction of the big-toe and fore-toe and extending to the middle of the Lord's lotus feet. This rdhva-rekh line is also described in the Padma Pura. Eight fingers away from the middle toe there is the mark of an eight-pointed star. Text 5 nirdia dakie pde

ity hur munaya kila evam pdasya cihnni tny eva vaiavottama nirdiam-desribed; dakie-on the right; pde-foot; iti-thus; huh-they have explained; munaya-the sages; kila-certainly; evam-thus; pdasya-of the foot; cihnani-the marks; tni-they; evacertainly; vaiava-of the devotees; uttama-o best. "O best of the Vaiavas, the great sages have described the markings on Lord Ka's right foot in this way. Text 6 daksinetara-sthnni savadmha smpratam catur-agula-mnena tv aguln sampata indra-cpa tato vidyd anyatra na bhavet kvacit tri-kona madhyairdia kalao yatra kutracit dakia-of the right foot; itara-other; sthnni- places; samvadmi-Iam explaining; ina-here; smpratam-now; catu-agula-of four finger; mnena-with the measurement; tu-also; angulnm sampatah-near the toes; indra-cpam-a rainbow; tata-then; vidyt-may be; anyatra-in another place; na-not; bhavet-may be; anyatra-in another place; na- not; bhavet-may be; kvacit-anywhere; tri-konam-a triangle; madhya-in the middle; nirdiam-indicated; kalaa-a water-pot; yatra-where; kutracit-somewhere. "I have thus described the markings on the Lord's right foot, and now I shall describe the left foot of the Lord. On the Lord's left foot, near the toes, there is a rainbow four fingers in length. In the middle of the foot there are also a triangle and water-pot. Text 7 agula-pramnea tad bhaved ardha-candrakam ardha-candra-samkra nirdia tasya su-vrata

aa-eight; agula-fingers; pramnea-in measurement; tat-that; bhavet-is; ardha-candrakamhalf-moon; ardha-candra-half-moon; sama-kram-resembling; nirdiam-indicated; tasya-of the Lord; su-vrata-o pious Nrada. "O pious Nrada, on the Lord's left foot there is also the mark of a half-moon, which is eight fingers in length. Text 8 bindur vai matsya -cihna ca hy dy-ante vai nirpitam gopada teu vijeyam dy-agula-pramnata ity di bindu-a drop; vai-certainly; matsya-of a fish; cihnam-the mark; ca-also; hi-certainly; di-from beginning; ante-to end; vai-certainly; nirpitam-described; gopadam-a cow's hoofprint; teu-among them; vijeyam-may be known; di-one; angula-finger; pramnata-in measurement; iti-thus; di-in the passage beginning. "There are also a kukuma spot, the mark of a fish, and the mark of a cow's hoofprint, one finger in diameter. In this way Ihave completely described the markings on the lotus feet of Lord Ka." Text 9 tad-agre ca oaa tu tath cihna u devari-satttama jambu-phala-samkra dyate yatra kutracit tac-cihna oaa proktam ity hur munayo 'nagha iti tat-agre-in the preceding passage; ca-also; oaam- 16; tu-but; tath-in that way; cihnam-signs; su-please hear; deva-i-of the great sages; sattama-O beat; jambu-phala-samkram-with a form like a jambu fruit; dyate-is seen; yatra-where; kutracit-somewhere; tat-cihnam-those signs; oaam-16; proktan-described; iti-thus; hu- describe; munaya-sages; anagha-pure; iti-thus.

This description of the Lord's lotus feet begins with the following statement: "O Nrada, O best of the sages, please hear from me about the sixteen markings on the lotus feet of Lord Ka. These markings are as beautiful as a graceful jambu fruit, and I shall now describe them as they have been previously been described by the pure-hearted devotees." Text 10 atra vaiavottama ity dika r-nrada-sambodhanam. yad kad iti yad kadcid evety artha. madhyama-pri-paryantayo sama-deo madhya tatra dhvaj dhvaja. atra-in these verses; vaiava-of the devotees; uttama-O best; iti-thus; dikam-in the passage beginning; r-nrada-ri Nrada; sambodhanam-addressed in the vocative case; yad kad-the words "yad k; iti-thus; yad kadcit-"whenever"; eva-certainly; iti-thus; artha-the meaning; madhyama-the word "madhyama"; pri-paryantayoh- means "culminating in the heel; sama-deamiddle part; madhya-"madhya"; tatra-there; dhvaja-the mark of the flag. In these verses the word "vaiavottama" is used in the vocative case to address Nrada Muni. The words "yad kad" mean "whenever", "madhyama" means "that part culminating in the heel, "madhya" means "the middle part", and "dhvaj" means "flag". Text 11 try-agula-mnata pdgre try-agula-pramana-dea parityajyety artha padmasydho dhvaja dhatte sarvnartha-jaya-dhvajam iti sknde-vacant. tri-agula-mnatah-the word "try-agula-mnata" pda-of the foot; agre-at the front; tri-for three; agula- fingers; pramna-the measurement; deam-place; parityajya- having left; iti-thus; arthah-the meaning; padmasya-the lotus; adha-below; dhvajam-the flag; dhatte-is placed; sarva-all; anartha-unwanted material tendencies; jaya-for defeating; dhvajam-the flag; iti-thus; sknda-of the Skanda Purana; vacant-from the statement. The word "try-agula-mnata" means "three fingers in distance from the front part of the foot". This is corroborated by the following description of the Lord's lotus feet in the Skanda Pura: "Below the mark of the lotus is the mark of a flag. This flag represents victory over all that is

unwanted." Text 12 yatra kutracit parita ity artha. dim aguha-tarjani-sandhim rabhya madhyama-madhya yvat tvad rdhva-reka vyavasthit padma-sajake pue kathit ity artha. yatra kutracit-the words "yatra kutracit"; parita-mean "everywhere"; iti-thus; artha-the meaning; dim-beginning; aguha-tarjani-sandhim-the junction of the big-toe and the fore-toe; rabhya-beginning;; madhyama-madhyam-in the middle; yvat-from there; tvad-to there; rdhvareka-rdhva-rekh line; vyavasthit-situated; padma-sajake-the words "padma-samjake; puein the Pura; kathit-spoken; iti-thus; artha-the meaning. The words "yatra kutracit" mean "everywhere". The word "dim" means "the junction of the big toe and the fore-toe". The "rdhva-rekh" line begins at that point and extends to the middle of the Lord's foot. The words "kathit padma-sajake"mean "described in the Padma Pura". Text 13 Aangulair mnam tat iti madhyamguly-agtd agula-mna parityajyety artha. aa-of eight; agulai-fingers; mnam-measurement; tat-that; iti-thus; madhyama-middli; agulitoe; agrt-from the beginning; aa-eight; agula-fingers; mnam- measurement; parityajyety-going away; iti-thus; artha-the meaning. The phrase "agulai mnam tat means "eight fingers away from the middle toe". Text 14 tvad vistratvena vykhyya sthnsamvea ata eva prvam api tath vykhytam. evam uttaratrpi jeyam. tvat-in that way; vistratvena-with all details; vykhyyam-in the explanation; sthna-places; asama- extraordinary; vea-entrance; ata eva-therefore; prvam-previously; api-also; tath-in the same way; vykhytam-described; evam-in this way; uttaratra-in the next; api-also; jeyam-may be understood. In this way the elaborate description of the markings on Lord Ka's right lotus foot is

concluded. The description of the left lotus foot follows. Text 15 indra-cpa-tri-kordha-candraki" kramd adho-'dho-bhga-sthni. anyatreti r-kd anyatrety artha. indra-cpa-rainbow; trikoa-triangle; ardha-candrakni-and half moon; kramt-in sequence; adha adha-bhga-sthni-situated one beneath the othet; anyatra-in another place; r-ktexcept for ri Ka; anyatra-any other place; iti-thus; artha-the meaning. On the Lord's left foot, first there is the mark of the rainbow. Below that is the mark of the triangle, and below that is the mark of half-moon. The word "anyatra" means "any place other than the lotus feet of r Ka." Text 16 bindu ambaram. dau caraasydi-dee tad-aguli-sampe bindu. ante pri-dee matsyacihnam. oasm cihnam ubhayor api jeyam. daksidya-niyamenoktatvt. atra dakiguhdha cakram, vgudhas tanmukham", dara ca skndoktnusraa. bindu- the word "bindu"; ambaram-kumkuma; dau-in the beginning; caraasya-of the foot; didee-in the fore-part; tat-aguli-the toes; sampe-near; bindh-the bindu mark; ante-at the end; prni-dee-at the heel; matsya-of a fish; cihnam-the mark; oaam-16; cihnam-marks; ubhayoh-of the two feet; api-also; jeyam-may be understood; dakia-dya-niyamena-by the description of the right and left feet of the Lord; aguha-big toe; adha-below; tat-mukham-tanmuha; daram-dara; ca-also; skanda-of the Sknda Pura; ukta-the statement; anusraa-according to. The word "bindu"means "kukuma spot." This mark is found at the front part of the Lord's sole near the toes. At the Lord's heel there is the mark of a fish. In this way there are sixteen auspicious marks on the right and left feet of the Lord. The Sknda Pura further describes: "beneath the big toe of the Lord's right foot there is the mark of a cakra, and beneath the big toe of the Lord's left foot there are the marks of a tanmukha and dara." Text 17 te hi r-Ke 'py anyatra ryete. yathdi-varhe mathur-maala-mhtmye

yatra Kena sacta krita ca yath-sukham cakrkita-pad tena sthne brahmamaye ubhe iti. te-the two lotus feet; hi-certainly; ri-Ke-of ri Ka; api-also; anyatra-in other Vedic literatures; ryete-are heard; yath-just as; di-varhe-in the di-varha Pura; mathur-maalaof Mathr maala; mhtmye-in the glorification; yatra-where; kena-by ri Ka; sacram kritam-pastimes were performed; ca-also; yath-sukham-as He wished; cakra-with the disc; akitamarked; pad-with the foot; tena-by Him; sthne-in the place; brahmamaye-spiritual; ubheauspicious; iti-thus. The two lotus feet of Lord Ka are described in many places in the Vedic literatures. For example in the Mathur-maala-mhtmya section of the Pura we find the explanation: "Lord Ka, whose lotus foot is marked with the sign of the cakra, performed pastimes according to His own desire in the auspicious transcendental place known as Mathur-maala." Text 18 r-gopla-tpanym akha-dhvajtapatrais tu cihnita ca pada-dvayam iti. tapatram ida cakrdhastj jeyam. dakiasya prdhanyat tatraiva sthna-samvec ca. aguli-parima-mtra-dairghyc-caturdaena tad-vistry aena jeyam. anyatra dairghye caturdaguli-parimntvena vistre a-aguli-parimsatvena pradiddher iti. r-gopla-tpanym-in the Gopla-tpan Upaniad (2.62); akha-with the conch-shell; dhvajaflag; tapatrai-and umbrella; tu-also; cihnitam-marked; ca- also,; pada-lotus feet; dvayam-pair; itithus; tapatram- umbrella; idam-this; cakra-the disc; adhastt-beneath; jeyam-should be understood; dakiasya-of the right foot; prdhanyt-primarily; tatra-there; eva-certainly; sthnasamcet-from the place; ca-also; aguli-of the fingers; parima-mtra-measurement; dairghyt-by length; caturdaa-fourteen; amsena-by part; jeyam-should be known; anyatra- otherwise; dairghyein lengthl caturdaa-fourteen; agulu- fingers; parimatvena-by measurement; vistre-in extent; a-six; aguli-fingers; parimatvena-by measurement; prasiddhe-celebrated; iti-thus. The markings of the Lord's lotus feet are also described in Gopla-tpan Upaniad (2.62): "Lord Ka's lotus feet are marked with the signs of the conchshell, flag, and parasol."

The sign of the umbrella is situated fourteen agulis beneath the cakra and six agulis to the right on the Lord's right foot. (At this point the Sarva-samvdin ends and the Ka-sandarbha continues.) Text 46 ity di pryaa r-bhgavatavat r-Ka-sahitm tn gaayitv punar ha narasihdayo 'nye 'pi sarva-ppa-vinana yad-vibhti-vieelakta bhuvi jyate tat sarvam avagantavya ka-samudbhavam. iti iti-thus; din-in the passage beginning; pryaa- for the most part; r-bhgavatavat-like the bhgavatam; r-ka-ri Ka; sahitn-including; tn-them; gaayitv-enumerating; punaagain; ha-says; narasiha- Narasimha; daya-beginning with; anye-others; api-also; sarva-all; ppa-sins; vinana-removing; yat-whose; vibhti-opulence and power; vieea-specifically; alaktam-decorated; bhuvi-on the earth; jyate-is produced; tat-them; sarvam-all of; avagantavyamshould be known; ka-of ri La; aa-of the plenetary portion; aa-of a part; samudbhavamproduced; iti-thus. After saying these words, Sta Gosvm gave a brief description of the Lord's various incarnations, much like the list found in the First Canto of rmad-Bhgavatam, and included Ka among the incarnations. When the description of the incarnations was completed, Sta Gosvm explained the special position of Ka in the following words: "The incarnations of the Lord, including Lord Narasiha and many others, are full of all transcendental opulences and powers, and they appear in this material world to remove the sinful reactions of the conditioned souls. One thing, however, should be carefully understood about them: all the incarnations are simply parts of the plenary portions of Lord Ka, the Original Personality of Godhead." Text 47 tad ittha sarvam abhipretya mahapakrama-lokam eva r-viu-purya-bhagavac-chabdaniruktivt ska r-kbhidheyatvenpi yojayati: janmady asya iti; narkti para brahma iti purn-vargt. tasmt ka eva paro deva iti r-gopla-tapan-rute ca. param ka dhmahi.

asya svarpa-lakaam ha satyam iti satya-vrata satya-para tri-satyam ity dau. tat-therefore; ittham-in this way; sarvam-all; abhipretya-intending; mah-upakrama-lokaminvocation; eva-certainly; r-viu-purya-from the Viu Pura; bhagavat-"Bhagavn"; abdaof the word; niruktivat-like the definition; skt-directly; r-ka-ahidheyatvena-by the name "ka"; yojayati-is emplyed; janmdi asya iti- rmad-Bhagavatam 1.1.1: nara-of a human being; kti-with the form; param-the supreme; brahma-Brahman; iti-thus; pur-vargt-from the Puras; tasmt-therefore; ka-Ka; eva-certainly; para-the Supreme; deva-Personality of Godhead; iti-thus; r-gopla-tpan-ruteh-from the Gopla-tpan Upsniad; ca-also; param-by the word "param"; kam-"ka" is intended; intended; dhmahi- Ido meditate upon; asya-of Him; svarpathe original form; lakaam-the description; ha-speaks; satyam iti-with the word "satyam"; satyavratam satya-param tri-satyam iti-dau: rimad-Bhgavatam (10.2.26) That ri Ka is the Supreme Personality of Godhead is also described in the very beginning of rmad-Bhgavatam (1.1.1), where r Vysadava says: o namo bhagavate vsudevya janmdy asya yato 'nvayd itarata crthev abhija svar tene brahma hd ya di-kavaye muhyanti yat sraya tejo-vri-md yath vinimayo yatra tri-sargo 'm dhmn svena sad nirasta-kuhaka satya para dhmahi "O my Lord, ri Ka, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord Sri Ka because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmj, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord ri Ka, who is eternally existent in the transcendental abode, which is forever free from the illusory representations f the material world. I meditate upon Him, for He is the Absolute Truth."* These words of Vysa are also corroborated by the defination of the word "bhagavn" found in the Viu Pura ("The Supreme Personality of Godhead, Bhagavn, is He who possesses unlimited wealth, strength, fame, knowledge, beauty, and renunciation"), and they are also corroborated by the following quotations from Vedic literatures: narkti para brahma "The Supreme Godhead has a humanlike form."

-The Puras tasmd ka eva paro deva "ri Ka is the Supreme Personality of Godhead." -Gopla-tpa Upaniad We may note that the word "param" in the last lise of the invocation of riad-Bhgavatam certainly refers fo r Ka. and that the word "satyam (Absolute Truth) gives us the description of r Ka actual nature. This word "satyam" is described in the following verse of rmadBhgavatam (10.2.26): satya-vrata satya-para tri-satya satyasya yoni nihitam casatye satyasya satyam ta-satya-netra satytmaka tv araa prapann "The demigods prayed: O Lord, You never deviate from Your vow, which is always perfect because whatever You decide is perfectly correct and cannot be stopped by anyone. Being present in the three phases of cosmic manifestation-creation, maintenance and annihilation-You are the Supreme Truth. Indeed, unless one is completely truthful, one cannot achieve Your favor, which therefore cannot be acheived by hypocrites. You are the active principle, the real truth, in all the ingredients of creation, and therefore you are known as antarym, the inner force. You are equal to everyone, and the beginning of all truth. Therefore, offering our obeisances, we surrender unto You. Kindly give us protection."* Text 48 satye pratihita ka satyam atra pratihitam satyt satya ca govindas tasmt satyo hi nmata ity udyama-parvai sajaya-kta-r-ka-nma-niruktau ca tath rutatvt. etena tadkrasyvyabhicritva daritam. satye-in truth; pratihita-fixed; ka-ri Ka; satyam-truth; atra-in Him; pratihitam-is situated; satyt-from the truth; satyam-the truth; ca-and govinda-Govinda; tasmt-therefore; satya-the truth; hi- certainly; nmata-by name; iti-thus; udyama-pravai-in the Udyama Parva of the Mahbhrata; sajaya-by Sajaya; krta- spoken; r-ka-of ri Ka; nma-of the holy names; niruktau-in the definitions; ca-also; tath-in the same way; rutatvt-because of being heard in the scriptures; etena-by this statement; tat-His; krasya-of the form; avyabhicritvam-eternality; daritam-is revealed.

In the Dictionary of r Ka's Names in the Udyama Parva of the Mahbhrata, Sajaya gives us the definition of the word "satya" as a name of Ka: "r Ka is the Supreme Reality, and all reality has emanated from Him and is situated within Him. For this reason, He is called `satya', The Supreme Reality, or the Absolute Truth." In these words Sajaya clearly explained that the form of r Ka is eternal and unchanging: the Absolute Truth. Text 49 taastha-lakaam ha dhmn svena ity di. svena sva-svarpea dhmn r-mathurkhyena sad nirasta kuhakam my-krya-lakaa yena tam taastha-lakaam-as aloof from the material world; ha-describes; dhmn svena iti di-in the phrase beginning with the words "dhmn" in the last line of rmad-Bhagavatam 1.1.1 quoted on page 486-487 of this book; svena-the word "svena"; sva-svarpea-means "with Hid original transcendental form; dhmn-the word "dhmn"; r-mathurkhyena-means with His abode, known as Mathur; sad-always; nirastam- negation by absence; kuhakam-illusion; my-of illusion; krya-activities; lakaam-characterized bu; yena-by whom; tam-unto Him. In the invocation of rmad-Bhgavatam (1.1.1), quoted in Text 47, r Ka is described as being free from all material illusion. This is described in the following words: dhmn svena sad nirasta-kuhaka para dhmahi "I therefore meditate upon Him, Lord r Ka, which is forever free from the illusory representations of the material world. I meditate upon Him, for He is the Absolute Truth."* In this phrase the word "svena" means "His own transcendental form, the word "dhmn" means "with His abode, known as Mathur", and the word "kuhakam" means "the illusory activities of the material world." Text 50 mathyate tu jagat sarva brahma-jnena yena v tat-sra-bhta yad yasym msthut sa nigadyate

iti r-goplottara-tpan-prasiddhe. mathyate-is churned; tu-also; jagat-universe; sarvam- entire; brahma-the absolute Truth; jnena-by transcendental knowledge; yena-by which; v-or; tat-sra-bhtam-butter; yat-because; yasym-in which; mathur-Mathur; s-it; nigadyate-is named. iti-thus; r-gopla-uttara-tpan-in the description of the Second Chapter of the Gopala-tpan Upaniad; prasiddhe-famous. Mathur, the transcendental abode of Lord Ka, is described in the following verse of Goplatpan Upaniad (2.79): When the entire universe is churned (mathyate) by the churning rod of transcendental knowledge, the butter produced is the Supreme Personality of Godhead in Mathur. That is why it is called Mathur." Text 51 llm ha dyasya nityam eva rmad-ananakadundubhi-vrajevara-nandanatay r-mathurgokuleu virjamnasyaiva svasya kasmaicid arthya loke prdurbhvpekay yata rmadananakadundubhi-ght janma tasmd ya putra-bhvatas tad-anugaytatvengacchat. llm-pastimes; ha-describes; adyasya-by the word "dyasya"; nityam-eternally; eva -certainly; rmat- ananka dundubhi-of Vasudeva; vraja-vara-and of Nanda, the king of Vraja; nandanatayas the son; r-mathur-in Mathur; dvrak-Dvrak; gokuleu-and Gokula; virjamnasyamanifested; eva-certainly; svasya-for His own; kasmaicit-particular; arthya-purpose; loke-in the material world; pradurbhava-appearance; apekay-with reference; yata-by the word "yata"; rmat-nanakadunbhi-of Vasudeva; ght-from the home; janma-birth; tasmt- therefore; ya-who; itarata ca-by the words "itarata ca"; itaratra-in another place; r-vraja-vara-of the king of Vraja; ghe-in the home; api-even; anvayt-by the word "anvayt"; putra-bhvata-as the son; tatanugatatvena- appearing as; agacchat-arrived. The first verse of the Bhgavatam, quoted in Text 47, gives us a summary description of Lord Ka's pastimes on this earth. This may be explained in the following way: The word "dyasya" means "the Supreme Lord who eternally remains in Mathur, Dvrak, and Gokula as the son of Vasudeva and Nanda Mahrja". The word "janma" means that tahe Supreme Lord appears in the material world to accomplish a specific purpose. The words "yata anvayt itarata ca" mean that the Lord was carried from the home of Vasudeva to the home of Nanda, the king of Vraja, who accepted the Lord as his own son.

Text 52 uttaren ya iti padennvaya. yata ity anena tasmd iti svayam eva labhyate. uttarea-by the first; ya iti-beginning with the word "yata"; padena-line of the verse; anvayasequence of words; yata iti-the word "yata"; anena-by that; tamsat-the word "tasmt (from Him)"; iti-thus; svayam-by itself; eva- certainly; labhyate-is obtained. That is the meaning of the first line of the verse. We may also note in this connection that the word "yata" (from whom) implies the use of an appropriate co-relative pronoun, which need not be expressed, but may be simply understood. In this sentence the pronoun "tasma" (from Him) is understood although not expressed. Text 53 kasmd anvayt. tatrha artheu kasa-vancandiu tda-bhvavadbhi r-gokula-vsibhir eva sarvnanda-kadamba-kdambin-rpa s s kpi ll sidhyatti tallakaeu v arthev abhija. tata ca svar svair gokula-vsibhir eva rjata iti. kasmt-from what? anvayt-reason; tatra-in this connection; ha-he says; artheu-in the purposes; kasa-of Kasa; vacana-deception; diu-and other reasons; tda-bhvavadhih-full of intense devotional love; r-gokula-vsibhi-with the residents of Gokula; sarva-all; anandatranscendental pastimes; sidhyati-perfectly manifested; iti-thus; tat-lakaeu-in the characteristics of which; v-or; artheu abhija-by the words 'artheu abhija"; tata-from that; ca-also; svar"; svai-with His own friends and relatives; gokula-vsibhi-the residents of Gokula; eva-certainly; rjate-appeared very splendid. iti- thus. The question may be raised: Why was the Lord carried from Vasudeva's home to the home of Nanda Mahrja in Vraja? The answer is given in the words "arthev abhija" in this verse from the Bhgavatam. These words indicate that Lord Ka knew very well the purpose of His being caried to Vraja. The Lord was carried to Vraja in order to deceive Kasa, and also to perform various transcendental pastimes with the residents of Gokula, who were all full of great love for Him. These pastimes seemed like a host of dark monsoon clouds that showered transcendental bliss upon everyone. The word "svar" in this verse means that the Lord always remained with His own friends and relatives, the residents of Gokula. Text 54 tatra tea prema-vasatm apannasypy avyahataivaryam ha tene iti. ya di-kavaye

brahmae brahaam vismpayitum hd sakalpa-mtreaiva brahma satya-jnnantnandamtraika-rasa mrtimy vaibhava tene" vistritavn. tatra-in this connection; tem-of the residents of Vraja; prema-by the love; vaatm-the state of being controlled; apannasya-atained; avyahata-unimpeded; aivaryam- power and opulence; hadescribes; tene iti-with the passage beginning with the word "tene"; ya-who; di-kaveye-the word "di-kavaye"; brahmae-means "to Brahm"; brahaam- Brahm; Vismpayitum-to bewilder and amaze; hd-the word "hd"; sakalpa-mtrea-means "simply by willing"; brahma-the word "brahma"; satya-transcendental; jana-full of knowledge; ananta-and unlimited; nanda-bliss; mtraconsisting of; eka-rasa-eternal and unchanging; mrti-mayam- forms; vaibhavam-opulence and power; tene-the words "tene'; vistritavn-means "manifested". Although Ka remained always conquered by the love of the residents of Vraja, he would occasionally manifest His divine power and opulence. One such occasion is described by Vysa in the phrase "tene brahma hd ya di-kavaye". The word "di-kavaye" means "to Brahm", "hd" means "simply by willing", "brahma" means "the manifestation of His divine potency in the form of innumerable eternal, unchanging, transcendental forms of knowledge and unlimited bliss", and the word "tene" means "manifested". Understood in this way, the phrase may be taken to mean " in order to bewilder and amaze Brahm, Lord Ka, simply by willing to do so, manifested innumerable eternal, unchanging transcendental forms of knowledge and unlimited bliss." Text 55 yad yatas tath-vidha-laukiklaukikat-samucita-ll-heto sraya tat-tad-bhakt muhyanti premtisyodayena vaivayam apnuvanti. yad ity uttarepy anvayt. yad yata eva tda-llta tejo-vri-mdam api yath yathvat vinimaya bhavati. tatra tejasa candrder vinimayo nistejovastubhi saha dharma-parivarta; tac-chr- mukhdiruc candrder nistejastvbhidhnn nikatastha-nistejo-vastuna sva-bhs tejasvta-padanc ca, tath vri dravas ca kathina bhavati, veu-vdyena mt-paais ca dravatti. yatra r-ka tri-sarga r-gokula-mathur-dvrakvaibhava-praka am satya eveti. r-veda-vysa. yat-the word "yat"; yata-means "because of"; tath-vidha-like this; laukika-ordinary; aluakikaand extraordinary; samucita-appropriate; ll-pastines; heto-because of; sraya-the word "sraya"; tat-tat-bhakt-means "the devotees of the lord"; muhyanti-the word "muhyanti"; premaatiaya-udayena-because of great love; vaivaayam- helplessness; pnuvanti-attained; yat iti uttarena-by the phrase following the word "yat" anvayt-series of words; yat- the word "yat"; yatameans "because of"; eva-certainly; tda-llta-because of these pastimes; teja-vri-mdam-the word "tejo-vri-mdam"; api-even; yath-the word "yath"; yathvat-means "just like" vinimayatransformation; bhavati-becomes; tatra-in this connection; tejasa-of the splendor; candra-de-of the moon and other luminous objects; vinimaya-transformation; nistejo-vastubhi saha-without spendor; candra-de-of the moon and other luminous objects; vinimaya-transformation; nistejovastubhi saha-without splendor; dharma-of their natures; paivarta- transformation; tat-His; r-of

beauty; mukha-of the face; ruc-by the splendor; candra-de-of the moon and other luminous splendor; abhidhnt-because of the description; nikaastha-nearby; nisteja-dull; vastunabecause of substance; sva-bhs-bu is own splendor; tejasvita- splendour; apadnt-because of attaining; ca-also; tath-in the same way; vri-the word "vri"; drava-means "liquid"; ca-also; kahiam-solid; bhavati-becomes; veu-of the flute; vdyena-by the music; mt-earth; panastones; dhi-and other solids; ca-also ; dravati-become melted; iti-thus; yatra-where; r-ka-ri Ka; tri-sarga-the word "trisarga"; r-gokula-Gokula; mathur-Mathur; dvrak-and Dvrak; vaibhava-opulence; praksamanifestation; ana-the word "ama" satya- means "reality"; eva-certainly; iti-thus; r-vedavysa- spoken by Vedayvysa. The phrase "muhyanti sraya" means "the devotees become overwhelmed with love when they hear about the pastimes of Lord Ka, which are sometimes wonderful and extraordinary, and which sometimes appear like the activities of an ordinary human being. The phrase "tejo-vrimda yath vinimaya" means, "liquids, solids. and effulgent substances all change their natures when the Lord enjoys pastimes. This means that in comparison to the splendor of the Lord's beautiful face, the shining of the moon and other bright things becomes dull. Also, when Lord Ka plays His flute, the water of the Yamun river becomes solid, and the earth and rocks begin to melt in ecstasy." The phrase "yatra tri-sargo "m" means "from Lord Ka are manifested the eternal, opulent, transcendental abodes of Gokula, Mathur, and Dvrak." This concludes the explanation of the first verse of rmad-Bhgavatam. Anuccheda 83 Text 1 eva sarvopasasahra-vkyam api tatraiva sagacchate kasmai yena vibhsto yam ity di evam-in this way; sarva-of everything; upasahra- concluding; vkyam-statement; api-even; tatra-there; eva- certainly; sagacchate-is assembled; kasmai yena vibbhsita ayam iti di- rmadBhgavatam 12.13.19: kasmai yena vibhito 'yam atula-jana-pradpa pur tad-rpen ca nradya munaya kya tad-rpi yogndrya tad-tman ca bhagavad-rtya kruyatas tac-chuddha vimala viokam amtm satya para dhmahi.

The explanation given in the first verse of the Bhgavatam, is repeated again at the end in these words (rmad-Bhgavatam 12.13.19): "Formerly Ka mercifully gave the lamp of transcendental knowledge to Nrada, Vysa Muni, and ukadeva Gosvm, a great devotee and the best of yogs. I meditate on the Supreme Lord, Ka, the eternal Absolute Truth, supremely pure, and free from all suffering and lamentation." Text 2 yo bahnaa viddhti prva yo vai vidys tasmai gpayati sma ka ta ha devam tma-buddhi-praka mumukur vai araam amu vrajet iti-r-gopla-puva-tpan-ruteh. vykta ca dvitya-sandarbhe tasyaiva catu-lok-vakttvam api. r-sta. yah-Who; brahaam-to Brahm; vidadati-gave; prvam-previously; yah-who; vai-certainly; vidy- transcendental knowledge; tasmai-to him; gpayati-sma- instructed; ka-Ka; tam-to Him; ha-certainly; devam-the Supreme Personality of Godhead; tma-buddhi-spiritual knowledge; prakam-manifesting; mumuku-onw who desires liberation; vai-certainly; araam-shelter; amum-this; vrajet-should go. iti-thus; r-gopla-prva-tpan-rute-from the First Chapter of the Gopla-tpan Upaniad (1.26); vyktam-explained; ca-also; dvitya-sandarbhe-in the Second (Bhagavat-) sandarbha; tasyaof Lord Ka; eva-certainly; catu-lok-of the four most important verses of rmad-Bhgavatam (2.9.33-36); vakttvam-status as the speakers; api-also; r-uta-spoken by Sta Gosvm. We have already discussed in the second (Bhagavat) sandarbha how Lord Ka spoke the four essential verses of rmad-Bhgavatam (2.9.33-36) to Brahm. That Lord Ka is the original instructor of Vedic knowledge is also described in Gopla-tpan Upaniad (1.23): "It was Ka who in the beginning instructed Brahm in Vedic knowledge and who disseminated Vedic knowledge in the past.* They who desire liberation surrender to Him, the Supreme Personality of Godhead, who grants transcendental knowledge to His devotees." Anuccheda 84 Text 1

tad evam abhysdny api tasmin vispany eva prvodhta-vkyeu. tad etac chrmad-gtgopla-tpany-di-atra-gaa-sahyasya nikhiletara-atra-ata-praata-caraasya rbhgavatasybhipryena r-kasya svayam-bhagavatta karatla iva daritam. r bhgavatasya sa eva parama-pratipadya iti purntareaiva svaya vykhytam. yath brahma-pure rknottara-ata-ammta-stotre r-kasya nma-viea eva-"ukavg-amtbdhndu iti. tat-therefore; evam-in this way; abhysa-dni- beginning with careful and repeated scrutiny; apieven; tasmin- in this matter; vispani-clear meaning; eva-certainly; prva-previous; udhtaspoken; vkyeu-in the statements; tat-therefore; rmat-gt-Bhagavad-gt; gapla-tpan-Goplatpan Upaniad; di-beginning with; stra-gaa-in Vedic literatures; sahayasya-with the assistant; nikhila-all; itara-other; atra-Vedic literatures; ata-hundreds; praata-offering obeisances; caraasya-to His feet; r-bhgavatasya-of rmad Bhgavatam; abhipryea-by the actual meaning; r-kasya-of r Ka; svayam-bhagavattvam-the status as the Original Personality of Godhead; kara-tale-in the palm of the hand; iva-as it were; daritam-is revealed; r-bhgavatasya-of |srmadBhgavatam; sa-He; eva-certainly; parama-supreme; pratipadya-subject of discussion; iti-thus; pura-antarea-by other Puranas; svayam-directly; vykhytam-is described; yath-just as; brahaa-pure-in the Brahmna Pura; |sr ka-aottara-ata-nma-amta-stotre-in "The Nectar of 108 Names of r Ka" prayers; r-kasya-of r Ka; nma-viea-specific name; eva-certainly; uka-ak-of the words of ukadeva Gosvm; amta-nectar; abdhi-from the ocean; indu-the moon; iti-thus. By repeatedly studying these scriptural quotations, the actual truth (that r Ka is the Original Personality of Godhead) will become clear to the reader. The actual purport of rmadBhgavatam. (which has Bhagavad-gt and Gopla-tpa Upaniad as it's assistants, and hundreds of other Vedic literatures as it's servants) will reveal to us the actual truth (that r Ka is the Original Personality of Godhead). The Bhgavatam will very clearly place this conclusion within the palm of our hand. That r Ka is the Original Personality of Godhead is the central theme of rmadBhgavatam. This is also confirmed in other Puras. For example, Brahma Pura explains in the r-Ka-nmottara-ata-nmmta Prayers: uka-vg-amrtbdhndu "r-Ka is a moon risen from the nectar ocean of rmad-Bhgavatam, which was spoken by ukadeva Gosvm." Text 2 atha tasya mah-vsudevatve siddhe r-baladevdna api mah-sakaraditva svata eva siddham. yad-rph svaya-bhagavn tad-rpa eva te bhavitum arhantti. ata r-baladevasya yat

kacid averatva manyate, tad asat. dyate ca r-ka-rmayor yugalatay varanena samaprakatvam: tv aghri-yugman anukya sarspantau, yad vivevarayor yacm, dadara ka rma ca, tau rejat raga-gatau mah-bhujau ity dau. atha-now; tasya-of r Ka; mah-vsudevatve-the status of being the original Vsudeva; siddhe-has been proven; r-baladeva-dnm-of r Baladeva and other forms of Godhead; api-also; mah-snkarsn-ditvam-the status of the Original Sakaraa and other forms of Godhead; svata- automatically; eva-certainly; siddham-is proved; yat-rupa- whose form; svayam bhagavnthe Original Personality of Godhead; tat-rp-His expansions; eva-certainly; te-the other forms of Godhead; bhavitum arhanti-are; iti-thus; ata- therefore; r-baladevasya-of r Baladeva; yatwhich; kacit-someome; vea-avatratvam-the status of an vea-avatra (empowered living entity); manyate-may consider; tat- that; asat-is not true; dyate-may be seen; ca-also; r ka-of r Ka; rmayo-and of r Rma; yagalatay-by the description; sama-equal; prakstvammanifestation; tauaghri-yugman anukya sarspantau-the verse (rmad-Bhgavatam10.8.22): tv aghri-yugmam anukya satispantau ghoa-praghoa-rucira vraja-kardameu tan-nda-hta-manasv anustya loka mugdha-prabhtavad upeyatur anti mtro yad vivevarayo yacnam-the verse (rmad-Bhgavatam 10.23.38): athnusmrtya te vipr anvatapyan krtgasa yad vivesvarayor yc ahanma n-viambayo dadara krm rmam ca-the verse (rmad-Bhgavatam 10.38.28): dadara ka rma ca vraje go-dohana gatau pta-nlmbara-dhrau srad-amburuhekaau tau rejat raga-gatau mah-bhujau iti adau- the verse (rmad-Bhgavatam10.43.19): tau rejat raga-gatau mah-bhujau vicitra-vebharaa-srag-ambarau yath nav uttama-vea-dhrinu mana kipantau prabhay nirkatam.

Now that it is clearly proven that r Ka is the Supreme Personality of Godhead, the origin of Lord Vsudeva, it should also be accepted that Lord Balarma is the origin of the Lord Sakaraa, and other associates of the Lord are the origins of Lord Pradyumna, Lord Aniruddha, and other incarnations. r Ka is the Original Personality of Godhead, and His associates are, in some way or other, His expansions. Although someone may think that Lord Balarma is an vea-avatra (empowered living entity), this is not true. Lord Balarma is repeatedly described as equal to Lord Ka. This is explained in the following quotes: "When Ka and Balarma, with the strength of Their legs, crawled in the muddy places created in Vraja by cow dung and cow urine, Their crawling resembled the crawling of serpents, and the sound of Their ankle bells was verry charming. Very much pleased by the sound of other people's ankle bells, They used to follow these people as if going to Their mothers, but when They saw that these were other people, They became afraid and returned to Their real mothers, Yaod and Rohi."* -rmad-Bhgavatam 10.8.22 "The brhmaas engaged in the performance of sacrifices began to regret their sinful activities in refusing food to the Supreme Perrsonalities of Godhead. They said: We are now certainly undone, for we have offended Lord Ka and Balarma, who are the Supreme Controllers of all the universes, although They appear to be only ordinary human children."* -rmad-Bhgavatam 10.23.38 "When Akrra entered Vndvana he saw Ka and Balarma engaged in supervising the milking of the cows. Ka was dressed in yellow garments and Balarma in bluish. Akrra also saw that Ka's eyes were exactly like the beautifully grown lotus flower of the autumn season."* -rmad-Bhgavatam 10.38.28 "Ka entered the wrestling arena with Balarma. They both had long hands. They were beautifully dressed, and They were attractive to all the people assembled there. They were dressed as if They were going to act on the dramatic stage, and They drew the attention of all people."* -rmad-Bhgavatam 10.43.19 Text 3 loke 'pi hi srya-candra-samv eva yugalatay varyete, na tu srya-ukrau. ata eva hari-vae'pi vsudeva-mhtmye rma-kayor dnta: srya-candra-samv iva iti; tath dhvajavajrkuabho cihnitair aghribhir vrajam, obhayantau mahtmnau ity evm bhagavallakany api tatra ryante. na tv evam pthv-diu. loke-in this world; api-also; srya-to the sun; candra- and moon; samau-equal; eva-certainly;

yugalatay-as a pair; varnyete-are described; na-not; tu-but; srya-as the sun; ukrau-and venus; ata eva-therefore; hari-vae-in the Hari-Vaa; api-also; vsudeva-mhmye-in the glorification of Lord Vsudeva; rma-kayo-of Ka and Balarma; dnta-an example; srya-the sun; candra-and moon; samau-equal; iva-as if; iti-thus; tath-in the same way; dhvaja-vajra-akuaambhojai cihnitai aghribhi vrajam abhayantau mahtmnau iti-the verse (rmadBhgavatam10.38.30): dhvaja-vajrkuabhojai cihnitair aghribhi vrajam obhayantau mahtmnau snukroa-smitekaau; evam-in this way; bhagavat-of the Supreme Personality of Godhead; lakani-marks; api-even; tatra-in this quotation; ryate-are heard; na-not; tu-but; evam-in this way; pthu-diu-Pthu Mahrja and other incarnations. Ka and Balarma are described as equals and compared to the sun and moon. We may note that They never are compared to unequal things, as for instance the sun and the planet Venus (which is much smaller than the sun, and less prominent in the sky). This comparison of Lord Ka and Balarma to the sun and moon is given in the following quote from the Hari-vasa: srya-candra-samv iva "Ka and Balarma were like the sun and the moon." That Ka and Balarma were equals is also confirmed in the following verse of rmadBhgavatam (10.38.30): "The two great personalities, Ka and Balrama, had both made the land of Vraja extremely beautiful by decorating it with Their footprints, which had many auspicious markings, such as the flag, thunderbolt, rod for controlling elephants, and lotus flower. With great mercy, They cast Their smiling glance upon Akrra."* We may note in this verse that both Ka and Balarma are described as having the markings of the Supreme Personality of Godhead on the soles of Their feet. These auspicious markings are seen only on the feet of the Supreme Personality of Godhead Himself. They are never seen on the feet of akty-vea incarnations (empowered living entities) such as Pthu Mahrja and others. Text 4 tasmd ea tan-mahimpi varyate

naitac citra bhagavati hy anante jagad-vare ota protam ida yasmin tantuv aga yath paa etad hetuka-bdhtmaka karma. r-uka. tasmt-therefore; ea-this; tat-His; mahim-glory; api-also; varyate-is described; na-not; etatthis; citram- wonderful; bhagavati-in the Supreme Personality of Godhead; hi- certainly; anante-in the unlimited; jagat-vare-the master of the universe; otam-lengthwise; protam-breadthwise; idamthis universe; yasmin-in whom; tantuu-in the threads; aga- O king; yath-as much as; paa-a cloth; etat-this; hetuka-bdha-cause; tmakam-self; karma-action; r-uka-spoken by ukadeva Gosvm. Recounting the story of Balarma's killing of the demon Dhenuka, ukadeva Gosvm specifically praised Lord Balarma, and clearly described Him as the Personality of Godhead in the following words (rmad-Bhgavatam 10.15.35): "As the thread in a cloth spreads both lengthwise and breadthwise, so everything we see within this cosmic manifestation is directly and indirectly existing in Lord Balarma, the Supreme Personality of Godhead. This is not very wonderful for Him."* Anuccheda 85 ki ca saptamo vaiava dhma yam ananta pracakate garbho babhva davaky hara-oka-vivardhana garbhe babhva na tu garbhe babhveti saptamy-antnukty skd devvatratva scitam. sa eva. kim ca-furthermore; saptama-the seventh; vaiavam-of Lord Viu; dhma-a plenary expansion; yam-unto whom; anantam-by the name Ananta; pracakate-is celebrated; garbhaembryo; babhva-there was; devakyh-of Devaki; hara-oka-vivardhana-simultaneously arousing pleasure and lamentation; garbhe babhva-apeared in the womb; na-not; tu-but; garbhe-in the womb; babhva-appeared; iti-thus; saptam-seventh; anta-after; anukty-not describing; sktdirectly; deva=of the Supreme Personality of Godhead; avarratvam-appearance; sa-He; evacertainly.

Lord Balarma, The seventh son of Devak, is described as a viu-tattva plenary portion of Lord Ka in the following quote from rmad-Bhgavatam (10.2.5) describing His appearance in Devak's womb: "Some of their relatives, however, began to follow Kasa's principles and act in his service. After Kasa, the son of Ugraasena, killed the six sons of Devak, a plenary portion of Ka entered her womb as her seventh child, arousing her pleasure and her lamentation. That plenary portion is celebrated by great sages as Ananta, who belongs to Ka's second quadruple expansion."* Anuccheda 86 Text 1 athedam apy evam eva vykhyeyam vsudeva-kalnanta sahasra-vadava svar agrato bhavit devo hare priya-cikiray atha-now; idam-this; api-also; evam-in the same way; eva-certainly; vykhyeyam-is described; vsudeva-kal ananta-the plenary expansion of Lord Ka known as Anantadeva or Sakaraa Ananta, the all-pervasive incarnation of the Supreme Lord; sahasra-vadana- having thousands of hoods; svar-fully independent; agrata-previously; bhavit-willappear; deva-the Lord; hare-of Lord Ka; priya-cikray-with the desire to act for the pleasure. That Lord Balarma is the origin of the viu-tattva expansion Sakaraa is described in the following verse (rmad-Bhgavatam 10.1.24): "The foremost manifestation of Ka is Sakaraa, who is known as Ananta. He is the origin of all incarnations within this material world. Previous to the appearance of Lord Ka, this original Sakaraa will appear as Baladeva, just to please the Supreme Lord Ka in His transcendental pastimes."* Text 2 r-vasudeva-nandanasya vsudevasya kal prathamo 'a sankaraa, tasya sakaraatva svayam eva, na tu sakaravatratveny ha svar senaiva rjat iti. ata eva myay tasta garbhasamya karaa ca yuktam. prasya vstavrasabhavd iti kecit. etad-vidh-krye ca tadakuhecchtmaka-cic-chaktyviaiva s my prabhavet.

r-vasudeva-nandanasya-of the son of Mahrja Vasudeva; vsudevasya-of Lord Vsudeva; kalthe word "kal" prathama-first; aa-plenary part; sakaraa-Lord Sakaraa; tasya-His; sakaraatvam-status as Lord Sakaraa; svayam- directly; eva-certainly; na-not; tu-but; sakaraa-avatratvena-as an expansion of Lord Sakaraa; ha- ukadeva Gosvm describes; svart-the word "svart"; svena-by His own potency; eva-certainly; rjate-appears; iti-thus; ata evatherefore; ananta-Lord Ananta; kal-of time; dea-and place; pariccheda-of limitations; rahitafree; ata eva-therefore; myay-by the potency; tasya-of Him; gar;bha-samaye-while in the womb; karaam-pulling; ca-also; yuktam-engaged; prasya-of the perfect and complete Personality of Godhead; vstava-actual; karaa- pulling; asmbhavt-because of impossibility; iti-thus; kecitsome may say; etat-vidha-krye=in this kind of activity; ca-also; tat- therefore; akuha-of the Supreme Personality of Godhead who is also known as Vaikuha icch-by the desire;tmaka-His own; cit-akty-spiritual potency; via-entered; eva-certainly; s-that; ay-potency known as yogamy; prabhavet-may be able. In this verse Lord Balarma is described as "vsudeva-kal" (the first expansion of Lord Ka, the son of Mahrja Vasudeva). Because Balarma is described as "kal" (the first expansion), it must be concluded that He is the origin of Lord Sakaraa, and not an expansion from Lord Sakaraa. This is confirmed by the use of the word "svar (fully independent)". The word "ananta" (unlimited) is used in this verse to describe Lord Balarma because He is transcendental, beyond the limitations of time and space. In this portion of the Bhgavatam, where Lord Ka's appearance is described (the First Chapter of the Tenth Canto), ukadeva Gosvm explains that Lord Balarma, while in Devak's womb, was transferred to the womb of Rohi. Someone may protest at this point and say that the perfect and complete Personality of Godhead cannot be pulled from one place to another, and therefore we should not consider that Lord Balarma is actually the Personality of Godhead. This is not a vary sound argument. If the Personality of Godhead wishes, He can empower His yogamy potenncy to carry Him from one place to another. There should be on objection on this point. Text 3 ukta ca tadn tadviatva tasy di prabhunena kryrthe sambhaviyati iti. uktam-described; ca-also; tadnm-at that time; tad-then; viatvam-the state of entering; tasy-of the yogamy potency; di prabhun aena kryrthe sambhaviyati iti-riadBhgavatam 10.1.25: vior my bhagavati yay sammohita jagat di prabhuena kryrthe sambhaviyati.

The incarnation of yogamy within the material world during Lord Ka's pastimes is described in the following verse (rmad-Bhgavatam 10.1.25): "The potency of the Lord, known as viu-my, who is as good as the Supreme Personality of Godhead, will also appear with Lord Ka. This potency, acting in different capacities, captivates all the worlds, both material and spiritual. At the request of her master, she will appear with her different potencies in order to execute the work of the Lord."* Text 4 aena cic-chakty sambhaviyati miliyatti tatra hy artha. ata eva ekaeti tasya nma. eko 'o yatreti niruktir iti kecit. ya eva ekhya sahasra-vadano 'pi bhavati. yato dava, nnkratay divyatti. aena-by the word "aena"; cit-akty-the spiritual potency is meant; sambhaviyati-the word "sambhaviyati"; militati iti-means "wo;; meet"; tatra- there; hi-certainly; eka-aa iti-"eka (one expansion)"; yatra-where there is; iti-thus; nirukti- definition; iti-thus; kecit-some give; ya evathat very same person; e-khyah-known as Ananta ea; sahasra-vadana- with thousands of mouths; api-also; bhavati-becomes; yata- therefore; deva-He is the Personality of Godhead; nnakratay-in various forms; divyati-performs pastimes; iti- thus. In this verse the word "aena" means "by His spiritual potency yogamy", and the word "sambhaviyati" means "will assemble there". Yogamy is described as "eka" because she expands herself as mahmy. We may also note in regard to rmad-Bhgavatam 10.1.24, quoted in Text 1 of this anuccheda) that Lord Balarma is described as the origin of Ananta ea, who has thousands of faces. For this reason it should be concluded that Lord Balarma is certainly viu-tattva, the Personality of Godhead, who enjoys transcendental pastimes in many different forms. Text 5 tad ukta r-yamun-devy rma rma mah-bho na jne tava vikramam yasyaikena vidht jagat jagata pate rma-O Balarma; rma-O Balarma; mah-bho-mighty-armed; na-not; jne-I know; tava-Your; vikramam-prowess; yasyaj-of whom; eka-by one; aena-portion; vidhta- sustained; jagat-the universe; hagata-of the universe; pate-o master.

That Lord Balarma is the Personality of Godhead, the origin of the ea incarnation is confirmed in the following statement by Yamun-dev (rmad-Bhgavatam 10.65.28): "My dear Balarma, You are the most powerful personality, and You are pleasing to everyone. Unfortunately, I forgot Your glorious exalted position, but now I have come to my senses and I remember that You hold all the planetary systems on Your head merely by Your partial expansion as ea. You are the sustainer of the whole universe."* Text 6 ekena ekhyena iti k ca. anyath tad ekvayavaika-dea-rprthatvenaikeneti yacchabdasya karttva-nirdea eva yukta syt. tad-avatra-lakarthntara-pratti-nirasavaya mah-vidvad-vkyatvt sambandhi-nirdeena tu k-vykhyaiva sphuatar. eke mukhyasyaiva karttvasya nirvyaja-prattir na svaupacrikasyeti. eva r-lakmaasypy antima-danukraalily ryate skande 'yodhy-mhtmye eka-aena-"by one expansion"; ea-khyena-named ea; iti-thus; k-the commentary of rdhara Svm; ca-alsp; anyath-otherwise; tat-of Him; eka-one; avayava- part; eka-dea-rpa-in one place; arthatvena-by the interpretation; eka-aena iti-by the word "ekaena"' yat-abdasya-of which phrase; kattva-as the agent of the action; nirdea-indication; eva-certainly; yuktahappropriate; syat-may be; tat-of Him; aa-of an expansion; avatra-incarnation; lakaa-arthaantara-a secondary meaning of the word; pratti-confidence; nirasanya-for dispelling; mahvidvatof the greatly learned rdhara Svm; vkyatvt-from the statement; smbandhi-of connection; nirdeena-by indication; tu-but; k-of the commentary; vykhy-explanation; eva-certainly; sphuatara- more clear; eka-ae-of the word "eka"; mukhyasya-of the primary meaning of the word; eva-certainly; karttvasya-of the agent of the action; nirvyaja-non deceptive; pratti- trust; na-not; sva-aupacrikasya-of the secondary meaning; iti-thus;evam-in the same way; rlakmaasya-of Lakmaa; api-also; antima-da-death; anukaraa- imitating; llym-in the pastime; ryate-is heard; sknde-in the Skanda Para; ayodhy-mhtmye-in the Ayodhtmhtmya. In his commentary on this verse, rdhara Svm says: "The word `ekena' means `by Ananta ea'". Someone may say the word "ekea" means "with a single hand, Lord Balarma sustains the universe." This interpretation, based on accepting a secondary meaning of the word "aa", is not as clear as rdhara Svm's, which depends on the primary meaning of "aa". rdhara Svm's explanation of this word should therefore be accepted, and not the alternate interpretation based on accepting a secondary meaning of the word "aa". The word "ekena" in this verse, interpreted according to rdhara Svm's explanation, means that Lord Balarma is the origin of Ananta ea. Lord Balarma first expands as Lakmaa,

the brother of Lord Rmacandra. It is from Lakmaa that Ananta ea is expanded. This is confirmed in the following verses from the Ayodhy-mhtmya section of the Skanda Pura, where Mahrja Indra clearly describes Ananta ea as an expansion of Lakmaa: Text 7 tata etmat yta lakmana satya-sagaram uvca madhura akru sarvasya ca sa payata tatah-then; ea-of Sesa; tmatm-identity; ytam- attained; lakmaam-Lakmaa; satyasagaram-true to His word; uvca-spoke; madhuram-in sweet words; skru-Indra; sarvasya-while everyone; ca-also; sa-He; payata-was looking on. "As all the demigods watched, Lakmaa who is always true to His promise, assumed the form of Ananta ea. With sweet words king Indra offered the following prayers to the Lord. Text 8 indra uvca lakmanottiha ghra tvam arohasva pada svakam deva-krya k-rta vra tvay rupu-nisdana indra-Indra; uvca-said; lakmaa-O Lakmaa; uttiha-please rise; ghram-quickly; tvamYou; rohasva-please ascend; padam svakam-to Your own abode; deva- of the demigods; kryam-the work; ktam-has been done; vra-I hero; tvay-by You; ripu-nisdana-O destroyer of the enemy. "Indra said: O Lakmaa, O hero, O destroyer of the enemies, You have fulfilled Your mission of assisting the demigods, Please return now to Your own transcendental abode. Text 9 vaiava parma sthna prpnuhi sva santanam bhavan-mrti samyt

eo 'pi vilasat-phaa vaiavam-of Lord Viu; paramam-supreme; sthnam- position; prpnuhi-please attain; svamYour; santanam- eternal; bhavat-Your; mrti-form; samyt-has arrived; aa-ea; api-also vilasat-with glittering; phaa- hoods. O Lord, Your form of Ananta ea, who has innumerable glittering hoods, has now arrived. Please now return to Your own eternal abode in the spiritual world. Text 10 tata ca ity uktv sra-rjendro lakmaa sura-sagata ea prasthpya ptle bh-bhra-dharaa-kamam lakmaa ynam ropya pratasthe divam dart tata-then; ca-also; iti-thus; uktv-having spoken; sura-rja-indra-the king of the demigods; lakmaam-to Lakmaa; sra-sagata-accompanied by all the demigods; eam-eam-ea; prasthpya-estab;ishing; ptle-in the Ptla planets; bh-of the world; bhara-the burden; dharaaholding; kamam-able; lakmaam-Lakmaa; ynam-vehicle; ropya-causing to ascend; pratasthedeparted; divam-for the heavenly planets; dart-with great reverence. "After speaking these words to Lakmaa, and respectfully placing Him on Lord ea who, standing on Ptlaloka, easily carries the great weight of all the worlds, King Indra and all the demigods climbed into their airplanes and left for the heavenly planets." Text 11 tato nryaa-varmay api yajna ca lokd avadt ktntd balo gat krodha-vad ahndra iti r-baladevasya ed anyatva akty-atiayas ca darita. janntt iti pahe jannm nd iti sa evrtha. tata-therefore; nryaa-varmai-in the Nryaa-varma; api-also; yaja-the Suprem Lord known as Yaja; ca- also; lokt-from the world; avadat-may protect; ktntt- from death; balaLord Balarma; gat-from the multitude; krodha-by angert; vaat-controlled; ahi-indra-Lord Ananta, the king of serpents; iti-thus; r-baladevasya-of Lord Balarma; et-tha Sesa; anyatvam-

other; akti-potency; atiaya-great; ca-also; darita-is revealed; jana-of living entities; antt-from the death; iti-thus; pahe-in the text; jannm-of the living entities; nt-from the death; iti-thus; sa-that; eva-certainly; artha-is the meaning. That Ananta ea is expanded from Lord Balarma is also confirmed in the following statement of Nryaa-varma: "May Lord Yaja protect me from the dangers of material existence. May Lord Balarma protect me from death. May Lord Ananta ea, the king of serpents, protect me from the hands of the angry and envious." In this prayer Lord Balarma is described as the protector from death and Lord Ananta is described as the protector from the hands of the angry and envious. Because death is a much more formidable opponent than the angry and envious, this prayer shows the superior strength of Lord Balarma. Because Lord Balarma and Lord Ananta are described as identical, because Lord Balarma's strength is superior, He must be the origin, and Lord Ananta must be expanded from Him. Text 12 atah ekhya dhma mmakam ity atrpi iyate ea-sajah itivad avyabhicry-aa evoyate. ekhy khytir yasmd iti v. ata-therefore; ea-khyam dhma mmakam iti atra-rimad-Bhgavatam 10.2.8: devaky jahare garbha ekhya dhma mmakam tat sannikta rohiy udare sanniveaya api-also; iyate ea-saja-rmad-Bhgavatam 10.3.25: nae loke dvi-parrdhvasne mah-bhtev di-bhta gaveu vyakte 'vyakta kla-vegena yte bhavn eka iyate 'ea-saja itivat-in this way; avyabhicri-aa-eternal expansion; eva-certainly; ucyate-is desceribed; ea; khya-name; khyti-fame; yasmt-from which; iti-thus; v-or.

That Lord Ananta ea is an expansion of Lord Balarma and ultimately of Lord Ka is described in the following verses, the first spoken by Lord Ka to Yogamy , and the second by Devak-dev to Lord Ka: "Within the womb of Devak is My partial plenary expansion known as Sakaraa or ea. Without difficulty, transfer Him into the womb of Rohi."* -rmad-Bhgavatam 10.2.8 "After millions of years, at the time of cosmic annihilation, when everything, manifested and unmanifested, is annihilated by the force of time, the five gross elements enter into the subtle conception, and the manifested categories enter into the unmanifested substance. At that time, You alone remain, and You are known as Ananta ea-nga."* -rmad-Bhgavatam 10.3.25 Text 13 rmad-anakadundubhin ca ka-samyenaiva nirdiam: yva na a sutau skt pradhnapuruevarau ity atra skd eveti tv dhikam upajvyam. rmad-anakadundubhin-by Mahrja Vasudeva; ca-also; ka-with; ka; samyena-with equality; eva-certainly; nirdiam-is taught; yvam na na sutau skt pradhna-puruevarau itirmad-Bhgavatam 10.85.18: yva na na sutau skt pradhna-puruevarau bh-bhra-katra-kapane tv avatrau taththa ca atra-here; skt-directly; eva-certainly; iti-thus; tu-but; adhikam-additional; upajvyam-evidence. That Ka and Balarma are equals is confirmed in the following verse spoken by Mahrja Vasudeva (rmad-Bhgavatam 10.85.18): "My dear Ka and Balarma, I know that neither of You are my sons; You are the original chief and progenitor, the Personalities of Godhead, known as Pradhna and Purua. But You have appeared on the surface of this globe in order to minimize the burden of the world by killing the katriya kings who are unneccessarily increasing their military strength."* Text 14

atha yadi pryo mystu me bhartur nny 'pi vimohin iti tad-vkynusrevevatratva mantavyam, tad prva-grantha-balt r-baladeva-svatvam eva. atha-now; yadi-if; prya may astu me bhartu na any me api vimohin iti-rmad-Bhgavatam 10.13.37: keya v kuta yt daiv v nry utsur pryo mystu me bhartur nany me 'pi vimohin tat-vkya-this statement; anusrea-in confirmity with; vea-avatratvam-that Lord Balarma is an empowered living entity (vea-avatra); mantavyam-may be considered; tak- then; prvaprevious; grantha-scriptural quotations; balt- on the strength of; r-baladeva-of Lord Balarma; sva-aatvam-directly the Personality of Godhead; eva-certainly is. Someone may say: Actually Balarma cannot be viu-tattva, but He must be an empowered living entity (vea-avatra). He is not the Personality of Godhead. This is confirmed in the following statement spoken by Balarma who, when He noticed that the cowherd boys and calves of Vraja were actually direct expansions of Ka, described Ka as His master (rmad-Bhgavatam 13.37): "Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory energy of My master, Lord Ka, for who else can bewilder Me?" To this objection I reply: By quoting many verses from rmad-Bhgavatam I have clearly proven that Lord Balarma is the Personality of Godhead (viu-tattva). If this quotation is properly understood it will not be seen to contradict that conclusion. Text 15 kintu ekhya-tad-via-prada-vieasya tad-anta-ptt tad-aenaiva tad-vyavahra iti mantavyam. tad evam eka-rpatve 'pi: pryo mystu me bhartur nny me 'pi vimohin ity dau yat tasmis tasya bhakti ryate, tat tu lakmy iva davyam. r-brahm devn. kintu-but; ea-khya-named ea; tat-that; via-entered; prada-assembly; vieasya-specific; tat-anta-ptt-because of insertion; tat-aena-as an expansion; eva-certainly; tat-vyvahra-His pastimes; iti- thus; mantavyam-may be considered; tat-therefore; evam-in thes way; eka-rpatve-in the status of havint a single form; api- even; prya may astu me bhartu na any me api vimohin iti dau-rimad-Bhgavatam 10.13.37, quoted in full in the privious text; yat-which; tasmin-in which; tasya-His; bhakti-devotion; ryate-is heard; tat-that; tu-by; lakmy-with opulence; ivajustas; draavyam-may be seen; r-brahm-Lord Brahm; devn-to the Lord.

Lord Balarma appears in this world and enjoys pastimes as an associate of Lord Ka. This statement of Lord Balarma may be seen as a display of His great devotion for His friend Ka. This devotion of Lord Balarma is a display of His spiritual opulence. It does not mean that Lord Balarma is not directly a viu-tattva expansion of Lord Ka. Anuccheda 87 Text 1 atha r-pradyumnasypi iva-netra-dagdha smaro jto 'yam iti yac chryate, tad apy eka-deaprastava-mtram. tasya r-gopla-tpan-ruty-dau atha-now; r-pradyumnasya-of r Pradyumna; api- also; iva-of Lord iva; netra-by the eye; dagdha-burned; smara-cupid; jta-born; ayam-this; iti-thus; yat-which; ryate-is heard; tat-that; api-al;so; eka-dea-in one place; prastava-reference; mtram-only; tasya-of that; r-gopla-tpanruti-dau-beginning with the Gopla-tpan Upaniad. Now we shall describe Pradyumna, who in His previous life as Cupid was burned to ashes by the anger of Lord iva. This Pradyumna is described in the following verse from the Gopla-tpan Upaniad (2.40): Text 2 yatrsau sasthita kas tribhi akty samhita rmniruddha-pradyumn rukmiy sahito vibhu yatra-where; asau-He; samsthita-situated; ka- Ka; tribhi-by the three; akty-with His potency; samhita-accompanied; rma-by Lord Balarma; aniruddha- Aniruddha; pradyumnaihand Pradyumna; rukmiy-and by rmati Rukmi-devi; sahita-accompanied; vibhu-the all powerful Supreme Personality of Godhead. "Lord Ka, accompanied by His three potencies, and by Balarma, Pradyumna, Aniruddha, and Rukmi, stays in delightful Mathur-pur." Text 3

ity din nitya-r-ka-catur-vyhnta-patitay prasiddhes tath sambhvbht. tasya smarasypi sdharaa-devat-viea-mtratvena prasiddhatve catur-vyhnta-patitym ayogyatamatvt. tasmd vakyamnbhipryeaivaitd ha iti dn-by the passage beginning with these words; nitya-eternal; r-ka-catu-vyha-of the fourfold expansion of Vsudeva. Sakaraa, Pradyumna and Aniruddha; anta-patitay-counted as a part; prasiddhehj-fame; tath-in that way; sambhava-of birth; abhavt-because of nonexistence; prasiddhatve-in fame; catu-vyha-patitym-in the matter of being part of the four primary expansions of Lord Ka; ayogyatvt-because of inappropriateness; tasmt- therefore; vakyamana-about to be spoken; abhipryea-with the actual meaning; eva-certainly; etat-this; ha-he says. This Pradyumna, however, cannot be considered to be the same Pradyumna who is one of the four original expansions of Lord Ka (Vsudeva, Sakaraa, Pradyumna, and Aniruddha). This Pradyumna is simply the demigod Cupid, who is an ordinary living entity, and not the Personality of Godhead. This is described in rmad-Bhgavatam (10.55.1): Text 4 kmas tu vsudevo dagdha prag rudra-manyun dehopapattaye bhyas tam eva pratyapadyata kma-cupid; tu-also; vsudeva-of Vsudeva; aa-directly part and parcel; dagha-burned to ashes; prk- formerly; redra-of Lord iva; manyun-by the anger; deha-upapattayte-for ataining a body; bhya-again; tam-that; eva-certainly; pratyapadyata-attained. "It is said that Cupid, who is directly part and parcel of Lord Vsudeva, was formerly burned to ashes by the anger of Lord iva. In order to get his body again, he took birth as the son of Ka."* Text 5 avedajasypi brhmaye saty eva brhmaas tu vedaja itivat. tu-sabdo 'tra mudhyat scayati. tata kmas tu vsudeva ity asya sudevo ya kma sa eva mukhya ity artha. tusabdo 'yam bhinnopakrame v. tata vsudevas tu kma ity anvayo 'pi prvavad evrtha. tad eva sati ya prag rudra-manyun dagdha devat-viea indra-bhty ity ekdaa-prasiddha dma sa dehopapattaye tat-kopa-dagdhatay nityam evnagata prptasya tasya svato

dehopapatty-abhvd deha-prpty-artham. tam eva vsudeva pradyumnykhya mukhya kmam eva pratyapadyata praviavn. bhya-abdena pradyumnd eva prvam apy udbhto 'sv iti bodhyate. yad v yas tu kma prag rudra-manyun adugdho na dugdha; sa bhya prakaapllym dehopapattaye sva-mrti-praksanrtha ta r-vsudevam eva praviavn. adagdhatve hetu vsudeva iti. aveda-jasya-of one ignorant of the Vedas; api-even; brahmaye-brahminical status; sati-may be; eva-certainly; brhmaa-a brhmaa; tu-but; vedaja-one learned in the Vedas; itivat-just as; tuabdaj-the word "tu(but)"; atra-in this context; mukhyata-preminence; scayati- indicates; tatatherefore; kma tu vsudeva-aa-the phrase "kmas tu vsudeva (cupid is directly part and parcel of Lord Vsudeva)" iti-thus; asya-of him; vsudeva-of Lord Vsudeva; aa-as part and parcel; ya-which; kma-cupid; sa-he; eva-certainly; mukhya-prominent; iti-thus; artha-the meaning; tu-abda-the word "tu (but)"; ayam-this; bhinna-of distinction; upakrame-in the beginning; v-or; tata-for this reason; vsudeva tu kma iti anvaya-the words are given in the order "vsudevma tu kma"; api-even; prvavat-as before; eva-certainly; artha-the meaning; tat-theefore; evam-in this way; sati-being so; ya-who; prk rudra-manyua dagha-the phrase "prg rudra-manyun dagha"; devat- demigod; viea-as aspecific; indra-of Indra; bhtyathe servant; iti-thus; ekdas-among the eleven Rudras; prasiddha-famous; kma-cupid; sa-he; deha-upapattaye- for attaining a body; tat-of iva; kopa-by the anger; daghatay-because of being burned; nityam-continual; eva- certainly; anangatm-state of being disembodied; prptasyaattained; tasya-of him; svata-of His own; deha-upapatti- attainment of a body; abhvt-because of the lack; deha-of a body; prpti-of attainment; artham-for the purpose; tam-him; eva-certainly; vsudeva-of Lord Vsudeva; aam-expansion; pradyumna-Pradyumna; khyam-named; mukhyam-original; kmam- cupid; eva-certainly; pratyapadyata-the word "pratyapadyate"; praviavn-means "entered"; bhyah-abdena-by the word "bhya (again)"; pradyumnt-from Lord Pradyumna; eva- certainly; prvam-formerly; api-even; udbhuta-born; asauhe; iti-thus; bodhyate-may be known; yat- v-or else; ya tu kma prk rudra-manyun-by the phrase "yas tu kma prg rudra-manyua"; adagdha-not burned; na-not; dagdha- burned; sa-he; bhya-again; prakaa-manifested; llym-in pastimes; deha-upapattaye-for attaining a body; svaHis own; mrti-form; prakana-manifesting; artham-for the purpose; tam-Him; r-vsudeva; evacertainly; praviavn-entered; adagdhatva-in the status of not being burned by Lord iva's anger; hetu-the casue; vsudeva- aah iti-the statement that cupid is the direct part and parcel of Lord Vsudeva. The word "tu" (but) is very significant in this verse. This word is used to specifically distinguish a certain person or thing from another or others. For example, if we say "but he is a brhmaa", a certain person is distinguished from others, as for example if we say "there may be many who although born in a brhmaa family remain ignorant and uneducated, but he is a brhmaa", the word "but" distinguishes the learned brhmaa from others who are less qualified. In this verse the phrase "kmas tu vsudeva" (but that Cupid who is directly part and parcel of Lord Vsudeva) indicates that there are two Cupids, and one of them is directly part and parcel of Lord Vsudeva. If it were otherwise, and the intention of the author had been to say "but Cupid is directly part and parcel of Lord Vsudeva", the order of the words (in Sanskrit) would have been

"vsudevas tu kma". The other Cupid (who is not directly part and parcel of Lord Vsudeva) is described in the second part of this verse. He is the material Cupid, an ordinary demigod, one of the eleven Rudras, and a servant of Mahrja Indra. Burned by Lord iva's anger, this material Cupid lost his body and became disembodied. In order to get his body again he entered the body of Lord Pradyumna, the original Cupid, who is directly part and parcel of Lord Vsudeva. The material Cupid was then born again from the body of Lord Pradyumna. Interpreted in this way, this verse from rmad-Bhgavatam may be translated in the following words: "It is said that Cupid was formerly burned to ashes by the anger of Lord iva. In order to get his body again he entered the body of Lord Pradynmna, the original Cupid, who is a direct expansion of Lord Vsudeva." Another explanation of this verse may be given by dividing the first two lines in the following way: kmas tu vsudevo 'dagdha prag rudra-manyua By accepting the word "adagdha" to replace "dagdha", we may translate this verse in this way: "The original Cupid, who is directly part and parcel of Lord Vsudeva (and different from the material Cupid), was not burned to ashes by the anger of Lord iva. This original Cupid entered the body of Lord Vsudeva to appear with Him as He manifested His transcendental pastimes within the material world." In this way we have described the original Cupid, Lord Pradyumna, who, because He is directly the expansion of Lord Vsudeva, must be different from the material Cupid, who was burned to ashes by the anger of Lord iva. Anuccheda 88 Text 1 prvoktam eva vyanakti sa eva jto vaidarbhy ka-vrya-samudbhava pradyumna iti vikhyta sarvato 'navamah pitu prva-former; uktam-statement; eva-certainly; vyanakti- manifests; sa-he; eva-certainly; jta-

born; vaidarbhym-in the womb of Rukmi-dev; ka-samudbhava-as the son of Lord Ka; pradyumha iti-by the name Pradyumna; vikhyta-famous; sarvata-in all respects; anavama-just like; pitu-his father. This distinction between the material and spiritual Cupids is confirmed by the following verse (rmad-Bhgavatam 10.55.2) which describes the appearance of the material Cupid: "Cupid was born as the son of Lord Ka in the womb of Rukmi and he became celebrated by the name Pradyumna. Because he was begotten by Lord Ka directly, his qualities were most similar to those of Ka."* Text 2 yah ka-vrya-samudbhava ya ca pradyumna iti vikhyta sa eva prakaa-llvasare 'pi vaidarbhy jta avirbhta, na tv anya prakta-kma eva. tatra hetu: sarvata gua-rpdiv aesesv eva dharmeu pitu r-kt anavama tulya eveti. anyath tadnavamatva na kalpata iti bhva, tasmd yath mahbhrate sarvatra rmad-arjunasya naratva-prasiddhv api pacendropakhyna indratva-prasiddhir indrasypi tatra pravea-vivakay ghaate, tadvad atrpi. ata r nradena ratyai tathopadeas tay tat-prptis ca na doya. prva-padyasyottarasminn arthe 'pi r-nradopadea-balenaiva dagdha-kmasya praveas tatra gamya. tata skt pradyumnasagamayogyata tasy spars-maivat-tat-sampya-gud eva mantavya, r-pradyumnasya nijaaktis tu rmad-aniruddha-mataiveti jeyam. atas tpan ruti-labdho 'rta samajasa. r-uka. ya-who; ka-samudbhava-as the son of Lord Ka; ya-who; ca-also; pradyumnah iti-by the name Pradyumna; vikhyta-famous; sa-he; eva-certainly; prakaa-manifest; ll-pastimes; avasreat the time; api-even; vaidarbhym-in the womb of Rukmi-dev; jta- born; avirbhutaappeared; na-not; tu-but; anya-someone else; prktam ##### the Gopala-tapani Upanisad; artha-meaning; samanjasa-correct; r-suka-spoken by Sri Sukadeva Gosvami. This verse describes the viu-tattva Lord Pradyumna, the direct expansion of Lord Ka, who took birth in the womb of Rukmi. That this verse describes the viu-tattva Pradyumna, and not the material demigod Cupid may be inferred by the phrase "sarvato 'navamah pitu" (His qualities were most similar to those of His father Ka). The material Cupid, who appeared in Lord Ka's pastimes, is an empowered incarnation of Lord Pradyumna. Cupid was granted the powers of Lord Pradyumna, just as Arjuna was granted the powers of Indra by his father, who was Indra himself (this story is related in the Mahbhrata). Because this person was actually the material demigod Cupid, who was granted extraordinary powers by Lord Pradyumna, Nrada informed Rati-dev (Cupid's wife) that her husband had

appeared in Lord Ka's pastimes. For this reason, when Rati-dev was reunited with Pradyumna, there was no fault on her part, for she simply regained the association of her husband. Someone may raise the question how it was possible for Rati-dev, a material demigoddess, to associate with an empowered incarnation of Lord Pradyumna. The answer to this question is that by contact with the empowered incarnation of Pradyumna she became purified and qualified to associate with him, just as ordinary metals become turned to gold by contact with a touchstone. The actual viu-tattva Lord Pradyumna, however, is not associated with Rati-dev, who is the potency of the material Cupid. Lord Pradyumna's potency is Lord Aniruddha. This is confirmed in the verse from Gopla-tpan Upaniad quoted in Anuccheda 87, Text 2. Anuccheda 89 Text 1 evam aniruddhasypi skc caturvyhatve ligam ha apisvid ste bhagavn sukha vo ya stvat kma-dugno 'niruddha yam mananti sma abda-yoni mano-maya sattva-turya-tattvam evam-in the same way; aniruddhasya-of Aniruddha; api- also; sakat-directly; caturvyuhatve-in the state of being a part of the caturvyuha expansions of Godhead; lingam- characteristic; ahadescribes; api-as also; svit-whether; ste-does He; bhagavn-the Personality of Godhead; sukham- all happiness; va-of you; ya-one who; stvatm-of the devotees; kma-dugha-source of all desires; aniruddha-the plenary expansion of Aniruddha; yam-whom; mananti-they accept; sma-from yore; hi-certainly; abda-yonim-the cause of the /Rg Veda; mana-mayam-creator of the mind; sattva- transcendental; turya-the fourth expansion; tattvam- principle. That Lord Aniruddha is one of the caturvyha expansions of Godhead is described in the following verse (rmad-Bhgavatam 3.1.34): "May I inquire whether Aniruddha is doing well? He is the fulfiller of all the desires of the pure devotees and has been considered from yore to be the cause of the g Veda, the creator of the mind and the fourth plenary expansion of Viu."* Text 2 abda-yonim nivsa-vyajita-veda-vndam eva v are 'sya mahato bhtasya nivsitam etad yad g-veda ity di rute. mano-mayam citte vsudevavan manasy upsyam. sattvam uddha-

sattvtmaka r-vsudevavdi-rpo bhagavn yatra turyan rpam. ato ba-yuddhdau bandhannukaraadikam tmeccha-may llaiva, r-rmacandrdivat. sabda-yonim-the word "sabda-yonim"; nisvasa-from the breathing; vyanjita-manifested; vedavrndam-the Vedas; evam-in this way; vai-certainly; are-O Maitreyi; asya-of Him; mahatah bhutasyaof the Supreme Lord; nisvasitam-the breathing; etat- this; yat-which; rk-veda-the Rg Veda; itithus; adi-in the passage beginning with; srute-from the Brhad-aranyaka Upanisad; manah-mayamthe creator of the mind; citte-in the mind; vasudevavat-like Vasudeva; manasi-in the mind; upasyam- worshippable; sattvam-the word "sattvam"; suddha-tattva-atmaka-means "situated in the transcendental stage of pure godness"; r-vasudeva-adi-beginning with Vasudeva; rupa-forms of the caturvyuha expansions; bhagavan-the Supreme Personality of Godhead; yatra-where; turiyamthe fourth expansion; rupam-in the form; ata-therefore; bana-with Banasura; yuddha-in the fight; adau-in these and other pastimes; bandhana-bondage; anukarana-imitation; adikam-beginning with; atma-iccha-mayi- according to His own desire; lila-pastime; eva-certainl; r-ramacandra-adivat-as Lord Ramacandra and other incarnations of the Personality of Godhead. The statement "abda-yonim" (Lord Aniruddha is the cause of the g Veda) in this verse is confirmed in the following statement of Bhad-rayaka Upaniad (2.4.10): "O Maitrey, the g Veda is manifested from the breathing of the Supreme Personality of Godhead." The word "mano-mayam" means "the creator of the mind". Each member of the catur-vyha expansions is the predominating Deity of one of the subtle elements. Lord Vsudeva is the Deity of the heart, Lord Sakaraa is the Deity of the false-ego, Lord Pradyumna is the deity of the intelligence, and Lord Aniruddha is the deity of the mind. Lord Aniruddha is worshiped within the mind, just as Lord Vsudeva is worshiped within the heart. The word "sattvam" means "He who is situated in the transcendental stage of pure godness." The word "turyam" (fourth) means that of the catur-vyha expansions of the Lord, Lord Vsudeva is the first expansion, Lord Sakaraa the second, Lord Pradyumna the third, and Lord Aniruddha the fourth expansion. Someone may raise the following objection: If Aniruddha is actually the Personality of Godhead, then why was He defeated in fighting with Bsura? This objection may be answered by saying: By His own wish the Supreme Lord sometimes pretends to be a limited human being in His pastimes. There are many examples of His acting in this way in His appearance as Lord Rmacandra and in other incarnations also. Text 3 asya pdma-bhat-sahasra-nmni-mhtmya-nmni caitni aniruddho bhad brahma

pradyumnir viva-mohana catur-tm catur-vara catur-yuga-vidhyaka catur-bhedaika-vivtm sarvotkra-koiu raytm iti. asya-of Lord Aniruddha; padma-from the Padma Purana; brhat-sahasra-namni-in the 1000 names; mahatmya-namani- glorification of His holy names; ca-also; etani-these; aniruddha-Lord Aniruddha; brhat-the great; brahma-Brahman; pradyumni-the son of Pradyumna; visva-the universe; mohana- enchanting; catuh-atma-of the quadruple expansions of Lord Vaudeva, Sankarsana, Pradyumna, and Aniruddha; catur-varna-who appears in four colors; catuh-yuga-the four yugas; vidhayaka- who establishes; catuh-bheda-of the four kinds of living entities; eka-visvaatma-the Supersoul; sarva-utkrsta- superexcellent; amsa-expansions; koti-of millions; su-parent; asraya-atma-the supreme shelter. Lord Aniruddha is glorified in the following verses from the Bhat-sahasra-nma prayers of the Padma Pura: "Lord Aniruddha, the son of Pradyumna, is the Supreme Brahman. He enchants the entire universe. He is the fourth member of the four catur-vyha expansions of Godhead. He appears in four colors (white, red, yellow, and black) in the four yugas (Satya, Tret, Dvpara, and Kali) to establish the principles of religion. He is the all-pervading Supersoul who remains in the hearts of the four kinds (those born from the womb, from eggs, seeds, or perspiration) of conditioned souls. From Him millions of living entities are manifest, and He is the shelter within whom everything rests." Text 4 ata r-ka-vyhatvena mahniruddhatvd asyaivvirbhva-viea pralayravdi-dhma purua iti jeyam. ata evbhedena jaghe paurua rpa bhagavn ity dy-uktam. mlasakarady-aair eva. htara-sakarady-avasth-traya purua prakayatti. ata-therefore; r-ka-vyuhatvena-as one of the catur-vyuha expansions; maha-aniruddhatvatas Maha Aniruddha; asya-of Him; avirbhava-incarnation; visesa-specific; pralaya-of devastation; arnava-on the ocean; adi-beginning with; dhama- whose abode; purua-Purua incarnation; itithus; jneyam- should be understood; atah eva-therefore; abhedena-as not-different; jagrhe pauruam rupam bhagavan iti adi uktam-Srimad-Bhagavatam 1.3.1; mula- original; sankarsana-of Lord Sankarsana; amsai-by the expansions; eva-certainly; hi-certainly; itara-othe; sankarsana-adibeginning with Lord Sankarsana; avastha-trayam- three expansions; puruam-the puruaincarnation; prakasayati- manifests; iti-thus.

Aniruddha (who appeared as the son of Pradyumna) is therefore the original Mah-Aniruddha who remains in the spiritual sky. It is this Lord Aniruddha who stays on the waters of devastation at the time when the material universe is destroyed. The Lord's expansion as the catur-vyha puruaincarnations within the material world is described in rmad-Bhgavatam (1.3.1): "In the beginning of the creation, the Lord first expanded Himself as the universal form of the purua-incarnation, and manifested all the ingredients for the material creation."* Four catur-vyha expansions (Vsudeva, Sakaraa, Pradyumna, and Aniruddha) are manifested in the spiritual world, and from these another series of catur-vyha expansions is manifested within the material world. Text 5 tathaivbhedena viu-dharmottare 'pdam. tatra vajra-prana kas tv asau bla-rpea kalpnteu puna puna do yo na tvay jtas tatra kautuhalam mama tatha-also; eva-certainly; abhedena-as not different; visnu-dharma-uttare-in the Visnudharmottara Purana; api-also; idam-this; tatra-there; vajra-of Vraja; prasna-the question; kawho?; tu-indeed; asau-is he; bala-rupena-in the form of a child; kalpa-of the kalpa; antesu-at the conclusions; punah puna-again and again; drsta-is seen; ya-who; tvaya-by you; jnata-known; tatra-in this matter; kautuhalam-curiosity; mama-my. That the Mah-Aniruddha who remains in the spiritual world appears within the material worlds in Lord Ka's family is confirmed in the following passage from Viu-dharma Pura, Uttara-khaa, in the question of Vrajanbha and the answer of Mrkaeya Muni. Vrajanbha asked: "At the end of each kalpa a small child always appears. Although I repeatedly see this child I do not know His identity. Please tell me who this child is, I am very eager to know the answer to this question." Text 6 r-mrkaeyottara ca

bhyo bhyas tv asau do may devo jagat-pati kalpa-kayea vita sa my-mohitena vai kalpa-kaye vyatte tu ta deva prapitmaht aniruddha vijami pitara te jagat-patim. iti. r-markandeya-of Markandeya Muni; uttaram-the reply; ca- also; bhuya-again; bhuya-and again; tu-indeed; asau-He; drsta-is seen; maya-by me; deva-the Supreme Lord; jagat-of the universe; pati-the master; kalpa-of the kalpa; ksayena- with the termination; vijnata-understood; sa-He; maya-by the illusory potency; mohitena-bewildered; vai-certainly; kalpa-ksaye-at the end of the kalpa; vyatite-elapsed; tu-indeed; tam-Him; devam-the Supreme Lord; prapitamahat-from your grandfather, Lord Ka; aniruddham-Aniruddha; vijanami-I know; pitaram-father; te-your; jagatof the universe; patim-the master; iti-thus. Mrkaeya Muni replied: "Although I myself am not free from the influence of the Lord's illusory potency (my), I have repeatedly seen the Personality of Godhead appear as a small child at the time of partial cosmic annihilation (kalpa-kaya). That same form of the Personality of Godhead appears in Lord Ka's family as your father, Aniruddha. That your father Aniruddha is the Personality of Godhead is known to me without any doubt." Text 7 bhma-parvai duryodhana prati bhma-iky r-kasyvatrrambhe gandhamadanam gatasya brahmaas tad-virbhva manasi payatas tu blasya tad ida vacanam. bhisma-parvani-in the Bhisma-parva of the Mahabharata; duryodhanam prati-to Duryodhana; bhisma-of Bhisma; siksayam-in the instrucitons; r-kasya-of Sri Ka; avatara-of the incarnation; arambhe-in the beginning; gandha-madanam-to the Gandha-madana mountain; agatasya-gone; brahmana-of Lord Brahma; tat-of the Lord; avirbhavam-incarnation; manasi-in the mind; pasyata-seeing; tu-indeed; balasya-of the child; tat- therefore; idam-these; vacanam-words. In the Mahbhrata, Bhma-parva, in the instructions of Bhma to Duryodhana, Lord Brahm's arrival at Gandhamadana mountain at the beginning of Lord Ka's appearance in this material world is described. While Brahm was at Gandhamadana mountain he saw the Supreme

Personality of Godhead appear in his heart in the form of a small child. Brahm spoke the following words to the Supreme Lord who had thus appeared before him: Text 8 sv sakaraa deva svaya tmnam tman katvam tmansrak pradyumna hy tma-sambhavam pradyumnc cniruddha tu ya vidur vium avyayam aniruddho 'sjan m vai brahma loka-dhriam vsudeva-maya so 'ha tvayaivasmin vinirmita. iti. srstva-having created; sankarsanam-Lord Sankarsana; devam-the Personality of Godhead; svayam-personally; atmanam-Your own self; atmana-by Your self; katvam-the state of being Ka; atmana-by Your self; asraksi-you created; pradyumnam- Lord Pradyumna; hi-certainly; atma-from Your own self; sambhavam-generated; pradyumnat-from Lord Pradyumna; ca-also; aniruddham-Lord Aniruddha; tu-indeed; yam-whom; vidu-they know; visnum-to be Lord Visnu; avyayam-the imperishable; aniruddha-Lord Aniruddha; asrjat-created; mam-me; vai- certainly; brahmanam-Brahma; loka-of the planets; dharinam-the maintainer; vasudeva-maya-descended from Lord Vasudeva; sa- that person; aham-I; tvaya-by You; eva-certainly; asmin-in this universe; vinirmita-created; iti-thus. "O Lord Vsudeva, You expanded Yourself as Lord Sakaraa and He then expanded Himself as Lord Pradyumna. Lord Pradyumna expanded Himself as Lord Aniruddha, whom the sages know to be the eternal Personality of Godhead, Lord Viu, and Lord Aniruddha created me, Brahm, the maintainer of the universe. O Lord, because I am thus created by You, I am certainly Your part and parcel." Text 9 ata eva ca prvam api jghe ity atra r-kasyniruddhvatrnta-patitva na vyhyttam. r-vidura rmad-uddhavam. atah eva-therefore; ca-also; purvam-previously; api- also; jagrhe iti atra-in the SrimadBhagavatam 1.3.1; r-kasya-of Sri Ka; aniruddha-of Lord Aniruddha; avatara-incarnation;

antah-patitvam-inclusion within; na-not; vyakhyatam-is explained; r-vidura-spoken by Vidura; rmat-uddhavam-to Uddhava. We may note that in this quotation, and also in the previously quoted verse from rmadBhgavatam (1.3.1) "jghe paurua rpam" (in the beginning of creation the Lord first expanded Himself as the universal form of the purua-incarnations) it has been clearly described that Lord Aniruddha is an expansion of Lord Ka. Lord Ka is not described in these verses as an incarnation of Lord Aniruddha. Anuccheda 90 Text 1 tad etat tasya catur-vyhtmakasyaiva pratva vykhytam. r-goplottara-tpanym api tathaivya praavrhatvena darita tat-therefore; etat-this; tasya-of Him; catuh-vyuha-atmakasya-the origin of the catur-vyuha expansions of Godhead; purnatvam-completeness; vyakhyatam-is described; r-gopala-uttaratapanyam-in the Second Chapter of the Gopala-tapani Upanisad; api-also; tatha-in the same way; eva-certainly; ayam-this; pranava-of the syllable om; arthatvena-in definition; darsita-is revealed. That r Ka is the original Personality of Godhead, the origin from who the catur-vyha expansions of Godhead have emanated, is confirmed in the Gopla-tpan Upaniad's (2.68-69) definition of the sacred syllable om: Text 2 rohi-tanayo rma akrkara-sambhava taijastmaka pradyumna ukrkara-sambhava rohini-of Rohini-devi; tanaya-the son; rama-Balarama; akra-aksara-from the syllable "a"; sambhava-manifest; taijasa-atamaka-the origin of sleep; pradyumna-Pradyumna; ukara-aksarafrom the syllable "u"; sambhava-manifest. "The sacred syllable om consits of three letters: a,u, and m. Balarma, the son of Rohi, is the letter a. Splendid Pradyumna is the letter u.

Text 3 prajtmako 'niruddho vai makrkara-sambhava ardha-mtrtmaka ko yasmin viva pratihitam. iti. prajna-atmaka-the deity of deep sleep; aniruddha- Aniruddha; vai-certainly; makara-aksarafrom the syllble "ma"; sambhava-manifest; ardha-matra-atmaka-ka- Ka; yasmin-in whom; visvam-the universe; pratisthitam- rests; iti-thus. "Intelligent Aniruddha is the letter m. Lord Ka, in whom the entire universe rests, is the ardha-mtra letter (), which complete the syllable o." Text 4 atha r-ke 'vatarati tat-tad-avatrm api pravea iti yad uddia tad yath tatra kas tu bhagavn svayam ity dika siddham eva, tath tasya tad-rpeaiva r-vndvandau sarvvasthyitva pratipdayiyma. atha-now; r-ke-when Lord Ka; avatarati-appears in the material world; tat-tat-amsaavataranam-of His various expansions; api-also; pravesa-entrance; iti-thus; yat- because; uddistamdescribed; tat-that; yatha-just as; tatra- in this matter; kah tu bhagavam svayam iti adikam-the passage "Sri Ka is the Original Personality of Godhead" (Bhag. 1.3.28); siddham-corroborated; eva-certainly; tatha-in the same way; tasya-of that; tat-rupena-in that form; eva- certainly; rvrndavana-adau-in Vrndavana and othe sacred places; sarva-avasthayitvam-eternal residence; pratipadayisyama-I shall demostrate. By quoting the verse "kas tu bhagavn svayam" (r Ka is the Supreme Personality of Godhead) (rmad-Bhgavatam 1.3.28) and many other verses also, it has been clearly demonstrated that r Ka is the Original Personality of Godhead, and when He appears in the material world, all other forms of Godhead appear within His form. Just as this fact has been clearly demostrated, I shall now establish the fact that r Ka eternally resides in the holy abode of Vndvana, and the other places where He enjoyed pastimes. It is not that He temporarily appears, and then after His appearance in this world He is no longer manifest. He eternally remains in these spiritual abodes. Text 5

atha ca r-hari-vaa-mate upendra evvattareti. jaya-vijaya-pa-prastave ca yasymi bhavana brahman etad ante tavnagha" ity atra ca. phi vaikuha-kikarn ity atra ca. svmi-vykhynusrea vikuhasuta eveti, kvacit krodakayy eveti. kvacit puru eveti. kvacin nryaarir eveti, bhat-sahasra-nmni lakmaasyaiva balaamatva-kathanena r-raghava eveti, kvacin nryaa-kea evety dikam navidhatva ryate. eva caika sandhitsato 'nyat pracyavate, atra satya ca sarva-vkyam. tasmd vidvadbhir eva vicryatam: svaya-bhagavati tasmin pravea vin katha tat sambhaved iti. dyate-ca tasmt ke/cid am virbhvah. yath pradyumndnm. atha-now; r-hari-vamsa-of the Hari-vamsa; mate-in the opinion; upendra-Vamanadeva; evacertainly; avatatara- descended; iti-thus; jaya-vijaya-of Jaya and Vijaya; sapa-of the curse; prastavein the explanation; ca-also; yasyami-I shall go; bhavanam-to the abode; brahman-O Brahma; etat-of this; ante-at the end; tava-your; anagha-O sinless one; iti- thus; atra-in this verse (Bhag. 1.6.27): idn na radbha kulasya dvija-pajah yasymi bhavana brahman etad ante tavnagha pahi vaikuntha-kinkaran iti atra ca-and also in the verse (Bhag. 11.6.27): tata sva-dhma parama viasva yadi manyase sa-lokn loka-pln na phi vaikuha-kikarn svami-of Sridhara Svami; vyakhya-the commentary; anusarena-in conformity to; vikuntha-of Vikuntha-devi; suta-the son; eva-certainly; iti-thus; kvacit-in another place; ksirodakasayiKsirodakasayi Visnu; eva-certainly; iti-thus; kvacit-in another place; purua-the purua incarnation; eva-certainly; iti-thus; kvacit-in another place; narayana-rsi-Narayana Rsi; evacertainly; iti-thus; brhat-sahasra-namni-in the "Brhat-sahasra-nama" prayers; laksmanasya-of Laksmana; eva-certainly; balaramatva-the position of Balarama; kathanena-with the description; r-raghava-Lord Ramacandra; eva-certainly; iti-thus; kvacit-in another place; narayana-of Lord Narayana; kesa-a hair; eva-certainly; iti-thus; adikam-beginning; nana-vidhatvam-various expansions; sruyate-are heard; evam-in this way; ca-also; ekam-one; sandhitsataanyatanother; pracyavate-falls away; atra-here; satyam-true; ca-also; sarva-all; vakyam-statements; yatha-

just as; sva-mati-of the mind; anubhava-of the experience; anurupat-according to; naa-various; vakya-statements; eka-one; vakyata-statement; ca-also; tasmat-therefore; vidvadbhi-by the learned; eva-certainly; vicaryatam-it may be concluded; svayam-bhagavati-in the Original Personality of Godhead; tasmin-in Him; pravesam-entrance; vina-without; katham-how is it possible?; tat-that; smabhavet-may be; iti-thus; drsyate-is observed; ca-also; tasmat-from that; kesancit-of some; amsanam-of His plenary expansions; puna-again; avirbhava-incarnation; yathajust as; pradyumnaadinam-of Pradyumna and others. At this point someone may object, saying that the Hari-vaa describes Lord Ka as an incarnation of Lord Upendra (Vmana). This false conception is refuted by the following words spoken by Lord Ka in the rmad-Bhgavatam, which describe Lord Ka's return to His own eternal abode in the spiritual world (11.6.31), and which are spoken in connection with the story of the Kumra's cursing of Jaya and Vijaya. Lord Ka said (to Brahm and the other demigods as He was about to leave the earth planet to return to the spiritual world): "O Brahm, now that the Yadu dynasty has been destroyed by the curse of the brhmaas, I shall visit your planet, known as Brahmaloka, and from there I shall return to My own abode in the spiritual world." "rdhara Svm explains this verse in his commentary: vaikuha ysyan tava bhavana yasymi "O Brahm, I shall visit your abode and then return to the spiritual world of Vaikuha." That Lord Ka, after leaving the earth planet, returned to His own abode in the spiritual world is also confirmed in the following statement of Brahm (rmad-Bhgavatam 11.6.27): "O Lord, Your mission in this world is now completed. Please return, if You will, to Your own abode in the spiritual world. O Lord, please also protect us, the controllers of the planets, along with all our subjects, for we are all Your sincere servants." In some places in the scriptures it may say that Lord Vaikuha, the son of Vikuh-dev, appeared as Lord Ka; in other places it may say that Krodakay Viu appeared as Lord Ka; in other places in the scriptures it may say that the purua-incarnations appeared as Lord Ka; in other places in the scriptures it may say that Nryaa i appeared as Lord Ka; in the Bhat-sahasra-nma Prayers in the description of the identity of Lord Balarma and Lord Lakmaa, it may say that Lord Rmacandra appeared as Lord Ka; in other places in the scriptures it may say that a hair of Lord Nryaa appeared as Lord Ka; and in other places in the scriptures there may also be other descriptions of how other forms of Godhead have incarnated as Lord Ka. How are these contradictory statements to be resolved? Actually all these statements are true, for all forms of the Personality of Godhead are simultaneously present in the form of the Personality of Godhead, r Ka, and when r Ka descends o this material world, all other

forms of Godhead also descend with Him. Text 6 ata eva vikuha-sutasya pravebhipryeaiva iupla-dantavakrayo r-ka-syujyam eva tadn jtam. punar avatra-ll-samptau r-vikuha-sute sva-dhma-gate prasdatva-prpti. yathokta r-nradena atah eva-therefore; vikuntha-sutasya-of Lord Ka; pravesa-entrance; abhiprayena-by the intention; eva-certainly; sisupala-of Sisupala; dantavakrayo-and Dantavakra; r-ka-sayujyammerging into Ka; eva-certainly; tadanim-then; jatam-came into being; puna-again; avataradescend; lila- pastimes; samaptau-concluded; r-vikuntha-sute-when Lord Ka; sva-dhama-to His own abode; gate-went; parsadatva-the status of associates; prapti-attainment; yatha-just as; uktamit is described; r-naradena-by Narada Muni (in the following verse from Srimad-Bhagavatam). When iupla and Dantavakra were killed by Lord Ka, they attained syujya-mukti, merging into the body of the Lord. However, when the Lord's earthly pastimes were concluded, and the Lord had returned to His own abode in the spiritual world, iupla and Dantavakra also returned with Him, and resumed their original posts as personal associates of the Lord. This is described by Nrada Muni in the following words (rmad-Bhgavatam 7.1.46): Text 7 vairnubandha-trea dhynencyuta-stmatm ntau punar hare prva jagmatur viu-pradau. iti. vaira-anubandha-bond of hatred; tvrea-consisting of acute; dhynena-by meditation; acyutastmatm-to the effulgence of the infallible Lord; nitau-attained; puna- again; hare-of Hari; prvam-the proximity; jagmatu-they reached; viu-pradau-the gatekeeper associates of Viu; iti-thus. "These two associates of Lord Viu-Jaya and Vijaya-maintained a feeling of enmity for a very long time. Because of always thinking of Ka in this way, they regained the shelter of the Lord, having returned home, back to Godhead."* Text 8

tath hari vae ca krodayino mukue daitypahte daitya-maraya garuo yvat ktavilambas tvat r-ko tvatatara. tata csau mukuam htya tatra cordhva-loke ca kutrpi bhagavantam adrv gomanta-irasi r-kayaiva samarpitavn iti prasiddhi. tatha-in the same way; hari-vamse-in the Hari-Vamsa; ca- also; ksirodasayina-of Ksirodakasayi Visnu; mukute-when the crown; daitya-by the demons; apahrte-was stolen; daitya-of the demons; maranaya-for killing; garuda-Garuda; yavat-while; krta-vilamba-spending his time; tavat-then; rka-Sri Ka; avatara-incarnated; tata-then; ca-also; asau-He; mukutam-crown; ahrtya-taking; tatra-there; ca-also; urdhva-loke-in the spiritual world; ca-and; kutra api-anywhere; bhagavam-the Personality of Godhead; adrstva-not seeing; gomanta-sirasi-on the peak of Gomanta Mountain; rkaya-to Sri Ka; samarpitavan-offered; iti-thus; prasiddhi-the famous quotation. That Lord Krodakay Viu entered the body of Lord Ka when He incarnated on this earth just as Jaya and Vijaya did when they were killed by the Lord is confirmed in the following celebrated passage from the Hari-vaa (Viu-parva, Chapter 41): "Observing that Lord Krodakay Viu's crown had been stolen by the demons, Garua attacked the thieves, killed them, and recovered the Lord's crown. As all this was happening, Lord Krodakay Viu descended to the earth where Lord Ka was performing His pastimes, and entered Lord Ka's body. In this way Lord Krodakay Viu appeared during Lord Ka's incarnation. Garua, trying the return the crown, was unable to find his master in the spiritual world. He finally found Krodakay Viu manifested within the form of Lord Ka (who was then enjoying pastimes on the peak of Gomanta Mountain). Garua then returned his master's crown." Text 9 ato yath krama-mukti-marge 'rcir-di-krama evng nad-ramy-di-vividha-kramas tu tadagatvenaiva prastyate tadvad ihpti. arcir-din tat-pratithe ity ea nyyo 'tra dntyitavya. ata-therefore; yatha-just as; krama-mukti-marge-on the path of liberation; arci-the sun's rays; adi-beginning with; krama-path; eva-certainly; angi-the living entity; nadi- subtle passages; rasmibeams of light; adi-beginning with; vividha-various; krama-paths; tu-also; tat-angatvena-having these paths; prastuyate-is glorified; tadvat-in this way; iha- here; api-also; iti-thus; arci-beams of sunlight; adina- beginning with; tat-prathite-the manifestation; iti-thus; esa-this; nyaya-the Vedanta-sutra; atra-in this matter; drstantayitavya-may be given as an example. How the different forms of Godhead appear in the transcendental body of Lord Ka may be understood from the following statement of Vednta-stra (4.3.1):

arcir-din tat-prathite "At the time of death, the perfect yogs can travel to any planet using the sun's rays, the subtle nad passages extending throughout the universe, the passages of air, or celestial airplanes, as their means of tranport." Just as the yogs may travel in this way to attain liberation or residence in a higher planet, in the same way the various forms of the Personality of Godhead may easily enter the body of Lord Ka, and appear with Him as He displays His pastimes on earth. Text 10 tad etad evha tva brahma parama vyoma puruah prakteh para avatro 'si bhagavan svecchoptta-pthag-vapu tat-therefore; etat-this; eva-certainly; aha-he says; tvam-You; brahma-spirit; paramam-supreme; vyoma-the master of the spiritual world; purua-the Supreme Person; prakrte-to touch of material nature; para-above; avatirnah asi-You have descended; bhagavan-O Original Personality of Godhead; sva-iccha-of Your devotees to fulfill the desires; apatta- accepting; prthak-various; vapu-forms. That all forms Godhead are manifested from the body of Lord Ka is confirmed by the following statement of Uddhava (rmad-Bhgavatam 11.11.28): "O Lord Ka, You are the Original Personality of Godhead, the master of the spiritual world of Vaikuha. You appear in this material world, assuming the forms of Your many incarnations just to fulfill the desires of Your devotees." Text 11 skd bhagavn eva tvam avatro 'si. bhagavata eva vaibhavam ha brahma tvam paramavyomkhyo vaikuhas tvam prakte para purua api tvam iti. bhagavn api kathabhta sann avatra svecchamayasya ity anusrea sve sarvem eva bhaktn ya icch prayitum upattni tatas tata svata akni pthag-vapsi nija-tat-tad-virbhva yena tathbhta sann iti.

saksat-directly; bhagavan-the Original Personality of Godhead; eva-certainly; tvam avatirnah asiis meant by the phrase "tvam avatirno 'si"; bhagavata-of the Personality of Godhead; vaibhavamthe opulence; aha-he describes; brahma tvam-"You are the Supreme spirit; paramavyoma-akhyawho is known as the master of the spiritual sky; vaikuntha-the master of Vaikunthaloka; tvamYou are; prakrteh para-beyond the touch of material nature; purua-the Supreme Person; apialso; tvam- You are; iti-thus; bhagavan-the Supreme Personality of Godhead; api-although; kathambhuta-in what manner?; san-being so; avartirna-descended to the material world; sva-icchamayasya- according to His own desire; iti-thus; anusarena-in accordance; svesam-of His own; sarvesam-of all; eva-certainly; bhaktanam- His devotees; ya-which; iccha-desire; tam-that; purayitum-to fulfill; upattani-accepted; tatah tata-in various places; svata-from Himself; akrstanimanifested; pthak-various; vapumsi-forms; nija-His own; tat-tat-various;avirbhava- appearance; yena-by that; tatha-bhuta-in that way; san-being; iti-thus. In this verse the phrase "tvam avatro 'si" means "O Supreme Personality of Godhead, You have now descended to this material world." The Supreme Lord's glories and opulences are described in the following words: "brahma tvam (You are the Supreme Spirit), "vyoma" (You are the master of the spiritual world of Vaikuha), and "prakte para purua" (You are the Supreme Person, beyond the touch of material energy). Someone may ask: Why does the Supreme Personality of Godhead descend to this material world? The answer is given in the word "svecchopatta-pthag-vapu" (You appear in many forms in order to fulfill the desires of Your devotees). By describing Lord Ka in this way, Uddhava affirms that Ka is the Original Personality of Godhead, who assumes many forms to please His devotees. Anuccheda 91 Text 1 tath sva-nta-rpev itarai sva-rpair abhyardyamnev anukampittm parvareo mahad-aa-yukto hy ajo 'pi jto bhagavn yathgni tatha-in the same way; sva-nta-rpeu-unto the peaceful devotees of the Lord; itarai-othes, nondevotees; sva-rpai-according to their own modes of nature; abhyardyamneu-being harassed by; anukampita-tm-the all-compassionate Lord; para-avara-spiritual and material; acontroller; mahat-aa-yukta-accompanied by the plenary portion of mahat-tattva; hi-certainly; aja-the unborn; api- although; jta-is born; bhagavn-the Personality of Godhead; yath-as if;

agni-the fire. That r Ka is the Original Personality of Godhead from whom all other forms of Godhead emanate is confirmed in the following statement of rmad-Bhgavatam (3.2.15): "Lord Ka, the Original Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by His plenary expansions."* Text 2 tac ca janma nija-tat-tad-any dyaivety ha mahad-aa-yukta mahata svasyaivair yukta. mahanta vibhum tmnam ity di rute: mahadvac ca iti nyya-prasiddhe ca, mahanto ye purudayo 's tair yukta iti v. loka-ntha mahad bhtam itivad tmatvvyabhicra. mahadbhir aibhir aai ca yukta iti v. vidura rmad-uddhava. tat-therefore; ca-also; janma-birth; nija-own; tata-tat-various; amsani-expansions; adayaaccepting; aha-he says; maat-amsa-yukta-the word "mahad-amsa-yuktah"; mahata- from the supremely great Personality of Godhead; svasya-from Yourself; eva-certainly; amsai-by the expansions; yukta- accompanied; mahantan-the supremely great; vibhum-all-powerful; atmananPersonality of Godhead; iti-thus; adi-in the passage beginning with; srute-from the sruti-sastra (Kaha Upaniad 2.22); mahadvat-supremely great; ca-also; iti-thus; nyaya-in the Vedanta-sutra (1.4.8); prasiddhe-in the celebrated quotation; ca-also; mahanta-great; purua-adaya-the puruaavataras and other forms of Godhead; amsa-expansions; tai-by them; yukta-accompanied; itithus; va-or; loka-of all planetary systems; natham-the master; mahat-bhutam-the supreme living entity; itivat-in this way; atmatva-form; avyabhicara- eternal and unchanging nature; mahadbhiby great; amsibhi- original expansions; amsai-secondary expansions; ca-also; ukta-accompanied; iti-thus; va-or; viduram-to Vidura; rmat-uddhava-spoken by Uddhava. This verse describes how Lord Ka, accompanied by His expansions, takes birth in the material world. The word "mahat" in this verse means "the supremely opulent Personality of Godhead", and the phrase "mahad-aa-yukta" means "accompanied by the expansions of the supremely opulent Personality of Godhead". This use of the word "mahat" may be seen in the following quotations from Vedic literature: mahanta vibhum tmnam "The Personality of Godhead is full of all powers and opulences." -Kaha Upaniad 1.2.22 mahad-vac ca

"The Absolute Truth is the reservoir of all transcendental opulences." -Vednta-stra 1.4.8 loka-ntha mahad bhtam "The Personality of Godhead is the master of all planetary systems. He is the supreme living being, full of all powers and opulences." -Viu-sahasra-nma-stotra Understood in this way, the word "mahat" may refer to the purua-incarnations of the Lord, or the Lord's primary or secondary expansions. Anuccheda 92 Text 1 athaivam athham aa-bhgena ity dv apy eva vykhyeyam. an bhgo bhajana praveo yatra tena paripra-rpea bhajanena lakito v. prpsymi iti prakaa-llbhipryea bhaviyan nirdea. ata eva tad-avatra-samaye yugvatr ca sa evety abhipretyha atha-now; evam-in this way; atha aham amsa-bhagena-iti-adau-Srimad-Bhagavatam 10.2.9; apialso; evam-in this way; vyakhyenam-should be understood; amsanam-of the expansions; bhaga-the word "bhagah"; bhajanam-means "part"; pravesa- entrance; yatra-where; tena-with that; paripurnaperfect and complete; rupena-form; amsanam-of the expansions; bhajanena- with a part; laksitacharacterized; va-or; prapsyami iti-the word "prapsyami"; prakata-manifests; lila-pastimes; abhiprayena-with the meaning; bhavisyat-future; nirdesa- instruction; atah eva-therefore; tat-of the Lord; avatara-of incarnation; samaye-at the time; yuga-avatara-incarnations of the various ages; ca-also; sa-He; eva-certainly; iti- thus; abhipretya-intending; aha-said. That the various incarnations of Godhead appear within the body of Lord Ka gives us the key to properly understand the following verse spoken by Lord Ka to Yogamy (rmadBhgavatam 10.2.9): athham aa-bhgena devaky putrat ubhe prpsymi tva yaody nanda-patny bhaviyasi "O all-auspicious Yogamy, accompanied by My plenary expansions, I shall then appear as the son of Devak, and you will appear as the daughter of mother Yaod, the queen of Mahrja Nanda."

In this verse the word "aa-bhgena" means "with some of My plenary expansions". The word "prpsymi" (I shall become the son of Devak) shows us the Lord's plan for performing pastimes in the material world. When Lord Ka appears in the material world, all the yuga-avatras also appear within His body. This is confirmed in the following statement of Gargcrya in rmad-Bhgavatam (10.8.13): Text 2 san vars trayo hy asya ghato 'nuyuga tan uklo raktas tath pta idn kat gata san-were assumed; var traya-three colors; hi- indeed; asya-of your son Ka; ghataaccepting; anuyugam tan-transcendental bodies according to the different yugas; uklasometimes white; rakta-sometimes red; tath-as well as; pta-sometimes yellow; idnm katm gata-at the present moment He has assumed a blackish color. "Your son Ka appears as an incarnation in every millennium. In the past, He assumed three different colors-white, red and yellow-and now He has appeared in a blackish color. [In another Dvpara-yuga, He appeared (as Lord Rmacandra) in color of uka, a parrot. All such incarnations have now assembled in Ka]."* Text 3 asya tava putrasya pratiyugam tanu prakaayato yadyapi ukla-daya trya apy anye vara san tathpi idnm asya pradurbhavavaty asmin dvpare tu sa ukla yugvatras tath rakta pta apy etad apy upalakaam anya-dvpara-yugvatra uka-paka-varo 'pi katam eva gata etasmin antarbhta ity artha. tasmt ki-karttvt svaya-katvt sarvkarakatvc ca ka ity ekam asya nmeti prakaraiko 'py artha reyn tath ca r-karabhjanena yugvatropasanym uktam asya-the word "asya"; tava-of you; putrasya-of the son; pratiyugam-in each yuga; prakatayataappearing; yadyapi- although; sukla-adaya-beginning with a white form; traya- three; api-also; varna-colors; asan-were assumed; tathapi- nevertheless; idanim-at the present moment; asya-of Him; pradurvbhavavati-manifested; asmin-during this; dvapare- Dvapara-yuga; tu-but; sa-He; sukla-white; yuga-avatara- incarnation of the age; tatha-in the same way; rakta-red; pitayellow; api-also; etat-this; api-also; upalaksanam- characteristic; anya-other; dvapara-yuga-during Dvapara-yuga; avatara-incarnation; suka-paksa-varna-the color of a parrot's feather; apialthough; katam-a blackish color; eva- certainly; gata-assumed; etasmin-in this; antarbhute-

separately considered; iti-thus; artha-the meaning; tasmat- therefore; ki-kartrtvat-because of appearing with a blackish complexion; svayam-katvat-because He is originally known as "Ka"; sarva-akarsakatvat-because He is all-atractive; ca- also; kah iti-"Ka"; ekam-sole; asya-of Him; nama-name; iti-thus; prakaranika-in this matter; api-also; artha- meaning; sreyan-best; tatha-in the same way; ca-also; r-karabhajanena-by Karabhajana Muni; yuga-avatara-of the yuga-avataras; upasanayam-in the matter of worshipping; uktam-spoken (Bhg. 11.5.27-29). This verse may be paraphrased in the following way: "Your son Ka appears as an incarnation in every millenium. In the past He assumed three different colors-white, red, and yellow -and now He has appeared in a blackish color. In another Dvpara-yuga He appeared (as Lord Rmacandra) in the color of uka, a parrot. All such incarnations have now assembled in Ka."* Because the Original Personality of Godhead has a blackish complexion (ka), and because He is all-attractive (ka), He is therefore known as "Ka". In the course of describing the worship of the yuga-avatras, Karabhjana Muni gives the following description of Lord Ka (rmad-Bhgavatam 11.5.27-29): Text 4 dvpare bhagavn yma pta-vs nijyudha r-vatsdibhir akai ca lakaair upalakita dvpare-in Dvpara-yuga; bhagavn-the Supreme Personality of Godhead; yma-blackish; ptavs- having yellow clothes; nija-own; yudha-having weapons; r-dibhi-such as rvatsa; akai-by bodily markings; ca-and; lakaai-by external characteristics such as the Kaustubha jewel; upalaktita-characterized. "In the Dvpara-yuga the Personality of Godhead appears in a blackish hue. He is dressed in yellow, He holds His own weapons, and He is decorated with the Kaustubha jewel and marks of rvatsa. This is how His symptoms are described.* Text 5 ta tad purua marty mah-rjopalakaam yajanti veda-tantrbhy para jijsavo npa

tam-Him; tad-in that age; puruam-the supreme enjoyer; marty-mortal men; mah-rja-a great king; upalalaam- playing the role of; yajanti-they worship; veda-tantrybhym- according to both the original Vedas and ritual tantras; param- the Supreme; jijsava-those who want to gain knowledge; npa-O king. "O king, following the Vedas and Tantras, seekers of the truth worship the Supreme Personality of Godhead, who then appears as a great king. Text 6 namas te vsudevya nama sakaraya ca pradyumnyniruddhya tubhya bhagavate nama nama-let me offer my respectful obeisances; te-unto You; vsudevya-Lord Vsudeva; namarespectful obeisances; sakaranya ca-also to Lord Sakaraa; pradyumnya-to Lord Pradyumna; aniruddhya-unto Aniruddha; tubhyam-unto You; bhagavate-unto the Supreme Personality of Godhead; nama-my respectful ovbeisances. "I offer my respectful obeisances unto the Supreme Personality of Godhead, expanded asVsudeva, Sakaraa, Pradyumna and Aniruddha."* Text 7 atra r-katve ligam mahrjopalakaam iti vsudeva ity di ca r-harivaoka-rjarjbhiekd dvraky catur-vyhatva-prasiddhe. garga r-nandam. atra-here; r-katve-in the position of Lord Ka; ligam-the characteristic; mah-rjaupalakaam iti-the passage beginning "mahrjopalalakaam"; vsudeva iti di-the passage beginning "vsudeva"; ca-also; r-hari-vaa-in the Hari-vma; ukta-described; rja-of Lord Ka; rja-abhiekt-because of the coronation; dvarakym-in Dvrk; catur-vyhatva-as the four caturvyuha expansions; prasiddhe-because of fame; garga-spoken by Gargcrya; r-nandam-to Nanda Mahrja. In the verses Karabhana Muni describes (mahrjopalakaam) the appearance in the Dvarayuga of Lord Ka, who was crowned king of Dvrak (Hari-vaa, Viu-parva, Chapter 50), and who remained in Dvrak with His catur-vyha expansions. The verse under discussion (rmadBhgavatam 10.8.13, quoted in Text 2) was spoken by Gargcrya to Nanda Mahrja.

Anuccheda 93 Text 1 tad eva r-kasya svaya-bhagavatte suhu nirdhrite nityam eva tad-rpatveasthitir api svayam eva siddh. tathpi tvad-rdhanavkyenaiva sa sidhyati. rdhyasybhva rdhannodanya vipralips-janyatvtteh. tac ca parampte tre na sambhavati. sambhave ca pururthbhvt strnarthakyam. tat-therefore; evam-in this way; r-kasya-of r Ka; svayam-bhagavatte-in the position of the Supreme Personality of Godhead; suhu-properly; nidhrite-determined; nityam-eternally; evacertainly; tat-His; rpatvena-manifestation as form; avasthiti situation; api-also; svayamautomatically ; eva-certainly; siddha-is established; tathpi-still; manda-dhiym-of those who are unintelligent; bhranti-mistake; hana- refutation; artham-for the purpose; idam-thus; vivriyate-is explained; tatra-in this connection; tvat-to that extent; rdhana of worship; vkyena-by the description; sa-that; sidhyati is proven; rdhyasya-of the worshipable; abhve-in the nonexistence; rdhana-worship; nodanya-because of encouraging; vipralipsa-cheating; janyatvabecause of being produced from; patte-because of the calamity; tat-that; ca- also; parama-ptewhich contains the description of the ultimate goal of life; stre-in the scripture; na-not; sambhavati-is possible; sambhave-in the arisal; purua-artha-ofthe ultimate goal of life; abhvtbecause of non-existence; stra-of the book; anarthakyam-uselessness. Although we have clearly proven that r Ka is the Supreme Personality of Godhead and His form is eternal, doubt may linger in the minds of the less intelligent, to erdicate these doubts we shall continue this description of r Ka. That the form of Ka is eternal is proven by the Vedic literatures' repeated order that Ka be worshiped. If the form of Ka were only a temporary manifestation, then what is the use of worshiping Him? If the scriptures advise us to worship that which is temporary, then the scriptures are defective and are cheating us. In truth the Vedic literatures teach us the supreme goal of life, and they are free from all defect. If they instruct us to worship r Ka, then the form of r Ka is certainly eternal and spiritual. Ka is not a temporary manifestation of material energy. Sarva-samvdini Comment Text 1 atha dvi-navttama-vkynantara nityatva-prakarae "strnarthakyam ity asynantaram ida vivecanyam "nanu blturdy-upacchanda-vkyavat taj-jana-mtrepipururtha-siddhir

dyate; tato nrthntara-sambhave tat smraka-vkya karaam ; kintu prathamatas tadabhirucite tadnm asaty api vastu-viee tdya-hita-vastv-antara-cittvattrya baldn iva matrdi-vkya sagu-viesdhakm pravartayati stram; pacd yath svahite krameasvayam eva pravartante baldayas tath balavac chstrtaradtv nirgue v nitya-prakayavaikuhantha-lakaasague v pravartsyante iti. atha-now; dvi-navatitama-vkya-the 92nd Anuccheda; anantaram-after; nityatva-of the eternality; prakarane-in the explanation; stra-anarthakyam iti-the passage ending with the word "stranarthakyam" (Text 1); asya-that; anantaram-after; idam-this; vivecaniyam-may be considerd; nanu-is it not so?; bala-child; atura-sick; di-beginning with; upacchandana-coaxing; vkya-the statement; vat-like; tat-that; jnamatrena-by that knowledge; api-also; purua-artha-of the benefit of human life; siddhi-the perfection; drsyate-is seen; tata-from that; na-not; artha-meaning; antara-another; sambhave-in the manifestation; tat-that;smaraka-vkyam-as a remainder; karanamcause; kintu- however; prathamata-at first; tat-abhirucite-pleasing;tadanim- then; asati-unreal; apialthough; vastu-substance; visese- specific; tdiya-in relation to him; hita-welfare; vastu- substance; antara-another; citta-consciousness; avatraya-for bringing; bala-din-to children and others; ivajust like; matra-di-vkyam-statement; sa-gun-with qualities; visese- specific; sadhakam-spiritual aspirants; pravartayati-teaches; stram-the knowledge of the Vedic scriptures; pascat- afterwards; yatha-just as; sva-hite-in that which is beneficial; kramana-gradually; svayam-directly; evacertainly; pravartante- are manifest; bala-adaya-stregnth of the arguments; tatha-in the same way; balavat-as strong; stra-the Vedic scriptures; antaram-other; dtv-having seen; nirgune-in the qualityless Absolute; va-or; nitya-eternal; prakatya- manifes tation; vaikuntha-natha-of Lord Nryaa, the master of Vaikuntha; lakaa-characteristics; sagune-with qualities; va-or; pravartsyante-will be manifest; iti-thus. After reading the argument of Anuccheda 93, Text 1, someone may raise the following objection: When a child is stricken with a disease, one may speak many untrue words to coax him to take a medicine which will cure him. In the same way, the Vedas instruct the conditioned souls to worship the Personality of Godhead. This is certainly benefical for the conditioned souls who become purified by that worship and enabled to understand the actual nature of the Absolute, which is formless and without qualities. Text 2 tan na ananta-gua-rpdi-vaibhava-nityspadatvttad-rpevasthitir nsambhaviteti yad bhta bhvac ca bhaviyac ca iti ruteh, sambhavitaya tu tasym avatra-vkya cvatrasya prapaca-gata-tadya-praka-mtra-lakaatvt. nryadn ca tatraivvatre pravea-mtravivakato na virudhyate. tat-that; na-is not so; ananta-unlimited guna-qualities; rpa-and forms; di-beginning with; vaibhava-opulence and power; nitya-eternal; aspadatvt-because of being the abode; tat-rupenawith his form; avasthiti-situation; na-not; asambhavita- unworthy of being accepted; iti-thus; iti-

thus; yat-what; bhutam- was; bhavat-is; ca-also; bhavisyat-will be; ca-also; iti-thus; ruste-from the Brhad-aranyaka Upaniad 3.8.3; sambhavitayam- accepted; tu-also; tasyam-when this; avatra-about the incarnations of the Lord; vkyam-the statement; ca-also; avatrasya-of the Lord's incarnation; prapanca-to the material universe; gata-travelled; tdiya-His; praka-manifestation; matra-only; lakaatvt-because of the charasteristic; nryaa-dinam-of Lord Nryaa and the other forms of the Supreme Personality of Godhead; ca-also; tatra-there; eva-certainly; avatre-in the incarnation; pravesa-entrance; matra-only; vivakata-because of the intention to describe; na-not; virudhyate-is contrdicted. To this objection I reply: The Supreme Personality of Godhead is an eternal reservoir of unlimited transcendental qualities, opulences and forms. The Supreme Personality of Godhead and His various incarnations such as Lord Nryaa and others, are eternally present in the spiritual world, although they enter this material world as incarnations for a certain limited period of time. Because they are present in the spiritual world, the Bhad-rayaka Upaniad explains (3.8.3): ,sy 168The Absolute Truth exists eternally. He was in the past. He is in the present. He will be in the future." This describes the eternal form of the Lord. Text 3 ki cottara-mmmsy tat-tad-upasana-strokta y y mrtis tdvatya eva devat iti siddhnta-graha. kim ca-furthermore; uttara-mimasayam-in the Uttara-mimasa; tat-tat-of various; upasanamethods of worship; stra- literature; ukta-statements; ya ya-whatever; murti-form; tadvatya-in that way; eva-certainly; devata-dieties; iti-thus; siddhanta-graha-acceptance of the conclusion. The eternality of the form of the Supreme Personality of Godhead is also described in the following statement of the Uttara-mms: "The Supreme is manifest in many forms". Text 4 tata ca ta phaga ye tu yajanti dhrs te sukha vata netarem ity dika gopla-tpany-upaniad api yennyth manyate tasya tu mahad eva shasam. tata-then; ca-also; tam-Him; pitha-gam-in His abode; ye-those who; tu-certainly; yajanti-

worship; dhira-advanced saintly persons; tesam-of them; sukham-happiness;sasvatam-eternal; na not; itaresam-of others; iti-thus; dika-in the passage beginning; r-gopla-tpan-upaniat-Goplatpan Upaniad (1.23); api-also; yena-by which; ayath-artha-to think otherwise; manyate-is considered; tasya-of that; tu-but; mahat-great; eva-certainly; sahasam-crime. The eternality of the form of the Personality of Godhead is also described in the following statement of the Gopla-tpan Upaniad (1.20) "They who are intelligent worship Lord Ka. They, and not others, attain eternal transcendental bliss." This verse clearly describes the Lord's form as eternal. They who would interpret it in another way are committing a great violence to the meaning of the scriptures. Text 5 atra ca vata-sukha-phala-prpti-ravat tat-phasya yajana vinjnm sahasamayam jnn moka iti smte. atraiva dhr iti viead blturavad bhvas te dra evotsrita. netarem iti nirdharaena tad-yajanasya parampar-hetutvam api niidhyate. atra-here; ca-also; sasvata-eternal; sukha-of happiness; phala-of the result; prapti-the attainment; sravanat-because of hearing; tat-pithasya-of that place; yajanam-worship; vina- without; ajnamignorance; sahasa-mayam-violence; jnat-from knowledge; moka-there is liberation; iti-thus; smrte-from the Smrti stra; atra-here; eva-certainly; dhira-saintly persons; iti-thus; visesanamdescription; bala-child; atura-afflicted with disease; vat-like; bhava-nature; tesam-of them; durefar away; eva-certainly; utsarita-cast away; na-not; itarsam-of others iti-thus; nirdharanena-by ascertainment; tat-yajanasya-of the worshiper; parampara-of sequence; hetutvam-origin; api-also; nisidhyate-is refused. In this verse the worshipers of Lord Ka are described as the possesors of eternal happiness. This means they are liberated from material entanglement, for as long as one remains in the clutches of matter his position is continuously changing, and he cannot attain eternal happiness. Because the devotees of Lord Ka are thus liberated, one cannot say that they are ignorant of the actual nature of things, for knowledge is a prerequisite for liberation. This is confirmed by the Smti-stra, which says: "When one attains transcendental knowledge he becomes liberated." Our opponent says the devotees of the Lord are in a lesser position, and he pushes forward the example of cajoling the sick child to convince him to take the medicine. This example is not very appropriate, for the devotees of the Lord are described as "dhra", advanced saintly persons. They are not at all like ignorant children. Our opponent would have it that there are different stage of

spiritual advancement, and the devotees are in the lower stage, while the impersonalists are on the higher stage. This view is rejected by this statement of Gopla-tpan Upaniad, which considers the devotees of the Lord the best of transcendentalists ("Only such devotees of the Lord, and not others, are able to attain eternal transcendental bliss"). Text 6 ata eva nma brahmety upsita itivad atrropo 'pi na mantavya. tasmd rdhana-vkyena tasya nityatva sidhyaty eva. svdhyyd ia-devat-samprayoga iti smaraa ctropastambhakam iti. atah eva-therefore; nama-certainly; brahma-Brahman; iti- thus; upasita-worship; itivat-in this way; aropa-imposition of the qualities of one thing upon another; api-also; na-not; mantavyashould be considered; tasmat-therefore; aradhana-of worship; vakyena-by the statement; tasya-of the Supreme Personality of Godhead; nityatvam-the eternality; sidhyati-is established; evacertainly; svadhyayaat-by study; ista-devata- the Supreme Personality of Godhead; samrayogaconnection; iti- thus; smaraman-from the Patanjali Yoga-sutra, Sadhana-parva, sutra 44; ca-also; atra-here; upastambhakam-evidence; iti- thus. The Chndogya Upaniad (7.1.5) explains "One should worship the Supreme Brahman". From this we may understand that the Supreme Brahman is a person, and He is eternal, for if this conclusion is rejected, and the theory of the impersonalists is accepted, there is no need to worship Brahman. That the Chndogya Upaniad mentions worship of Brahman supports the actual conclusion, that the Supreme Brahman is a person and His form is eternal. This conclusion is also supported by the Patajali Yoga-stra, which explains (Sdhana-parva, Stra 44): "By study of Vedic literature one understands the Supreme Person." Text 2 ropana ca paricchinna-gua-rpa eva vastuni kalpyate nnanta-gua-rpe. r-svmi-caraair apdam eva puam ekdaa-samptau dhra dhyna-magalam ity atra dhranay dhynasya ca magalam obhana viayam itarath tayor nirviayatvam. dyate cdypy upsaka sktkras tat-phala-prpti ceti bhva. aropana-imposition of the qualities of one thing upon another; ca-also; paricchinna-limited; guna-qualities; rupe- form; eva-certainly; vastuni-in the substance; kalpyate-is considered; na-not; ananta-unlimited; guna-qualities; rupe- and form; r-svami-caranai-by the followers of rdhara

Svami; api-also; idam-this; eva-certainly; pustam-is elaborately explained; ekadasa-of the Eleventh Canto of rmad-Bhgavatam; samaptau-at the conclusion; dharana-dhyana-magalam-iti-in rmad-Bhgavatam 11.31.6: lokbhirma sva-tanu dhra-dhyna-magalam yoga-dhranaygneyadagdha-dhma visat svakam"; atra-in this verse; dharanayah-dhayanasya-of devotional meditation; ca-also; magalam-the word "magalam"; sobhanam- means "beautiful"; visayam-field of experience; itaratha-on the other hand; tayo-of the two; nirvisayatvam-imperceivableness; drsyate-is observed; ca-also; adya-now; apieven; upasakanam-of the worshipers; sakat-kara-direct manifestation; tat- that; phala-result; prapti-attainment; ca-also; iti-thus; bhava-the meaning. At this point the myvds may object: The ultimate truth is the formless impersonal Brahman. In order to make itself perceived by the unintelligent, Brahman may sometimes assume a temporary form, such as the form of Ka, but the ultimate truth cannot actuallly have forms or qualities, for the ultimate is unlimited, and a form is always limited within a certain space, and qualities are also limitations. Therefore, because it is unlimited, the Absolute Truth cannot have a form or qualities. To this objection the followes of rdhara Svm reply by quoting the following verse of rmad Bhgavatam (11.31.6): "By performing agneyi-yoga, mystics burn the material body in the fire of mystic yoga, and by giving up the body in this way, attain the upper planets or the spiritual world. When r Ka left the material world, however, He did not burn His beautiful body which is so pleasing to the devotees who continually meditate upon it, but without changing His body directly returned to His own abode in the spiritual world."*** If the body of Lord Ka is only a temporary manifestation, then the devotees' meditation described in this verse is empty and useless. Actually such meditation is not at all useless, for by continually meditating on the form of the Lord Ka, one may eventually see Him face-to-face. Text 3 ryate caiva pacame navasu vareu tat-tad-avatropsandi yathoktam navasu api vareu bhagavn nryao mah-purua puruan tad-anugrahytma-tattva-vyhentmandypi sannidhyate. ruyate-is heard; ca-also; evam-in the same way; pancame-in the Fifth Canto of rmadBhgavatam; navasu-in the nine; varsesu-tracts of land known as varsas; tat-tat-of the various;

avatra-incarnations; upasana-di-forms of worship; yatha-just as; uktam-it is said; navasu-in the nine; api- certainly; vareu-tracts of land known as varsas; bhagavn- the Supreme Personality of Godhead; nryaa-Lord Viu; mah-purua-the Supreme Person; puruam-unto His various devotees; tat-anugrahya-to show His mercy; tma-tattva-vyhena-by expansions of Himself in the quadruple forms Vsudeva, Sakaraa, Pradyumna and Aniruddha; tman- personally; adya apiuntil now; sannidhyate-is near the devotees for accepting their services. The direct appearance of the Lord and the worship of Him by the devotees residing in the nine varas is described in rmad-Bhgavatam (5.17.14): "To show mercy to His devotees in each of these nine tracts of land, the Supreme Personality of Godhead known as Nryaa expands Himself in His quadruple principles of Vsudeva, Sakaraa, Pradyumna and Aniruddha. In this way He remains near His devotees to accept their service."* Text4 sannidhana ceda skad-rpea r-prasyumndau gati-vilsder varitatvt. tatra ctman svayam evety uktam. tath nityatva eva lagrma-ildiu narasihatvdibheda ca sagacchate. tat-tad-avatra-sannidhyd eva hi tat-tad-bheda. sannidhanam-nearness; ca-also; idam-this; sakat-rupena- by direct appearance; r-pradyumnaadau-in the form of Lord Pradyumna and other viu-tattva-expansions; gati-vilasa-ade-of pastimes; varnitatvt-because of description; tatra-there; ca- also; atmana-by using the word "atma (Himself)"; svayam- Himself; eva-certainly; iti-thus; uktam-is described; tatha- in the same way; nityatve-in eternality; eva-certainly; salagrama-sila-disu-in Salagrama-sila and others forms of the Lord; narasimhatva-di-in Lord Nrsimhadeva and others forms of the Lord; bheda-distinction; caalso; sagacchate-meet; tat-tat-various; avatra-incarnations; sannidhyat-may join; eva- certainly; hi-indeed; tat-tat-various; bheda-distinctions. This passage describes how, in the presence of His devotees, the Lord personally appears in the form of Pradyumna and other viu-tattva expansions. This passage describes the direct appearance (tman) of the Lord. The Lord also appears eternally in the form of the Deity, such as the form of Lord Nsiha and other forms manifested among the lagrma-ils. In this way the Lord incrnates in many forms. Text 5 tath r-kam adhiktypi gta r-ka-sahasra-nma-prrambhe r-viu-dharmottare

tasya haya stuty viur gopganvta tpich-ymala rpa pichottasam adrayat iti. tatha-in the same way; r-ka-r Ka; adhiktya-in regard to; api-also; gitam-glorified; rka-sahasra-nama- the thousand names of Lord Ka; prarambhe-in the beginning; r-viudharmottare-in the Viu-dharmomttara Purana; tasya- his; ha-delighted; asaya-at heart; stutyaby this prayers; viu-Lord Viu; gopa-agana-by the gops; avrta- accompanied; tapincha-like a tamala tree; syamalam-dark; rpam-form; pincha-with a peacock feather; uttamsam-in His hair; adarsayat-revealed; iti-thus. The direct revelation of Lord Ka to His devotee is described in the Ka-sahasra-nma prayers of the Viu-dharma Pura, Uttara-khaa: "Pleased at heart by these sincere prayers, Lord Viu revealed the form of r Ka. whose dark form was the color of a tamla tree, whose hair was decorated with a peacock feather, and who was accompanied by the gops. Text 6 agre ca tad-vkyam mm avehi mah-bhga ka ktya-vidvara puras-kto 'smi tvad-bhakty pra santu manorath iti. agre-in the beginning; tat-His; vkyam-statement; mam-me; avehi-please know; maha-bhaga-o fortunate one; kam-Ka; ktya-vidam-of the learned; vara-O best; purah-kta-directly appearing before you; asmi-I am; tvt-bhaktya-because of your devotional service; pra-fulfilled; santu-may be; manoratha-your desires; iti-thus. "Lord Ka addresed that devotee in the following words: O fortunate one, O best of the wise, know that I am r Ka, the Supreme Personality of Godhead, and I have now appeared before you because of your great devotion. I grant you the benediction that all your spiritual desires will become perfectly fulfilled." Text 7

tath pdme nirmna-khae paya tva drayiymi svarpa veda-gopitam iti. tatha-in the same way; padme-in the Padma Purana; nirmana-khande-in the Nirmana-khanda; pasya-just see; tvam-you; darsayisyami-I shall now reveal; svarpam-My original form; veda-for the Vedas; gopitam-very confidential; iti-thus. The revelation of the eternal form of r Ka is also described in the Padma Pura, Nirmnakhaa, where Lord Ka says to Brahm : "O Brahm, see My original form as Lord Ka, which I now reveal to you. This form is very confidential and difficult to see. It cannot be known simply by studying the verses of the Vedas." Text 8 r-bhagavad-vkynantaram brahma-vkyam tato 'payam aha bhpa bala klmbuda-prabham gopa-kanyvta gopa hasanta gopa-blakaih. kadamba-mla sna pta-vsasam adbhutam vana vndvana nma nava-pallava-maitam. ity di. r-bhagavat-of the Supreme Personality of Godhead; vkya- the statement; anantaram-after; brahma-of Lord Brahma; vkyam- the statement; tata-them; apasyam-saw; aham-I; bhupa-O king; balam-the boy; kala-dark; ambuda-cloud; prabham-with the splendor; gopa-kanya-by the gops; avrtam-accompanied; gopam-cowherd boy; hasantam-laughing; gopa-balakai-with the cowherd boys; kadamba-of a kadamba tree; mule-at the base; asinam-seated; pita-with yellow; vasanamgarments; adbhutam- wonderful to see; vanam-the forest; vndvanam-Vndvana; nama-named; nava-with fresh; pallava-sprouts; manditam-decorated; iti-thus; di-in the passage of the beginning. After speaking this words, the Lord revealed His original form to Brahm, who described this revelation in the following words: "O king, I then saw the form of Lord Ka, who was a cowherd boy with a complexion like a

dark rain-cloud. He wa accompanied by many gops, and was laughing and joking with His cowherd friends. He was arrayed in yellow garments and was very handsome and wonderful to see. He was seated at the base of a kadamba tree in the forest of Vndvana, which was decorated with many blossoming plants and trees." Text 9 tarilokya-sammohana-tantre rmad-adakara-japa-praage ahar-nia japed yas tu mantr niyata-mnasa sa payati na sandeho gopa-vea-dhara harim iti. trailokya-sammohana-tantre-in the Trailokya-sammohana Tantra; srimat-astadasa-akara-japaof the chanting of the eighteen syllable Ka mantra; prasange-in connection with; aha-day; nisam-and night; japet-may chant; ya-who; tu- indeed; mantri-properly initiated in the chanting of the mantra; niyata-with a controlled; manasa-mind; sa-he; pasyati- will see; na-without; gandeha-doubt; gopa-vesa-dharam-in the form of cowherd boy; harim-Lord Hari; iti-thus. That the form of r Ka is eternally manifested and may be seen at any time by the sincere devotee is confirmed in the following verse from the Trailokya-sammohana Tantra: "A properly initiated devotee who continually chants this eighteen-sylable Ka mantra with a controlled mind will certainly see this form of Lord Hari as a cowherd boy. Of this there is no doubt." Text 10 gautamye ca sad-cra-prasage ahar-nia japen mantra mantr niyata-mnasa sa payati n sandeho gopa-vea-dhara harim iti. gautamiye-in the Gautamiya Tantra; ca-also; sat-saintly; acara-conduct; prasange-in connection with; aha-day; nisam- and night; japet-may chant; mantram-the Ka Mantra; mantri- properly initiated in chanting the mantra; niyata-with a controlled; manasa-mind; sa-he; pasyati-will see; na- without; sandeha-doubt; gopa-vesa-dharam-in the form of a cowherd boy; harim-Lord Hari; iti-thus.

This eternal form of Lord Ka is described in the same words in the following passage from Gautamya Tantra in a passage describing the proper conduct of saintly persons: "A properly initiated devotee who continually chants this Ka-mantra with a controlled mind will certainly see this form of Lord Hari as a cowherd boy. Of this there is no doubt." Text 11 r-gopla-tpan-rutis caivam tad u hovaca brhmaah 'asv anavaratam' me dhyta stuta parrdhante so 'budhyata. gopa-veo me purastd avirbabhva. r-gopla-tpan-ruti-in the Gopala Tapani Upanias; ca-also; evam-in the same way; tat-then; u-certainly; ha- indeed; uvaca-replied; brahmana-Brahma; asau-He; anavaratam- continually; meby me; dhyata-remembered; stuta-glorified; parardhante-at the conclusion of the parardha; saHe; abudhyata-became perceived; gopa-vesa-in the form of a cowherd boy; me-me; purastat-in the presence; avirbabhuva-became manifested. The revelation of the eternal form of r Ka is also described in the following statement of the Gopla-tpan Upaniad (1.29)" "Brahm replied: I continually glorified the Lord and meditated upon Him for millions of years, and at last I was able to understand the transcendental form of the Lord as r Ka, in the dress of a cowherd boy."*

Text 12 siddha-nirdeo 'pi ryate yath vande vndvansnam indirnanda-mandiram iti bhan-hrdyrambhe magalcraam. siddha-perfect; nirdesa-instruction; api-also; ruyaate-is heard; yatha-just as; vande-I offer my respectful obeisances; vndvana-in Vndvana; asinam-remaining; indira- of the goddess of fortune; ananda-bliss; mandiram-palace; iti- thus; brhat-nardiya-of the Brhan-nardiya Purana; arambhe-in the beginning magala-acaranam-the invocation of auspiciousness.

That the form of Ka is eternal and eternally remains in the spiritual abode of Vndvana is confirmed in the following verse from the introduction (magalcaraam) of the Bhan-nrdya Pura: "I offer my respectful obeisances to Lord Ka, who is like a transcendental palace that delights the goddess of fortune, rmat Rdhr. Lord Ka eternally remains in the spiritual abode known as Vndvana." Text 13 dyraky samudbhta snnidhya keavasya ca rukmi-sahita ko nitya nivasate ghe iti sknde dvrak-mhtmye bali prati r-prahlda-vkyam. dvarkaya-of Dvarka; samudbhutam-manifested; sannidhyam- presence; kedavasya-of Lord Kesava; ca-also; rukmini-by Rukmini-devi; sahita-accompanied; ka-Ka; nityam- eternally; nivasate-resides; grhe-in the palace; iti-thus; skande-in the Skanda Purana; dvaraka-mahatmye-in the glorification of Dvarka; balim-prati-to Bali Maharaja; r-prahlada-of Prahlada Maharaja; vkyam-statement. That the form of r Ka is eternally manifested is also confirmed in the following verse from the Dvrak-mhtmya section of the Sknda Pura, where Prahlda Mahrja tells Bali Mahrja: "Accompanied by Queen Rukmi, Lord Ka eternally remains in the palaces of Dvrak." Text 14 vratina krttike msi sntasya vidhivn mama ghnarghya may datta rdhay sahito hare iti pdme-krttika-mhtmye tat prata-snnrghya-mantra. vratina-following the vow; karttike masi-in the month of Karttika; snatasya-bathing; vidhivataccording to the regulations; mama-of me; grhana-please accept; arghyam-arghya; maya-by me; dattam-offered; radhaya-by rmati Radharani; sahita-accompanied; hare-O Lord hari; iti-thus;

padma-of the Padma Purana; karttika-mahatmye-in the section glorifying the month of Karttika; tat-therefore; prata-in the early morning; snana-bath; arghya-offering of arghya; mantra-mantra. That the form of r Ka is eternal is also comfirmed in the following verse in the Krttikamhtmya of the Padma Pura: "O Lord Hari, who eternally stays with r Rdh, I have carefully followed the rules and regulations of Krttika-vrata, and I have carefully taken my early bath. In this purified condition I am offering this gift of arghya. Please accept it." Text 15 eva ca rmad-adaakardayo mantrs tat-tat-parikardi-viiatayaivrdhyatvena siddhanirdeam eva kurvanti. tadvaradi-pj-mantr ca. ki bahun karma-vipka-pryacitta-stre 'pi tath ryate. yad haumhomas tu prvavat kryo govinda-prtaye tata ity dy anantaram. govinda gopjana-vallabhea kassuraghna tridaendra-vandya go-dna-tpta kuru me daylo aro-vinam kapitri-varga iti. evam-in this way; ca-also; srimat-astadasa-akara-adayah-beginning with the 18 syllable Kamantra; mantra-mantras; tat-tat-various; parikara-corrolaries; di-beginning with; visistataya-with specific description; eva-certainly; aradhyatvena-by the worshipableness; siddha-perfect; nirdesainstruction; eva-certainly; kurvanti-they do; tat-therefore; avarana-concealing; di-beginning with; puja-for worship; mantra-mantras; ca-also; kim bahuna-what more need to be said; karma-vipakathe reactions of work; prayascitta- atonement; stre-in the scriptures; api-also; tatha-in the same way; ruyate-is heard; yat-which; aha-he says; homa-the homa sacrifice; tu-also; prvavat-as before; karya-should be performed; govinda-of Lord Govinda; pritaye-for the satisfaction; tata-therefore; iti-thus; di-beginning; anantaram-after; govinda-O Govinda; gopijana-to the gops; vallabha-dear; isa-O Supreme Controller; kamsa-asura-the demon Kamsa; ghna-killing; tridasa-of the demigods; indra-by the king; vandya-the prper person to be worshiped; go-dana-by the cows; trpta-pleased; kuru-please create; me-my; dayalo-o merciful one; arsa-of piles; vinasam-cure; kapita-by whom are destroyed; ari-of enemies; varga-the host; iti-thus. In this mantra, the eighten-syllable Ka-mantra, and other mantras, the supreme worshipableness of Lord Ka is described. These mantras present the actual conclusion of the Vedas, and not whatever verses may be found to encourage the worship of the limited demigods who control the lighting and heating of the material universe. What need is there to speak more elaborately on this point? Lord Govinda is glorified in all the Vedas. Even the scriptures prescribing various atonements for various sins describe the supremacy of Lord Ka. For example, in the

Bodhyana-stra it is said: "The homa-sacrifice should be performed for the satisfaction of Lord Govinda." We also find this quote in the Bodhyana-stra: "O Lord Govinda, O beloved of the gops, O Supreme Controller, O killer of Kasa, O Lord worshiped by the demigods, O merciful Lord pleased by the cows and calves of Gokula, O Supreme Lord who kills the demons, please cure me of ara (piles)'". Text 16 anyatra ca yath govinda gopjana-vallabhea vidhvasta-kasa tridaendra-vandya govardhandri-pravaraika-hasta sarakitea-gava-pravna go-netra-veu-kapaa prabhtam andhya tathogram timira kipsu iti. anyatra-in another verse from the Bodahyana-stra; ca- also; yatha-just as; govinda-O Lord Govinda; gopi-jana-of the gops; vallabha-dear; isa-O Supreme Controller; vidhvasta- by the king; vandya-worshiped; govardhana-Govardhana; adri-of mountains; pravara-best; eka-with one; hastahand; samraksita-protected; asesa-all; gava-cows; pravina-expert; go-netra-O protector of the cows; venu-stick; kapana-tossing; prabhutam- produced; andhyam-blindness; tatha-in that way; timirandarkess; ksipa-please cure; asu-quickly; iti-thus. Lord Ka is also described in the following verse of the Bodhyana-stra "O Lord Govinda, O beloved of the gops, O Supreme Controller, O killer of Kasa, O supreme object of worship for the demigods, O Lord who expertly lifted the great Govardhana Hill with one hand and protected all the cows, calves, and cowherds of Vraja, O best of the gopas, please cure the blindness in my eyes." Text 17 spaa ca tathtva r-gopla-tpanym tam eka govinda sac-cid-nanda-vigraha paca-pada vdvana-sra-bhruha-talsina satata samarud-gao 'ha paramay stuty toaymi.

tam-Him; ekam-alone; govindam-Lord Govinda; sat-eternal; cit-full of knowledge; ananda-and bliss; vigraham-whose form; panca-padam-this mantra consisting of five words; vndvana-in Vndvana; sura-bhuruha-tala-under a desire tree; asinam- continually; sa-accompanied by; marutgaa-the demigods; aham-I; paramay-with eloquent; stuty-prayers; toaymi-I please. That r Ka is the eternal Supreme Personality of Godhead is also clearly described in the Gopla-tpan Upaniad (1.38): "With eloquent prayers I and the Maruts please Lord Govinda, whose form is eternal and full of knowledge and bliss, who stays in Vndvana, and who is the five-word mantra." Text 18 ata eva puras-kto 'smi tvad-bhakty ity evoktam iti. atah eva-therefore; purah-kta-manifested; asmi-I am; tvt-bhaktya-because of your devotional service; iti-thus; eva-certainly; uktam-spoken; iti-thus. That Lord Ka is pleased by devotional activities, and that He appears before the devotees to reciprocate the devotees' love is described in the Viu-dharma Pura (already quoted in Text 6): "O fortunate one, I have now appeared before you because of your great devotion." Sarva-samvdin Comment Text 1 trailokya-sammohana-tantra-vacanntara caiva vykhyeya yadi v r-kdn svayambhagavattdikam ananusandhyaiva pralpibhir upsannusrenyad api kacin mla-bhta eva bhagavn tat-tad-rpeopsakebhyo darana dadtti mantavyam, tathpi ruty-di-prasiddhn tat-tad-upsana-pravhanam trailokya-sammohana-tantra-of the Trailokya-sammohana Tantra; vacana-the statement; antaram-after; ca-also; evam- in this way; vyakhyeyam-may be explained; ydi-if; va-or; r-kadinam-forms of the Supreme Lord, beginning with the original form of r Ka; svayambhagavata-the status of the Original Personality of Godhead; dikam-beginning with; ananusandhaya-not having considered; eva-certainly; pralapibhi-by those who are talking; upasana-worship; anusarena-by following; anyat-another; api-even; kascit- someone; mula-bhutasource of everything; eva-certainly; bhagavan-O Supreme Personality of Godhead; tat-tat-rupenawith various forms; upasakesbhya-to the worshipers; darsanam- audience; dadati-gives; iti-thus;

mantavyam-may be considered; tatha api-nevertheless; ruti-in the Sruti-stra; di-and other Vedic literatures; prasiddhanam-of those who are famous; tat-tat-various; upasana-worship; pravahanam-of the series. After reading this quotation from the Trailokya-sammohana Tantra (Text 9), and the other quotations which follow it, some garrulous critics may protest that r Ka is not the Original Personality of Godhead, but some other, lesser deity is the Original Supreme Lord. This conclusion is not held by the ruti-stra or the other Vedic literatures, where the supremacy of r Ka is strenously asserted. For example, the assembled demigods affirm the supremacy of Lord Ka in the following words (rmad-Bhgavatam 10.2.31): Text 2 svayam samuttrya sudustaram dyuman bhavrava bhmam adabhra-sauhdh bhavat-padmbhoruha-nvam atra te nidhya yt sad-anugraho bhavan svayam-personally; samuttrya-perfectly crossing; su-dustaram-which is very difficult to cross; dyuman-O Lord, who appear exactly like the sun, illuminating the darkness of this world of ignorance; bhava-aravam-the ocean of nescience; bhman-which is extremely fierce; adabhrasauhd-devotees who are incessantly friendly to the fallen souls; bhavat-pada-ambhoruha-Your lotus feet; nvam-the boat for crossing; atra- in this world; te-they (the Vaiavas); nidhya-leaving behind; yt-on to the ultimate destination, Vaikuha; sat-anugraha-who are always kind and merciful to the devotees; bhavn-You. "O Lord, who resemble the shinning sun, You are always ready to fulfill the desire of Your devotee, and therefore You are known as a desire tree [vch-kalpataru]. When cryas completely take shelter under Your lotus feet in order to cross the fierce ocean of nescience, they leave behind on earth the method by which they cross, and because You are very merciful to Your other devotees, You accept this method to help them." Text 3 ity anusrevicchinna-sampradyatvenndi-siddhatvt anantatvt kecit taccararavindaika-sev-mtra-pururthnm ye yath m prapadyante iti nyyena nitya-tadekopalabdhatvc chr-bhagavata sarvadaiva tat-tad-rpevasthitir gamy ta eva. ata eva bhavatpadmbhoruha-navam atra te nidhya ity uktam.

iti-thus; anusarena-in accordance with this; avicchinna- unbroken; sampradayatvena-by the principle of the disciplic succession; andi-from time immemorial; siddhatvt-because of being established; anantatvt-because of being unlimited; kesancit-of some persons; tat-His; carana-feet; aravinda- lotus; eka-exclusive; seva-by service; matra-only; purua-arthanam-taking as the ultimate goal of life; ye yatha mam prapadyante iti-Bhagavad-gita 4.11; nyanena-by the example; nityaeternal; tat-Him; eka-only; upalabdhatvt-because of being understood; r-bhagavata-of the Supreme Personality of Godhead; sarvada-always; eva- certainly; tat-tat-rupena-in various forms; avasthiti- situation;gamyate-is manijfest; eva-certainly; atah eva- therefore; bhavat-padambhoruhanavam atra te nidhaya iti uktam- as explained in this verse (10.2.31). Understanding the definitive conclusion of the unbroken disciplic succession of bona-fide spiritual masters, that r Ka is the unlimited, eternal Personality of Godhead, some fortunate persons make the service of Lord Ka's lotus feet the only goal of their lives. r Ka appears in this world in many different forms for the benefit of these pure devotees (Bhagavad-gt 4.11). This action of the Lord is described in this verse (rmad-Bhgavatam 10.2.31 quoted above). (Here the Sarva-samvdin Commentary ends and the main text of the Sandarbha continues.) Text 19 ala caivam-vidha-prama-sagraha-prapacena. yata cic-chakty-eka-vyajith tatparicchaddnm api tath nityvasthititvenvirbhva-tirobhvv eva dvitya-sandarbhe sadhitau sta. sarvathotpatti-nau tu nisiddhau. tatas tad-avatrm, kim uta svaya-bhagavato va tasya kim utataram iti. alam-what is the need?; ca-also; evam-vidha-of this nature; pramana-of evidence; sangraha-of the collection; prapancena-with the manifestation; yata-because; cit-sakti-eka-vyanjitanammanifested by the spiritual potency; tat-His; praicchada-dinam-associates and paraphernalia; apialso; tatha-in the same way; nitya-avasthititvena-with the eternal manifestation; avirbhavaappearance; tirobhavau-and dissappearence; eva-certainly; dvitiya-sandarbhe-in the second (Bhagavat-) sandarbha; sadhitau-proven; sta-is; sarvatha- in all respects; utpatti-coming into existence; masau-ceasing to exist; tu-indeed; nisiddhau-prohibited; tata-therefore; tat-of the Lord; avatranam-of the incarnations; kim uta-what to speak of; svayam-bhagavata-of the Original Personality of Godhead; va-or; tasya-of Him; kim utataram-what to speak of; iti-thus. What need is there to present more evidence to prove that r Ka is the eternal Supreme Personality of Godhead? That the eternal Supreme Lord, accompanied by His associates and paraphernalia (who are all manifested from His cit-akti, spiritual potency) is eternally manifested and that He simply appears and dissappears from the sight of the conditioned souls in the material world, has already been clearly proven in the second (Bhagavat-) sandarbha. The Lord's associates are all eternal, and certainly the Original Personality of Godhead, r Ka, is eternal.

Text 20 yath ca vykhytam jghe paurua rpam ity atra tattvavda-gurubhi vyakty-apekay jgre. tath hi tantra-bhgavate aheyam anupdeya yad-rpa nityam avyayam sa evpekya-rpam vyaktim eva janrdana aghad vyasjac ceti rma-kdika tanum pahyate bhagavn o mha-buddhi-vyapekay tamas hy apaghasya yat-tama-pnam itu etat purua-rpasya graha samudryate ka-rm-di-rp loke vyakti-vyapekay. iti. yatha-just as; ca-also; vyakhyatam-is explained; jagrhe pauruam rpam iti atra;in rmadBhgavatam 1.3.1; tattvavada-gurubhi-by rpada Madhvacarya; vyakti-apekaya-in relation to manifestation; jaghre-the word "jagrhe" is used; tatha-in the same way; hi-certainly; tantrabhagavate-in the Tantra-bhagavata; aheyam-never given up; anupadeyam-accepted; yat- whose; rpam-form; nityam-eternal; avyayam-unchanging; sah eva-that same person; apeksya-rpanam-of these forms; vyaktim-manifestation; eva-certainly; janardana-Lord Janardana; agrhat-accepted; vyasrjat-abandoned; ca-also; iti-thus; rama-of Rama; ka-of Ka; dikam-beginning with; tanumy-form; pathyate-is read; bhagavan-the Supreme Personality of Godhead; isa-the Supreme Controller; mudha-budhi-vyapekaya-by the foolish; tamasa-by ignorance; hi- certainly; apagudhasya-hidden; yat-tamah-panam-to remove that ignorance; isitu-able; etat-this; puruarpasya-of the form of the purua-avatra; grahanam-acceptance; samudirayate-is described; kaofKa; rama-Rama; di-beginning with; rpanam-of the forms; loke-in the material world; vyaktivupaekaya-in relation to manifestation; iti-thus. That the forms of Lord Ka and His plenary expansions are eternal, and not limited to the time of their temporary appearance in the material world, is confirmed in the following verses from Tantra-bhgavata quoted in rpda Madhvcrya's commentary on rmad-Bhgavatam 1.3.1: "It appears that the forms of Lord Ka, Rma, and the purua-avatras appear at a certain time,

and then again, after a certain time they cease to exist. Actually these forms of the Lord are all eternal and unchanging, and they are the controllers of the ignorance that covers their actual nature and convinces the conditioned souls that the Supreme Lord is born at a certain time, and then again dies at a certain time. The appearance and dissappearance of the Lord is only with reference to the material world, for the Lord is eternally manifest in the spiritual world." Text 21

evam eva prathame dvadadhyye vidhya ity di padye svmibir api vykhytam yatra das tatraivntarhita na tv anyatra gata yato vibhu sarvagata iti evam-in the same way; prathame-in the First Canto of rimad-Bhgavatam; dvadasa-adhyaye-in the Eleventh Chapter; vidhuyah iti di padye-in the verse beginning "vidhuya"; svamibhi-by rdhara Svami; api-also; vyakhyatam-is explained; yatra-where; da-seen; tatra-there; antarhita-dissappeared; na-not; tu-but; anyatra-in another place; gata-gone; yata-because; vibhu-the word "vibhuh"; sarvagatah-means "all-pervding"; iti-thus. That the Supreme Personality if Godhead is both eternal and all-pervading is described by rdhara Svm in his commentary on rmad-Bhgavatam 1.12.11): "This verse describes how Lord Ka was manifest before Parkit, and then again, dissapeared from his sight. It is not however, that Lord Ka was present before King Parkit, and then He travelled to another place. The Lord is simultaneously present everywhere. Sometimes He is visible, and sometimes not. This is the actual meaning of the word `vibhu' (all powerful) used in this verse." Text 22 tath madhyva-bhya-pramait ruti ca vsudeva sakaraa pradyumno 'niruddho 'ha matsya krmo varho narasiho vmano rmo rmo rma buddha kalkir aha atadhaha sahasradhham amito 'ham ananto 'ham naivaite jyante, naite mriyate naism ajna-baddho na mukti, sarva hy ete pr ajar amt param paramhand iti catur-veda-ikhym. tatha-in the same way; madhya-bhasya-by the commentary of rpada Madhvacarya; pramanitaquoted;ruti-Sruti-mantra; ca-also; vasudeva-Vasudeva; sakarsana-Sakarsana; pradyumna_Pradyumna; aniruddha-Aniruddha; aham-I am; matsya-Matsya; kurma-Kurma; varahaVaraha; narasimha- Narasimha; vamana-Vamana; rama-Parasurama; rama- Ramacandra; rama-Balarama; ka-Ka; buddha-Buddha; kalki-Kalki; aham-I am; satadha-hundred of times; aham- I am sahasradha-thousands of times; aham-I am amita- without measure; anantaunending; na-not; eva-certainly; ete-these forms;jayante-are born; na-not; ete-these forms;

mriyante-die; na-not; esam-of them; ajna-of ignorance; bandha-bondage; na-not; muktiliberation; sarve-all; eva-certainly; hi-indeed; ete-these forms pra-perfect and complete; ajarafree from old-age; amrta-without death; parama-transcendental; parama-ananda-full of transcendental bliss; iti-thus; catuh-veda-sikhayam-in the Catur-veda-sikha. That all the forms of the Personality of Godhead are eternal is confirmed by the following passage from the Catur-veda-ikh, quoted in the commentary of rpda Madhvcrya: "The Personality of Godhead said: I appear as Vsudeva, Sakaraa, Pradyumna, Aniruddha, Matsya, Krma, Varha, Nsiha, Vmana, Paraurma, Rmacandra, Balarma, Ka, Buddha, and Kalki. I appear in hundreds and thousands of forms. All these forms of Mine are unlimited and immeasurable. They are never born, and neither do they ever die. Because they are never bound by the ignorance of material existence, they are always liberated, and therefore the prospect of their becoming liberated at a future time is meaningless. They are perfect, complete, full of transcendental bliss, and always free of old-age and death." Text 23 tath ca nsiha-pure yuge yuge viur andi-mrtim sthya viva paripti duh iti. tath ca nsima-tpany tad-bhya-kdbhir vyhytam etan nsima-vigraha nityam iti. ruti ca seyam ta satya para brahma purua n-keara-vigraham iti. tatha-in the same way; ca-also; nrsimha-purane-in the Nrsimha Purana; yuge yuge-millenium after millenium; viu-Viu; andi-without beginning; murtim-form; asthaya-manifesting; visvamthe material world; paripati-protects; dustaha-the killer of the demons;iti-thus; tatha-in the same way; ca-also; nrsimha-tapanyam-in the Nrsimha-tapani Upaniad; tat-bhasya-krdbhi-by the commentator; vyakhyatam-explained; etat-this; nrsimha-of Nrsimha; vigraham-form; nityam-is eternal; iti- thus; ruti-the Sruti-stra; ca-also; sa iyam-this explanation; rtam-real; satyameternal; param-transcendental; brahma-spiritual; puruam-Supreme Person; nr-kesara-half-man halflion; vigraham-form; iti-thus. The eternality of the Lord's form is also confirmed in the following quotations from Vedic literature: "Millenium after millenium Lord Viu manifests His eternal form within this material world, killing the demons and protecting the devotees." -Nsiha Pura "The form of the Lord Nsiha is eternal" - Commentary on the Nsiha tpan Upaniad "The Supreme Personality of Godhead appears in the eternal, transcendental form of Lord

Nsiha."

-ruti-stra

Text 24 eva ca brahma-pdmottara-khav api r-matsyadevdn pthak-pthag-vaikuhaloka ryante. evam eva jaleu m rakatu matsya-mrti iti nryaa-varmdy-uktam api sagacchate. evam-in the same way; brahma-the Brahm Purana; padma-uttara-khandau-and in the Uttarakhanda of the Padma Purana; api-also; r-matsyadeva-dinam-of Lord Matsya and other incarnations of the Lord; prtak prtak-variously; vaikunthaloka-of the spiritual planets; ruyantethe descriptions are heard; evam-in this way; eva-certainly; jalesu-in water; mam- me; rakatu-may protect; matsya-murti-Lord Matsya; iti-thus; nryaa-varma-di-beginning with the statemetn of the Nryaa-varma prayers; uktam-statement; api-also; sagacchate- comfirms. In the Brahma Pura, the Uttara-khaa of the Padma Pura, and many other Vedic literatures, many verses explain that Lord Matsya and the other transcendental forms of Personality of Godhead are eternally manifested in the spiritual world of Vaikuha. For example, it is said in the Nryaa-varma prayers: "May the eternal form of the Lord Matsya protect me when I am in the water." Text 26 tasmt svaya-bhagavati ke 'py anyath-sambhvanam andi-ppa-vikepa eva hetu. tad evam abhipretya tn durbuddhh api bodhayitu tasya svopsyatva pratipdayann ha tasmat-therefore; svayam-bhagavati-in the Original Personality of Godhead; ke-Lord Ka; api-also; anyatha- another; sambhavanam-conception; andi-beginningless; papa- sins; viksepapurification; eva-certainly; hetu-the cause; tat-that; evam-in this way; abhipretya-intending; tanthem; durbuddhi-the unintelligent; api-even; bodhayitum-to enlighten; tasya-of Him; svaupasyatvam-worshipableness; pratipadayam-establishing; aha-said. From all this evidence we may conclude that the form of Lord Ka, the Original Personality of Godhead, is eternal. To consider the Lord's form a temporary material manifestation is a grievous sin for the living entities, and to dispel the illusion that is the cause of this sin, and thus enlighten the living entities about the truth that Lord Ka is the supreme object of worship, ukadeva Gosvm glorified the Lord in the following words (rmad-Bhgavatam 2.4.20):

Text 27 patir gati cndhaka-vi-stvt prasdat me bhagavn sat pati iti. spaam. r-uka. patih gatih candhaka-vi-satvtam prasidatam me bhagavan satam patih iti rmadBhgavatam (2.4.20) rya patir yaja-pati praj-patir dhiy patir loka-patir dhar-pati patir gati cndhaka-vi-stvt prasdat me bhagavn sat pati spaam-the meaning is clear; r-suka-spoken by Sukadeva Gosavami. "May Lord r Ka, who is the worshipable Lord of all the devotees, the protector and glory of all kings like Andhaka and Vi of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the supeme all in all), be merciful upon me."* The meaning of this verse is clear. Anuccheda 94 tath deve varati yaja-viplava-ru ity-adau prnayann indro-gavm iti spaam. r-uka. tatha-in the same way; deve varsati yaj-viplava-rusa iti adau prinayan indro gavam iti-rmadBhgavatam 10.26.25: deve varati yaja-viplava-ru vajrma-varnalai sdat-ple-pau-striytma-araa dvnukampy utsmayan utptyaika-karea ailam abalo llocchilndhra yath bibhrad goham apan mahendra-mada-bhit pryan na indro gavm"; spaam-the meaning is clear; r-suka-spoken by ukadeva Gosvm.

That r Ka is the eternal Personality of Godhead is also confirmed in the following statement of the cowherd residents of Vndvana (rmad-Bhgavatam 10.26.25): "Let Ka, who is so kind, beautiful and merciful, protect us. When angry Indra sent torrents of rain, accompanied by showers of ice blocks and high wind, He immediately took compassion upon us and saved us and our families, cows and valuable possessions by picking up the Govardhana Hill, just as a child picks up a mushroom. He saved us so wonderfully. May He continue to mercifully glance over us and our cows. May we live peacefully under the protection of wonderful Ka."* This verse is spoken by ukadeva Gosvm. Anuccheda 95 tath r-ka ka-sakha vy-rbhvani-dhrug rjnya-vaa-dahanpavarga-vrya govinda gopa-vanit-vraja-bhtya-gtatrtha-rava ravaa-magala phi bhtyn spaam.r-sta. tatha-in the same way; r-ka-O r Ka; ka-sakha-O friend of Arjuna; vi-of descendants of Vi; rsabha-O chief; avani-the earth; dhruk-rebellious; rajanya-vamsa- dynasties of the kings; dahana-O annihilator; anapavarga- without deterioration of; virya-prowess; govinda-O proprietor of Goloka-dhama; gopa-vanita-by the gops; vraja-of Vrajabhumi;bhrtya-by Your servants; gita-sung; tritha-srava- Your glories; sravana-magala-whose glories are auspicious to hear; pahi-please protect; bhrtyan-Your servants. That r Ka is eternal is also confirmed by the following verse spoken by Sta Gosvm (rmad-Bhgavatam 12.11.25): "O Ka, O friend of Arjuna, O chief among the descendants of Vi, You are the destroyer of those political parties which are disturbing elements on this earth. Your prowess never deteriorates. You are the proprietor of the transcendental abode. The gops and Your other servants in Vrajabhmi continually chant Your transcendental glories, which are auspicious to hear. O Lord please protect us, who are Your servants."* Anuccheda 96 Text 1

api ca svayam eva sva-vigraham eva laky-ktyha tad v parituo 'ham amun vapunaghe tapas raddhay nitya bhakty ca hdi bhvita prdursa varada-rd yuvayo kma-ditsay vriyat vara ity ukte mdo v vta suta api ca-furthermore; svayam-personally; sva-His own; vigraham-form; eva-certainly; laksyi-ktarevealing; aha- said; tad-then (after the expiry of twelve thousand celestial years); vm-with both of you; parituta aham-I was very much satisfied; amun-by this; vapus-in this form as Ka; anaghe-O My dear sinless mother; tapas-by austerity; raddhay-by faith; nityam-constantly (engaged); bhakty-by devotional service; ca-as well as; hdi-within the core of the heart; bhvitafixed (in determination); prdursam-appeared before you (in the same way); vara-da-rt-the best of all who can bestow benedictions; yuvayo-of both of you; kma-ditsay-wishing to fulfill the desire; vriyatm-asked you to open your minds; vara-for a benediction; iti ukte-when you were requested in this way; mda-exactly like Me; vm-of both of you; vta-was asked;suta-as Your son (you wanted a son exactly like Me). This also confirmed in the following words (rmad-Bhgavatam 10.3.37-38) spoken by Lord Ka when He revealed His Original form to Vasudeva and Devak within Kasa's prison: "O sinless mother Devak, after the expiry of twelve thousand celestial years, in which you constantly comtemplated Me within the core of your heart with great faith, devotion and austerity, I was very much satisfied with you. Since I am the best of all bestowers of benediction, I appeared in this same form as Ka to ask you to take from Me the benediction you desired. You then expressed your desire to have a son exactly like Me."* Text 2 ity upakramya adtvnyatama loke laudrya-guai samam aha suto vm abhava pnigarbha iti ruta iti-thus; upakramya-adtv-not finding; anyatamam- anyone else; loke-in this world; la-

audrya-guai-with the transcendental qualities of good character and magnamimity; samamequal to you; aham-I; suta-the son; vm-of both of you; abhavam-became; pni-garbhacelebrated born as Pni; iti-thus; ruta-I am known. The Lord further explained (rmad-Bhgavatam 10.3.41-43): "Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Pnigarbha, or one who is celebrated as having taken birth from Pni."* Text 3 tayor v punar evham ditym sa kayapt upendra iti vikhyto vmanatvc ca vmana tayo-of you two, husband and wife; vm-in both of you; puna eva-even again; aham-I Myself; ditym-in the womb of Aditi; sa-appeared; kayapt-by the semen of Kayapa Muni; upendra-by the name Upendra; iti-thus; vikhyta- celebrated; vmanatvt ca-and because of being dwarf; vmana-I was known as Vmana. "In the next millennium, I again appeared from the two of you, who appeared as My mother, Aditi, and My father, Kayapa. I was known as Upendra, and because of being a dwarf, I was also known as Vmana."* Text 4 ttye 'smin bhave 'ham vai tenaiva vaputha evm jto bhyas tayor eva satya me vyhta sati iti. ttye-for the third time; asmin bhave-in this appearance (as Ka); aham-I Myself; vai-indeed; tena- with the same personality ; eva-in this way; vapu-by the form; atha-as; vm-of both of you; jta-born; bhya- again; tayo-of both of you; eva-indeed; satyam-take as truth; me-My; vyhtam-words; sati-O supremely chaste; iti- thus. "O supremely chaste mother, I, the same personality, have now appeared of you both as your son

for the third time. Take My words as the truth."* Text 5 amun r-kasya mama prdurbhava-samaye 'tra prakamhenaitena r-kakhyenaiva. tritye iti tenaiva prva varrtha prdurbhavitenaiva. amuna-by this form; r-kasya-of r Ka; mama-My; pradurbhava-of appearance; samaye-at the time; atra-here; prakamanena-appearing; etena-with this; r-ka-akhyena- named rKa; trtiye-in the third appearance; iti-thus; tena-with the same personality; eva-in the same way; prvam- formerly; vara-benediction; artham-for the purpose of fulfilling; pradurbhavitenamanifested; eva-certainly. In this last verse the Supreme Personality of Godhead explains that He has now appeared in His original form as Lord Ka before Vasudeva and Devak in order to fulfill the benediction formerly granted to them. This is the third time He had appeared as their son. Text 6 ata eva pnigarbhditvenaiva vapu ity uktatvt, na tu tadnm adhunaiva svayam eva babhva, kintv aenaiveti gamyate. atah eva-therefore; pigarbha-ditvena-as the origin of Lord Pigarbha and other expansions of Godhead; eva-certainly; vapusa-by using the word "vapusa"; iti-thus; nuktatvt-because of speaking; na-not; tu-but; tadanim-then; adhuna-now; eva- certainly; svayam-personally; evacertainly; babhuva-has appeared; kintu-but; amsena-as an expansion; eva-certainly; iti-thus; gamyate-is intended. In these verses the word "vapu" (personally) is used by the Lord to describe His appearance as Ka, and it is not used to describe His appearance as Lord Vmana or Lord Pnigarbha. From this we may conclude that Lord Vmana and Lord Pnigarbha are immediate expansions of the Original Godhead, and Lord Ka is the Original Form of the Personality of Godhead, the origin of Lord Pnigarbha, Vmana, and all other incarnations of Godhead. Text 7 pnigarbhas tu te buddhim tmmnam bhagavn para ity atrpy etad eva gir-devy scitam asti.

pigarbha-Lord Pigarbha; tu-indeed; te-your; buddhim-intelligence; atmanam-your soul; bhagavan-the Supreme Personality of Godhead; para-transcendental; iti-thus; atra- in these words; api-also; etat-this; eva-certainly; gih-devya-by Sarasvati, the goddess of learning; sucitamindicated; asti-is. That Lord Pnigarbha is an expansion of Godhead, and not the Original Form of the Godhead is described in the following eloquent prayer, which clearly distinguishes Lord Pnigarbha from the original Personality of Godhead (rmad-Bhgavatam 10.6.25): "May Lord Pnigarbha protect your intelligence, and may the Supreme Personality of Godhead protect your soul."* Text 8 ata eva ttye eva bhve tat-sda-prpti lakaa-varasya parama-pratvpekay 'tatriva satya me vyhtam ity ukta catur-bhujatva ceda rpa r-ka eva kavatrotsava-itydibhis tasytyanta-prasiddhe. r-bhagavn r-devak-devm. atah eva-therefore; trtiye-for the third time; eva- certainly; bhave-in the appearance; tat-sadrsalike Himself; suta-son; prapti-attainment; lakaa-characterized; varasya- of the benediction; parama-pratva-supreme perfection and completeness; apekaya-in relation to; tatra-there; evacertainly; satyam-take as truth; me-My; vyahrtam-words; iti- thus; uktam-spoken; catuh-bhujatvamstatus as the four-handed Lord Viu; ca-also; idam-this; rpam-form; r-ka-r Ka; evacertainly; ka-avatra-utsava-iti-dibhi-by rmad-Bhgavatam 10.3.11 sa vismayotphulla-vilocano hari suta vilokynakadundubhis tad kavatrotsava-sambhramo 'span mud dvijebhyo 'yutam pluto gavm tasya-of Him; atyanta-great; prasiddhe-because of fame; r-bhagavan-spoken by the Supreme Personality of Godhead; r-devaki-devim-to Devaki-devi. When the Supreme Lord appeared for the third time as the son of Vasudeva and Devak, He appeared in His complete original form, and thus fulfilled His promise that He would appear as the son of Devak and Vasudeva. Because the Lord's promise was thus fulfilled, He said "satya me vyhtam" (take My words as truth). At this point someone may doubt that the two-handed form of Ka is the Original Perssonality of Godhead. After all, in these verses Ka is speaking to Vasudeva and Devak in His four-armed Viu-form. The Lord first appeared to Vasudeva and Devak in this four-armed form. Is not the

four-armed form of Viu the original Godhead, and r Ka only a later and temporary expansion? Actually the four-armed form of the Personality of Godhead who appeared as the son of Vasudeva and Devak was not Lord Viu, but a four-handed manifestation of Lord Ka. This is especifically described in the following verses from rmad-Bhgavatam (10.3.11): "When Vasudeva saw his extraordianary son, four-handed Lord Ka (kvatra), his eyes were struck with wonder. In transcendental jubilation, he mentally collected ten thousand cows and distributed them among the brhmaas as a transcendental festival."* Anuccheda 97 eva ca devky deva-rpiym ity di. spaam. r-uka. evam-in the same way; ca-also; devkyam deva-rupinam iti di-rmad-Bhgavatam 10.3.8: niithe tama-udbhte jyamne janrdane devky deva-rpiy viu sarva-guh-aya virsd yath prcy dindur iva pukala"; spaam-the meaning is clear; r-suka-spoken by Sukadeva Gosvami. The same son of Devak described as Ka (kvatra) in this verse (rmad-Bhgavatam 10.3.11) is described as Viu in the following verse (rmad-Bhgavatam 10.3.8): "Then the Supreme Personality of Godhead, Viu, who is situated in the core of everyone's heart, appeared from the heart of Devak in the dense darkness of night, like the full moon rising on the eastern horizon, because Devak was of the same category as r Ka."* Anuccheda 98 Text 1 nanu satya tasya catur-bhujkra-rpasya tdatvam, kintu rpa ceda paurua dhyna-dhiya ma pratyaka msa-d kh

nanu-is it not; satyam-truth; tasya-His; catuh-bhuja-akara-rpasya-of the four handed-form; tadrsatvam-in this way; kintu-but; rpam-in Your Viu form; ca-also; idam-this; pauruam-as the Supreme Personality of Godhead; dhyna-dhiyam-who is appreciated by meditation; m-not; pratyakam-directly visible; msa-dm-to those who see with their material eyes; khplease be. Someone may raise the following objection: Is not this four-handed form of Viu the original, eternal form of the Personality of Godhead, and the two-handed form of r Ka only a temporary expansion from that four-handed form? This is certainly confirmed by these words spoken by Devak after the Lord appeared as her son in His fourarmed Viu-form (rmad-Bhgavatam 10.3.28): "My Lord, because You dispel all the fear of Your devotees, I request You to save us and give us protection from the terrible fear of Kasa. Your form as Viu, the Supreme Personality of Godhead, is appreciated by yogs in meditation. Please make this form invisible to those who see with material eyes."* Text 2 mtr-vijpaanuarea etad v darita rpa prg-janma-smaraya me nnyath mad-bhava jna martya-ligena jyate etat-this form of Viu; vm-unto both of you; daritam-has been shown; rpam-My form as the Supreme Personality of Godhead with four hands; prk-janma-of My previous appearances; smaranya-just to remind You; me-My; na-not; anyath-otherwise; mat-bhavam-Viu's appearance; jnam-this transcendental knowledge; martya-ligena-by taking birth like a human child; jyate-does arise; mat- mother; vijpana-anusrena-by the instruction. That Lord Viu is the original Personality of Godhead is also confirmed in the following words spoken by the Lord to mother Devak (rmad-Bhgavatam 10.3.44): "I have shown you this form of Viu just to remind you of My previous births. Otherwise, if I appeared like an ordinary human child, you would not believe that the Personality of Godhead, Viu, has indeed appeared."* Text 3

iti pratyuttaryya ity uktvid dharis t bhagavn tma-myay pitro sampayato sadyo babhva prkta iu. ity ukta-di. iti-thus; pratyuttaryya-responding; iti-uktv-after instructing in this way; st-remained; harithe Supreme Personality of Godhead; tm-silent; bhagavn-Lord Viu, the Supreme Personality of Godhead; tma-myay-by acting in His own spiritual energy; pitro sampayatowhile His father and mother were factually seeing Him; sadya- immediately; babhva-He became; prkta-like an ordinary human being; iu-a child; iti-thus; ukta-spoken; dia- by the direction. By the following verse (rmad-Bhgavatam 10.3.46) we may also see that Lord Viu is the original Personality of Godhead, and Lord Ka is expanded from Him: "After thus instructing His father and mother, the Supreme Personality of Godhead remained silent. In their presence, by His internal energy, He then transformed Himself into a small human child."* Text 4 yan-manukra-rpa sv-ktavn,tatra sandigdham iva bhti. atra ca bhavatu v harir api tatyaja kti tryadha iti, tyakyan deham iti ca tantra-bhgavatnusrentardhpanrthatvd asahayam. yat-which; manusa-human; akara-rpam-form; svi-ktavan- accepted; tatra-there; sandigdhammaterially influenced; iva- appearing as if; bhati-manifested; atra-in this matter; ca- also; bhavatumay be; va-or; hari-the Personality of Godhead; api-also; tatyaje-abandoned; aktim-the form of Ka; tryadhisa-the Lord of the three worlds; iti-thus; tyaksyan- giving up; deham-His form; itithus; ca-also; tantra-bhagavata-of the passage from Tantra-bhagavata; anusarena-in accordance; antardhapana-dissappearance; arthatvt-because of the significance; asahayam-alone. From these verse of rmad-Bhgavatam it appears that transcendental Lord Viu accepted the form of Ka, a temporary and material (prkta iu) form. The argument that the form of Ka is temporary and material is supported by the following statements from rmad-Bhgavatam: harir api tatyaja kti tryadha "After His pastimes on earth were completed, the Lord gave up the form of Ka and assumed

His original form." tyakyan deham

-3.4.28

"The Supreme Lord then gave up the form of Ka." -3.4.29 Text 5 yayharad bhuvo bhra t tanu vijahv aja kaaka kaakeneva dvaya cpitu saman yay-that by which; aharat-took away; bhuva-of the world; bhram-burden; tm-that; tanumbody; vijahau- relinquished; aja-the unborn; kaakam-thorn; kaakena- by the thorn; iva-like that; dvayam-both; ca-also; api- although; itu-controlling; samam-equal. That the Original Personality of Godhead is Lord Viu, who assumess the temporary material form of Ka, is substantiated in the following verses of rmad Bhgavatam (1.15.34-35) "The supreme unborn Lord caused the members of the Yadu dynasty to relinquish their bodies, and thus He relieved the burden of the world. This action was like picking out a thorn with a thorn, though both are the same to the controller.* Text 6 yath matsydi-rpi dhatte jahyd naa bh-bhra kapito yena jahau tac ca kalevaram" iti tu paripoakam. yath-as much as; matsya-di-incarnation as a fish, etc.; rpi-forms; dhatte-eternally accepts; jahyt- apparently relinquishes; yath-exactly like; naa-magician; bh-bhra-burden of the world; kapita-relieved; yena- by which; jahau-let go; tat-that; ca-also; kalevaram-body; iti-thus; tuindeed; paripoakam-substantiating.

"The Supreme Lord relinquised the body which He manifested to diminish the burden of the earth. Just like a magician, He relinquishes one body to accept different ones, like the fish incarnation and others."* Text 7 etad eva r-vasudeva-vacane 'pi labhyate st-ghe nanu jagda bhavn ajo nau sajaja ity anuyuga nija-dharma-guptyai nn-tanr gagana-vad vidadhaj jahsi ko veda bhumna urugya vibhti-mym ity atra etat-this; eva-certainly; r-vasudeva-of Maharaja Vasudeva; vacane-in the statement; labhyate-is attained; suti-grhe-in the maternity room; nanu-is it not?; jagada-spoke; bhavan-Your Lordship; aja-unborn; nau-to us; sanjajne-take birth; iti-thus; anuyugam-in every yuga; nija-Your own; dharma-principles of religion; guptyai-in order to protect; nana-various; tanu-with forms; gaganavat-like the sky; vidadhat-accepting; jahasi-you give up; ka-who? veda-knows; bhumnaLord; urugaya-glorified by devotees; vibhuti-mayam- glories and opulence; iti-thus; atra-here. That the Supreme Personality of Godhead accepts the temporary and material form of Ka may also be substantiated by quoting the following prayer spoken to Ka by Mahrja Vasudeva (rmad-Bhgavatam 10.85.20): "My dear Lord, at the very moment when You first appeared in Kasa's prison house, I was informed that You were the Supreme Personality of Godhead and that You descended for the protection of the principles of religion as well as the destruction of the unfaithful. Although unborn, You descend in every millenium to execute Your mission. My dear Lord, as in the sky there are many forms appearing and disappearing, so You also appear and disappear in many forms. Who, therefore, can understand Your pastimess or the mystery of Your appearance and dissappearance? Our only business should be to glorify Your supreme greatness."* Text 8 atrocyate tat-tad-vacanam anyrthatvena dyam iti. ekasminn eva tasmin r-vigrahe kadcic catur-bhujatvasya kad acid dvi-bhujatvasya ca praka-ravaenavieptd bh-bhara-kapae dvayor api smanyt. st-ghe ity-di-vksyasya catur-bhuja-viayatvc ca. ki ca yair vidvadanubhava-sevita-abda-siddhair nityatvdibhir dharmai r-vigrahasya parama-tattvkratva sdhitam. te pryao narkram adhiktyaiva hy udhriyante sma dvitya-sandarbhe. tathtraiva copsakeu skt-krdi ligena siddha-nirdeena ca tad-krasypi nitya-siddhatva dh-ktam. udahriyate ca nityam eva m keavo gaday prtar avyd govinda sagatvam atta-veu iti.

sampraty anyad api tatrodhriyate. atra-in this matter; ucyate-it is said; tat-tat-various; vacanam-statements; anyarthatvena-with a different interpretation; drsyam-may be seen; iti-thus; ekasmin-ekasmin- in one; eva-certainly; tasmin-in this; r-vigrahe-in the form of the Lord; kadacit-sometimes; catur-bhujatvasya-of the nature of being four-handed; kadacit-sometimes; dvi-bhujatvasya-of the nature of being twohanded; ca-also; praka- manifestation; sravanena-by hearing; avisesapatat-because of nondifference; bhu-of the earth; bhara-the burden; kapane-in the matter of removing; dvayo-of the two; api-also; samanyat- because of equality; suti-grhe-iti-di-vkyasya-of this verse (rmadBhgavatam 10.85.20) beginning with the words "suti-grhe"; catur-bhuja-the four-armed form; visyatvt-because of being in relation; ca-also; kim ca-furthermore; yai-by which; vidvat- of the learned devotees; anubhava-sevita-directly experienced; sabda-by sound; siddhai-conclusively proven; nityatva-dibhi-beginning with eternity; dharmai-with attriutes; r-vigrahasya-of the form of the Personality of Godhead; parama-tattva-supreme truth; akaratvam-the state of having form; sadhitam-is demonstrated; te-they; prayasa-generally; nara-akaram-the human-like form; adhiktya-with reference to; eva- certainly; hi-indeed; udahriyante-sma-were described; dvitiyasandarbhe-in the Second-(bhagavat-) sandarbha; tatha-in the same way; atra-here; eva-certainly; caalso; upasakesu-among the worshipers; sakat-kara-di-beginning with direct manifestation; lingenacharacterized by; siddha-nirdesena-by perfect instruction; ca-also; tat-His; akarasya-of the form; api-also; nitya-siddhatvam-eternal manifestation; drdhi-ktam- established; udaharisyate-is described; ca-also; nityam- eternal; eva-certainly; mam-me; kesava-Lord Kesava; gadaya- by His club; prata-in the morning hours avyat-may He protect; govinda-Lord Govinda; asagatvam-during the second part of the day; atta-venu-holding His flute; iti-thus; samprati-at present; anyat-otherwise; api-even; tatra-there; udahriyate- is described. Although these verses seem to support the view that the Supreme Godhead assumes various forms, and all these forms (including the form of Ka) are temporary, when properly understood these verses do not at all support such a view. The actual fact is that the Supreme Personality of Godhead has a form which may sometimes manifest four-hands, and then again appear as twohanded. When the Lord apppear on this earth, both of these four-handed and two-handed features appeared equally powerful in the matter of killing the demons and removing the burden of the earth. If one accepts this verse (rmad-Bhgavatam 10.85.20, quoted in the previous text) to mean that the form of Ka is a temporary manifestation, then one must accept that the four-handed form of Lord Viu is also a temporary manifestation, for both two-handed and four-handed forms are clearly described to be equally powerful. This is not an acceptable conclusion, for the fourhanded form of Lord Viu is described as eternal throughout all the Veic literatures. The revelation of the Vedic literatures is the most reliable source of knowledge, and throughout the Vedic literatures the forms of the Lord, and especifically the form of r Ka, are described as eternal. This scriptural evidence has been elaborately presented in the second (Bhagavat) sandarbha, and therefore we will not repeat the evidence previously presented, evidence that described the direct appearance of Lord Ka before His devotees and proved the eternality of the form of r Ka. For example, the following verse, spoken by Vivarpa to Mahrja Indra long before Lord Ka

appeared in the material world, and clearly describing the form of Lord Ka, may be taken as conclusive scriptural evidence for the eternality of the form of Ka: "May Lord Keava protect me with His club in the first portion of the day, and may Lord Govinda, who is always engaged in playing His flute, protect me in the second portion of the day."* Text 9 kaso batdykta me' ty-anugraha drkye 'ghri-padma prahito 'mun hare ktvatrasya duratyaya tama prve 'taran yan-nakha-maala-tvi kamsa-Kamsa; bata-certainly; akta-has performed; me-to me; ati-a great; anugraham-mercy; draksye-I shall see; aghri-padmam-the lotus feet; prahita-sent; amuna-by him; hare-of Lord Hari; kta-avatrasya-incarnated; duratyayam-difficult to overcome; tama-darkness of material existence; prve-formerly; ataran-transcendental; yat-of whom; nakha-maala-of the nails; tviby the effulgence. The following verses (rmad-Bhgavatam 10.38.7-8), which describe the worship of Lord Ka in ancient times, are further evidence for the eternality of the form of r Ka: "Akrra reflected: I am very much favored by Kasa, who is sending me to bring Ka and Balarma, and thus enabling me to see the Lord. Formerly great sages and saintly persons became liberated from the material world simply by seeing the shining nails of the lotus feet of Ka.* Text 10 yad arcita brahma-bhavdibhi surai riy ca devy munibhi sa-stvtai go-craynucarai carad vane yad gopikn kuca-kukumkitam yat-which; arcitam-are worshiped; brahma-by Brahma; bhava-Siva; dibhi-beginning with; surai-by the demogods; sriya-by Laksmi; ca-and; devya-the goddess; munibhi-by the sages; sasatvtai-with the devotees; go-the cows; caranaya- for herding; anucarai-with His associates; carat-wandering; vane-in the forest; yat-which; gopikanam-of the gops; kuca- of the breasts; kunkuma-by the kunkuma podwer; akitam-marked. "I shall soon see Lord Ka's lotus feet, which are worshiped by great demigods like Brahm,

Nrada, and Lord iva, which traverse the ground of Vndvana while herding the cows with the gopas, and which touch the breasts of the gops, covered with tinges of kukuma."* Text 12 atra prve-ity-di-dyotitam go-craya-ity-di labdhasya sphua r-narksyaiva nityvasthyitva labhayate, rmad-akrra. atra-in these verses; prve-iti-di-dyotitam-demonstrated by the word "prve(formerly)"; gocaranaya-iti-di-labdhasya- described as "go-caranaya(herding the cows); sphutam-clearly; r-naraakarasya-with a human-like form; eva-certainly; nitya-avasthayitvam-eternally; labhyate-is demonstrated; srimad-akrurah-spoken by Akrura. In these verses the words "prve" (formerly great sages and saintly persons became liberated from the material world simply by seeing the shinning nails of the lotus feet of Ka), and "go-caraya" (I shall soon see Lord Ka's lotus feet, which are worshiped by great demigods like Brahm, Nrada, and Lord iva, and which traverse the ground of Vndvana while herding the cows with the gopas) clearly indicate the eternality of the form of Lord Ka. Anuccheda 99 Text 1 yath y vai riyrcitam ajdibhir pta-kmair yogevarair api sadtmani rsa-gohym kasya tad bhagavata cararavinda nyasta staneu vijahu parirabhya tpam yatha-just as; ya-who; vai-certainly; sriya-by the goddess of fortune; arcitam-worshiped; aja-by Brahma; dibhi-and others; apta-kamai-whose desires are fulfilled; yoga-isvarai-by the masters of yoga; api-also; sad-continuously; atmani-in the heart; rasa-gosthyam-in the arena of the rasa dance; kasya-of Lord Ka; tat-that; bhagavata-of the Supreme Personality of Godhead; carana-feet; aravindam-lotus; nyastam-placed; stanesu-on the breasts; vijahu-gave up; parirabhyaembracing; tapam-distress. The eternality of the form of r Ka is described in the same way in the following verse (rmad-Bhgavatam 10.47,62):

"The gops relieved themselves of all kinds of material contamination by placing on their high, beautiful breasts the lotus feet of Ka, which are not only eternally worshiped by the goddess of fortune, but by such exalted demigods as Brahm and Lord iva, and which are eternally meditated upon by great yogs within their hearts."* Text 2 sad bhta-vartamna-bhaviyat-kleu ry-dn sarvadvasthyitvena prasiddhe, sad-ityasya tathaiva hy artha-pratti, sakoca-vttau kaatpatte, r-bhagavati tdratva-bhavbhvc ca. sada-the word "sada(continuously)"; bhuta-past; vartamana-present; bhavisyat-kalesu-and in the future; r-dinam-of Laksmi-devi and the other demigods; sarvada-eternal; avasthayitvena-by existence; prasiddhe-because of fame; sada-iti-asya-of the word "sada"; tatha-in that way; hicertainly; artha-pratiti-the meaning; sakoca-vrttau-in a more limited interpretation; kastataapatte-because of accepting an indefensible interpretation; r-bhagavati-in the Supreme Personality of Godhead; tvadrsatva-in the state of being in this way; bhava-existence; abhavatbecause of the non-existence; ca-also. In this verse the word "sad" (continuously) means that Lakm and others worship Ka eternally in all phases of time: past, present, and future. In other words: because the demigods eternally worship Lord Ka, therefore Lord Ka must be eternal. Someone may say that the form of Ka is temporarily manifested, and during the time of His manifestation the demigods continuously worship Him. This argument is simply jugglery of words to create a different meaning out of the clear statement of this verse. We do not take it very seriously, for it contradicts the Vedic description of the eternal nature of the Personality of Godhead. Text 3 tath ca rutau tam eka govinda sac-cid-nanda-vigraha paca-pada vndvana-srabhruha-talsna satata samarud-gae 'ha paramay stuty toaymi. rmad-uddhava. tatha-in the same way; ca-also; rutau-in the Gopala tapani Upaniad (1.37); tam-Him; ekamalone; govindam-Lord Govinda; sat-eternal; cit-full of knowledge; ananda-and bliss; vigrahamwhose form; panca-padam-this mantra consisting of five words; vndvana-in Vndvana; surabhuruha-tala-under a desire tree; asinam-seated; satatam-continually; sa-accompanied by; marutgana-the demigods; aham-I; paramasya-with eloquent; stutya-prayers; tosayami-I please; srimatuddhava-spoken by Uddhava.

The eternality of the form of r Ka is described in many Vedic literatures. For example, in the Gopla-tpan Upaniad Lord Brahm (1.38) explains: "With eloquent prayers I and the Maruts please Lord Govinda, whose form is eternal and full of knowledge and bliss, who stays in Vndvana, and who is this five-word mantra." Anuccheda 100 eva ca yat-pda-psur bahu-janma-kcchato dhttmabhir yogibhir apy alabhya sa eva yad-dg-viaya svaya sthita ki varyate diam ato vrajaukasm. atra svayam ity anena bdham evnyath-prattir durdhiya nirast. r-uka. evam-in the same way; ca-also; yat-whose; pda-psu-dust of the lotus feet; bahu-janma-in many births kcchrata-from undergoing severe austerities and penances as a way of practicing yoga, meditation, etc.; dhta-tmabhi-by persons able to control the mind; yogibhi-by such yogs (jna-yogs, rja-yogs, dhyna-yogs, etc.); api- indeed; alabhya-cannot be achieved; sa-the Supreme Personality of Godhead; eva-indeed; yat-dk-viaya-has become the object of direct vision, face to face; svayam- personally; sthita-present in front of them; kim-what; varyate-can be described; diam-about the fortune; ata- therefore; vraja-okasm-of the inhabitants of Vrajabhmi, Vdvana; atra-in this verse; svayam iti-anena-by the word "svayam (personally)"; badham-affirmed; eva-certainly; anyatha-the other; pratiti-explanation; durdhiyam-of the faulty logicians; nirasta-is rejected; r-suka-spoken by Sukadeva Gosvami. The eternality of the form of r Ka is also confirmed by ukadeva Gosvm in the following verse from rmad-Bhgavatam (10.12.12): "Yogs may undergo severe austerities and penances for many births by practicing yama, niyama, sana and pryma, none of which are easily performed. 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 innhabitants of Vrajabhmi, Vndvana, with whom the Supreme Personality of Godhead personally lived and who saw the Lord face to face?"* In this verse the word "svayam" (personally) indicates that r Ka is the Original Personality of Godhead. For this reason it should be accepted that His form is eternal, and not simply manifested for a short time to serve a particular purpose.

Anuccheda 101 TYext 1 ata eva svabhva-siddhatva praivarydy-rayatva ca gopyas tapa kim acaram yad amuya rpa lvaya-sram asamordhvam ananya-siddham dgbhi pibanty anusavbhinava durpam eknta-dhma yaasa riya aivarasya ananya-siddham anyena tat siddham iti na, kintu svabhvikam evety-artha. anyatrsiddham iti tu vykhy. pia-peaam. asamordhvam iti by uktam eva. mathur-pura-striya parasparam. atah eva-therefore; svabhava-by nature; siddhatvam- perfection; pra-of complete; aisvaryapower and opulence; di-beginning with; asrayatvam-as the abode; ca-also; gopya-the gops; tapaausterities; kim-what; acaram-performed; yat-from which; amuya-of such a one (Lord Ka); rupam- the form; lvaya-sram-the essence of loveliness; asama-rdhvam-not paralleled or surpassed; ananya-siddham-not perfected by any other ornament (self-perfect); dgbhi-by the eyes; pibanti-they drink; anusava-abhinavam-constantly new; durpam-difficult to obtain; eknta-dhmathe only abode; yaasa-of fame; riya-of beauty; aivarasya-opulence; ananya-siddham-the word "ananya-siddham (self-perfect)"; anyena-by another; tat-therefore; siddham-perfected; iti-thus; nanot; kintu-but; svabhavikam-naturally; eva-certainly; iti- thus; artha-the meaning; anyatraasiddham-with imperfections; iti-thus; tu-but; vyakhya-interpretation; pista-pesanam-a waste of words; asama-urdhvam-by the word "asamordhvam (not paralleled or srpassed)"; iti-thus; hicertainly; uktam-spoken; eva- certainly; mathura-pura-striya-spoken by the women of Mathura; parasparam-among themselves. That r Ka is the Original Personality of Godhead, self-perfect, and full of all opulences is confirmed in the following words spoken by the women of Mathur among themselves (rmadBhgavatam 10.44,14): "What austerities must the gops have performed? With their eyes they always drink the nectar of the face of Lord Ka, 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."* The word "ananya-siddham" (self-perfect) in this verse indicates the r Ka is perfect by nature. He does not require anyone else to award Him perfection. If someone wants to divide this word "an-anyasiddham" (without other perfections), his interpretation is useless, for it is contradicted in this very verse by the word "asamordhvam" (not equalled or surpassed).

Anuccheda 102 Text 1 atha vibhutvam na cantar na bahir yasya-ity dau. prkta-vastv-atitiriktatvam tvk-smru-keanakha-roma-pinaddham-ity-dau spaam. atha-now; vibhutvam-all-pervasiveness; na ca antah na bahih yasya iti adau-in rmadBhgavatam 10.9.13: na cntar na bahir yasya na prva npi cparam prvpara bahi cntar jagato yo jagac ya ta matvtmajam avyakta martya-ligam adhokajam gopikolkhale dmn babandha prktam yath prakta-vastu-matter; atiriktatvam-superiority; tvak-smaru-kesa-nakha-roma-pinaddham iti-adauin rmad-Bhgavatam 10.60.45): tvk-smru-roma-nakha-kea-pinnadham antar mssthi-rakta-kmi-vi-kapha-vitta-vtam jvac-chava bhajati knta-matir vimh y te padbja-makarandam ajighrati r spaam-the meaning is clear. That r Ka is all-pervading is confirmed in rmad-Bhgavatam (10.9.13): "Lord Ka, the Supreme Personality of Godhead, has no beginning and no end, no exterior and no interior, no front and no rear. In other words, He is all-pervading. Because He is not under the influence of the element of time, for Him there is no difference between past, present and future; He exists in His own transcedental form at all times. Being absolute, beyond relativity, He is free from distinctions between cause and effect, although He is the cause and effect of everything. That unmanifested person, who is beyond the perception of the senses, had now appeared as a human child, and mother Yaod, considering Him her own ordinary child, bound Him to the

wooden mortar with a rope."* That the form of r Ka is not material is confirmed in the following words spoken by Rukmi-dev to Lord Ka (rmad-Bhgavatam 10.60.45): "A man within this material is just a dead body. In fact, superficially, the living entity is covered by this body, which is nothing but a bag of skin decorated with beards and moustaches, hairs on the body, nails on the fingers and hairs on the head. Within this decorated bag there are bunches of muscles, bundles of bones, and pools of blood, always mixed up with stool, urine, mucus, bile, and polluted air, and enjoyed by different kinds of insects and germs. A foolish woman accepts such a dead body as her husband and, in sheer misunderstanding, loves him as her dear companion. This only possible because such a woman has never tasted the ever-blissful flavor of Your lotus feet."* The meaning of this verse is clear. Text 2 sva-praka-lakaatvam asypi deva vapuo mad-anugrahasya svecchmayasya na tu bhtamayasya ko 'pi nee mahi tv avasitu manasntarea skt tavaiva kim uttma-sukhnubhte sva-praka-form; lakaatvam-the characteristic; asya-of this; api-indeed; deva-O my Lord; vapua-this form which appears just like a small child; mat-anugrahasya-merciful to me; svaicchmayasya-which appears to fulfill the desires of the devotees; na-not; tu-but; bhtamayasyacomposed of material elements; ka-Brahma; api-although I am; na-not; ie-I am able; mahi-the transcendental potencies; tu-indeed; avasitum- to ascertain; manas-by my mind; antarena-within; skat- directly; tava-Your; eva-certainly; kim uta-and what to speak of; tma-sukha-anubhte-the happiness You experience in Your transcendental pastimes. That Ka's form is spiritual and not composed of material elements is confirmed in the following prayer spoken by Lord Brahm (rmad-Bhgavatam 10.14.2): "My dear Lord Ka, people may say that I am the master of all Vedic knowledge, and I am supposed to be the creator of this universe, but it has been proved now that I cannot understand Your personality, even though You are present before me just like a child. You are playing with Your boyfriends, calves and cows, which might imply that You do not even have sufficient education. You are appearing just like a village boy, carrying Your food in Your hand and searching for Your calves. And yet there is so much difference between Your body and mine that I cannot estimate the potency of Your body. Your body is not material."*

Text 3 asya naumya te ity-din varita-lakaasya rman-narkrasya tava samprati blakavatsdymair dritev ekam api deva-rpa catur-bhujkra yad vapus tasypi. evam ca sati skd etad-rpasyinas tava kim uta vapua vieaam mad-anugrahasya ity di, mamnugraho yasmt tasya tad-daranenaiva bhavan-mahima-jnt. katha-bhtasya tava tmasukhnubhte. tman svenaiva na tv anyena sukhasynubhtir anubhvo yasya tasynanyavedynandasyety artha. brahm r-bhagavantam. asya-of this; naumi idya te iti dina-in rmad-Bhgavatam 10.14.1: naumya te 'bhra-vapue taid-ambarya gujvatasa-paripiccha-lasan-mukhya vanya-sraje kavala-vetra-via-veulakma-riye mdu-pade paupgajya varnita-described; lakaasya-characteristics; srimat-nara-akarasya-of the Personality of Godhead, appearing in a human-like form; tava-of You; samprati-at the present time; balaka-boys; vatsa-calves; di-beginning with; amsaih- expansions; darsitesu-revealed; ekam-one; api-even; devaof the Personality of Godhead; rpam-form; catuh-bhuja-with four arms; akaram-form; yat-which; vapuh-form; tasya-of Him; api- also; evam-in the same way; ca-also; sati-being so; sakat- directly; etat-rpasya-of this form; amsinah-the origin of the expansions; tava-of You; kim uta-what to speak?; vapusah- of the form; visesanam-attribute; mat-to me; anugrahasya- merciful; iti-di-thus beginning; mama-to me; anugrahah- merciful; yasmat-from whom; tasya-of Him; tat-of that darsanena-by the sight; eva-certainly; bhavat-of Your Lordship; mahima-glories; jnat-because of knowing; katham-bhutasya-what is He like?; tava-of You; sukha-of transcendental happiness; anubhuteh-experiencing; atmana-by His self; svena-own; na-not; tu-bu; anyena-by any other source; sukhasya-of happiness; anubhutih-experience; anubhavah- experience; yasya-of whom; tasyaof Him; ananya-not by another; vedya-knowable; anandasya-bliss; iti-thus; arthah- the meaning; brahma-spoken by Lord Brahma; bhagavantam-to the Supreme Personality of Godhead. The form of r Ka is described in the following prayer spoken by Lord Brahm (rmadBhgavatam 10.14.1): "My dear Lord, You are the only worshipful Supreme Lord, Personality of Godhead; therefore I am offering my humble obeisances and prayers just to please You. Your bodily features are of the color of clouds filled with water. You are glittering with a silver electric aura emanating from Your yellow garments. "Let me offer my respectful repeated obeisances unto the son of Mahrja Nanda who is standing before me with conchshell, earrings, and peacock feather on His head. His face is beautiful; He is

wearing a helmet, garlanded by forest flowers, and He stands with a morsel of food in His hand. He is decorated with cane and bugle, and He carries a buffalo horn and flute. He stands before me with small lotus feet."* Shortly before speaking this verse, Brahm had directly seen that all the cowherd boys and calves were expansions of Ka, and they all had manifested four-handed forms of Lord Nryaa. In this way Ka revealed that He is the original source of all viu-tattva expansions. Brahm states that he is able to directly see Ka and know something of His glories because of Ka's mercy upon him (mad-anugrahasya). Brahm also says that no one is able to understand the full extent of the transcendental happiness experienced by Ka. (kim uttma-sukhnubhte). Anuccheda 103 kaimutyena svaya-rpatva-nirdea ca sakd yad-aga-pratimntar-hit manomay bhgavat dadau gatim sa eva nitytma-sukhnubhty-abhivyudasta-myo 'ntar-gato hi ki puna spaam. r-uka. kaimutyena-by the same argument of "what to speak of"; +svayam-original; rpatva-form; nirdesah-description; ca-also; sakt-once only; yat-whose; aga-pratim-the form of the Supreme Lord (there are many forms, but Ka is the original form); anta-hit-placing within the core of the heart, somehow or other; mana-may-thinking of Him even by force; bhgavatm-which competent to offer devotional service to the Lord; dadau-Ka gave; gatim-the best destination; sa-He (the Supreme Personality of Godhead); eva-indeed; nitya-always; tma-of all living entities; sukha-anubhti-anyone thinking of Him immediately enjoys transcendental pleasure; abhivyudastamya-because all illusion is completely removed by Him; anta-gata-He is always present within the core of the heart; hi-indeed; kim puna-what to speak; spaam-the meaning is clear; r-sukahspoken by Sukadeva Gosvami. The argument ("If even the demons attain salvation by the mercy of Ka, then what is to be said of the devotess") presented by ukadeva Gosvm in the following verse (rmad-Bhgavatam 10.12.39) also indicates that the form of Ka is the original aspect of the Personality of Godhead: "If even only once or even by force one brings the form of the Supreme Personality of Godhead into one's mind, one can attain the supreme salvation by the mercy of Ka, as did Aghsura. What then is to be said of those whose hearts the Supreme Personality of Godhead enters when He appears as an incarnation, or those who always think of the lotus feet of the Lord, who is the source of transcendental bliss for all living entities and by whom all illusion is completely removed?"*

Anuccheda 104 Text 1 ata eva skt para-brahmatvam eva daritam adyaiva tvad-te 'sya ity dau. atah eva-therefore; sakat-directly; para-brahmatvam-the status of the Supreme Godhead; evacertainly; darsitam-is revealed; adya eva tvt-rte asya-iti-adau-in rmad-Bhgavatam 10.14.18: adyaiva tvad-te 'sya ki mama na te mayatvam adaritam me 'ko 'si prathama tato vraja-suhd-vatsa samast api tvanto 'si catur-bhujas tad-akhilai ska mayopsits tvanty eva jaganty abhs tad amita brahmdvaya iyate. The revelation that r Ka is the Supreme Personality of Godhead is found in the following verses from rmad-Bhgavatam and other Vedic literatures: "My dear Lord Ka, leaving aside all other things and just considering today's happenings-what I have seen-are they not all due to Your inconceivable energies? First of all I saw You alone; thereafter You expanded Yourself as Your friends, the calves and all the existence of Vndvana; then I saw You and all the boys as four-handed Vius, and They were being worshiped by all elements and all demigods, including myself. Again They were all wound up, and You remained alone as You were before me. Does this not mean that You are the Supreme Lord Nryaa, the origin of everything, and from You everything emanates, and again everything enters unto You, and You remain the same as before?"* -rmad-Bhgavatam 10.14.18 Text 2 aho bhgyam aho bhgyam ity-dau ca. aho bhagyam aho bhagyam iti-adau ca and also in rmad-Bhgavatam 10.14.32: aho bhgyam aho bhgya nanda-gopa-vrajaukasm yan-mitra paramnanda pra brahma santanam

"How greatly fortunate are Nanda Mahrja, the cowherd men and all the innhabitants of Vrajabhmi! There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."* -rmad-Bhgavatam 10.14.32 Text 3 ata evoktam gha para brahma manuya-ligam iti. ata eva-therefore; uktam-it is described; gham-very confidential; param-transcendental; brahma-the Parabrahman, Ka; manuya-ligam-as if an ordinary human being; iti- thus. "The Supreme Godhead is r Ka, whose form resembles that of a human being, and who is very difficult to understand." -rmad-Bhgavatam 7.15.75 Text 4 vaiave ca: yador vaa nara rtv sarva-ppai pramucyate yatrvatra kkhya para brahma narkti iti. vaisnave-in the Viu Purana (4.11.2); ca-also; yadoh vamsam-the Yadu dynasty; narah-a person; rutva-having heard about; sarva-from all; papaih-sins; pramucyate-becomes delivered; yatra-where; avatirnam-descended; ka-Ka; akhyam-named; param-the supreme; brahma-Godhead; nara-of a humna being; aktih-in the form; iti-thus. "The Supreme Godhead, who has a humamlike form, and whose name is r Ka, descended to this material world, appearing in the dynasty of Mahrja Yadu. For this reason, simply by hearing about the activities of the great souls who appeared in Mahrja Yadu's family, one can become delivered from all sinful reactions." -Viu Pura 4.11.2 Text 5

narkti para brahma iti bhat-sahasra-nma-stotre ca. nara-of a human being; akti-form; param brahma-the Supreme Godhead; iti-thus; brhat-sahasranama-stotre-in the Brhat-sahasra-nama prayers; ca-also. "The form of the Supreme Personality of Godhead resembles that of a human being." -Bhat-sahasrama-nma-stotra Text 6 etena r-kasya narktitvam eveti. dvibhujatva eva r-katva narkti-kaivalyn mukhyam. caturbhujatve tu r-katva narkti-bhyihatvt tad-anantaram eva. ata eva caturbhujatve 'pi manuya-rpatva tenaiva rpena catur-bhujena sahasra-bho bhava viva-mrte ity uktv; dveda mnua rpa tava saumya janrdana idnm asmi savtta. iti uktatvt. eva-jtyakni bahni vkyni santi, tni ca dravyni. etena-by this description; r-kasya-of r Ka; nara-aktitvam-the nature of having a humanlike form; eva- certainly; iti-thus; dvibhujatve-in the state of having two hands; evacertainly; r-katvam-the nature of r Ka; nara-akti-kaivalyat-because of being most like a human form; mukhyam-principal; caturbhujatve-in the state of having four hands; tu-but; srikatvam-the nature of r Ka; nara-akti-of the human like form; bhuyistavat-because of being most prominent; tat-anantaram-afterwards; eva-certainly; atah eva- therefore; caturbhujatve-in the state of having four hands; api-even; manusya-rpatvam-the state of having a humanlike form; varnitam-is described; srimat-arjunena-by Arjuna; tena eva-by that; rpea-with form; caturbhujena-four-handed; sahasra-bho-O thousand-handed one; bhava-just become; viva-mrte- O universal form; iti-thus; uktva-having spoken; dv- seeing idam-this; mnuam-human being; rpam-form; tava- Your; saumyam-very beautiful; janrdana-O chastiser of te enemies; idnm-just now; asmi-I am; savtta-settled; iti-uktatvt-from these words; eva-jatiyakani-similar; bahunimany; vkyani-statements; santi-are; teni-they; ca-also; drastavyani-should be seen. These verses confirm that the primary feature of r Ka is His two-handed humanlike form, although He may also manifest His humanlike form in an only-slightly-changed four-armed feature. This four-armed feature of the humanlike form of Ka is described by Arjuna, who desired to see it and who spoke the following request (Bhagavad-gt 11.46): "O universal Lord, I wish to see You in Your four-armed form, with helmeted head and with

club, wheel, conch and lotus flower in Your hands. I long to see You in that form."* Arjuna was very pleased to see Lord Ka's original, humanlike form. He said (Bhagavad-gt 11.51): "Seeing this humanlike form, so very beautiful, my mind is now pacified, and I am restored to my original nature."* Let us now examine some of the many scriptural passages that describe the humanlike form of the Supreme Personality of Godhead. Text 7 ata eva sa narkra-mrtir eva parama-kraa vastu-tattvam ity ha nryae kraa-martyamrtau iti. atah eva-therefore; sah-He; hara-akara-murtih-with a human like form; eva-certainly; paramakaranam-the ultimate cause of everything; vastu-tattvam-the Absolute Truth; iti-thus; aha-he describes; nryae karana-martya-murtau iti-rmad-Bhgavatam 10.46.33 tasmin bhavantv akhiltma-hetau nryae kraa-martya-mrtau bhva vidhatta nitara mahtman ki vvaia yuvayo suktyam Speaking to Mahrja Nanda and Mother Yaod, Uddhava said (rmad-Bhgavatam 10.46.33): "My dear Yaod and Nanda Mahrja, you are always absorbed in ecstatic thought of Ka and Balarma, who, although their transcendental forms resemble those of ordinary human beings, are actually Lord Nryaa, the Personality of Godhead who is the cause of all causes. Because you are always absorbed in ecstatic love for Them, what activity remains to be performed by you?"* Text 8 sarva-kraa yat tattva tad eva martykra mrtir yasya. tad uktam tattva para yoginm

iti,

sarva-karanam-the cause of everything; yat-which; tattvam-Absolute Truth; tat-that; evacertainly; martya-akara- humanlike; murtih-form; yasya-of whom; tat-that; uktam- described; tattvam param yoginam iti-in rmad-Bhgavatam 10, 43.17):

mallnm aanr n nara-vara str smaro mrtimn gopn svajano 'sat kiti-bhuj a sva-pitro mtyur bhoja-pater ivda-vidu tattva para yoginm v paravateti viditor aggata sgraja". The humanlike form of r Ka is the ultimate cause of all rasas, or relationships. This is confirmed in the following verse from rmad-Bhgavatam (10.43.17): "When Ka entered the wrestling arena with Balarma and Their friends, He appeared differently to different people according to their different relationships (rasas) with Him. Ka is the reservoir of all pleasure and all kinds of rasas, both favorable and unfavorable. He appeared to the wrestlers exactly like a thunderbolt. To the people in general He appeared as the most beautiful personality. To the females He appeared to be the most attractive male, Cupid personified, and thus increased their lust. The cowherd men who were present there looked upon Ka as their own kinsman, coming from the same village of Vndvana. The katriya kings who were present saw Him as the strongest ruler. To the parents of Ka, Nanda and Yaod, He appeared to be the most loving child. To Kasa, the king of the Bhoja dynasty, He appeared to be death personified. To the unintelligent, He appeared to be an incapable personality. To the yogs present, He appeared to be the Supersoul. To the members of the Vi dynastyHe appeared to be the most celebrated descendant. Thus appreciated differently by different kinds of men present, Ka entered the wrestling arena with Balarma and His cowherd boy friends."* Text 9 dvti-ho hy abhava sarva-bhaa-bhaam goplam abal-sagamudita veu-vdinam tato mm ha bhagavn vdvana-cara smayan yad idam me tvay da rpa divya santanam nikala nikriya nta sac-cid-nanda-vigraham pra padma-palka nta paratara mama idam eva vadanty ete

ved kraa-kraam ity di uddhava. r-vrajevaram. tatha-in the same way; ca-also; padma-of the Padma Purana; nirmana-khande-in the Nirmanakhanda; r-veda-vyasa-of Vedavyasa; vkyam-the statement; dtv-seeing; ati-very; hahjubilant; hi-certainly; abhavam-I became; sarva-bhusana-of all ornaments; bhusanam-the ornament; gopalam-the cowherd boy, r Ka; abala-of the gops; saga-by the associattion; muditamdelighted; venu-His flute; vdinam- playing; tatah-then; mam-to me; aha-spoke; bhagavan-the Supreme Personality of Godhead; vndvana-in Vndvana; carah- wandering; smayan-smiling; yatwhich; idam-this; me-of Me; tvaya-by You; dam-seen; rpam-form; divyam- transcendental; sanatana-eternal; niskalam-complete; niskriyam-without any material activities; santamj-peaceful; sat- eternity; cit-knowledge; ananda-bliss; vigraham-form; pram- perfect; padma-lotus; palasapetals; akam-with eyes; na-not; atah-that this; parataram-superior; mama-My; idam-this; evacertainly ; vadanti-describe; ete-they; vedah-the Personified Vedas; karana-karanam-te original cause of all causes; iti- thus; di-in the passage beginning; uddhavah-spoken by Uddhava; r-vrajaisvaram-to Nanda Maharaja, the king of Vraja. That the humanlike form of r Ka is the original cause of all causes is also confirmed in the following statement of Vedavysa (in the Nirmna-khaa of the Padma Pura): "Lord Ka was playing His flute, and enjoying the company of the gops. He was very handsome, and He was like a splendid ornament that beautified the ornaments He wore. When I saw Him I became very happy. As we walked together in the forest of Vndvana, the Lord smiled and said to me: You are now seeing my eternal transcendental form, which is perfect and complete, eternal, full of knowledge and bliss, and free from all material activities. There is nothing superior to this lotus-eyed form of Mine, which you are now seeing, and which all the Vedas declare to be the Original Personality of Godhead, the ultimate cause of all causes." Anuccheda 105 Text 1 ata eva bahs catur-bhujn dvn api narakarasyaiva vieata stuty-artha pratijnte naumiya te 'bhra-vapue taid-ambarya ity di. idam eva tava parama tattvam ity ajtv prvam aha bhrantavn, adhun te adyaiva tvad-te 'sya ity di-daritya bhavata kpay jaavn ity atra tatra tad-kram evaa tv labdhu staumti ttparyam. brahm r-bhagavantam. atah eva-therefore; bahun-many; catur-bhujan-four-handed forms; davan-seen; api-although; nara-akarasya-of the humanlike form of the Supreme Personality of Godhead; eva- certainly; visesatah-specifically; stuti-prayer; artham-for the purpose; pratijanite-affirms; naumi idya te abhra-

vapuse tdit-ambaraya-iti-di-rmad-Bhgavatam 10.14.1): naumya te 'bhra-vapue taid-ambarya gujtasa-paripiccha-lasam-mukhya vanya-sraje kavala-vetra-via-veulakma-riye mdu-pade paupgajya idam-this; eva-certainly; tava-Your; paramam-supreme; tattvam-position; iti-thus; ajtva-not understanding; prvam-before; aham-I; bhrantavan-was bewildered; adhuna-now; te-of You; adya eva tvt-rte asya iti di-rmad-Bhgavatam 10.14.2 asypi deva vapuo mad-anugrahasya svecchmayasya na tu bhtamayasya ko 'pi nee mahi tv avasitu manasntarea skt tavaiva kim uttma-sukhnubhte Although Lord Brahm has many times seen the four-armed form of Lord Viu, he specifically glorifies the two-armed form of Lord Ka (rmad-Bhgavatam 10.14.1): "My dear Lord, You are the only worshipful Supreme Lord, Personality of Godhead; therefore I am offering my humble obeisances and prayers just to please You. Your bodily features are of the color of clouds filled with water. You are glittering with a silver electric aura emanating from Your yellow garments.* "Let me offer my respectful repeated obeisances unto the son of Mahrja Nanda who is standing before me with conchshell, earrings and peacock feather on His Head. His face is beautiful; He is wearing a helmet, garlanded by forest flowers, and He stands with a morsel of food in His hand. He is decorated with cane and bugle, and He carries a buffalo horn and flute. He stand before me with small lotus feet."* Anuccheda 106 Text 1 tad eva sdhkta tat-tad-vacanam anyarthatvena dyam iti. tath hi prva-rty caturbhujatva-dvibhujatvayor dvayor api dhyna-dhiyatve sati yat prvasya jananya niguhanaprrthana tat tu tasya prasiddhatay sarva eva jasyatti janma te mayy asau ppo me vidyn madhusdana-ity-dy-ukta-lakaay kasa-bhiy, viva yad etat sva-tanau ninte-ity-dy-uktalakaay masa-dk-abdokta-bhagavat-svarpa-akti-vilsa-taj-janmdi-ll-tattvnabhijaprkta-dgbhyo lajjay ca, na punar aparasya gha para brahma manuya-ligam-ity-dau ghatvena kathitasya dhyna-dhiyatvabhva-vivakay. tat-therefore; evam-in this way; sadhu-well; uktam- described; tat-tat-various; vacanam-

statements; anya-arthatvena-with a different subject; drsyam-may be seen; iti- thus; tatha hi-for example; prva-previous; ritya-be exposition; caturbhujatva-the fourhanded; dvibhujatvayoh-and of the two-handed form of Krssna; dvayoh-of the two; api-also; dhyana-dhisnyatve-sati-meditated; yatwhich; prvasya- previous; jananya-by Mother Devaki; niguhana-concealment; prarthanam-prayer; tat-therefore; tu-certainly; tasya-of Him; prasiddhataya-with fame; sarve-everything; eva-certainly; jsyati-you will understand; iti-thus; janma ta mayi asau papah na vidyat madhusudana-iti-dirmad-Bhgavatam 10.3.29: janma te mayy asau ppo m vidyn madhusdana samudvije bhavad-dheto kasd aham adhra-dh uktya-by the statement; lakaaya-characterized; kamsa-of Kamsa; bhiya-by fear; visvam yat etat svatanau nisante-iti-di-rmad-Bhgavatam 10.3.31 viva yad etat sva-tanau ninte yathvaka purua paro bhavn bibharti so 'ya mama garbhago 'bhd aho n-lokasya viambana hi tat ukta-the statement; lakaaya-characterized; mamsa-material; drk-eyes; sabda-word; ukta-described; bhagavat-of the Supreme Personality of Godhead; svarpa-of the original form; sakti-potency; vilasa-pastimes; tat-His; janma-birth; di-beginning with; lila-of the pastimes; tattva-the truth; anabhij-ignorant; prakta-material; drgbhyah-for the eyes; lajjaya-with embarressment; ca-also; na-not; punah-again; aparasya-of the inferior; gudham-hidden; iti-thus; adau-in the passage beginning; gudhatvena-by the position of being concealed; kathitasya-described; dhyana-dhisnyatvathe position of being the proper object of meditation; abhava-state of not-being; vivakaya-with a desire to describe. We have now clearly proved the eternality of the form of r Ka and answered all doubts and objections. We shall now proceed to another topic: the transcendental opulences of r Ka. Let us consider now the two forms of r Ka: the two-handed and four-handed forms. Lord Ka first appeared before mother Devak in His four-handed form. Fearing what Kasa might do to her son, Devak requested that Ka conceal His four-handed form. She said (rmadBhgavatam 10.3.29): "O Madhusdana, because of Your appearance, I am becoming more and more anxious in fear of Kasa. Therefore, please arrange for that sinful Kasa to be unable to understand that You have taken birth from my womb."* Fearing the ridicule of ordinary persons who are unaware of the transcendental nature of the

appearance, pastimes, and potencies of the Personality of Godhead, and who see Him with materially contaminaded eyes, Devak gave another reason for Lord Ka to conceal His fourhanded form (rmad-Bhgavatam 10.3.31): "At the time of devastation, the entire cosmos, containing all created moving and nonmoving entities, enters Your transcendental body and is held there without difficulty. But now this transcendental form has taken birth from my womb. People will not be able to believe this, and I shall become an object of ridicule."* Actuallly the two-handed form of Lord Ka is a very confidential form of the Personality of Godhead, and it is very difficult to understand it. This is confirmed in the following explanation of Nrada Muni (rmad-Bhgavatam 7.15.75): "The two-handed form of r Ka, who appears like an human being, is the Supreme aspect of the Personality of Godhead. This feature of the Lord is very confidential and difficult to understand."* Texts 2-4 r-gopal-tpan-rutv apy ubhayor api dhyna-dhiytva ryate mathury vieea m dhyayan mokam anute aa-patra vikasita ht-padma tatra sasthitam ity-diu madhye. caturbhuja sakha-cakra-ity-dikam uktv. sarvnte sga-veu-dhara tu v ity-py uktam. r-gopla-tpan-rutau-in the Gopla-tpan Upaniad (2.61-62); api-even; ubhayoh-of both; apialso; dhyana-dhisnayatvam-proper object of meditation; ruyate-is heard; mathurayam-in Mathura; visesena-specifically; mam-upon Me; dhyayan-meditating; mokam-liberation; asnute-attains; astawith eight; patram-petals; vikasitam-blossoming; hrt-of the heart; padman-lotus flower; tatra-there; samsthitam-situated; iti disu madhye-in this passage; caturbhujam sakha-cakra-iti-dikam-uktvahaving spoken these words; sarva-of everything; ante-at the conclusion; srnga-venu-dharam tu va iti api uktam-in these words.

That the devotees should meditate on r Ka in both His two-handed and four-handed forms is described by Lord Ka Himself (Gopla-tpan Upaniad 2.74-78): "He who meditates on Me as I appear in Mathur attains liberation. In his mind one should meditate on Me standing on the blossomed eight-petaled lotus of the heart, My teo feet marked

with conchshell, flag and umbrella, My chest marked with rvatsa and splendid with the Kaustubha gem, My four arms holding the conch, cakra, mace, and rga bow, My arms decorated with armlets, My neck splendid with a flower-garland, My head circled by a splendid crown, My ears decorated with glistening shark-shaped earrings, and My form splendid and handsome, holding a flute and buffalo-horn bugle, and granting fearlnessness to the devotees." Text 5 evam game 'pi dvibhuja-dhyna ryate. tasan nighatva-vivakaiva samcna. tathaiva tadvivakay nnyath mad-bhva jana martya-ligena jyate iti r-bhgavatoktam. evam-in this way; agame-in the ruti-stra; api-even; dvibhuja-of the two-handed form of r Ka; dhyanam- meditation; ruyate-is heard; tasmat-for this reason; nigudhatva-concealment; vivaka-the desire to request; samicina-is proper; nanyatha mat-bhavam jnam-martya lingena jayate iti r-bhagavata uktam-by the Lord's statement in the rmad-Bhgavatam 10.3.44: etad v daritam rpa prg-janma-smaraya me nnyath mad-bhavam jana martya-ligena jyate. Meditation on the Lord's two-handed form is described in the Vedic literatures in this way. Devak's request that the Lord conceal His four-handed form and assume the feature of a human child was not simply inspired by a certain dangerous circumstance, but was actually the Lord's intention from the very beginning. This is confirmed by the Lord Himself in the following words (rmad-Bhgavatam 10.3.44): "I have shown you this form of Viu just to remind you of My previous births. Otherwise, if I appeared like an ordinary human child, you would not believe that the Supreme Personality of Godhead, Viu, has indeed appeared."* Text 6 tath ca pdma-nirmna-khe r-bhagavad-vkya-vysa-vkye paya tva darayiymi svarpa veda-gopitam tato 'payam aha bhpa bla klmbuda-prabham gopa-kanyvta gopa

hasanta gopa-blakai. iti. tatha-in the same way; ca-also; padma-of the Padma Purana; nirmana-khande-in the Nimanakhanda; r-bhagavat-of the Supreme Personality of Godhead; vkya-the statement; vyasa-vakyerelated by Vyasa; pasya-just see; tvam-you; darsayisyami-I will reveal; svarpam-original form; vedain the Vedas; gopitam-hidden; tatah-then; apasyam-saw; aham-I; bhupa-O king; balam-a young boy; kala-like a dark; ambuda- cloud; prabham-splendid; gopa-kanya-by the gops; avrtam- surrounded; hasantam-laughing; gopa-balakaih-with the cowherd boys; iti-thus. That the form of r Ka is very confidential is also confirmed in the following statements of Lord Ka and Vysadeva in the Padma Pura, Nirmna-kha: "The Personality of Godhead then said to me: `O Vysa, please look, and I will show you My original form, which is very confidential, and not openly described in the Four Vedas.' O king, at that moment I saw a boy splendid as a dark monsoon cloud. He was surrounded by gops, and laughing with many gopa boys." Text 7 evam ity uktvsd dharis tm ity dau ca vykhyeyam. tma-myay svecchay tma-my tadicch syt iti mah-sahitokte. prakty svarpenaiva vyakta prkta. na tv aupadhikatay, aiiko na. evam-in this way; iti uktva asit harih tusnim iti adau-in rmad-Bhgavatam 10.3.46; ca-also; vyakhyeyam-may be explained; atma-mayaya-the word "atma-mayaya"; sva-icchaya- means "by His own wish"; atma-maya-the word "atma-maya"; tat-iccha-"one's own wih; syat-be interpreted; iti-thus; maha-samhita-of the Maha-samhita; ukteh-from the statement; praktya-the word "praktah"; sverupena-in one's original form; vyaktah-manifested; praktah-"praktah"; na-not; tu-but; aupadhikataya-as a designation; saisikahSomeone may object, saying that the form of r Ka is material, and not the original feature of the Godhead. This person may quote the following verse of rmad-Bhgavatam (10.3.46) to support his argument: ity uktvsd dharis t bhagavn tma-myay pitro sampayato sadyo babhva prkta iu "After instructing His father and mother, the Supreme Personality of Godhead, remained silent. In their presence, by His illusory energy, He then transformed Himself into a small human child."

Our objector will say that the word "tma-myay" in this verse means that the Lord became a small child by the agency of His illusory potency "my". Actually the word "tma-my" also means "own-wish". This is confirmed in the following definition given in the Mah-sahit: "The word tma-my means own wish." Therefore, in this verse the word "tma-my" indicates that the Lord assumed the form of a small child "by His own desire". That is the actual meaning of the word in this verse. Our objector will also say that the word "prkta" means material, and therefore the form of r Ka is described in this verse as material. The word "prkta" also means "natural", or "original". The actual meaning of the word "prkta" in this verse is that by appearing as the child Ka, the Personality of Godhead assumed His original form. For these reasons the proper interpretation of this verse should be: "After instructing His father and mother, the Supreme Personality of Godhead, Ka, remained silent. In their presence, by His own wish, He transformed Himself into His original form as a small human child." Text 8 tatra hi bhagavad-vigrahe iutvdayo vicitra eva dharma svbhvika santti ko vetti bhuman ity asya vykhyena dvitya-sandarbhe daritam eva. tatra-in this connection; hi-certainly; bhagavat-of the Supreme Personality of Godhead; vigrahein the form; sisutva-adayah-in childhood, adolescence and youth; vicitra-wonderful; eva-certainly; dharmah-characteristics; svabhavikah-natural; santi-are; iti-thus; kah vetti bhuman iti-in rmadBhgavatam 10.14.21: ko vetti bhman bhagavan partman yogevarotir bhavatas trilokym kva v katha v kadeti vistrayan kriasi yoga-mym asya-of Him; vyakhyena-by the explanation; dvitiya-sandarbhe-in the Second (Bhagavat-) Sandarbha; darsitam-demostrated; eva- certainly. The form of r Ka is not ordinary or material, for even in the earliest childhood, and also throughout His entire life, r Ka manifested extremely wonderful qualities and powers. This is described in the following prayer of Lord Brahm (10.14.21), which we have already discussed in the second (Bhagavat) sandarbha: "O supreme great one! O Supreme Personality of Godhead! O Supersoul, master of all mystic power! Your pastimes are taking place continuously in these worlds, but who can estimate where,

how and when You are employing Your spiritual energy and performing Your pastimes? No one can understand the mystery of these activities."* Text 9 atra r-rmnujcrya-sammatir api. r-gtsu prkti svm avaabhya sambhavmy tma-myay ity atra svam eva svabhvam ahya tma-myay sva-sakalpa-rpea jnenety artha my vaynam jnam iti nighauka. atra-in this connection; r-ramanuja-acarya-of r Ramanujacarya; sammatih-agreement; apialso; r-gitasu-in rmad-Bhagavad-gita (4.6); iti-thus; atra-in this matter; svam-own; eva-certainly; sva-bhavam-own nature; asthaya- manifesting; atma-mayaya-the word "atma-mayaya"; sva-sakalparupena-means "by My own desire"; jnena-with knowledge; iti- thus; arthah-the meaning; mayathe word "maya"; vayunam- wisdom; jnam-knowledge; iti-thus; naighantukah-the Naighantuka dictionary. This description of the spiritual nature of Lord Ka's form is confirmed by rpda Rmnujcrya in his commentary on Bhagavad-gt. In the Gt the Lord said (4.6): ajo 'pi sann avyaytm bhtnm varo 'pi san prakti svm adhihya sambhavmy tma-myay "Although I am unborn, I am full of transcendental knowledge, and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still voluntary appear in every millennium in My original transcendental form." rpda Rmnujcrya comments on this verse in the following way: "In this verse the word `svm' means `own nature', and therefore the phrase `svm avahabhya' means `appearing in His original form'. The word `tma-myay' means `by My own desire' or `with transcendental knowledge'. Therefore, the phrase `tma-myay' means that Lord Ka, who is full of transcendental knowledge, voluntary appears in this material world. This definition of the word `my' as `knowledge' is corroborated by the following statement of the Naighauka dictionary: `The word my means wisdom or knowledge'." Text 10

mahbhrate cvatra-rpasypy aprktatvam ucyate na bhta-sagha-sasthno deho 'sya paramtmana iti. mahabharate-in the Mahabharata; ca-also; avatra-rpasya-of the forms of the Personality of Godhead; api-also; apraktatvam-non-material nature; ucyate-is described; na-not; bhuta-saghasamsthanah-made of material elements; deha-the form; asya-of Him; parama-atmanah-the Personality of Godhead. That the forms of the Personality of Godhead are not material is also confirmed in the following verse from the Mahbhrata: "The form of the Personality of Godhead is completely spiritual. It is not an asembledge of various material elements." Text 11 tato bhad-vaiave 'pi yo vetti bhautika deha kasya paramtmana sa sarvasmd bahi krya rauta-smrta-vidhnata mukha tasyvalokypi sa-cela snnam caret payet srya sped g ca ghtam prya viudhyati iti. tatah-therefore; brhat-vaisnave-in the Viu Purane; api- also; yah-one who; vetti-considers; bhautikam-constructed of material elements; deham-the body; kasya-of r Ka; paramaatmanah-the Supreme Personality of Godhead; sah-he; sarvasmat-completely; bahih-karyah-bereft of pious activities; srauta-of the ruti; smarta-and smrti; vidhanatah-from the instructions; mukhamthe face; tasya-of him; avalokya-seeing; api-even; sa-celam-with clothing; snanam-bath; acaretshould perform; pasyet-should see; suryam-the sun; sprset-should touch; gam-a cow; ca-also; ghrtamghi-prasya-should drink; visudhyati-becomes purified; iti-thus. That the form of r Ka is not material is confirmed in the Viu Pura:

"One who thinks that the form of r Ka is composed of material elements becomes an offender and falls away from the pious life recommended in the ruti and sti. If one accidentally sees the face of such an offender, he should immediately take bath with all his clothing, glance at the sun, touch a cow, and drink gh, in order to become purified." Text 12 atha yayharad bhuvo bhram ity dau caivam mantavyam tanu-rpa-kalevara-abdair atra rbhagavato bh-bhra-jihr-lakao devdi-pipalyia-lakaa ca bhva evocyate, yath ttiye viatitame tat-tac-chabdair brahmao bhva evokta. ydi tatraiva tath vykhyeya tad staram eva r-bhagatti. tata ca tasya bhvasya bhagavati tad-bhsa-rpatvt kahakadthta susagata eva. tath dvayam eveitu samyam api. tat tu ttya-sandarbha eva vivtam. atha-now; yaya aharat bhuvat bharam iti adau-rmad-Bhgavatam 1.15.34-35; ca-also; evam-in this way; mantavyam- may be considered; tenu-rpa-kalevara-sabdaih-by the words "tanu", "rupe" and "kalevara"; atra-in this connection; r-bhagavatah-of the Personality of Godhead; bhu-of the earth; bhara-of the burden; jihirsa-desire to remove; lakaah- characteristic; deva-the demigods; di-and others; pipalayisa-desire to protect; lakaah-characteristic; ca-also; bhavah- condition; evacertainly; ucyate-is described; yatha-just as; tritiye-in the Third Canto of rmad-Bhgavatam; vimsatitame-in the Twentieth Chapter; tat-tat-these; sabdaih-by words; brahmanah-of Lord Brahma; bhavah-condition; eva-certainly; uktah-is described; ydi-if; tatra-there; eva-certainly; tatha-in the same way; vyakhyeyam-may be described; tada-then; sutaram-even more so; evacertainly; r-bhagavati-in the Supreme Personality of Godhead; iti-thus; tatah-therefore; ca- also; tasya-of this; bhavasya-condition; bhagavati-in the Supree Personality of Godhead; tat-abhasarpatvt-because of resemblance; kanthaka-of the thorn; dantah-example; susagatahappropiate; eva-certainly; tatha-in the same way; dvayam-the two thorns; eva-certainly; isituh-of the controller; samyam-equal; api-even; tat-that; tu-but; trtiya-sandarbhe-in the Third- (Paramatma) sandarbha (85-87); eva- certainly; vivrtam-demonstrated. At this point someone may insist that r Ka's body is material, and push forward the following verses of rmad-Bhgavatam (1.15.34-35) as evidence: yayharad bhuvo bhra t tanu vijahv aja kaaka kaakeneva dvaya cpitu samam "The Supreme unborn, Lord r Ka, caused the members of the Yadu dynasty to relinquish their bodies, and thus He relieved the burden of the world. This action was like picking out a thorn with a thorn, though both are the same to the controller.* yath matsydi-rpi

dhatte jahyd yath naa bh-bhra kapito yena jahau tac ca kalevaram "The Supreme Lord relinquised the body which He manifested to diminish the burden of the earth. Just like a magician, He relinquishes one body to accept different ones, like the fish incarnation and others."* Actually these verses do not show that the Supreme Personality of Godhead accepts the form of Ka, and then abandons it at a certain point. The words "tanu", "rpa", and "kalevara", do not only mean "body". They may also mean "condition", "nature", or "mental conception". For example, in the Third Canto, Twentieth Chapter of rmad-Bhgavatam, we find a description of Lord Brahm repeatedly abandoning various "tanus", "rpas", and "kalevaras". In this context, however, it is clearly explained that Lord Brahm did not accept and reject many bodies one after another, but he accepted and rejected various mental stages or conceptions. The samemeaning of the words "tanu", "rpa", and "kalevara" applies in this verse in relation to the Personality of Godhead. This verse does not, therefore, describe the Lord's abandonment of His form, but His rejecting a certain condition of mind. Lord Kra descended to relieve the burden of the earth and protect the demigods and devotees. When these purposes were accomplised, the Lord gave up the desire to relieve the earth and protect the pious. It is these desires that are intended by the words "tanu", "rpa", and "kalevara" in this verse. This interpretation of Lord Kra"s abandonment of His "tanu" is especially appropiate in relation to the example of the thorn being used to remove the thorn. These two thorns (the devotees and the demons) are closely related to the "tanu" (the two desires) given up by the Lord. This particular point has been more elaborately described in the third (Paramtm) sandarbha (Anucchedas 85-87), and we refer the reader to that passage for more information. Text 13 matsydi-rpi matsydy-avatreu tat-tad-bhvn. atha nata-drtnte 'pi nata ravyarpakbhinet. vykhyta ca tik-krdbhi prathamasyaikdae nata nava-rasbhinaya-catura iti. tato yath ravya-rpakbhinet nata svarpea svaveena ca sthita eva prva-vrttam abhinayena gyan nyaka-nyikdi-bhva dhatte jahti ca tatheti. matsy-diincarnation as a fish, etc.; rpiforms; matsy-di-avatreuamong the incarnations of Godhead, such as Lord Matsya and others; tat-tatvarious; bhvnstates of being; athanow; nataof the actor; drtntein the example; apialso; natathe word natah"; ravya-rpakin a drama; abhinetan actor; vykhytamexplained; caalso; tik-krdbhiby Sridhara Svami; prathamasyaof the First Canto of Srimad-Bhagavatam; ekdaein the Eleventh Canto; nataactors; navanine; rasin the mellows; abhinayain the dramatic presentation; caturaexpert; itithus; tatatherefore; yathjust as; ravya-rpakof a drama; abhinetan actor; nataactor; svarpeaby his form; svaveenaby his costume; caalso; sthitais situated; evacertainly; prvaprevious; vrttamnature; abhinayenaby dramatic performance; gyansinging; nyakaof the hero; nyikaand of the heroine;

dibeginning with; bhvamnature; dhatteaccepts; jahtirejects; caalso; tathain the same way; itithus. At this point someone may quote the phrase "matsydi-rpi" in the previously quoted verses from Srmad-Bhgavatam, and claim that this phrase clearly shows that the Supreme Personality of Godhead accepts and rejects various temporary material forms such as the form of Lord Matsya and the other incarnations of Godhead. I reply that in this phrase, also, the word "rpa" does not mean "form", but "condition of mind". The phrase therefore means that the Personality of Godhead accepts and rejects the desire to protect the devotees and kill the demons as the need arises. In other words, when the devotees require protection, the Lord thinks about their protection, and when the demons cause a disturbance, at that time the Lord thinks about their destruction. Our objector may also quote the example of the actor given in these verses and claim that this shows that the Personality of Godhead accepts and rejects various material forms, just as an actor plays a role on the stage. The actual intention of the example of the actor is that the actor accepts the different sentiments and emotions of the hero or heroine, and then rejects those emotions also in the course of the drama. In the same way the Supreme Personality of Godhead accepts different emotions to protect the devotees and vanquish the demons, and the Lord also rejects those same emotions at another time in order to fulfill the same purpose. That is the actual meaning of the example of the actor, and it is confirmed by the following definition of the word "actor" found in Srdhra Svm's commentary on Srmad-Bhgavatam 1.11.21: "Actors are those expert at representing the nine rasas (emotional relationships)." Text 14 ata eva trtiye pradarytapta-tapasm avitrpa-dr nrm dyntar adhd yas tu sva-bimba loka-locanam atah evatherefore; trtiyein the Third Canto of Srmad-Bhgavatam; pradaryaby exhibiting; taptawithout undergoing; tapasmpenances; avitrpta-drmwithout fulfillment of vision; nrmof persons; dyataking; ntadisappearance; adhtperformed; yaHe who; tubut; sva-bimbamHis own form; loka-locanampublic vision. That the form of Sr Kra is eternal, and that the Lord appeared on this earth for a certain time and then returned to His abode in the spiritual world, is confirmed by the following statement of Srmad-Bhgavatam (3.2.11): "Lord Sr Kra, who manifested His eternal form before the vision of all on the earth, performed

His disappearance by removing His form from the sight of those who were unable to see Him [as He is] due to not executing required penance."* Text 15 atrpi loka-locana-rpam sva-bimbam nija-mrtim pradarya puna dya eva ca antar adht, na tu tyaktvety ukta ri...-stena yath matsydi-rpi ity anantaram api tathoktam yad mukundo bhagavn im mahi jahau sva-tanv iti. tyage 'tra svatanu-kraaka iti na tu svatanv saheti vykhyeyam. adhyaharypeka-gauravt. upapada-vibhakte kraka-vibhaktir baliyasi... iti nyyc ca. atrhere; apialso; loka-locanapublic vision; rpamform; sva-bimbamthe word "sva-bimbam"; nijaHis own; mrtimform; pradaryaby exhibiting; punaagain; adytaking; evacertainly; caalso; antadissappearance; adhtperformed; nanot; tubut; tyaktvahaving abandoned; itithus; uktamspoken; ri-stenaby Sr Sta Gosvmi; yathas much as; matsy-adiincarnation as fish, etc.; rpiforms; itithus; anantaramafterwards; apialso; tathain the same way; uktamdescribed; yadwhen; mukundaLord Kra; bhagavnthe Personality of Godhead; immthis; mahimearth; jahauleft; sva-tanvwith His selfsame body; itithus; tyagein abandonment; atrahere; svaHis own; tanuform; kraakathe instrumental case; itithus; nanot; tubut; sva-tanv sahawith His own form; itithus; vykhyeyammay be explained; adhyaharya-pek-gauravtwith reference to grammatical agreement; upapada-vibhaktaby use of a word which governs a particular form; krakavibhaktithe case; baliyasiis established; itithus; nyytfrom nyaya-sastra; caalso. This verse explains that the Personality of Godhead manifests His form within this world, and then again makes His form dissapear from this world. It is not that He rejects His form or that it ceases to exist. That the Lord's form is eternal, although staying the material world for a certain time, is confirmed by the following verse of Srmad-Bhgavatam (1.15.36, which follows 1.15.15 quoted in Text 12): "The Personality of Godhead, Lord Kra, left this earthly planet in His selfsame form."* That the Supreme Lord Kra returns to the spiritual world in His original transcendental form is confirmed in this verse by the use of the word "sva-tanv" (in His selfsame form). This is supported by the following statement of Nyya-stra: "upapada-vibhakta kraka-vibhaktir balyas." Text 16 atha sti...-grhe ity asyrtha. etat-proktana-vkyeu ri...-bhagavan-mahjima-jna-bhaktipradhno 'sau viuddha-sattva-pradurbhvasypy tmano manuya-lilm eva dainytiyata prkrta-manuatvena sthpayitv ri...-bhagavaty aptya-buddhim akiptavn. tata ca nanu tarhi

katham aptya-buddhi kurua iti ri...-bhagavat-pranam ankya tatra tad-vkya-gauravam eva mama pramam, na tpapattir ity ha sti...-grhe iti; na avayo anuyugam. ata eva bhavn aja api sajaje avatiravn iti sti...-grhe bhavn nanu jagda. athanow; sti-grhe iti asyof Srmad-Bhgavatam 10.85.20 (quoted on page 633 of this book); praktanaprevious; vkyeuin statements; ri-bhagavatof the Personality of Godhead; mahimaof the opulence; janawith knowledge; pradhnaprimarily; asauhe; viuddha-sattvpure goodness; pradurbhvasyappearing; apialso; tmanaof Himself; manuyahumanlike; lilmpastimes; evacertainly; dainya-tiyatawith great humbleness; prkrta-manuatvenaas an ordinary human being; sthpayitvhaving established; ri-bhagavatitowards the Supreme Personality of Godhead; aptyaas his son; buddhimthe conception; akiptavnrejected; tatatherefore; caalso; nanuis it not?; tarhithen; kathamhow is it?; aptyaas a son; buddhimconception; kurueyou do; itithus; ribhagavatof the Personality of Godhead; pranamenquiry; akyasuspecting; tatrain this matter; tatthat; vkyaof the statement; gauravamsignificance; evacertainly; mamamy; pramnamevidence; nanot; tbut; upapattibirth; itithus; hahe said; sti-grhein the maternity room; itiths; nathe word "nau"; avayomeans "of us"; anuyugamin every yuga; atah evatherefore; bhavnYour Lordship; ajaunborn; apialthough; sajajetake birth; avatiravnincarnate; itithus; sti-grhein the maternity room; bhavnYour Lordship; nanuis it not?; jajdaspoke. This point, that the form of the Personality of Godhead is eternal, and the Lord does not abandon His form when He leaves His pastimes in the material world, may be more clearly seen by examining the following verse spoken by Mahrja Vasudeva in Srmad-Bhgavatam (10.85.20, quoted in Anuccheda 98, Text 7): st-grhe nanu jagda bhavn ajo nau sajaja ity anuyuga nija-dharma-guptyai nn-tenur gagana-vad vidadhaj jahsi ko veda bhumna urugya vibhti-mym "My dear Lord, at the very moment when You first appeared in Kasa's prison house, I was informed that You were the Supreme Personality of Godhead and that You had descended for the protection of the principles of religion as well as the destruction of the unfaithful. Although unborn, You descend in every millenium to execute Your mission. My dear Lord, as in the sky there are many forms appearing and disappearing, so You also appear and disappear in many forms. Who, therefore, can understand Your pastimes or the mystery of Your appearance and disappearance. Our only business should be to glorify Your supreme greatness."* Even though aware of the transcendental greatness of Lord Kra, who is always situated in the position of uddha-sattva (transcendental purity), Mahrja Vasudeva, because of his great humbleness and love for Lord Kra, still tends to think of Him as his own son: an ordinary person, and not the Supreme Personality of Godhead. Vasudeva considers that perhaps Lord Kra may ask: "Why do you think I am your son?" To this question Vasudeva may reply: "You Yourself have told me that You are my son, and I have described this in Srmad-Bhgavatam 10.85.20 (My dear Lord, at the very moment when You

first appeared in Kasa's prison house You informed me that You were the Supreme Personality of Godhead who descends in every millenium, and who hs now appeared as my son)". Text 17 may tad api bhavad-di-tanu-pravea-nirgampekayaiva sajaja ity uktam, na tu mama pravea-nirgama-lingenaiva janma vcyam. jiva-sakhena vyate samter vntarymi-rpea ta durdara gdham anupravita guhhita gahvaretha puram ity dau tat srtv tad evnupraviat ity dau ca tat-tad-anupravedi-darana-smnyt. mayby Me; tatthat; apialso; bhavat-dibeginning with you; tanuthe bodies; praveaentrance; nirgamand exit; apekayawith reference to; evacertainly; sajajeI manifested; itithus; uktamit is described; nanot; tubut; mamaMy; praveaentrance; nirgamaand exit; ligenaby the characteristic; evacertainly; janmabirth; vcyamshould be said; jivaof the living entities; sakhenaas the friend; vyate samteof all living entities; vor; antarymi-rpeaas the Supersoul dwelling within the heart; tamHim; durdaramdifficult to see; gdhamhidden; anupravitamentered; guhin the heart; ahitamsituated; gahvarathammost conifidential; puramthe oldest; iti-dauin the Katha Upaniad 1.2.12; tatthe universe; srtvahaving created; tatit; evacertainly; nupravitaentered; iti dauin the Taittiriya Upaniad 2.6.2; tat-tatthese various; anupraveaentrances; dibeginning with; daranasight; smnytbecause of the sameness. To this Lord Kra might reply in the following words: "My dear Vasudeva, simply because I entered within your body, and then again have come out from it does not mean that I have taken birth as your son. In My form as the all-pervading Supersoul (the friend of all living entities) I have entered within everyone. This is explicitly described in the following verses from the Upaniads: "The Supreme Personality of Godhead is very difficult to see, and He is the oldest of all persons. He is the all-pervading Supersoul who has entered the hearts of all living creatures." Katha Upaniad 1.2.12 "The Supreme Lord created the material universes and then entered within them." Taittiriya Upaniad 2.6.2 Text 18

tatas tadvad idam upacaritam eveti manyata tatrha nn iti, svakrta-vicitra-yoniu viann iva hetutay ity di ravad gaganavat asanga eva tva yaj jivana nn-tanur vidadhat pravian jahsi muhu praviasi tyajasi cety artha. tatatherefore; tadvatin this way; idamthis; apacaritamworshiped; evacertainly; itithus; manyatammay be considered; tatrain this connection; haVasudeva may reply; nn itithe phrase beginning with this word in Srmad-Bhgavatam 10.95.19; svakrtaperformed; vicitravarious; yoniuin species of life; vianentering; ivaas if; hetutyafor this reason; iti di ravatin the SrmadBhgavatam 10.87.15; gaganavatlike the sky; asagawithout contact; evacertainly; tvamYou; yatwhich; jivanamof the living entities; nn-tanuvarious bodies; vidadhatmanifest; pravianentering; jahsiyou give them up; muhuconstantly; praviasiyou enter; tyajasiyou abandon; caalso; itithus; arthathe meaning. To this, Mahrja Vasudeva might respond: O my Lord, You are certainly not my son, but the Supreme Personality of Godhead. This has already been explained by me in the following words (Srmad-Bhgavatam 10.87.15): "My dear Lord, as in the sky there are many forms appearing and disappearing, so You also appear and disappear in many eternal forms". In these words I have confirmed that although You remain aloof from everything You are simultaneously present everywhere, just as the sky is simultaneously aloof and everywhere present. O Lord, You are always aloof from all living entities, and at the same time You always reside within them. This is also confirmed in the following statement of the Personified Vedas (Srmad-Bhgavatam 10.87.15): "Appearing as the Supersoul, the Personality of Godhead has entered within the hearts of all living entities in various species of life". Text 19 tat bhumna tava vibhti-viea-rpam my ko veda bahu-manyate, na ko 'pity artha. idam tv avbhy janma sarvair eva styata ity bhava. tato vidvad-dro 'py atrstu pramam, mama tu tat sarvath na buddhi-gocara iti vyajitam. tattherefore; bhumnaof Your Lordship; tavaof You; vibhtiglories and opulence; viearpamspecifically consisting of; mypotency; kawho?; vedaknows; bahu-manyategreatly considered; nanot; kah-apianyone; itithus; arthathe meaning; idamthis; tubut; avbhymfrom us; janmabirth; sarvaiby everyone; evacertainly; styateis glorified; itithus; bhavathe meaning; tatatherefore; vidvatof the learned devotees; drafaith; apieven; atrain this matter; stulet it be; pramamevidence; mamamy; tubut; tattherefore; sarvathcompletely; nanot; buddhi-gocarein the range of being understood by the intelligence; itithus; vyajitammanifested. When Mahrja Vasudeva said: "Who, therefore can understand Your pastimes of the mystery of Your appearance and disappearance?" (Srmad-Bhgavatam 10.85.20), he intended to say: "O Lord, no one is very important or powerful in comparison to You". Mahrja Vasudeva might have also presented the following argument to Lord Kra: O Lord, Your birth as the son of Devak and Myself is glorified by all the saintly sages and Vaiavas.

Because they all believe that You are my son, this is certainly very convincing evidence that this is actually true. Nevertheless, whatever You are, You are completely beyond the power of my mind and intelligence to understand. I cannot understand You at all. Text 20 atra vidadhate pravertho nnupapanna. yathokta sahasra-nma-bhye itn karoti playati iti. smnya-vacano dhtur viea-vacane drta. kuru kthnity harae yath tadvad iti. atrain this verse (Srmad-Bhgavatam 10.95.19); vidadhatefrom the word "vidadhat"; praveentrance; arthameaning; nnot; anupapannais innappropriate; yathajust as; uktamis described; sahasra-nma-bhyein the commentary on the Sahasra-nama-stotra; itnthe saintly persons; karotidoes; playatiprotects; itithus; smnyaequality; vacanastatement; dhtuverb; vieaspecific; vacanein the word; drtais observed; kurudo; kthnwood; itithus; haraein bringing; yathjust as; tadvatin the same way; itithus. In Mahrja Vasudeva's prayer (Srmad-Bhgavatam 10.95.19) the phrase "nn-tanur gaganavad vidadhaj jahsi" may also be interpreted to mean "You enter into the bodies of all living entities" because the word "vidadhat" may also mean "to enter". Someone may object that this is an obscure usage of this word, but actually this interpretation is very appropriate. We see many examples of the usage of obscure meanings of words. For example in the Sahasra-nma-bhya we find the explanation: "In this verse the statement `He does the saintly devotees' actually means `He protects the saintly devotees' for in this context the verb `to do' (kr) means `to protect'". Another example of an obscure usage of a word is the phrase "kthni kuru". Although the verb "kr" generally means "to do", in this phrase it means "to bring", and therefore "kthni kuru" means "please bring some wood". Text 21 tad eva ri-krasya svaya-bhagavattvam. tad-rpevasthyitva ca daritam. tath prathame prthivypi satya auca day kanti ity din tadiyn knti-saha-ojo-baln svabhvikatvam avyabhicritva ca daritam. tattherefore; evamin this way; ri-krasyaof Sr Kra; svaya-bhagavattvamthe status of the Supreme Personality of Godhead; tat-rpein this form; avasthyitvameternality; caalso; daritamis revealed; tathin the same way; prathamein the first Canto of Srmad-Bhgavatam; prthivyby the Earth personified; apieven; satya auca day kanti iti dinin SrmadBhgavatam 1.16.27:

satya auca day kntis tyga santoa rjavam amo damas tapa smya titikoparati rutam jna viraktir aivarya aurya tejo bala smrti svtantrya kauala kntir dhairya mrdavam eva ca prgalbhya praraya ila saha ojo bala bhaga gmbhirya sthairyam stikya kirtir mno 'nahankrti ete cnye ca bhagavan nity yatra mah-gu itithus; dinby the passage beginning; tadiynmof the Lord; kntibeauty; sahadetermination; ojaperfect knowledge; balnmproper execution; svabhvikatvamnatural position; avyabhicritvameternality; caalso; daritamis revealed. All this evidence clearly prroves that Sr Kra is the Original Supreme Personality of Godhead and His form is eternal. His eternal handsomeness, gentleness, determination, and strength are shown in the following statement of the Earth Personified (Srmad-Bhgavatam 1.16.27): "In Lord Kra reside (1) truthfulness, (2) cleanliness, (3) intolerance of another's unhappiness, (4) the power to control anger, (5) self-satisfaction, (6) staightforwardness, (7) steadiness of mind, (8) control of the sense organs, (9) responsibility, (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment, (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty, (21) complete independence, (22) dexterity, (23) fullness of all beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) determination, (30) perfection in all knowledge, (31) proper execution, (32) possession of all objects of enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame, (37) worship, (38) pridelessness, (39) being (as the Personality of Godhead), (40) eternity, and many other transcendental qualities which are eternally present and never to be sparated from Him, the Personality of Godhead, the reservoir of all goodness and beauty, Lord Sr Kra."* Text 22 ata eva brahmde ctottara-ata-nma-stotre narkrtitva prakrtyaivoktam

nanda-vraja-jannandi sac-cid-nanda-vigraha navanita-viliptngo navanita-nato 'nagha iti. atah evatherefore; brahmdein the Brahmanda Pura; calso; atottara-ata-nma-stotrein the 108 Names of Sr Kra; nar-akrtitvamhumanlike form; prakrtyaby nature; evacertainly; uktamis described; nandaof Nanda Mahrja; vraja-janaand the residents of Vrajabhumi; nandithe delight; satwith an eternal; citfull of knowledge; nandaand bliss; vigrahaform; navanitawith butter; viliptannointed; gaform; navanitabutter; natathe actor; anaghaO sinless one; itithus. That the original aspect of the Personality of Godhead is the humanlike form of Sr Kra is confirmed in the following verse from the Sr-Krtottara-ata-nma-stotra in the Brahmda Pura: "The Supreme Personality of Godhead is the delight of Nanda Mahrja and the residents of Vrajabhmi. The Supreme Person's form is eternal, full of knowledge and bliss. He is the tiny child whose limbs are smeared with butter, and who jubilantly dances to earn some butter as a reward." Text 23 ri-gopla-prva-tpaym api tathaiva nityo nityn cetans cetannm eko bahn yo vidadhti kmn ta pithaga ye 'nuyajanti viprs te siddhi vati netarem ri-gopla-prva-tpaymin the Gopala-tapani Upaniad (1.28); apialso; tathain the same way; evacertainly; nityaeternal; nitynmamong the eternals; cetanliving entity; cetannmamong living entities; ekaone; bahnmamong the many; yawho; vidadhtigrants; kmndesires; tmunto Him; pitha-gamsituated in His own abode; yethose who; anuyajantiworship; viprdevotees; teamof them; siddhiperfection; vatieternal; na itaremof others. This is also descibed in the Gopla-tpan Upaniad (1.21): "The brhmaas who worship, as He stands on His altar, the one who is greatest among the eternals and greatest among conscious persons, and who fulfills the desires of the many, they, and not others, attain eternal perfection." Text 24

tam eka govinda sac-cid-nanda-vigraham ity di ca. tamHim; ekamone; govindamLord Govinda; sateternal; citfull of knowledge; nandaand bliss; vigrahamform; itithus; dibeginning; caalso. Sr Kra is also described in the following verse (Gopla-tpan Upaniad 1.38): "The Supreme Personality of Godhead is Govinda. His form is eternal and full of knowledge and bliss." Text 25 tasmc caturbhujatve ca dvibhujatve ca ri-krasyvyabhicritvam eveti siddham. tasmtfrom this evidence; caturbhujatveas fourhanded; caand; dvibhujatveas two-handed; caalso; ri-krasyof Sr Kra; avyabhicritvameternality; evacertainly; itithus; siddhamconclusively demonstrated. In this way it is proved that Sr Kra's two-armed and four-armed forms are both eternal. Text 26 atha katamat tat pada yatrsau viharati tatrocyate y yath bhuvi vartante puryo bhagavata priy ts tath santi vaikuthe tat-tal-lilrtham drt iti sknda-vacannusrea vaikuthe yad-yat-sthna vartate, tat-tad eveti mantavyam. athanow; katamatwhich; tatthat; padamabode; yatrwhere; sauLord Kra; viharatiperforms pastimes; tatrathere; ucyateis described; ywhich; ythjust as; bhuvion the earth; vartanteare; puryatowns and cities; bhagavatato the Supreme Personality of Godhead; priydear; tthey; tathin the same way; santialways exist; vaikuthein the spiritual world; tat-ttvarious; lilpastimes; rthamfor the purpose; drttaken notice of; itithus; skndaof the Skanda Pura; vacnathe statement; anusreawith regard to; vaikuthain the spiritual world; yat-yatwhatever; sthnamplace; vartateexists; tat-tatthey; evacertainly; itithus; mantavyamshould be considered. Someone may ask about the nature of the places where Sr Kra performed His pastimes. We answer by saying that the places on this earth where Lord Kra enjoyed pastimes are replicas of

the same places in the spiritual world. This is confirmed in the following verse from the Skanda Pura: "The towns and cities on this earth which were dear to Lord Kra, and where He stayed and enjoyed pastimes, eternally exist in the spiritual world. In those places in the spiritual world, Lord Kra eternally enjoys pastimes." Text 27 tac ckhila-vaikuthoparibhga eva. yata padmottara-khde davatra-gaane ri-kram eva navamatvena varayitv kramena prvdiu tad-davatra-sthnn paramavyomdhipa-mahvaikuthasyvaraatvena gaanay ri-kralokasya bhrama-dii prpte sarvoparithyitvam eva paryavasyitam. gamdau hi dik-kramas tathaiva dryate. atrsmbhis tu tat-tac-chravat. tatthat; caalso; khilaall; vaikuthaspiritual planets; upari-bhagabove; evacertainly; yatabecause; padmain the Padma Pura; uttara-khdein the Uttara-khanda; da-vtaraof the ten incarnations of Godhead; gaanein the enumeration; ri-kramSr Kra; evacertainly; navamatvenaas the ninth; varayitvhaving described; kramenaone after another; prv-adiuin the previous; tatHis; daten; vataraof the incarnations; sthnnmof the abodes; paravyomdhipaof the master of Vaikutha; maha-vaikuthasyaof the spiritual world; varaatvenaas concealing; gaanayby the description; ri-kra-lokasyaof the planet of Sr Kra; brahma-dii prptein the spiritual world; sarva-upayi-thyitvamsuperior position; evacertainly; paryavasyitamconcluded; gamin the Agama-sastra; dauin the beginning; hicertainly; dikkramageographical position; tathain that way; evacertainly; dryateis seen; atrhere; smbhiby us; tucertainly; tat-tat-sravatfrom the smrti-stras. The planet of Sr Kra (Kraloka) is situated in the highest part of the spiritual world. This is described in the Uttara-khada of the Padma Pura, where Lord Kra is described as the ninth of the ten incarnations of Godhead. In this description the incarnations, the planet of Sr Kra is described as situated in a separate place, beyond the view of the rest of the spiritual world. From this we may understand that Kraloka is in the highest part of the spiritual world. This description of the smrti-stra is confirmed by similar descriptions in the gama-stras. Text 28 ri-kralokasya svatantreva sthiti. kintu paramavyoma-paka-patitvenaiva pdmottarakhdena tad-varaeu praveito 'sv iti mantavyam. pdmottara-khda-pratipdyasya gauatva tu ri-bhgavata-pratipdypekay varitam eva. svyabhuvgame ca svatantratayaiva sarvopari tat sthnam uktam. yath ivara-gauri-savde caturdakara-dhynaprasange pacaititame ptle

ri-kralokasyaof Kraloka; svatantraindependent; ivaas if; sthitisituation; kintubut; paramavyomapaka-patitvenaas partial; pdma-uttara-khdenaby the Uttara-khanda of the Padma Pura; tat-varaeuin that concealment; praveitaentered; asuKraloka; itithus; mantavyamis considered; pdma-uttara-khdaof the Uttara-khanda of the Padma-Pura; pratipdyayaof the conclusion; gauatvamsecondary; tubut; ri-bhgavataof Srmad-Bhgavatam; pratipdyto the conclusion; pekywith reference; varitamdescribed; evacertainly; svyabhuv-gamein the Svyabhuva-gama; caalso; svatatratayawith independence; evacertainly; sarva-upariin the topmost position; tatthat; sthnamplace; uktamis described; yathjust as; ivaraof Lord Siva; gauriand Parvati; savdein the conversation; caturda-akarain the fourteen syllable mantra; dhynameditation; prasangein relation to; pacaititame-ptlein the Pancasititama-patala. We may note that the Uttara-khda of the Padma Pura states that Kraloka as situated in a separate place beyond the vision of the rest of the spiritual world, but not specifically in the highest part of the spiritual world. Actually, this description in the Padma Pura presents the view of those who consider Lord Nryaa the ultimate aspect of the Godhead, and His abode, Vaikuthaloka, to be the topmost place in the spiritual world. The Padma Pura is not the most conclusive source of evidence. The ultimate scripture, SrmadBhgavatam, on the other hand, presents the conclusion that Sr Kra is the Original Personality of Godhead, the origin of Lord Nryaa. From this description in Srmad-Bhgavatam (which presents the most authoritative conclusions, in comparison to the Padma Pura, whose conclusions are less authoritative) we may understand that because Sr Kra is the Original Personality of Godhead, His abode in the spiritual world must be situated in the highest part of the spiritual world. This is confirmed in the following verses of the Pacaititama-ptla in the Svyambhuva-gama, where Lord Siva says to Gaur (in the course of describing meditation on the fourteen-syllable Kra-mantra): Text 29 dhyyet tatra viuddhtm ida sarva kramea tu nn-kalpa-lat-kira vaikutha vypaka smaret dhyyateshould meditate; tatrathere; viuddhapure; tmsoul; idamthis; sarvameverything; krameagradually; tualso; nnvarious; kalpadesire-fulfilling; latwith creepers; kiramfilled; vaikuthamthe spiritual world known as Vaikutha; vypakamunlimitedly expanded; smaretshould remember. "A pure soul should meditate on the unlimitedly expanded spiritual world known as Vaikutha, which is full of transcendental vines that fulfill all the desires of the devotees. Text 30

adha samya gun ca prakrti sarva-kraam prakrte krany eva gus ca kramaa prthak adhabelow; samyamin equality; gunmof the modes of material nature; caalso; prakrtimthe material energy; sarvaof everything material; kraamthe original cause; prakrteof the material nature; kranicauses; evacertainly; gunthe modes of nature; caalso; kramaaone after another; prthakvariously. "Below this spiritual world is the original feature of material energy, which is the origina of everything material, and where the three modes of nature remain equipoised and suspended. Below this original matter are the three modes of nature (goodness, passion, and ignorance), which become the causes of variety in the material sphere. Text 31 tata ca brahmao loka brahma-cihna smaret sudhi rdhve tu simni viraj nisim vara-varini tatafrom that; caalso; brahmaaof Lord Brahma; lokamthe planet; brahma-cihnamthe marks of spirituality; smaretshould remember; sudhian intelligent person; rdhveabove; tualso; simnion the border of the spiritual and material worlds; virajmthe Viraja river; nisimmunlimited; varavariniO fair-complexioned Parvati. Below this original feature of the three modes of nature is the planet of Lord Brahm, which is full of all symptoms of spiritual awareness. O fair-complexioned Prvat, an intelligent person should meditate on this planet, and also on the unlimited Viraj river, which forms the boundary of the spiritual and material worlds. Text 32 vednga-sveda-janitatoyai prasravita ubham ima ca devat dhyey virajy yath-kramam vedof the personified Veda; ngafrom the limbs; svedafrom the perspiration; janitaproduced;

toyaiwith water; prasravitamflowing; ubhamauspicious; imashe; caand; devatdemigoddess; dhyeyshould be meditated upon; virajymin the Viraja river; yath-kramamone after another. "One should meditate on goddess Viraj, the controlling deity of the Viraj river, which is produced from the perspiration of the Personified Vedas. Text 33 ity dy-anantaram tato nirva-padavi muninm urdhva-retasm smaret tu parama-vyoma yatra dev santan itithus; diin the passage beginning; anantaramin the following passage; tatafrom this; nirvaof liberation; padavimthe position; muninmof the sages; urdhva-retasmwhose semina moves upwards (to the brain); smaretmay remember; tualso; parama-vyomathe spiritual sky; yatrawhere; devthe demigods; santanare eternal. Lord Siva continued: "Beyond this is the liberation attained by the great sages who strictly follow the rules of celibacy, and beyond that is the spiritual world, where all the residents are eternal. An intelligent person should meditate on all these different stages of existence." Text 34 tato 'niruddha-loka ca pradyumnasya yath kramam sankaraasya ca tath vsudevasya ca smaret tatafrom this; aniruddhaof Lord Aniruddha; lokamthe planet; caand; pradyumnasyaof Pradyumna; yatha kramamone after another; sankarsanasyaof Sankarsana; caalso; tathain the same way; vasudevasyaof Lord Vasudeva; caand; smaretshould meditate. "Within the spiritual world is situated the planet of Lord Aniruddha, and above that is the planet of Lord Pradyumna. Above Lord Pradyumna's planet is the planet of Lord Sankaraa, and above that is the planet of Lord Vsudeva. One should meditate on the spiritual world in this way." Text 35

lokdhipn smaret ity dy-anantaram ca lokof the planets; dhipnthe dieties; smaretone should meditate; itithus; adithe passage beginning; anantaramthe passage following; caalso. After the passage beginning "lokdhipn smaret", a description of the highest part of the spiritual world is spoken by Lord Siva in the following words: Text 36 piya-latik-kira nn-sattva-nievitam sarvartu-sukhada svaccha sarva-jantu-sukhvaham piyaof nectar; latikwith creepers; kiramfilled; nn-sattvawith various transcendental qualities; sevitamdecorated; sarvaall; rtuseasons; sukhadambringing happiness; svacchampure; sarvaall; jantuliving entities; sukh-vahamfull of happiness. "A wise man should meditate on the Klind river, which is filled with nectar vines, served by many virtues, blissful in every season, splendid, delightful to everyone, . . . Text 37 nilotpala-dala-ym vyun calit mrdu vrndvana-pargais tu vasit kra-vallabhm nila-utpalaof blue lotus; dala-petals; ymmdark; vyunby the breeze; calitmmoved; mrdugently; vrndvanaof Vrndvana; pargaiby the pollen of flowers; tualso; vasitmfragant; krato Lord Kra; vallabhmdear. . . . dark with blue lotus petals, filled with gentle breezes, fragrant with the pollen of Vrndvana's flowers, dear to Lord Kra, . . . Text 38 simni kuja-lat yoitkrid-manapa-madhyagm

klindi samsmared dhimh suvara-lat-pankajm simnion the shore; kujagroves; latmand creepers; yoitfor the young girls of Vrndvana; kridfor pastimes; madapapavillions; madhyagmin the midst; klindimthe daughter of Mount Kalinda; samsmaretone should meditate; dhimnan intelligent person; suvarawith golden; tatshore; pankajamand lotus flowers. . . . surrounded by groves of vines and pavilions where gops enjoy pastimes, and filled with golden lotus vines. Text 39 nitya-ntana-pupdirajita sukha-sankulam svtmnanda-sukhotkaraabddi-viaytmakam nityaeternally; ntanafresh; pupflowers; dibeginning with; rajitammade delightful; sukhasankulamfull of happiness; svown; nandabliss; sukhahappiness; utkaraexcellent; abdsounds; adibeginning with; viaya-tmakamfield of perception. A wise devotee should meditate on Vrndvana forest, which is delightful with eternally new flowers and filled with sounds of bliss, . . . Text 40 nn-citra-vihangdidhvnibhi parirambhitam nn-ratna-lat-obhimattli-dhvni-maditam nnvarious; citrawonderful and colorful; vihangbirds; dibeginning with; dhvnibhiwith sounds; parirambhitamembraced; nnvarious; ratnajewels; ltand creepers; obhibeautiful; mattintoxicated; libumble-bees; dhvniwith the sounds; maditamdecorated. . . . which is filled with the singing of many wonderful and colorful birds and decorated with the buzzing of many maddened bumblebees splendid among the jewel vines, . . . Text 41

cintmai-parichanna jyotsn-jla-samkulam sarvartu-phala-pupdhya pravlai obhita pari cintmaniwith cintmani gems; paricchannamcovered; jyotsn-jalawith great effulgence; samkulamfilled; sarvain all; rtuseasons; phalawith fruits; pupand flowers; dhymrichly endowed; pravlaiwith fresh buds; obhita paribeautiful. . . . which is filled with cintmai jewels, splendid with nets of moonlight, rich with flowers blossoming in all seasons, and beautiful with new buds, . . . Text 42 klindi-jala-sasargivyun kampita muhu vrndvana kusumita nn-vrka-vihngamai kalindiof the Yamun; jalathe water; sasargitouching; vyunby the breeze; kampitammoving; muhucontinually; vrndvanamVrndvana; kusumitamfull of flowers; nnwith various; vrkatrees; vihngamaiand birds. " . . . which again and again trembles in the breezes blowing over the Klind's waters, and is filled with flowers, trees, and birds. Text 43 sasmaret sdhako dhimn vilsaika-niketanam eki-bhvo dvayor yatra vrkayor madhya-deata sasmaretshould meditate; sdhakathe aspiring devotee; dhimnintelligent; vilsaof transcendental pastimes; ekaexclusive; niketanamabode; eki-bhvaalone; dvayoof two; yatrawhere; vrkayotrees; madhya-deatabetween. "A wise devotee should meditate on the pastime place where two trees join and become one. Text 44

tad adha cintayed devi mai-madapam uttamam triloki-sukha-sarvasva suyantra keli-vallabham tatthat; adhafrom; cintayetshould meditate; deviO goddess; maijewelled; madapamtemple; uttamamtranscendental; trilokithree worlds; sukhahappiness; sarvasvambe-all and end-all; suyantramwith beautiful architecture; keli-vallabhamthe ideal place for the Lord to perform pastimes; "O goddess, he should meditate on the Lord's beautiful transcendental jewel pastime-palace there that holds the treasure of the greatest bliss in the three worlds. Texts 45-48 tatra sihsane ramye nn-ratna-maye sukhe sumano-'dhika-mdhuryakomale sukha-sastare dharmrtha-kma-mokkhyacatupdair virjite brahma-viu-mahen iro-bhaa-bhitam tatra prema-bharkrnta kiora pita-vsasam kalaya-kusuma-yma lvayaika-niketanam lil-lasa-sukhmbhodhisammagna sukha-sgaram navina-niradbhsa candrakcita-kutalam tatrathere; sihsaneon a throne; ramyecharming; nnwith various; ratnajewels; mayeconstructed; sukhedelightful; sumanawith Sumanah flowers; adhikaand other flowers; mdhuryasweet; komaleand delicate; sukhahappiness; sastarespreading; dharmreligiousity; rthaeconomic development; kmasense-gratification; mokand liberation; khyanamed; catuhpdaiwith four sides; virjiteappears very splendid; brahmaof Brahma; viuViu; mahenmand Siva; irah-bhaaby the crowns; bhitamdecorated; tatrathere; prema-bhar-krntamfull of

spiritual love; kioramyouth; pitawith yellow; vsasamgarments; kalaya-kusumaas a kalaya flower; ymamdark; lvayaof beauty; ekaexclusive; niketanamabode; lilof transcendental pastimes; rasaof the mellows; sukhof bliss; mbhodhiin the ocean; sammagnamimmersed; sukhaof happiness; sgaraman ocean; navinanew; niradcloud; bhasamsplendor; candrak-citawith beautiful curling; kutalamlooks of hair. He should meditate on an affectionate youth dark as a kalaya flower, dressed in yellow garments, a palace of transcendental hansomeness, an ocean of bliss, plunged in the blissful nectar ocean of transcendental pastimes, splendid as a new monsoon cloud, with charming curly hair, and His feet decorated with the crowns of Brahm, Viu and Siva, who sits there on a charming jewel throne there graceful with suman flowers, blissful, and splendid with its four feet religion, economic development, sense gratification, and liberation. Text 49 tasmt y yath bhuvi vartante iti nyyc ca svatantra eva dvrak-mathur-gokultmaka rikraloka svayam-bhagavato vihrspadatvena bhavati sarvopatiti siddham. ata eva vrndvanam gokulam eva sarvopari virjamnam golokatvena prasiddham. tasmttherefore; y yath bhuvi vartante itithe verse from the Sknda Pura quoted on page 710 of this book; nyytfrom the nyya-stra; caalso; svatantraindependent; evacertainly; dvrakmathur-gokula-tmakaconsisting; of Dvrak, Mathur, Gokula; ri-kralokaKraloka; svayam-bhagavataof the Supreme Personality of Godhead; vihraof transcendental pastimes; aspadatvenaas the abode; bhavatiis; sarva-upariabove all other planets; siddhamcelebrated; ata evatherefore; vrndvanaVrndvana; gokulamalso known as Gokula; evacertainly; sarva-upariabove all other planets; virjamnammanifested; golokatvenaas Goloka; prasiddhamis famous. This evidence from the Svyambhuva-gama and the Skanda Pura clearly shows that the planet of Lord Kra is the highest planet in the spiritual world. Known as Goloka, it is famous as the place where the Original Personality of Godhead manifests His eternal pastimes. It is divided into three parts: 1. Gokula, 2. Mathur, and 3. Dvrak. Text 50 brahma-sahitym ivara parama kra ity upakramya brahma-sahitymin the Brahma-sahit; ivara parama krah iti upakramyabeginning with the following verse (5.1): ivara parama kra

sac-cid-nanda-vigraha andir dir govinda sarva-krana-kraam The abode of Sr Kra is described in Brahma-sahit (1-5): "Kra, Who is known as Govinda, is the Supreme Personality of Godhead. He has an eternal blissful spiritual body. He is the Origin of all. He has no other origin and He is the prime cause of all causes.* Text 51 sahasra-patra kamala gokulkhya mahat-padam tat-karikra tad-dhma tad ananta-sambhavam sahasra-patramwith thousands of petals; kamalamresembling a lotus flower; gokula-khyamnamed Gokula; mahat-padamthe supreme abode; tat-karikramthe whorl of that lotus flower; tatdhmathe abode of the Lord; tatthat; ananta-aafrom the expansion of energy of Ananta; sambhavamcreation. "Gokula, the supreme abode and planet, appears like a lotus flower that has a thousand petals. The whorl of that lotus is the abode of the Supreme Lord, Kra. This lotus-shaped supreme abode is created by the will of Lord Ananta.* Text 52 karnikra mahad-yantra at-konam vajra-kilakam ad-anga-atpadi-sthna prakrty puruea ca premnanda-mahnandarasenvasthita hi yat jyotirpena manun kma-bijena sangatam karnikramthe whorl; mahatgreat; yantramfigure; at-konamhexagonal; vajraself-luminous like a diamond; kilkamthe central support; at-angaa hexagon; at-pdiwith six-fold divisions; sthnamthe abode; prakrtywith the predominated aspect; purueawith the predominating aspect; caand; prema-nandain the form of the bliss of prema; mha-nanda-rasenawith all the mellows of transcendental bliss; vasthitamsituated; hicertainly; yatWho is; jyoti-rpenailluminating;

manunwith the mantra; kma-bijenaknown as the kama bija-gayatri; sangatamfitted. "The whorl of that transcendental lotus is the realm wherein dwells Kra. It is a hexagonal figure, the abode of the indwelling predominated and predominating aspect of the Absolute. Like a diamond, the central supporting figure of self-luminous Kra stands as the transcendental source of all potencies. The holy name consisting of eighteen transcendental letters is manifested in a hexagonal figure with six-fold divisions.** Text 53 tat-kijalka tad an tat-patri riym api tatof that lotus; kijalkamthe petals; tatHis; anm(being the abodes) of the part and parcel gopas; tatits; patrileaves; riymof the gopis; headed by Sr Rdhik; apialso. "The whorl of that eternal realm Gokula is the hexagonal abode of Kra. Its petals are the abodes of gopas who are part and parcel of Kra, to Whom they are most lovingly devoted and are similar in essence. The petals shine beautifully like so many walls. The extended leaves of that lotus are the garden-like dhma, i.e., spiritual abode of Sr Rdhik, the most beloved of Kra.** Text 54 catur-asra tat parita veta-dvipkhyam adbhutam catur-asra catur-mrte catur-dhma catu-krtam caturbhi pururthai ca caturbhir hetubhir vrtam lair daabhir naddham rdhva-adha dik-vidiku api atabhir nidhibhir jutam atabhi siddhibis tath manu-rpai ca dabhir dik-plai parito vrtam ymir gaurai ca raktai ca uktai ca pra-darabhi obhita aktibhis tbhir adbhtabhi samantata

catuh-asramthere is a quadrangal; tatGokula; paritasurrounding; veta-dvipa-khyamnamed Svetadvipa; adbhutammysterious; catuh-asramthat quadrangal; catur-mrteof the four primary expansions of Kra; catuh-dhmamthe four abodes; catuh-krtamdivided in four; caturbhipuruah-rthaiby the four-fold human requirements; caalso; caturbhi hetubhiby the four Vedas; vrtamenveloped; sulaiwith tridents; daabhiten; naddhamfixed; rdhva-adhaincluding up and down; dik-vidikain ten directions; apialso; atabhiwith eight; nidhibhithe jewels; jutamdecorated; atabhiwith eight; siddhibhimystic perfections; tathamoreover; manuof mantras; rupaiin the form; caalso; dabhi dik-plaiby the ten protectors of the directions; paritasurrounding; vrtamenveloped; ymaiblue; gauraiyellow; caand; raktaired; caand; uklaiwhite; caand; praadawith the associates; rabhaibest; obhitamshining; aktibhiwith the potencies; tbhithese; adbhutbhiextraordinary; samantataon all sides. "(The surrounding external plane of Gokula is described in this verse) There is a mysterious quadrangular place named Svetadvpa surrounding the outskirts of Gokula. Svetadvpa is divided into four parts on all sides. The abode of Vsudeva, Sankaraa, Pradyumna and Aniruddha are separately located in each of these four parts. These four divided abodes are enveloped by the fourfold human requirements such as piety, wealth, passion and liberation as also by the four Vedas viz., Rg, Sama, Yajur and Atharv, which deal with the mantra, and which are the basis of achievements of the four-fold mundane requirements. Ten tridents are fixed in the ten directions, including the zenith and nadir. The eight directions are decorated with the eight jewels of mahapadma, padma, sankha, makara, kacchapa, mukunda, kunda, and nla. There are ten protectors (dik-plas) of the directions in the form of mantras. The associates of the hue of blue, yellow, red and white and the extraordinary potencies bearing the names of vimaa, etc., shine on all sides."** Text 55 tatrgre brahma-stave cintmai-prakara-sadmasu kalpa-vrkalakvrteu surabhir abhiplayantam ity upakramya tatrthere; gein the beginning; brahmaof Lord Brahma; stavein the prayers (Brahma-sahit); cintmai-prakara-sadmasu kalpa-vrka-lakvrteu surabhih abhiplayantam iti upakramyain Brahma-sahit (5.19): cintmai-prakara-sadmasu kalpa-vrkalakvrteu surabhir abhiplayantam lakmi-sahasra-ata-sambhrama-sevyamna govindam di-purua tam aha bhajmi The supreme abode of Sr Kra is also described in the following verses from the beginning of

Lord Brahm's prayers in the Brahma-sahit (5.29 and 43): "I worship Govinda, the primeval Lord, the first projenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millionsn of purpose trees. He is always served with great reverence and affection by hundreds of thousands of goddesses of fortune."* Text 56 goloka-nmni nija-dhmni tale ca tasya devi-mahea-hari-dhmasu teu teu te te prabhva-nicay vihit ca yena govindam di-purua tam aha bhajmi goloka-nmni nija-dhmninin the planet known as Goloka Vrndvana, the personal abode of the Supreme Personality of Godhead; talein the part underneath; caalso; tasyaof that; deviof the goddess Durg; maheaof Lord Siva; hariof Nryaa; dhmasuin the planets; teu teuin each of them; te tethose respective; prabhva-nicayopulences; vihitestablished; caalso; yenaby whom; govindamunto that Govinda; di-pursamthe original Supreme Personality of Godhead; tamunto Him; ahamI; bhajmioffer my obeisances. "Below the planet named Goloka Vrndvana are the planets known as Dev-dhma, Maheadhma and Hari-dhma. These are opulent in different ways. They are managed by the Supreme Personality of Godhead, Govinda, the original Lord. I offer my obeisances unto Him."* Text 57 sahasri patri yatra tat kamalam cintmaimaya padma tad-rpam. tac ca mahat sarvotkrtam padam mahato mah-bhagavato va pada ri...-mah-vaikutham ity artha. tat tu nn-prakram ity ankya prakra-vieea nicinoti gokulkhyam iti. gokulam ity khy prasiddhir yasya tad go-gopa-vsa-rpam ity artha. rdhir yogam apaharati ity nyyena tasyaiva pratite. tata etad anuguatvenaivottara-grantho 'pi vykhyeya. tasya ri...-krasya dhma nandayaoddibhi saha vsa-yogyam mahntapuram. sahasrithousands; patriof petals; yatrawhere; tatthat; kamalamlotus flower; cintmaimayamconsisting of cintmai jewels; padmamlotus; tat-rpamin that form; tatthat; caalso; mahatgreat; sarva-utkrtamabove all other planets; padamabode; mahataof the great; mahbhagavatain relation to the Supreme Personality of Godhead; vaor; padamabode; ri-mahvaikuthamknown as Mah-vaikutha; itithus; arthathe meaning; tattherefore; tubut; nnvarious; prakramtypes; itithus; ankhyaconsidering; prakratype; vieeaspecific; nicinotihe establishes; gokul-khyamknown as Gokula; itithus; gokulamGokula; itithus;

khyname; prasiddhifame; yasyaof which; tatthat; goof the surabhi cows; gopaand the cowherd men; vsaresidence; rpamin the form of; itithus; arthathe meaning; ruchithe generally accepted meaning of a word; yogamthe etymological derivation of a word; apaharatisupercedes; itithus; nyyenafrom the Nyaya-sastra; tasyaof Gokula; evacertainly; pratitebecause of conviction; tatatherefore; etatthis; nuguatvenaaccording to the qualities; evacertainly; uttara-granthathe previous quotation from the Brahma-sahit; apialso; vykhyeyamay be explained; tasyaof Him; ri-krasyaSr Kra; dhmathe abode; nandawith Nanda Mahrja; yaodaYaoda Mata; dibhiand the other cowherd residents of Vrndvana; sahaaccompanied; vsaresidence; yogyamthe etymological derivation of a word; apaharatisupercedes; iti thus; nyyenafrom the Nyaya-sastra; tasyaof Gokula; evacertainly; pratitebecause of conviction; tatatherefore; etatthis; anuguatvenaaccording to the qualities; evacertainly; uttara-granthathe previous quotation from the Brahma-sahit; apialso; vykhyeyamay be explained; tasyaof Him; ri-krasyaSr Kra; dhmathe abode; nandawith Nanda Mahrja; yaodYaod Mata; dibhiand the other cowherd residents of Vrndvana; sahaaccompanied; vsaresidence; yogyamsuitable; mahgreat; nta-puraminner residence. In these verses from Brahma-sahit the abode of Sr Kra is described as a great thousandpetaled lotus flower made of transcendental cintmai jewels. The phrase "mahat padam" may be interpreted to mean either "the greatest abode" or "the abode of the supremely great Personality of Godhead". Because this transcendental abode of Sr Kra is divided into three parts (Gokula, Mathur, and Dvrak), the author of Brahma-sahit specifies the abode of Gokula as the object of his description. The word "gokula" is generally understood to mean "an abode of cowherd men and cows" and this meaning should be accepted in spite of any number of other fanciful interpretations, based on etymology, that may be offered. The rejection of other interpretations of this word is supported by the following statement of nyya-stra: "The generally understood meaning of a word is its primary meaning, and etymology-based meanings are secondary to that generally understood meaning." In this way the Gokula described in these verses should be understood as the abode of Sr Kra, Nanda, Yaod, and all their friends and relatives. Text 58 tasya svarpam ha tat iti. anantasya ri-baladevasyst sambhavo nityvirbhvo yasya tat. tath tantreaitad api bodhyate. ananto 'o yasya tasya ri-baladevasypi sambhavo nivso yatra tad iti. tasyaof Sr Kra's abode; svarpamactual nature; hadescribes; tat itiin the phrase beginning with the word "tat" (Text 51, quoted on page 730); anantasyaof Ananta; ri-baladevasyof Lord Baladeva; stfrom the plenary portion; sambhavamanifestation; nityeternal; virbhvamanifestation; yasyaof which; tatthat; tathin the same way; tantreaby the tantra-

sastra; etatthis; apialso; bodhyateis understood; anantaAnanta; aaplenary portion; yasyaof whom; tasyaof Him; ri-baladevasySr Baladeva; pialso; sambhavathe word "sambhavah"; nivsaresidence; yatrawhere; tatthat; itithus. In the verse from Brahma-sahit quoted in Text 51 the abode of Sr Kra is described as created by the will of Lord Ananta, who is a plenary expansion of Lord Balarma. In this verse we may also note that the word "sambhavam" may also be interpreted to mean "residence", in which case the phrase "ananta-sambhavam" means "the place where Kra and Balarma (from whom Ananta is expanded) enjoy transcendental pastimes". Text 59 sarva-mantra-gaa-sevitasya rimad-atdakarkhya-mah-mantra-rjasya bahu-pithasya mukhya pitham ity ha karikram iti dvayena. mahad-yantram iti yat-pratikrtir eva sarvatra yantratvena pjrtha likhyata ity artha. yantratvam eva darayati at"-koa abhyntare yasya tat vajra-kilakam hiraka-kilaka-obhitam. at"-koatve prayojanam ha sad angni yasy s y at"padi... rimad-atdakari... tasy sthnam. prakrtir mantrasya svarpa svayam eva ri...-kra. kraa-rpatvt, purua ca sa eva tad-devat-rpa, tbhym avasthitam adhithitam. dvayor api vieaa premeti. prema-rp y nand mahnanda-rass tat-paripka-bheds tad-tmakena, tath jyoti...-rpea sva-prakena manun mantra-rpea ca kma-bijenvasthitam iti mlamantrntargatatve 'pi prthag ukti kutracid vaiitypekay. tad eva tad dhmoktva tadvarany ha tat iti. tasya karikrasya kijalka kijalkas tal-lagnbhyntara-valaya ity artha. tad-an tasminn ao dayo vidyate ye te sajtiyn dhmety artha. gkulkhyam ity ukter eva tem taj-jtiyatva ri...-ukadevena coktam. sarvaby all; mantraof mantras; gaaby the multitude; sevitasyaserved; ri-mat-atada-karas the eighteen-syllable Krsna-mantra; khyaknown; mah-mantraof mantras; rjasyaof the king; bahupithasyawritten in many places; mukhyamprincipal; pithamplace; itithus; hahe describes; karikram-iti dvayenathe two verses quoted in Text 52 (pp. 730-731); mahat-yantramthe word "mahad-yantram"; itithus; yatof which; pratikrtifigure; evacertainly; sarvatraeverywhere; yantratvenaas a mystic diagram; pj-arthamfor the purpose of worship; likhyateis written; itithus; arthathe meaning; yantratvamthe figure; evacertainly; darayatireveals; at-koaan hexagonal shape; abhyntarewithin; yasyawhich; tatthat; vajra-kilakamthe word "vajra-kilakam"; hiraka-kilakaobhitamself-luminous like a diamond; at-koatvein the matter of the nexagonal shape; prayojanamnecessity; hahe describes; satsix; angniparts; yasyof which; sthat; ywhich; atpadiwith six parts; rimat-atda-ksariconsisting of sixteen letters; tasyf that; sthnamthe abode; prakrttiorigin; mantrasyaof the mantra; svarpamoriginal form; svayampersonally; evacertainly; ri-kraSr Kra; kraa-rpatvtbecause of being the origin; puruathe Supreme Person; caalso; saHe; evacertainly; tatof that mantra; devat-rpathe presiding diety; tbhymby them; avasthitamsituated; adhithitamestablished; dvayoof the two; apialso; vieaamadjective;. fn 2 prema iti"premananda-mahananda"; premapure love of Godhead; rpaconsisting of; yewhich; nandbliss; mah-nandof intense bliss; rasvarious tastes; tat-paripka-bhedwith fully

developed variety; tat-tmakenaconsisting of that; tathin the same way; jyoti-rpenain the splendid form; sva-prakenaHis own manifestation; manunby the words; mantra-rpeain the form of the mantra; caalso; kma-bijenby the kama-bijasyllables; vasthitamsitauted; itithus; mlamantrthe mula-mantra; antargatatvesituated within; apialso; prthakspecific; uktistatement; kutracitin certain places; vaiity-pekaysingled out; tattherefore; evamin this way; tatthat; dhmaabode; uktvahaving described; tatof that; varanicoverings; hahe describes; tat itiin the verse beginning "tat-kinjalkam" (Text 53 quoted on page 731); tasyaof that lotus flower; karikrasyaof the whorl; kijalkamthe petals; kijalkapetals; tat-lagn-bhyantarasituated within; valayacircle; itithus; arthathe meaning; tat-anmof His parts and parcls; tasminin that; aapart and parcel; dayaportion; vidyateis; yemof whom; temof them; sajtiynmof Kra's relatives; dhamthe abode; itithus; arthathe meaning; gokul-khyamknown as Gokula; itithus; uktefrom the statement; evacertainly; temof them; tat-jtiyatvamstatus as Kra's relatives; ri-ukadevenaby Srla Sukadeva Gosvmi; caalso; uktamdescribed. Although the eighteen-syllable Kra mantra (kl krya govindya gopjanavallabhya svh) is written in many places, the most important place it is written is described in the Brahma-sahit verse quoted in Text 52. In this verse this mantra is described as written in a hexagonal figure in the form of a mystic diagram. Within that hexagonal mystic diagram is situated the form of Sr Kra, who is luminous as a diamond. The six words of the mantra are written on the six sides of the hexagon. In that abode reside the predominated (prakrti) and predominating (purua) aspects of the Absolute. Both the predominated and predominating aspects are described as "pramnandamahnanda-rasaa avasthitam" (immersed in the bliss of countless varieties of exchanges of spiritual love). The kma-bja syllable (klm) is described in these verses as situated within the eighteen-syllable kr-mantra. After the description of the internal abode of Sr Kra, which is the whorl of the lotus-flower known as Goloka, there is a description of the petals situated about that abode. Those petals are the abodes of the cowherd residents of Goloka, who are all the relatives and friends of Sr Kra. That the cowherds of Vrndvana are the relatives of Kra is described by Sukadeva Gosvm in the following verse (Srmad-Bhgavatam 10.36.15): Text 60 evam kakudmina hatv styamna svajtibhi vivea gotha sabalo gopin nayanotsava. iti. evamin this way; kakudminamthe bull-demon Aristasura; hatvhaving killed; styamnapraised; svajtibhiby His relatives; viveaentered; gothamVrajabhumi; sawith; balaBalarama; gopinmof the gopis; nayanafor the eyes; utsavalfestival; itithus. "After killing the Arita demon, who had assumed the form of a bull, Lord Kra became the

cynosure of all eyes. With Balarma, He triumphantly entered Vrndvana village, and the cowherd men, who were all His relatives, glorified Him and Balarma with great jubilation."* Text 61 tasya kamalasya patri riyn tat-preyasin ri-rdhdinm upavana-rpi dhmnity artha. atra patrm cuchrita-prntn mla-sandhiu vartmani, agrima-sandhiu gothni jneyni. akhada-kamalasya gokulkhyatvt tathaiva samvec ca. tasyaof that; kamalasyalotus-shaped abode of Sr Kra; patrnithe petals; riymof the goddesses of fortune; tat-preyasinmvery dear to Sr Kra; ri-rdh-adinmof Srmati Rdhri and the other gopis; upavana-rpiconsisting of the gardens; dhmniabodes; itithus; arthathe meaning; atrathere; patrmof the petals; ucchrita-prntnmraised; mla-sandhiuat the place where the petal meets the whorl; vartmanithe pathways; agrima-sandhisuon the extensions of the petals; gothnithe cow pastures; jneynimay be known; akhadaunbroken; kamalasyaof the lotus flower; gokul-khyatvtbecause of being named Gokula; tathain the same way; evacertainly; samvetbecause of being situated together; caalso. On this lotus flower of Goloka Vrndvana are many petals known as "patri riym", the many gardens which are abodes of Srmat Rdhr and the gops. Where these petals join the whorl of the Goloka lotus flower, the paths of Goloka are situated, and the extensions of these petals are the places of the cow-pastures of Goloka. In this way the different parts of the lotus flower of Gokula Vrndvana are described. Text 62 caturasram iti. tad-bahi caturasram tasya gokulasya bahi sarvata caturasram catukotmaka sthala vetadvipkhyam iti tad-ae gokulam iti nma-viebhvt. kintu caturasrbhyantaramadala vrndvankhya bahir madala kevalam vetavipkhya jeya goloka iti yatparyaya. tad ida krodi...-krta gokula vrndvankhyayti-prasiddham iti na nirditam. krodi...krta-tat-sarvam asya tu bahir madala goloka-vetadvipkhya jeyam. caturasram itia description of the verses from the Brahma-sahit quoted in Text 54 (pps. 732733); tat-bahibeyond that; caturasramquadrangular place; tasyaof that; gokulasyaGokula; bahioutside; sarvataeverywhere; caturasramquadrangular; catuko-tmakamquadrangular; sthalamplace; vetadvipSvetadvipa; khyamnamed; itithus; tatof that; aeon a part; gokulamGokula; itithus; nmaname; viespecific; bhvtfrom the non-existence; kintuhowever; caturasrthe quadrangular place; bhyantarawithin; madalamarea; vrndvanaas Vrndvana; khyamknown; bahiexternal; madalamarea; kevalamexclusively; vetadvipas Svetadvipa; khyamnamed; jeyamknown; golokah itias Goloka; yatwhich; paryayasequence; tattherefore; idamthis; krodi-krtain the middle; gokulamGokula; vrndvanVrndvan; khyayby the name;

tivery prasiddhamfamous; itithus; nanot; nirditamindicated; krodi-krtain the middle; tatsarvameverything; asyaof that; tubut; bahiourside; madalamarea; golokaGoloka; vetadvipSvetadvipa; khyamnamed; jeyammy be known. Now we will discuss the Brahma-sahit verses quoted in Text 54. These verses describe the quadrangular place named Svetadvpa, which surrounds the outskirts of Gokula. The external part of that quadrangle is known as Svetadvpa, and the central part is known as Vrndvana. The entire area is known as Goloka-Svetadvpa. Text 63 catur-murte catur-vyhasya ri...-vsudevdi-catutysya catukrt caturdh vibhakta catur dhma. kintu deva liltvt tad-upari vyoma-yna-sth eva te jey hetubhi pururtha-sdhanair manu-rpai sva-sva-mantrtmakair indrdibhi. ymair-ity-dibhir iti caturbhir vedair ity artha. aktibhi ri...-vimaldibhir ity artha. catuh-murtefour forms; catuh-vyhasya ri-vsudeva-di-catutayasyaof the quadruple expansion of Vasudeva, Sankarsana, Pradyumna, and Aniruddha; catukrtmfourfold; caturdh vibhaktamin four parts; catuh-dhmafour abodes; kintuhowever; devaof the Personality of Godhead; liltvtbecause of the pastimes; tatHim; upariabove; vyoma-yna-sthsituated in the sky; evacertainly; tethey; jeyamay be known; hetubhiwith causes; puru-artha-sdhanaiwith the processes for attaining the four goals of human life; manu-rpaiin the forms of mantras; svasvawith individual; mantr-tmakaimantras; indrIndra; dibhibeginning with; ymablue; itiadibhibeginning with; itithus; caturbhiwith four; vedaiVedas; itithus; arthathe meaning; aktibhiwith the potencies; ri-vimal-dibhiVimala and others; itithus; arthathe meaning. The abodes of the four expansions of Lord Kra (Vsudeva, Sankaraa, Pradyumna, and Aniruddha) are situated in the four sides of the quadrangle of Svetadvpa. These four sides of Svetadvpa are also the places where the four-fold mundane requirements (piety, wealth, passion, and liberation), are situated. Also situated in these quadrants are the four Vedas which contain mantras enabling one to attain the four mundane requirements, the ten protectors (dik-plas) of the directions in the form of mantras, the associates of the hue of blue, yellow, red, and white, and the extraordinary potencies bearing the names of Vimal etc. Text 64 kra ca tatra chandobhi styamna suvismita iti ri-daamokte. kramKra; caalso; tatrathere; chandobhiby the Vedic hymns; styamnamglorified; suvismitastruck with wonder; itithus; ri-daamaof the Tenth Canto of Srmad-Bhgavatam;

uktefrom the statement. This is also described in Srmad-Bhgavatam (10.28.18): "When the cowherd men saw Kra, being glorified by the Personified Vedas in the spiritual world, they felt wonderfully blissful."* Text 65 iya ca brhad-vmana-pura-prasiddhi. yath bhagavati ruti-prrthana-prvakni padyni. iyamthis; caalso; brhat-vmana-purain the Vmana Pura; prasiddhifame; yathjust as; bhagavatito the Supreme Personality of Godhead; rutiof the Personified Vedas; prrthanaprayers; prvakniprevious; padyniverses. This description of the Goloka Vrndvana planet is confirmed by the passage following the prayers of the Personified Vedas in the Vmana Pura: Text 66 nanda-rpam iti yad vidanti hi pura-vida tad rpa daraysmka yadi deyo varo hi na nandaof transcendental bliss; rpamform; itithus; yatwhich; vidantiknow; hicertainly; puravidathe great sages of the past; tatthat; rpamform; darayplease show; smkamto us; yadiif; deyashould be given; varaa benediction; hicertainly; nato us. "The Personified Vedas said: O Lord, if You wish to bestow a benediction upon us, then please show us Your original blissful form, which was known to the great sages of ancient times. Text 67 rutvaitad daraym sa sva loka prakrte param kevlanubhavnandamtram akaram avyayam rutvahaving heard; etatthis; daraym sarevealed; svamHis own; lokamplanet; prakrtethe material nature; paramabove; kevlatranscendental; anubhvaby experience; nandabliss;

mtramconsisting of; akaramwithout death; avyayamor decay. "Hearing His devotees' request, the Lord revealed to them His own planet, where there is no decay or death, where there is only transcendental bliss, which is above the world of matter, . . . Text 68 yatra vrndvana nma vana kma-dughair drumai manorama-nikujdhya sarvartu-sukha-sayutam yatrawhere; vrndvanamVrndvana; nmanamed; vanamforest; kma-dughaih drumaiwith desire trees; manoramaenchanting; nikujawith groves; adhyamenriched; sarvaall; rtuin season; sukhawith happiness; sayutamendowed. . . . where is the forest named Vrndvana, which is pleasant in every season and rich with charming groves and desire trees, . . . Text 69 yatra govardhano nma sunirjhara-dari-yuta ratna-dhatu-maya rimn supaki-gaa-sankula yatrawhere; govardhanaGovardhana Hill; nmanamed; suexcellent; nirjharastreams and waterfalls; dariand caves; yutaendowed; ratnajewels; dhatuand minerals; mayaconsisting of; rimnbeautiful and opulent; su-pakiwith handsome birds; gaamultitudes; sankulafilled. . . . where is the beautiful and opulent hill named Govardhana, which is filled with pleasant streams, waterfalls, and caves with many minerals and precious jewels, and crowded with many handsome birds, . . . Text 70 yatra nirmala-pniy klindi sevita var ratna-baddhobhaya-tat hasa-padmdi-sankul

yatrawhere; nirmalapure; pniywater for drinking; klindithe Yamun river; sevitamserved; varexcellent; ratna-baddhafull of jewels; ubhayaboth; tatshores; hasawith swans; padmlotus flowers; diand others; sankulcrowded. . . . where is the Yamun river, whose waters are pure nectar, which is crowded with many swans, lotus flowers, and other pleasant flowers and birds, and the shores of which are paved with precious gems, . . . Text 71 vad rasa-rasonmatta yatra gopi-kadambakam tat-kadambaka-madhyastha kiorkrtir acyuta. iti. avatcontinually; rasaof the rasa-dance; rasaby the transcendental mellows; unmattammaddened; yatrawhere; gopiof gopis; kadambakammultitude; tat-kadambakaof that multitude; madhya-sthain the midst; kiorwith a youthful; krtiform; acyutathe infalliable Personality of Godhead; itithus. . . . where the youthful Supreme Personality of Godhead eternally stays, surrounded by a multitude of gops and intoxicated with the nectar of the rsa dance." Text 72 etad-anusrea ri-hari-vaa-vacanam apy eva vykhyeyam. tad yathha akru svargd urdhvam brahmaloko brahmri-gaa-samvrta tatra soma-gati caiva jyoti ca mahtmanm etat-anusreaalso confirming this; ri-hari-vaaof the Hari-vaa; vacanamthe statement; apialso; evamin the same way; vykhyeyammay be explained; tattherefore; yathajust as; ahasaid; sakruIndra; svargtSvargaloka; urdhvamabove; brahmalokathe Vaikuntha planets; brahmarigreat sages; gaa-savrtainhabited; tatrathere; somaof soma; gatithe destination; caalso; evacertainly; jyotimof the brahmajyoti effulgence; caalso; mah-atmnamof saintly persons. That the abode of Sr Kra is the highest spiritual planet is also confirmed in the following verses of the Hari-vaa, where King Indra says:

"Above the celestial material planets is the spiritual world, where the Personified Vedas, Nrada, Siva, the gaas, the impersonalists merged in the Brahman effulgence, and the great devotees reside. Text 73 tasyopari gav loka sadhys ta playanti hi sa hi sarva-gata kra mahka-gato mahn tasyathat; upariabove; gavmof surabhi cows; lokathe planet; sadhyaadvanced saintly; persons; tamfor that place; playantiprotect; hicertainly; sathat planet; hicertainly; sarva-gataabove everything; kraO Lord Kra; mah-ka-gatasituated in the spiritual world; mahngreat. "Above that realm is the planet of surabhi cows. Great saints protect that place. The allpervading Supreme Personality of Godhead, Lord Kra, resides there. Text 74 upary upari tatrpi gatis tava tapomayi y na vidmo vaya sarve prcchanto 'pi pitmaham upariabove; upariand above; tatrpinevertheless; gatiabode; tavaYour; tapah-mayifull of transcendental opulences; ymwhich; nanot; vidmaare able to understand; vayamwe; sarveall; prcchantainquiring; apieven; pitmahamfrom Lord Brahma. "O Lord, that is Your splendid abode is manifested above all. Although we asked Grandfather Brahm, none of us could understand it. Text 75 gati sama-damdhyn svarga sukrta-karmam brhmye tapasi yuktn brahmaloka par gati gavm eva tu goloka durroh hi s gati

gatidestination; samacontrol of the mind; damcontrol of the senses; dhynmof those possessing the wealth; svargaSvargaloka; sukrta-karamamof those engaged in pious actions; brhmyeBrahmaloka; tapasiin austerities; yuktnmengaged in performing; brahmalokaBrahmaloka; parultimate; gatidestination; gavmof the surabhi cows; evacertainly; tubut; golokaGoloka; durrohdifficult to attain; hicertainly; sathat; gatidestination. "They who act piously and control the mind and senses easily attain Svargaloka. They who perform spiritual austerities attain the spiritual world. However, the planet Goloka, the realm of surabhi cows, is very difficult to attain. Text 76 sa tu lokas tvay kra sidamna krttman dhrto dhrtimat vira nighnatopadravan gavm iti. sathat; tucertainly; lokaplanet; tvayby You; kraO Kra; sidamnaresided; krttmanpersonally; dhrtamaintained; dhrtimatsteadfast; viraO her; nighnataremoving; upadravanall calamities; gavmof the surabhi cows; itithus. "O hero, this is the same place where You personally protected the surabhi cows from all dangers." Text 77 asyrtha svarga-abdena bhrloka kalpita padbhy bhuvarloko 'sya nbhita svarloka kalpito mrdhn iti v loka-kalpan iti dvitiyoktnusrea svarlokam rbhya satya-loka-parytnam loka-pacakam ucyate. bhrlokathe entire planetary system from Ptla to the earthly planetary system; kalpitaimagined; padbhymsituated on the legs; bhuvarlokathe Bhuvarloka planetary system; asyaof the universal form of the Lord; nbhitaout of the navel abdomen; svarlokathe higher planetary system, beginning with the heavenly planets; kalpitaimagined; mrdhnfrom the chest to the head; itithus; veither; lokathe planetary systems; kalpanimagination. iti dvitiy-nusreain accordance with this statement from the Second Canto of Srmad-

Bhgavatam; svarlokamSvargaloka; rbhyabeginning with; satyalokaSatyaloka; paryntamconcluding with; lokaplanetary systems; pacakamfive; ucyateare described. The word "svarga" is defined in the following verse (Srmad-Bhgavatam 2.5.42): "Others may divide the whole planetary system into three divisions, namely the lower planetary systems on the legs [up to the earth], the middle planetary systems on the navel, and the upper planetary systems [Svarloka] from the chest to the head of the Supreme Personality."* Text 78 tasmd rdhvam upari brahmaloka brahmtma-loke vaikuthkhya, sac-cid-ananda-rpatvt brahmao bhagavato loka iti v. tasmtthis; rdhvamabove; upariabove; brahmalokaknown as Brahmaloka; brahm-tmaof the Supreme Spirit; lokathe planet; vaikuthVaikutha; khyanamed; sateternal; citfull of knowledge; nandaand full of bliss; rpatvtbecause of it's feature; brahmaaof the Supreme Brahman; bhagavataof the Supreme Personality of Godhead; lokathe planet; itithus; vor. The Brahmaloka planet described in these verses as above Svargaloka is the spiritual world of Vaikutha, the abode of the Supreme Personality of Godhead, and not the abode of the demigod Brahm. The word Brahma, which means "great", here refers to the Supreme Personality of Godhead because He is supremely great, His greatness shown by the fact that His transcendental form is eternal and full of knowledge and bliss. Text 79 dadrur brahmao loka yatrkrro 'dhyagat pur iti daamt. dadruthey saw; brahmaaof the Supreme Brahman; lokamthe planetary system; yatrwhere; krraAkrura; adhyagatsaw; purformerly; itithus; dasamatfrom the Tenth Canto of SrmadBhgavatam. That the word "brahmaloka" means the spiritual world of Vaikutha is confirmed by the words of Srmad-Bhgavatam (10.28.17) where the word "brahmaloka" is clearly used to mean the spiritual world: "Thus Kra led all the cowherd men, headed by Nanda Mahrja to the lake where Akrra was later shown Brahmaloka (the Vaikutha planetary system). They took their bath immediately and saw the real nature of Brahmaloka (the Vaikuthalokas)".

Text 80 eva dvitiye mrdhabhi satyalokas tu brahmaloka santana iti. evamin the same way; dvitiyein the Second Canto of Srmad-Bhgavatam; mrdhabhiby the head; satyalokathe Satyaloka planetary system; tubut; brahmalokathe spiritual planets; santanaeternal; itithus. The following verse from Srmad-Bhgavatam (2.5.39) also uses the word "brahmaloka" to mean the spiritual world of Vaikutha: "Satyaloka, the topmost planetary system is situated on the head of the universal form. The spiritual planets (brahmaloka), however, are eternal."* Text 81 tik ca brahmaloka vaikuthkhya santana nitya, na tu srjyntarvartity artha ity e. tikSrdhara Svmi's commentary; caalso; brahmalokathe word "brahmaloka"; vaikuthVaikutha; khyanamed; santanathe word "sanatana"; nityameans "eternal"; nanot; tubut; srjy-ntarvartiwithin the material world; itithus; arthathe meaning; itithus; eathe commentary. This interpretation of the word "brahmaloka" is confirmed by Srdhara Svm, who comments on this verse: "In this verse the word `brahmaloka' refers to the Vaikutha planetary system, which is `santana', or eternal. The Vaikutha world is not within the material creation." Text 82 brahmai mrtimanto veda, raya ca ri...-nraddaya, ga ca ri...-garuda-vivaksendaya, tair nievita. eva nityritn uktv tad-gamandhikria ha. brahmaithe word "brahma"; mrtimantapersonified; vedaVedas; rayathe word "rsi"; caalso; ri-nrad-dayaNarada and others; gathe word "gana"; caalso; ri-garudaGaruda; vivaksenVivaksena; dayaand others; taiby them; nievitainhabited; evamin this way; nityeternally; ritnresiding; uktvdescribing; tatthere; gamangoing; dhikariaqualified;

ahadescribes. In the third line of the verse from Hari-vaa quoted in Text 72, the word "brahma" means "the Personified Vedas", "ri" means "Nrada and the great sages", and "gaa" means "Garuda, Vivaksena, and other great souls". These are described as the residents of Brahmaloka. These great souls are all perfectly qualified to reside in the spiritual world, and therefore the word "brahmaloka" here refers to the spiritual world. Text 83 tatra brahmaloka umay saha vartta iti. soma ri...-ivas tasya gati. soma iti sup suluk ity din athy luk chandasa. tata uttaratrpi gati-padnvaya. tatrathere; brahmaloka; on Brahmaloka (the spiritual Vaikutha planets); umayby the goddess Um (Parvati); sahaaccompanied; vartateremains; itithus; samaSoma (sa-uma); ri-ivaLord Siva; tasyahis; gatidestination; somaSoma; itithus; sup suluk iti dinin the sutra "supam suluk"; athyby the genetive case; lukaelision; chandasafrom the verse; tatatherefore; uttaratrappears afterwards; gatidestination; padword; anvayafollowing. In the third line of this verse the word "tatra" means "in Brahmaloka", and the word "soma" means Lord Siva, who stays with (sa) Um (sa+um=soma). Brahmaloka is here described as the "gati" (destination) of Soma (Siva). The word "soma-gati" is a athi-tatpurua-samsa, defined in grammatical terms by the phrase "sup suluk". The word "gati" is then added to that word. Text 84 jyotir brahma tad-aiktmya-bhvn muktnm ity artha. na tu tadrnm api sarvem evety ha. mahtmana mahayn moka-nirdaratay bhajat ri...-sanakdi-tulynm ity artha. jyotithe word "jyotih"; brahmaimpersonal brahman effulgence; tatwith that; aik-tmyaoneness; bhvnmwho have the conception; muktnmof liberated souls; itithus; arthathe meaning; nanot; tubut; tadrnmlike them; apialthough; sarvemall; evacertainly; itithus; hahe describes; mahtmanmby the word "mahatmanam"; mahaynmof the great souls; mokaimpersonal liberation; nirdarataywithout aspiration; bhajatmworshipping; ri-sanak-diSanaka Ri, and other great devotees; tulynmequal; itithus; arthathe meaning. In the last line of this verse, the word "jyotim" means "the liberated souls who consider that they have become one with the impersonal effulgence." Not everyone there is like them. The word "mahtmanm" means "the great such, such as Sanaka-kumra and others like him, who worship the Lord and reject impersonal liberation." These are the definitions of the words in this verse.

Text 85 muktnm api siddhn nryaa-paryaa sudurlabha pranttm kotiv api mah-mune ity dau. muktnmof those who are liberated during this life (who are unattached to the bodily comforts of society, friendship and love); apieven; siddhnmwho are perfect (because they understand the insignificance of bodily comforts); nryaa-paryaaa person who has concluded that Nryaa is the Supreme; su-durlabhavery rarely found; prantafully pacified; tmwhose mind; kotiuout of millions and trillions; apieven; mah-muneO great sage; itithus; adauin the passage beginning. That these mahtms (the devotees) are better than the liberated impersonalists is confirmed in the following statement of Srmad-Bhgavatam (6.14.5): "O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nryaa, or Kra. Such devotees, who are fully peaceful, are extremely rare."* Text 86 yoginm api sarvem mad-gatenntartman raddhvn bhajate yo m sa me yuktatamo mata ity dv api tev eva mahattva-paryvasant. yoginmof all yogis; apialso; sarvemall types of; mat-gatenaabiding in Me; anta-tmanalways thinking of Me within; raddhvnin full faith; bhajaterenders transcendental loving service; yaone who; mmMe; (the Supreme Lord); sahe; meMine; yuktatamathe greatest yogi; matais considered; iti duin the passage beginning; apieven; teuamong them; evacertainly; mahattvaglory; paryvasantby establishing. The superiority of the devotees of the Lord is confirmed by Lord Kra Himself in the following verse from Bhagavad-gt (6.47): "And of all yogs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all."* Text 87

tasya brahmalokasyopari sarvordhva-pradee gav loka ri...-goloka ity artha. ta ca ri...golokam sadhy asmka prapacika-devn prasdiniy mla-rp nitya-tadiya-deva-ga playanti tatra dik-platvenvaraa-rp vartante. tasyaof that; caand; brahmalokasyathe spiritual Vaikutha planets; upariabove; sarvaeverything; urdhvaabove; pradeein the region; gavmof the surabhi cows; lokathe planet; ri-golokaSr Goloka; itithus; arthathe meaning; tamthat; caalso; ri-golokamGoloka; sadhyadvanced saintly persons; asmkamof us; prapacikamaterial; devnmof the demigods; prasdaniypleasing; mlarporiginal; nityaeternal; tadiyaof them; deva-gademigods; playantiprotect; tatrathere; dikof the directions; platvenas protectors; varaarpcoverings; vartanteexist. In the next verse (quoted in Text 73), the word "tasya" means "Brahmaloka", "upari" means "above all", and "gav loka" means "Sr Goloka". The word "tam" (that) refers to Sr Goloka. "Sady" means "the primordial, eternal demigods who bring great pleasure to us material demigods". "Playanti" (they protect) means that as protectors of the directions they assume forms that cover Sr Goloka. Text 88 te ha nka mahimna sacanta yatra prve sadhy santi dev iti rute. tethey; hacertainly; nkamthat spiritual planet; mahimnaglorious; sacantaserve; yatrawhere; prve sadhypreviously perfected; santiare; devademigods; itithus; rutefrom the sruti-sastra. The spiritual demigods who protect the Goloka planet are described in the Rg Veda (10.90.16): "Many eternally perfect and glorious demigods protect that spiritual world." Text 89 tatra prve ya ca sdhy vivadev santan te ha nka mahimna sacanta ubha-darana iti mah-vaikutha-varane pdmottara-khdc ca. tatrathere; prvepreviously; yewho; caalso; sdhyperfected beings; vivadevdemigods; santaneternal; tethey; hacertainly; nkamthat spiritual world; mahimnaglorious;

sacantaserve; ubha-daranabeautiful; itithus; mah-vaikuthaof the topmost part of the spiritual world; varanein the description; pdmafrom the Padma Pura; uttara-khdtfrom the Uttarakhanda; caalso. These protectors of the Goloka planet are also described in the following verse from the Mahvaikutha-varana in the Uttara-khada of the Padma Pura: "Many eternally perfect, glorious and handsome demigods serve that spiritual planet." Text 90 yadv tad bhri-bhgyam iha janma kim apy atavy yad gokule 'pi ity ady uktnusraa tadvidha-parama-bhaktnm api sadhy tadra-siddhi-prptaye prasdaniy ri...-gopa-gopi...prabhrtaya, ta playanti, adhikrtya bhajanti. yadvbecause; tatthat; bhri-bhgyamextremely fortunate; ihahere; janmabirth; kim apiany; atavymin the forest; yatwhich; gokulein Gokula; apialso; itithus; adiin the passage beginning; uktspoken; nusreain conformity with; tat-vidhaof that calibar; paramatranscendental; bhaktnmof the devotees; apialso; sadhyperfect; tadralike that; siddhiperfection; prptayefor attaining; prasdaniyworthy of attaining the mercy of; ri-gopathe cowherd men of Vrndvana; gopiand gopis; prabhrtayabeginning with; tamthat spiritual planet; playantithey protect; adhikrtyahaving become qualified; bhajantithey worship. The glories of these residents of the Goloka planet are described by the most exalted demigod, Lord Brahm, in Srmad-Bhgavatam (10.14.34): "My dear Lord Kra, I am therefore not interested in either material opulence or liberation. I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Vrndvana forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vrndvana. Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me. But if I am not so fortunate to take birth within the forest of Vrndvana, I beg to be allowed to take birth outside the immediate area of Vrndvana so that when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I will be smeared by the dust of the devotees' feet."* From this verse we may understand the exalted spiritual perfection attained by the gopas, gops, and other residents of Goloka Vrndvana, the personal abode of Sr Kra. The phrase "ta playanti" (they protect it) in the verse quoted in Text 73 means "in this way they worship it".

Text 91

sa goloka sarvagata ri-kravat sarva-prapacikprapacika-vastu-vypaka. sathat; golokaGoloka planet; sarva-gataall-pervading; ri-kravatjust like Lord Kra; sarvaall; prapacikthe material world; prapacikathe spiritual world; vastusubstance; vypakaextended. In this verse (quoted in Text 73), the Goloka planet is described as "sarvagata" (all-pervading). As Sr Kra is simultaneously present in every part of both the spiritual and material worlds, so is Goloka. Text 92 ata eva mahn bhagavad-rpa eva mahanta vibhum tmnam iti rute. atah evatherefore; mahngreat; bhagavatof the Supreme Personality of Godhead; rpathe form; evacertainly; mahantamgreat; vibhumall-powerful; tmnamthe Personality of Godhead; itithus; rutefrom the sruti-sastra. In Text 73 the word mahan refers to the form of the Supreme Personality of Godhead. This word is also used in reference to Him in the following words of Katha Upaniad (2.1.4): mahanta vibhum tmnam "The Personality of Godhead is the most powerful (vibhu) and the greatest (mahn)." Text 93 tatra hetu mahka paramavyomkhyo brahma-vieaa-lbht kas tal-lingt iti nyyaprasiddhe ca. tat-gata brahmkrodaynantaram eva vaikutha-prpte, yath-ri...-gopn vaikutha-darane tair eva vykhytam. yath v rimad-ajmilasya vaikutha-gamanam; yadv "mahka paramavyomkhyo mah-vaikuthas tad-gatas tad-rdhva-bhge sthita. tatrain this connection; hetuthe cause; mahgreat; kasky; parama-vyomthe spiritual sky; khyanamed; brahma-vieaa-lbhtbecause of spiritual nature; kasky; tatif Him; lingtfrom the form; itithus; nyyaof the Vedanta-sutra; prasiddhebecause of the celebrated statement; caalso; tatto that; gatagone; brahmspiritual; karaform; udayarisal; nantaramafter; evacertainly; vaikuthaof Vaikutha; prptefrom the attainment; yathjust as; ri-gopnmof the cowherd men of Vrja; vaikuthaof Vaikutha; daranein the sight; taiby them; evacertainly; vykhytamexplained; yathjust as; vor; rimat-ajmilasyaof Ajamila; vaikuthato Vaikutha; gamanamgoing; yadvor; mah-khathe word "mahka"; parama-vyomathe "parama-vyoma"; khyanamed; mah-vaikuthathe topmost part of the spiritual world; tatthere; gatagone; tatrdhva-bhgein the topmost part; sthitasituated.

Because the Lord is the cause of the spiritual sky (mahka) the word "mahka-gata" refers to Him. This is described in Vednta-stra (1.1.22): kas tal-lingt "The spiritual sky is manifest from the body of the Supreme Personality of Godhead." Another interpretation of the word "mahka-gata" is that this word means "that place resorted to by those who have attained spiritual bodies". This explanation is confirmed by Srdhara Svm's commentary on the description in Srmad-Bhgavatam of the cowherd mens' sight of Vaikutha, and also by the history of Ajmila also recounted in Srmad-Bhgavatam. Another interpretation of the word "mahka-gata" is "situated in the highest part of the spiritual world". Taken in this way the word "ka" means "the spiritual sky". Text 94 evam upary upari sarvopary api virjamne tatra ri-goloke 'pi tava gati. nn-rpea vaikuthdau kridatas tava tatrpi ri-govinda-rpea krid vidyata ity artha. evamin this way; upariabove; upariand above; sarvaeverything; upariabove; apieven; virjamnemanifested; tatrathere; ri-golokein Goloka Vrndvana; apieven; tavaYour; gatiabode; nnwith various; rpeaforms; vaikuthawith Vaikutha; daubeginning; kridataperforming pastimes; tavaYour; tatrpinevertheless; ri-govindaof Sr Govinda; rpeain the form; kridpastimes; vidyateare manifested; itithus; arthathe meaning. In the verse quoted in Text 74, the phrase "upari upari" means "splendidly manifested above all". The phrase "tava gati" (Your destination) refers to Sr Goloka. Although the Personality of Godhead appears in many different forms and enjoys pastimes on many Vaikutha planets and other places also, He still appears in His original form as Sr Govinda and enjoys pastimes on the Goloka planet. These are the definitions of the words. Text 95 ata eva s ca gati sdhrai... na bhavati. kintu tapomayi... anavicchannaivaryamayi; parama yo mahat-tapa ity atra sahasra-nma-bhye 'pi tapa-abdena tathaiva vykhytam. atah evatherefore; sthat; caalso; gatiabode; sdhraiordinary; nanot; bhavatiis; kintubut; tapomayifull of opulence; anavicchannaunlimited; aivaryaopulence; mayicontaining; paramamsupreme; yawho; mahatgreat; tapaopulence; itithus; atrain this connection; sahasranma-bhyein Srpada Sankarcrya's commentary on the Viu-sahasra-nama prayers; apieven; tapa-abdenaby the word "tapa"; tathain that way; evacertainly; vykhytamexplained.

This "gati" (abode) is not ordinary, but it is "tapomay", or "full of limitless transcendental opulences". This interpretation is corroborated in Sankarcrya's commentary on Viu-sahasranma's statement "paramamayo mahat-tapa". Sankara says: "The word 'tapa' in this verse means `limitless transcendental opulences". Text 96 ata eva brahmdi-durvitarkyatvam apy ha yam iti. atah evatherefore; brahmby Brahma; diand others; durvitarkyatvamstate of being difficult to understand; apieven; hahe describes; yam itiin the phrase beginning with the word "yam". Brahm and the demigods cannot understand Goloka. He (Indra) says (in the verse quoted in Text 74): "Although we asked Grandfather Brahm, none of us could understand it." Text 97 adhun tasya golokety-khy-bijam abhivyajayati gati iti. brhmye brahmaloka-prpake tapasi viu-viayaka-mana-pranidhne yuktnm rata-cittn prema-bhaktnm ity artha. brahmaloka vaikuthaloka, par prakrty-atit, gavm mocayan vraja-gav dina-tpam ity uktnusrea tatraiva nighnatopadravan gav ity ukty ca. adhunnow; tasyaof that; goloka-iti"Goloka"; khyof the name; bijamorigin; abhivyajayatireveals; gati itiin the verse beginning with the word "gati" (Text 75, pps. 756-757); brhmyethe word "brahmye"; brahmalokaof the spiritual world; prpakeobtaining; tapasithe word "tapasi"; viuLord Viu; viayakain relation to; manaof the mind; pranidhnemeditation; yuktnmengaged; rataengaged; cittnmwhose minds; prema-bhaktnmwith devotional love; itithus; arthathe meaning; brahmalokathe word "brahmaloka"; vaikuthalokathe material world; atitbeyond; gavmof the cows; mocayanreleasing; vrajaof Vrajabhumi; gavmthe cows; dinaof the day; tpamheat; itithus; uktthe statement; nusreain conformity with; tatrathere; evacertainly; nighnataremoving; upadravancalamities; gavmof the surabhi cows; itithus; uktyby the statement; caalso. In the verse quoted in Text 75 we find the explanation of the name "Goloka". In this verse the Vaikuthaloka spiritual world is designated by the word "brahmaloka". That spiritual world is described as attained by they whose hearts meditate on Lord Viu with devotional love (tapasi yuktnm). This spiritual world is also described as "para", or "beyond the influence of the material energy". The name "Goloka" is defined as the residence of the surabhi cows" (gavm). Goloka

Vrndvana as the residence of the surabhi cows is also described in the following verse from SrmadBhgavatam (10.35.25): "Upon Kra's return, the men, women, and cows of Vrndvana immediately forget the scorching heat of the day." The cows of Vrndvana are also described in the verse quoted in Text 76: "O Kra, You protect the surabhi cows from all dangers". Text 98 goloka-vsi-mtrn svatas tad-bhva-bhvitn ca sdhana-vaenety artha. ata eva tadbhvasysulabhatvt durroh. golokaof Goloka; vsiof the residents; mtrnmexclusively; svatapersonally; tat-bhvabhvitnmwith intense devotional love; caand; sdhana-vaenaby attaining; itithus; arthathe meaning; atah-evatherefore; tat-bhvasyof love of God; sulabhatvtbecause of difficulty to attain; durrohdifficult to attain. The residents of Goloka Vrndvana are filled with intense pure love of Kra, and without attaining this exalted state of pure love of God, no one can enter the Goloka planet. For this reason, Goloka Vrndvana is described as "duraroha" (difficult to attain)" in the verse quoted in Text 75. Text 99 tad eva goloka varayitv tasya gokulana sahbhedam ha sa tu iti. sa tu sa eva loka goloka dhrta rakito govardhanodharaena. tatthat; evamin this way; golokamGoloka; varayitvhaving described; tasyaof that; gokulenaGokula; sahwith; bhedamnon-difference; hahe described; sah tu itiwith the word sa tu"; sah tuthe words "sa tu"; sah evamean "that very same place"; lokathe word "loka"; golokaspecifically refers to Goloka Vrndvana; dhrtathe word "dhrta"; rakitameans "protected; gocardhanaof Govardhana Hill; uddharaenaby the lifting. After describing Goloka Vrndvana, he (Indra) then states that Goloka and Gokula are the same. He says "sa tu" (the same place). "Loka" here means "Goloka" and "dhrta" means "protected by lifting Govardhana Hill." Text 100

yath mrtyujaya-tantre ekad santariko ca vaikutha svecchay bhuvi gokulatvena sasthpya gopimaya-mahotsav bhakti-rp sat bhaktir utpaditavati bhram iti. yathjust as; mrtyujaya-tantrein the Mrtujaya Tantra; ekadone time; sashe; antariktfrom the spiritual sky; caalso; vaikuthamthe highest Vaikutha planet; sva-icchaybyher own wish; bhuvion the earth planet; gokulatvenaas Gokula Vrndvana; sasthpyaestablishing; gopimayafor the gopis; maha-utsava place of festive rejoicing; bhakti-rppersonified devotional service; satmto the saintly devotees; bhaktidevotional service; utpaditavatigranting; bhramgreatly; itithus. That Goloka and Gokula are identical is confirmed by the following verse from the Mrtyujaya Tantra: "Bhakti-dev, who delights the gops of Vrndvana and places great devotion for the Supreme Lord in the hearts of the devotees, by her own wish brought the highest Vaikutha planet from the spiritual world and placed it on the earth planet, where it became known by the name Gokula Vrndvana." Text 101 atra abda-samya-bhrama-pratitrthntare svargd rdhva brahmaloka ity ayuktam. lokatrayam atikramyokte. tath soma-gati ity dika na sambhvati. yato dhruvalokd adhastd eva candra-srydin gatir maharloke 'pi na vartate. tathvara-sadhya-gan tcchatvt satyalokasypi plana na yujyate; kutas tad-upari-lokasya ri-golokkhyasya. tath sarvagatatva csambhavya syt? ata eva tatrpi tava gati ity-api-abdo vismaye prayukta. atrain these verses; abdaof words; samyabecause of similarities; bhramamistake; pratitunderstood; rthemeaning; ntarein another; svargtSvargaloka; rdhvamabove; brahmalokaBrahmaloka; itithus; ayuktamnot appropriate; loka-trayamthree planetary systems; atikramyaabove; uktefrom the statement; tathin the same way; soma-gati-iti-dikamthe interpretation of the word "soma-gati"; nanot; sambhavatiis possible; yatafrom which; dhruvaloktDhruvaloka; adhasttbeneath; evacertainly; candraof the moon; srysun; dinmand other planets; gatiabode; maharlokein Maharloka; apieven; nanot; vartateis; tathin the same way; varainferior; sadhya-ganmof the Sadhya demigods; tcchatvtbecause of their insignificant position; satyalokasyof the abode of Lord Brahm; pieven; planamprotection; nanot; yujyateis

fit; kutawhere?; tat-upariabove that; lokasyaof the planet; ri-golok-khyasyanamed Goloka Vrndvana; tathin the same way; sarva-gatatvamthe state of being all-pervading; calso; sambhavayamnot possible sytmay be; atah evatherefore; tatrpieven so; tavayour; gatih-iti-apisabdainterpretation of the phrase beginning with the word "gati"; vismayein astonishment; prayuktaestablished. At this point our critic may vehemently object to our interpretation of these verses from the Hari-vaa (in Texts 72-100). He may say that our interpretations of the words "svargaloka" and "brahmaloka" are completely wrong. He may argue that Svargaloka is a specific planet, and three planets above that Svargaloka is the abode of the demigod Brahm, which is known as Brahmaloka or Satyaloka. He may further say that that word "soma-gati" clearly means "the abode of the moongod", and this also refers to a specific planet in the material world. In this way our critic will claim that the Brahmaloka mentioned in this verse is a material planet, and the Goloka planet is also another planet within the material plane. To these objections I reply: Your interpretation of the word "soma-gati" (which is situated on Brahmaloka) is not acceptable because the moon, sun, and other planets are all situated beneath Maharloka and Dhruvaloka. Your interpretation of the word "sadhya" to refer to a class of minor demigods is also unacceptable, for the minor Sadhya demigods are not at all qualified to protect the abode of Lord Brahm. We may also note that the Goloka planet is described as all-pervading (sarvagati) in Text 73 (hardly a word to describe an ordinary place). We are simply astonished that you are offering such a contradictory interpretation. Text 102 ya na vidma ity dika ca, anyath tathoktir na sambhavati, sve brahmaas ca tadajana-jpant. tasmt prakrta-golokd anya evasau santano goloko brahma-samhitvat ri-harivae 'pi paroka-vdena nirpita. yamwhom; nanot; vidmawe understood; itithus; dikamin the passage beginning; caalso; anyathotherwise; tathain that way; uktistatement; nanot; sambhavatiis possible; svemof himself; brahmaaand of Lord Brahm; caalso; tatof Goloka; ajnaignorance; jpantbecause of confessing; tasmttherefore; prakrtamaterial; goloktfrom Goloka; anyaanother; evacertainly; asauthat; santanaeternal; golokaGoloka; brahma-samhitvatas described in the Brahmasamhita; ri-hari-vaein the Hari-vamsa; apieven; paroka-vdenain the confidential statement; nirpitadescribed. Our critic would like to interpret the word "goloka" as simply an ordinry cow-pasture of the material world. He is, however, contradicted by Mahrja Indra, who says (in Text 74) "ya na vidma" (We do not understand Goloka). Because these exalted persons cannot understand Goloka Vrndvana, therefore it cannot be an ordinary place of this material world. For this reason it is glorified in the confidential statements of Brahma-sahit and Hari-vaa as an eternal spiritual abode.

Text 103 eva ca nrada-pacartre vijaykhyne tat sarvopari goloke ri-govinda sad svayam viharet paramnandi gopi-go-kula-nyaka iti. evamin the same way; caalso; nrada-pacartrein the Nrada Pacartra; vijayof Vijaya; khynein the history; tattherefore; sarvaall other planets; upariabove; golokain Goloka; rigovindaLord Govinda; sadeternally; svayamin His original form; viharetperforms pastimes; param-nandifull of transcendental bliss; gopiof the gopis; go-kulacows, and cowherd men; nyakathe leader; itithus. That Goloka Vrndvana is not a material place, but the highest planet in the spiritual world, is confirmed by the following verse from the history of Vijaya recounted in the Nrada-pacrtra: "Goloka Vrndvana is the highest planet in the spiritual world. The Original Personality of Godhead, Sr Govinda, who is full of transcendental bliss and is the supreme master of the gopas, gops, and surabhi cows, eternally enjoys pastimes there." Text 104 eva cokta moka-dharme nryaiye sknde ca eva bahu-vidhai rpai caramiha vasundharm brahmaloka ca kaunteya goloka ca santanam iti. evamin the same way; caalso; uktamdescribed; moka-dharmein the Moksa-dharma; nryaiyein the Naryiya; skndein the Sknda Pura; caalso; evamin this way; bahu-vidhaiwith many; rpaiforms; caramiI go; ihahere; vasudharmto the earth; brahmalokamto the world of Vaikutha; caand; kaunteyaO Arjuna; golokamto Goloka Vrndvana; caalso; santanameternal; itithus. This is also confirmed in the following verse which appears in the Moka-dharma, Nryaya, and the Skanda Pura: "O Arjuna, I appear in many different forms on the earth planet, in the spiritual world of Vaikutha, and in the eternal abode of Goloka Vrndvana."

Text 105 tad eva sarvopari ri-kraloko 'sti siddham. tattherefore; evamin this way; sarva-uparias the highest planet; ri-kralokathe abode of Sr Kra; astiis; siddhamconclusively demonstrated. In this way we have conclusively proven that Goloka Vrndvana, the abode of Sr Kra, is the highest planet in the spiritual world. Text 106 sa ca lokas tat-tal-lil-parikara-bhedena-bhedd dvrak-mathur-gokulkhya-sthnatraytmak iti niritam. sathat; caalso; lokaplanet; tat-tatvarious; lilpastimes; parikaraassociates; bhedenwith distinctions; afrom a part of His potency; bhedtbecause of distinction; dvrakDvrak; mathurMathur; gokulGokul; khyanamed; sthnaplaces; traythree; tmakpossessing; itithus; niritamconclusively proven. The Goloka Vrndvana planet is divided into three places, known as Dvrak, Mathur, and Gokula, where the Supreme Personality of Godhead enjoys pastimes with many different associates. Text 107 anyatra tu bhuvi prasiddhny eva tat-tad-khyni sthnni tad-rpatvena ryante. tem api vaikuthntaravt prapactitatva-nityatvlaukika-rpatva-bhagavan-nityspadatva-kathant. anyatrain other places; tualso; bhuvion the earth; prasiddhnicelebrated; evacertainly; tat-tatby various; khyninames; sthnniplaces; tat-rpatvenaof the same nature; ryanteare heard; temof them; apialso; vaikuthaVaikuthaloka; ntaravtas within; prapacathe material world; titatvasituated without; nityatveternity; lukikaextraordinary; rpatvaform; bhagavatof the Personality of Godhead; nityeternal; aspadatvaabode; kathantfrom the description. There are also many other places on this earth planet where the Supreme Lord enjoyed various pastimes. These places are actually situated in the Vaikutha world. They are 1. beyond the touch of the material energy; 2. eternal; 3. uncommon; and 4. they are the eternal abodes of the Personality of Godhead. This description of these holy trthas is found in the various Vedic literatures.

Text 108 tatra dvrakys tat-tat-sknda-prahlda-sahittv anvetavyam. iya ca rutir udharaiya anta samudre manas carantam brahmnvarindan daa-hotaram are samudre 'nta kavayo vicakate maricin padam anvicchanti vedhasa ity dy. tatrathere; dvrakyof Dvrak; tat-tatvarious places; skndain the Skanda Pura; prahldasahitin the Prahlda-sahita; adaubeginning with; anvetavyamshould be sought; iyamthis; caalso; rutithe ruti-stra; udharaiyashould be quoted; antawithin; samudrethe ocean; manasby the mind; carantamgoing; brahmbrahma; nvavindanfind; daaof the ten senses; hotaramVedic priest; arein the water; samudrein the ocean; antawithin; kavayaphilosophers; vicakateseek; maricinmof spiritual effulgence; padamabode; anvicchantiseek; vedhasaBrahma and the Prajapatis; itithus; dyin the passage beginning. For example, the holy trtha Dvrak is described in the Prahlda-sahit of the Skanda Pura, and in many other Vedic literatures as well. The ruti-stra describes Dvrak in the following words: "Within the ocean is a spiritual abode of great splendor. That abode is sought after by Brahm, the Prajpatis and the great philosophers." Text 109 atha ri-mathury prapactitatva yath varhe anyaiva kvacit s srtir vidhtur vyatirekini iti. athanow; ri-mathuryof Sr Mathur; prapacthe material world; titatvamthe position of tanscending; yathjust as; varhein the Varaha Pura; anyaanother; evacertainly; kvacitin a certain place; sthat; srticreation; vidhtuof Brahma; vyatirekinidifferent; itithus. That the holy places of the Supreme Lord's pastimes are beyond the touch of the material energy is confirmed by the following description of Mathur found in the Varha Pura: "The holy abode of Mathur is different from this material universe created by Brahm." Text 110

nityatvam api yath pdme ptla-khade rir mathur-nmtra tapa kurvati vata iti. atra mathur-madale vate nitye kurvati karoti. nityatvameternity; apialso; yathjust as; pdmein the Pdma Pura; ptla-khadein the Ptlakhada; rithe sage; mathur-nmthe holy abode named Mathura; atrathere; tapaausterities; kurvatiperforms; vateeternal; itithus; atrathere; mathur-madalein the area of Mathur; vatethe word "vate:; nityemeans "eternal"; kurvatithe word "kurvati"; karotimeans "performs". That the trthas sacred in relation to the Personality of Godhead are eternal is confirmed in the following description found in the Ptla-khada of the Padma Pura, where it is said of the holy abode of Mathur: "The sage then performed austerities in the eternal holy abode of Mathur." Text 111 alaukika-rpatva yathdi-varhe bhr-bhuva-svas-tale npi na ptla-tale 'malam nordhva-loke may drta tadrk ketra vasundhare iti. alaukikauncommon; rpatvamnature; yathjust as; di-varhein the Adi Varaha Pura; bhof the Bhur planetary system; bhuvaof the Bhuvar planetary system; svaof the Svar planetary system; taleon the surface; nanot; pieven; nanot; ptlaof the Patala planetary system; taleon the surface; amalampure; nanot; urdhva-lokein the upper planetary systems; mayby me; drtamhas been seen; tadrklike this; ketrama place; vasundhareO Earth; itithus. The uncommon nature of the holy places of the Lord's pastimes is described in the following verse from the di-varha Pura, where the abode of Mathur is described: "O Earth, neither on the Bhr, Bhuvar, or Svar planetary systems, nor in any lower or higher planet, have I seen a holy place as extraordinary as this land of Mathur." Text 112

ri-bhagavan-nityspadatva yath aho 'tidhany mathur yatra sannihito hari iti. ri-bhagavanof the Supreme Personality of Godhead; nityeternal; spadatvamabode; yathjust as; ahoOh; ati-dhanyvery fortunate; mathurMathur; yatrawhere; sannihitaeternally remains; hariLord Hari; itithus. That Mathur is the eternal abode of the Supreme Personality of Godhead is confirmed by the following description of the Vedic literatures: "The Supreme Personality of Godhead always stays in the land of Mathur. How fortunate is the holy abode of Mathur!" Text 113 na ca vaktavyam upsan-sthnam evedam. yata mathury para ketra trailokye na hi vidyate tasy vasmy aha devi mathury tu sarvad iti. nanot; caalso; vaktavayammay be described; upsanof worship; sthnamplace; evacertainly; idamthis; yatabecause; mathurythan Mathur; paramsuperior; ksetramplace; trailokyein the three planetary systems; nanot; hicertainly; vidyateexists; tasymthere; vasmireside; ahamI; deviO goddess; mathurymin mathur; tuindeed; sarvadalways; itithus. Mathur, the best of holy places and the eternal abode of the Lord, is described in the following words spoken by Lord Varha in the Varha Pura: "In the three planetary systems there is no holy place better than Mathur. O goddess, I eternally reside in Mathur." Text 114 tatra vasasyaiva kathokti. atredra ri-varhadeva-vkyam ainor aikya-vivakayaiva, na tu tasyaivasau nivsa, ri-kra-ketratvenaiva prasiddhe. tathaiva ptla-khade aho madhu-puri dhany

yatra tithati kasah iti. tatrathere; vasasyaof the residence; evacertainly; katha-uktithe speaker; atrahere; idramlike this; ri-varhadevaof Sr Varhadeva; vkyamthe statement; aof the part; inoof the origin of the part; aikyaoneness; vivakayawith a desire to explain; nanot; tubut; tasyaof him; evacertainly; sauthis; nivsaresidence; ri-kraof Sr Kra; ketratvenaas the place; evacertainly; prasiddhefamous; tathain the same way; evacertainly; ptla-khadein the Ptla-khade of the padma Pura; ahoOh; madhu-puriMathur; dhanyfortunate; yatrawhere; tithatistays; kasahLord Kra, the killer of Kamsa; itithus. Someone may argue that since Lord Varha says that He eternally resides in Mathur, then Mathur should be the abode of Lord Varha. Mathur is the abode of Lord Kra. Since Lord Varha is a viu-tattva expansion of Lord Kra, He said that He resides in Mathur in order to teach us that the Lord is not different from any of His viu-tattva expansions. That Mathur is the eternal abode of Lord Kra is confirmed in the Ptla-khada in the Padma Pura: "How auspicious is the holy land of Mathur, where Sr Kra, the killer of Kasa, eternally resides!" Text 115 vyu-pure tu svaya skd evety uktam catvriad yojann tatas tu mathur smrt yatra devo hari skt svaya tithati kasah iti. vyu-purein the Vyu Purna; tualso; svayampersonally; dktdirectly; evacertainly; itithus; uktamdescribed; catvriatforty; yojannmyojanas (8 miles equal one yojana); tatafrom that; tuindeed; mathurMathur; smrtis considered; yatrawhere; devathe Personality of Godhead; hariHari; sktdirectly; svayampersonally; tithatistays; kasahthe killer of Kamsa; itithus. That Lord Kra personally stays in Mathur is confirmed by the use of the words "svayam" (personally) and "skt" (directly) in the following verse from the Vyu Pura: "Lord Hari, the killer of Kasa, personally (svayam) and directly (skt) stays in the abode of Mathur, which is forty yojanas from Pukara-trtha". Text 116 atra skt-abdena skma-rpat, svayam-abdena ri...-mat-pratim-rpat nisiddh. tata iti

prvoktt pukarkhya-tirthd ity artha. atrain this verse; skt-abdenaby the word "skt"; skma-rpatin a form not perceived by the material senses; svayam-abdenaby the word "svayam"; rimat-pratim-rpatthe form of the Deity; nisiddhis contradicted; tatathe word "tata (from that)"; itithus; prvapreviously; ukttdescribed; pukar-akhya-tirthtfrom Puskara-tirtha; itithus; arththe meaning. In this verse the word "skt" means "in a form not perceivable by the material senses" and the word "svayam" (personally) means that the presence of the Lord mentioned to in this verse does not refer to His presence in the form of the arc-vigraha (Deity). The word "tata" (from this) refers to Pukara-trtha, which was described in the previous verses. Text 117 mathury para ketram ity anena varhadeva-vacanena purym eva tithatiti nirastam. mathury para ketram iti anenaby the statement quoted in Text 113, page 795; varhadevaof Lord Varhadeva; vacanenaby the statement; purymin Mathura-puri; evacertainly; tithatistays; itithus; nirastamrefuted. By quoting these verses from the Vedic literatures we have refuted any conception (that may find it's origin in Lord Varha's statement quoted in Text 113) that Mathur is the eternal abode of Lord Varha. Mathur is the eternal abode of Lord Kra. Text 118 atra ri-gopla-tpani-ruti ca sa hovca ta hi nryao deva. sakmy mero rnge yath sapta-prya bhavanti tath nikmy sakmy bh-gola-cakre sapta-pryo bhavanti ts madhye skd brahma goplapuriti. atrain this connection; ri-gopla-tpani-rutithe Gopla-tpan Upaniad (2.29-30); caalso; sahe; hacertainly; uvcasaid; tamto him; hiindeed; nryaaNryaa; devathe Supreme Personality of Godhead; sakmyfulfilling all desires; meroof Mount Meru; rngeon the summit; yathjust as; saptaseven; pryacities; bhavantiare; tathin the same way; nikmygranting liberation; sakmyfull of wonderful opulences; bh-gola-cakreon the earth planet; saptaseven; pryacities; bhavantiare; tsmthem; madhyein the midst; sktdirectly; brahmaspiritual; goplapuriVrndvana; itithus. The holy trtha of Sr Vrndvana-dhma is described by the Supreme Lord Himself in the following verses from the Gopla-tpan Upaniad (2.35-40):

"Lord Nryaa said: As on the summit of Mount Meru are seven cities that fulfill all desires, so on the Earth are seven cities that fulfill desires and grant liberation. Among them the city of Gopla-pur (Mathur) is directly the spiritual world." Text 119 sakmy nikmy devn sarve bhtn bhavati. sakmymaterial happiness; nikmyspiritual perfection and liberation; devnmof the demigods; sarvemof all; bhtnmliving entities; bhavatiis. In this city the desires of the demigods and all other creatures are all fulfilled and everyone attains liberation." Text 120 yath hi vai sarasi padma tithati tath bhmy tithatiti cakrea rakit hi mathur tasmt gopla-puriti bhavati. yathjust as; hicertainly; vaiindeed; sarasion the water; padmamthe lotus; tithatirests; tathin the same way; bhmymon the earth; tithatirests; itithus; cakreaby the Sudarsana-cakra; rakitprotected; hiindeed; mathurMathur; tasmttherefore; gopla-puriGopla Puri; itithus; bhavatiis. Protected by My cakra, this city of Mathur, or Gopla-pur, stands in this world as a lotus stands in a lake." Text 121 brhad brhadvana madhor madhuvanam ity dik. is: brhat brhadvanam madhor madhuvanam iti dika-Gopla-tpan Upaniad 2.31 (the entire verse

brhad brhadvana madhor madhuvana tlas tlavana kmyam kmyavana bahul bahulvana kumuda kumudavana khadira khadiravana bhadro bhadravana bhdira iti bhdiravanam rivana lohavana vrnday vrndvanam etair vrt puri bhavati. "Gopla-pur contains these forests: 1. the great forest of Brhadvana; 2. Madhuvana, the former

residence of the Madhu demon; 3. Tlavana, full of palm trees; 4. delightful Kmyavana; 5. great Bahulvana; 6. Kumudavana, full of lotus flowers and water lilies; 7. Khadiravana, full of Khadira trees; 8. Bhadravana, the favorite spot of Lord Balarma; 9. Bhdiravana, the great forest of Banyan trees; 10. Srvana, the abode of the goddess of fortune; 11. Lohavana, the former residence of the demon Loha; and 12. Vrndvana, ruled by the goddess Vrnd-dev. Text 122 puna ca tair vrt puri bhavati, tatra tev evam ity dik. punaagain; caalso; taiby them; vrtsurrounded; puriVrndvana; bhavatiis; tatrathere; teuamong them; evamin this way; itithus; dikbeginning. In these forests the demigods, human beings, Gandharvas, Ngas, and Khinnaras sing and dance." Text 123 tath dve vane sta kravana bhadravana tayor antar dvadaa vanni puyni puyatamni. tathin the same way; dvetwo; vaneforests; staare; kravanamKra's forests; bhadravanamBalarma's forests; tayoof them; antawithin; dvadaatwelve; vanniforests; puynipure; puyatamniand most pure. The Lord continues His description of Vrndvana-dhma (Gopla-tpan Upaniad 2.42-44): "The forests of Gopla-pur are divided into two groups: 1. Kravana, or Kra's forests, and 2. Bhadravana, Balarma's forests. Among these twelve forests some are sacred and others are more sacred. Text 124 tev eva devs tithanti siddh siddhi prpt. teuin them; evacertainly; devathe demigods; tithantiremain; siddhthe perfect living entities; siddhimperfection; prptaattained. "There the demigods stay. There the perfect beings attained perfection. Text 125

tatra hi rmasya rma-mrti ity dik. tatra hi rmasya rma-mrti iti adikaGopala-tapani Upanisad 2.35 (the entire verse is: tatra hi rmasya rma-mrti pradyumnasya pradyumna-mrtir aniruddhasyniruddha-mrti krasya kra-mrti. "In this place are a Deity of Rma, a Deity of Pradyumna, a Deity of Aniruddha, and a Deity of Kra." Text 126 tad apy ete lok prpya mathur puri ramy sad brahmdi-sevitm ankha-cakra-gad-rngarakit mualdibhi yatrsau sasthita kras tribhi akty samhita rmniruddha-pradyumnai rukmiy sahito vibhu tattherefore; apialso; etethese; lokslokas; bhavantimay be quoted; prpyahaving attained; mathuramthe district of Mathur; purimthe city; ramymdelightful; sadconstantly; brahm-adiby Brahm and the other demigods; sevitmserved; ankhaby the conch; cakradisc; godclub; rngaand rnga bow; rakitmprotected; mualby the club; adibhiand other weapons; yatrwhere; sauHe; samthitasituated; kraKra; tribhiby the three; aktywith His potency; samhitaaccompanied; rmby Lord Balarma; aniruddhaAniruddha; pradyumnaiand Pradyumna; rukmiyaand by Srmati Rukmii-devi; sahitaaccompanied; vibhuthe all powerful Supreme Personality of Godhead. The following description of the holy tirtha of Mathur is found in Gopla-tpan Upaniad (2.48): "There are these verses: Lord Kra, accompanied by His three potencies, and by Balarma, Aniruddha, Pradyumna, and Rukmi, stays in delightful Mathur-pur, which is worshiped by Brahm and the demigods and protected by the conch, cakra, club, and rnga bow."

Text 127 kim tasya sthnam iti ri-gndharvy pranasyottaram idam. kimwhat?; tasyaof Him; sthnamthe abode; itithus; ri-gndharvyof Srmati Rdhri; pranasyaof the question; uttaramthe reply; idamthis. These verses from the Gopla-tpan Upaniad were spoken by Durvs Muni in reply to Srmat Rdhri's questions about the nature of Lord Kra's transcendental abode. Text 128 evam eva ri-raghunthasypy ayodhyy ryate. yath skndyodhy-mahtmye svarga dvram uddiya caturdh ca tanu krtv deva-devo hari svayam atraiva ramate nitya bhratrbhi saha rghava iti. evamin the same way; evacertainly; ri...-raghunthasyof Lord Ramacandra; apialso; ayodhyymin Ayodhya; ryateis heard; yathjust as; skndin the Sknd Puraa; yodhymahtmyein the glorification of Ayodhya; svarga-dvaramthe entrance to the celestial world; usidyain relation to; caturdhafourfold; caalso; tanumform; krtva' manifesting; deva-devathe Personality of Godhead, who is worshipped by all the demigods; hariLord Hari; svayam' personally; atrathere; ramate-performs pastimes; nityam' eternally; bhratrbhibrothers; sahawith; raghavaLord Ramacandra; itithus. As Vrndvana is the eternal abode of Lord Kra, so Ayodhy is the eternal abode of Lord Rmacandra. This is confirmed in the following verse from the Ayodhy-mhtmya of the Skanda Pura: "The Personality of Godhead, Lord Rmacandra, expanding Himself in the forms of His brothers (Lakmaa, Satrughna, and Bharata), eternally enjoys pastimes in the transcendental abode of Ayodhy." Text 129 ata eva yatra yatra hare sthna vaikutha tad vidur budh

ity anusrea mah-bhagavata sthnatv mah-vaikutha evasau, yato vaikutht tasya gariyastva ryate. atah evatherefore; yatra yatrawherever; hareof Lord Hari; sthnamthe abode; vaikuthamVaikutha; tatthat; viduunderstand; budthe learned; itithus; anusrea' in accordance with this statement; mah-bhagavata' of the Supreme Personality of Godhead; sthnatvtbecause of being the abode; mah-vaikuthathe topmost spiritual planet; evacertainly; asauthis is; yatatherefore; vaikuthtthan Vaikutha; tasya' of Vrndvana; gariyastvamsuperiority; sruyateis heard. Wherever the Personality of Godhead stays is understood to be the spiritual world. This is confirmed in the following statement of Vedic literature: "The learned know that wherever Lord Hari stays is not within the realm of matter, but is in the spiritual world." From this we may conclude that the place where the Supreme Lord stays in His original form as Lord Kra is the highest of all spiritual planets, above Lord Nryaa's Vaikuthaloka. Text 130 yatha ptla-khae eva sapta-purn tu sarvotka ca mthuram ryat mahim dev vaikuho bhuvanottama iti. yatha-just as; ptla-khae-in the Patala-khanda-f the Padma Purana; evam-in this way; saptapurnam-of the seven holy cities o India; tu-but; sarva-of all; utkam-the best; ca-and; mthuramthe region of Mathur ; ryatm- let it be heard; mahim-the glory; dev-O goddess; vaikuhathe spiritual world; bhuvana-the material sphere; uttama-above; iti-thus. That the place of the Lord's pastimes is in the spiritual world, and not part of the material world, is confirmed in the Ptla-khaa of the Padma Pura: "O goddess please hear the glories of Mathur, the best of the seven holy cities. Mathur is not part of the material world. It is in the spiritual sky."

Text 131 ata eva atraiva aho madhu-pur dhany vaikuhc ca garyas iti. atah eva-therefore; atra-in the Patala-khanda of the Padma Purana; eva-certainly; aho-Oh; madhu-pur;; the district of Mathura; dhany-fortunate; vaikuht-to Vaikuh, ca- and; garyassuperior; iti-thus. That the district of Mathur is situated in the highest portion of the spiritual sky is confirmed in the Ptla-khaa of the Padma Pura: "How fortunate is Mathur! It is better than Vaikuh!" Text 132 atha r-vdvanasya tattvdika mathur-maalasyaiva tattvena siddham. atha-now; r-vndvanasya oof Vndvana; tattva- actual nature; adikam-beginning; mathurmaalasya-of the district of Mathur ; tattvena-by the actual nature; siddham-is proven. By understanding that the district of Mathur is situated in the highest part of the spiritual world, we can also understand the exalted nature of r Vndvana-dhma, the most sacred part of the district of Mathur. Text 133 yath ca r-govinda-vndvankhya-gautamye nrada-pranantara r-ka syottaram. yath-just as; ca-also; r-govinda-vndvan-r Govinda-Vndvana; akhya-named; gautamyein the Gautamiya Tantra; nrada-of Nrada Muni; prna-the inquiry; anantram-after; r-kasyaof r Ka; uttaram- answer. The glories of Vndvana-dhma are described in the following verses of Gautamya Tantra, which recount Lord Ka's answer to a question posed by Nrada Muni.

Text 134 tatra prana kim ida dvdabhikya vndraya vipate rotum icchmi bhagavan yadi yogyo 'smi me vada. tatra-there; prana-the question; kim-what?; idam-this; dvdaa-abhikyam-with 12 forests; vndrayam-Vndvana; vipate-O Lord of the cowherd men; rotum-to hear; icchmi-I desire; bhagavan-O Supreme Personality of godhead; yadi-if; yogya-qualified; asmi-I am; me-to me; vadaplease relate. "Nrada asked the following question: O Supreme Personality of Godhead, I wish to hear about Vndvana, which has twelve forests. If I am fit to hear, please tell me of it. Text 135 athottaram ida vndvana ramya mama dhmaiva kevalam atra me paava pakivk ki narmara ye vasanti mamdhiye mt ynti mamlayam atha-now; uttaram-the reply; idam-this; vndvanam- Vndvana; ramyam-delightful; mama-My; dhma-abode; eva- certainly; kevalam-only; atra-here; me-My; paava-cows; paki-birds; vktrees; k-insects; nara-human beings; amara-demigods; ye-those who; vasanti-reside; mama- My; adhiye-in the abode; mt-conditioned souls; ynti-go; mama-to My; alayam-eternal abode. "Lord Ka replied: This delightful place known as Vndvana is my eternal transcendental abode. Whoever lives here, be he a cow, bird, tree, insect, human-being, demigod, or in whatever species of life, becomes liberated and returns to the Vndvana in the highest part of the spiritual world. Text 136

atra ya gopa-kany ca nivasanti mamlaye yoginyas ta may nitya mama sev-parya atra-here ya-who; gopa-kany-daughters of the cowherd men; ca-also; nivasanti-reside; mamaMy; alaye-in the abode; yoginya-associated; ta-they; may-with Me; nityam- eternally; mama-My; sev-to the devotional service; parya-devoted. "In this abode reside the gops, My eternal associates always eager to serve Me. Text 137 paca-yojanam evsti vana me deha-rpakam klindya suumnkhy parammta-vhin paca-five; yojanam-yojanas; eva-certainly; asti-there are; vanam-forest; me-My; deha-of the transcendental body; rpakam-form; klindi-the Yamuna river; iyam-this; susumna- susumna; akhynamed; parama-transcendental; amra-nectar; vhin-carrying. "This forest of five yojanas is My own transcendental form. This Yamun river of nectar is also known as Suumn. Text 138 atra dev ca bhtni vartante skma-rpata sarva-deva-maya cha na tyajmi vana kvacit. atra-here; dev-the demigods; ca-and; bhtni- saintly persons; vartante-remain; skmarpata-in invisible sublte forms; sarva-deva-maya-the master of all the demigods; ca-also; aham-I; na-not; tyajni-leave; vanam- this forest; kvacit-at any time. "Here the demigods and saints stay in subtle forms. I, the personification of all demigods, never leave this forest.

Text 139 rvirbhvas tirobhavo bhaven me 'tra yuge yuge tejomayam ida ramyam adya carma-caku virbhva-appearance; tirobhava-disappearance; bhavet-may be; me-My; atra-here; yuge yugemillenium after millenium; tejomayam-splendid; idam-this; tamyam-delightful; adyam-invisible; carma-caku-to material eyes. "Millenium after millenium I appear in this place, and then again I disappear. This splendid and beautiful place cannot be seen by material eyes." Text 140 vieatas tadg alaukika-rpatva-bhagavan-nitya-dhmatve tu divya-kadambokdi-vkdayo 'dypi mah-bhgavatai skt-kryanta iti prasiddhvagata. vieata-specifically; tadk-like this; alaukika- uncommon; rpatva-beauty; bhagavat-of the Supreme Personality of Godhead; nitya-eternal; dhmatve-in the abode; tu-but; divya-celestial; kadamba-Kadamba; aoka-Aoka; adi-and other; vka-trees; adaya-and other plants; adya-now; api- even; mah-bhgavatai-by great devotees; skt- kryante-directly taken shelter of; iti-thus; prasiddha-avagata-celebrated Even today there are many kadamba trees, aoka trees, and many other flowering trees, plants, and vines in the Supreme Lord's extraordinary eternal abode, which is famous among the great devotees. Text 141 yath varhe kliya-hrada-mhtmye atrpi mahad carya payante pait nar kliya-hrada-prvea kadambo mahito druma ata-kha vilki

puya surabhi-gandhi ca sa ca dvdaa-msni manoj ubha-tala pupayati vilki prabhsanto dio daa iti. atn akhn samhra ata-akha yad yatra pravartata ity artha. prabhsanta prabhsayan ity artha. yath-just as; varhe-in the Varaha Purana; kliya-hrada-mahatmye-in the glorification of the Kaliya lake; atra- here; api-also; mahat-with great; acaryam-astonishemnt; payante-see; paith nar-learned devotees; kliya-hrada-of the Kaliya lake in Vndvana; prvea in the eastern part; kadamba-Kadamba; mahita-glorious; druma- tree; ata-kham-with hundreds of branches; vilki-O Vilki; puyam-pure; surabhi-with an aromatic; gandhi- fragrance; ca-also; sa-that tree; ca-also; dvdaa-for twelve; msni-months; manoj-beautiful; ubha- auspicious; talacooling; pupayati-bears flowers; vilki-O Vilki; prabhsanta- beautifying; dia-the directions; daa-ten; iti-thus satanam-of a hundred; sakhanam-of branches; samahara-group; satasakham- the word "sata-sakham"; yat-which; yatra-where; pravartante- are; iti-thus; artha-the meaning. This is described in the Kliya-hrada-mhtmya of the Varha Pura: "The wise see a great wonder there. O girl with beautiful large eyes, on the eastern shore of Kliya lake is a large, graceful, fragrant kadamba tree with a hundred branches. O girl with beautiful large eyes, this tree gives a very pleasant shade. It bears flowers during all twelve months of the year. It shines in the ten directions." In these verses the word "ata-akham" means "with a hundred branches". "Prabhsanta" means "shining". Text 142 tatraiva tadya-brahma-kua-mhtmye tatrcarya pravakymi tac chu tva vasundhare labhante manuj siddhi mama karma-parya tasya tatrottare parve 'oka-vk sita-prabh vaikhasya tu msasya

ukla-pakasya dvda sa pupati ca madhyhne mama bhakta-sukhvaha na kacid api jnti vin bhgavata sucim dvda iti dvdaym. sup suluk ity dinaiva prva-savara. ucitvam atra tad ananyavttitvam. anena pthivypi tasya tasya tada-rpa na jyata ity ytam. tatra-there; eva-certainly; tadya-of the Purana; brahma-kunda-of Brahma-kua; mhtmye-in the glorification; tatra-there; acaryam-astonishing; pravakymi-I shall describe; tat-that; suplease hear; tvam-you; vasundhare-O Earth; labhante-attain; manuj- human beings; siddhimperfection; mama-My; karma-work; parya-devoted; tasya-of that place; uttare-in the northern; parve-part; aoka-vk-an aoka tree; sita-prabh-white; vaikhasya-of Vai/kha (April-May); tu- but; msasya-of the month; ukla-pakasya-of the bright half of the moon; dvda-on the eleventh day; sa-that tree; pupati-blossams; ca-and; madhya-ahne-in the middle of the day; mamaMy; bhakta-to the devotees; sukha-happiness; avaha-bringing; na kacit-no one; api-even; jntiunderstands; vin-except; bhgavatam ucim-for the pure devotee of the Lord; dvdai-the word "dvdai: dvdaym-means " on the eleventh day"; supm suluk-elision of the locative termination; iti-thus; dina-in the passabe beginning; eva-certainly; pra-sarvara-previous letter of the same class; ucitvam-purity; atra-here; tat-ananya- vrttitvam-without any other activity; anena-by this pthivya- by the Earth; api-even; tasya-of that; tasya-of that; tadam-like that; rpam form; na-not; jyate- understood; iti-thus; ytam-attained. A little of the extraordinary nature of Vndvana-dhma may be seen in the following description spoken by the Personality of Godhead in the Brahma-kua-mhtmya of the Varha Pura: "O earth-goddess, listen and I will tell you of a great wonder in that holy abode where My devotees attain perfection. In the northern part of that place is a splendid white aoka tree that at noon of the ukla-dvda day of Vaikha suddenly bursts into full bloom. This tree brings great happiness to My devotee. Except for My pure devotee no one can understand this tree." The word "dvda" here means "on the dvda". The stra "supm suluk" confirms that this word should be understood in the locative, just as one of the pervious words is locative. The word "uci" here means "without any other activity". Even the earth-goddess cannot understand the nature of this tree. Text 143 ata eva tadya-trthntaram uddiya yath cdi-varhe

ka-kra-setu-bandha mah-ptaka-nanam valabh tatra krrtha ktv devo gaddhara gopakai sahitas tatra kaam eka dine dine tatraiva ramartha hi nitya-kla sa gacchati iti. atah eva-therefore; tadya-of that; trtha-holy place; antaram-within; uddiya-in reference to; yath-just as; ca- also; adi-varhe-in the Adi Varha Purana; ka-of Lord Ka; kratranscendental pastimes; stu-bandham-removing all inaupsiciousness; mah-great; pataka-sins; nanam- removing; valabhm-a grass cottage; tatra-there; kra- pastimes; artham-for the purpose; ktv-having constructed; deva-the Personality of Godhead; gaddhara-Lord Ka; gopakaiwith the cowherd boys; sahita-accompanied; tatra- there; kaam-moment; ekam-one; dine dineday after day; tatra-there; eva-certainly; rmana-enjoyment; artham-for the purpose; hi-certianly; nitya-klam-to eternity; sa-He; gacchati-goes. That r Ka eternally stays in Vndvana is confirmed by the following statement of the divarha Pura: "Making a grass hut and building a bridge, Lord Gaddhara enjoys pastimes that destroy all sins. Each moment of the pastimes He enjoys in this way with the gopas is eternal." Text 144 eva sknde tato vndvana puya vnddev-samritam harindhihita tac ca brahma-rudrdi-sevitam iti. evam-in the same way; sknde-in the Skanda Purana; tata-therefore; vndvanam-Vndvana; punyam-pure; vnd-dev-by Vnd-dev; samritam-taken shelter; harina-by Lord Hari; adhihitam-resided in; tat-that; ca-also; brahma-by Brahma; rudra-Siva; adi-and others; sevitamserved; iti-thus. That r Ka eternally resides in Vndvana is also confirmed in the Skanda Pura:

"Sacred Vndvana is ruled by Lord Hari, taken shelter of by Vnd-dev, and served by Brahm, iva, and the demigods." Text 145 ruti ca darit govinda sac-cid-nanda-vigraha vndvana-sra-bhruha-talsna satata samarud-gao 'ha pari toaymi. ruti-the Gopala-tapani Upanisad; ca-also; darit- reveals; govindam-Lord Govinda; sateternal; cit-full of knowledge; nanda-and blis; vigraham-whose form; vndvana- in Vndvana; ura-bhruha-tala-under a desire tree; asnam-seated; satatam-eternally; sa-accompanied by marutgana-the demigods; aham-I; toaymi-I please. That r Ka eternally stays in Vndvana is confirmed by Lord Brahm's in Gopla-tpan Upaniad (1.38): "With eloquent prayers I and thre Maruts please Lord Govinda, whose form is eternal and full of knowledge and bliss, and who stays eternlly in Vndvana under a desire tree." Text 146 evam ptla-khae yamun-jala-kallole sad krati mdhava iti. yamuny jala-kallolo yatra eva-bhte r-vndvana iti prakaraa-labdha tatrjahal lakaay tra-hradv eva ghyete. tra ca vndvana-lakaa tatra prastutam. evam-in the same way; ptla-khae-in the Ptla-khaa of the Padma Purana; yamun-of the Yamuna river; jala-of the water; kallole-in the waves; sad-eternally; krati-performs pastimes; mdhava-Lord Ka; iti- thus; yamuny-of the Yamuna river; jala-of the water; kallola-waves; yatra-where there are; evam-bhte-in this way; r-vndvane-in Vndvana; iti-thus; prakaraathe verse under discussion; lodham-is understood; tatra-there; ajahat-given up; lakaay-by the secondary interpretation of the word; tra-the shore; hradu-or the lake; eva- certainly; grhyete-may be accepted; tram-the shore; ca-also; vndvana-lakaam-means the land of Vndvana; tatrathere; prastutam-glorified.

That r Ka eternally stays in Vndvana is also confirmed in the Padma Pura, Ptlakhaa: "r Ka eternally plays in the waves of the Yamun." We may note that this verse may be interpreted in another way. If the word "yamun-jalakallole" is accepted as a bahuvrhi-samsa, the verse may be taken to mean: "r Ka eternally plays in the land of Vndvana, where the Yamun flows."

Text 147 ata evsya r-vndvanasya vaikuhatvam eva kahokty ka-tpany stuta darita gokula vana-vaikuham iti. atah eva-therefore; asya-of that; r-vndvanasya- r Vndvana; vaikuhatvam-the status of being a spiritual planet; eva-certainly; kaha-ukty-by the statement; ka-tpanym-in the Ka-tpani Upanisad; srutu-in the sruti-sastra; daritam-is revealed; gokulam- Gokula; vana-a forest; vaikuham-the spiritual world; iti- thus. That the land of Vndvana, although apparently situated on this earth planet, is actually situated in the spiritual sky is confirmed in the Ka-tpan Upaniad: "The Vndvana of this earth planet is actually situated in the spiritual sky." Text 148 tasmn nitya-dhmatva-ravac ca r-mathurdn tat-svarpa-vibhtitvam eva sa bhagava kasmin pratihita iti sve mahimni iti rute. ata eva tpany skd-brahma gopla-pur hi iti. bhad-gautamya-tantre tejomayam idam ramyam adya carma-caku iti. tasmt-therefore; nitya-eternal; dhmatva-as the abode; ravat-because of hearing; ca-also; rmathura-adnm-of Mathur and the other abodes of the Lord; tat-of the Lord; svarpa-from the transcendental form; vibhtitvam- the state of being the opulence; eva-certainly; sa-He; bhagavathe Supreme Personality of Godhead; kasmin-where?; pratihita-stays; iti-thus; sve-in His own; mahimni- transcendental opulence; iti-thus; rute-from the Chandogya Upanisad (7.24.1); atah eva-therefore; tpanym-in the gopala-tapani Upanisad (2.29); skt-directly; brahma- spiritual; gopla-pur-the abode of Vndvana; hi- certainly; iti-thus; brhat-gautamiya-tantre-in the Bhadgautamya Tantra; tajomayam-splendid; idam-this; ramyam- delightful; adyam-invisible; carmacaku-to material eyes; iti-thus; Because the scriptures declare that they are the Lord's eternal abodes, r Mathur and other holy polaces must be the manifestation of the Lord's transcendental opulences. This is confirmed by the following statements of Vedic literature: "W here does the Lord reside? He resides in the realm of His transcendental glory. -Chndogya Upaniad 7.24.1 " Vndvana is a direct manifestation of the spiritual potency of the Personality of Godhead" -Gopla-tpan Upaniad 2.29

"This splendid and delightful abode of Vndvana cannot be seen by material eyes" -Bhad-gautamya Tantra Text 149 tad da-rpat km uddiya brahma-vaivarte tv ittha samadhyate. yath tatra r-viu prati munn prana tat-therefore; da-rpat-in this way; km- Varanasiu; uddiya-in relation to; brahma-vaivartein the Brahma-vaivarta Purana; tu-also; ittham-thus; samadhyate-is meditated upon; yath-just as; tatra-there; r-vium prati-r Visnu; munnm-of the sages; prana-question. This description also applies to the sacred city Vras. This is described in the Brahmavaivarta Pura, where some sages ask Lord Viu the following questions: Text 150 chatrkra tu ki jyotir jald rdhva prakate nimagny dhary ca na vai majjati tat katham chatra-of an umbrella; akram-in the form; tu-indeed; kim-what is? jyoti-this effulgence; jaltthe water; rdhavam-above; prakate-manifested; nimagnym-when immersed; dharym-the earth; ca-also; na-not; vai- certainly; majjati-becomes submerged; tat-that; katham-why is it? "O My Lord, what is this great effulgence near the shore of the water? Why is it that when the entire earth becomes submerged in water at the time of anihillation, this place remains intact and unaffected? Text 151 kim etac chvata brahma vednta-ata-rpitam tpa trayarti-dagdhn jvana chatrat gatam kim-what?; etat-this; svatam-eternal; brahma- spiritual place; vednta-in the Vednta Scriptures; aata- hundreds; rpitam-described; tpa-traya-arti-by the threefold; misiries;

dagdhnm-burned; jvanam-in relation to the living entities; chatratm-the status of an umbrella; gatam-attained. "Please tell us what is this eternal spiritual place, which is described hundreds of times in the Vednta literatures, and which gives shelter to they who suffer the threefold miseries of material existance? Text 152 darand eva csytha ktrth sma jagad-guro vra vra tavpy atra dir lagn janrdana paramcarya-rpo 'pi scarya iva payasi darsanat-from the sight; eva-certainly; ca-also; asya-of this place; atha-now; krta-arthah smabecame perfect and happy; jagat-guro-O master of the universe; varam varam-again and again; tavaYour; api-even; atra-here; drsti-glance; lagna- is placed; janardana-O Lord Janardana; paramasupremely; ascarya-wonderful; rupa-form; api-although; sa-with; ascarya-wonder; iva-as if; pasyasiyou see. "O Lord of the universe, simply by seeing this place, the living entities become perfect and happy. O Lord Janrdana, although Your transcendental form is the most wonderful thing, as You continuously glance upon this place, You Yourself become filled with wonder." Text 153 atha r-vittaram chatrkra para jyotir dyate gagane caram tat para parama jyoti kti prathit kitau atha-now; r-viu-of Lord Viu; uttaram-the reply; chatra-of an umbrella; akram-in the form; param- transcendental; jyoti-effulgence; dyate-is observed; gaganecaram-in the sky; tat-that; param-above; paramam- transcendental; jyoti-effulgence; ki-varanasi; iti-thus; prathitmfamous; kitau-on the earth.

Lord Viu answered: "This effulgent place like a parasol shining in the sky is known on this earth as the city of Vras.

Text 154 ratna suvare khacitam yath bhavet tath pthivy khacit hi kik na kik bhmimay kadcit tato na majjen mama sad-gatir yata jaeu sarvev api majjamnev iya cid-nandamay na majjet ity di. ratnam-a precious jewel; suvare-in gold; khacitam-set; yath-just as; bhavet-may be; tath-in the same way; prthivym-on this earth; khacit-is set; hi-certainly; kik-Varanasi; na-not; kikVaranasi; bhmimay- made of material elements; kadcit-at any time; tata-and therefore; na-does not; majjet-become submerged; mm-My; sat- eternal; gati-abode; yata-because; jaeu-when the inert material elements; sarveu-all; api-even; majjam/eneu-are becoming submerged; iyam-this place; cit-full of transcendental knowledge; nandamay-and bliss; na-does not; majjet-become submerged. "This city of Vras is placed on the earth as a precious jewel is set in a golden ornament. Vras is my eternal transcendental abode, and it is not composed of material elements. When the inert material elements become submerged in the waters of annihilation, this abode of transcendental knowledge and bliss, the city of Vras, is not touched by that destructive flood." Text 155 tathgre ca cetan-jaayor aikya ydvan naikasthayor api tath k brahma-rp ja pthv na sagat tatha-in the same way; agre-in the beginning; ca-also; cetan-of the consciousness; jaayo-and of the inert material elements; aikyam-oneness; ydvat-to which extent; na-not; ek-sthayo-in one place; api-although; tath-in the same way; k-varanasi; brahma-spiritual; rp-form; ja-inert

material element; pthv-earth; na-not; sagat-in contact. The Supreme Lord also describes Vras in the following verses from the beginning of the Brahma-vaivarta Pura: "Consciousness and inert material elements remain eternally distinct, even though they may both be situated in the same place (the body). In the same way, the spiritual abode known as Vras remains always distinct from the material earth on which it rests. Text 156 nirmna tu jaasytra kriyate na partmana uddhariymi ca mah vrha rpam sthita tad puna pthivy hi k sthsyati mat-priy iti. nirmnam-manifestation; tu-certainly; jaasya-of the inert material elements; atra-here; kriyateis performed; na- not; partmana-from the Supreme Lord; uddhariymi-I shall lift; ca-also; mahmthe earth; vrham-of Lord Varaha; rpam-in the form; sthita-situated; tad-then; puna-again; pthivym-on the earth; hi-certainly; k-Varanasi; sthsyati-with be situated; mat-to Me; priydear. "In the form of Lord Varha I will lift the earth. Then My dear city of Vras with stand again." Text 157 cetan-abdentrntarymy upalakyate. jaa-abdena tu deha, paramtmana ity uktatvt. cetan-abdena-by the word "cetana"; atra-in this passage; antarymi-the Supersoul; upalakyateis designated; jaa-abdena-by the word "jada"; tu-but; deha-the body is designated; paramtmanah iti-from the word "paramatmanah"; uktatvat-from the statement. In Text 155 the word "cetan" means "the Supersoul". Because the Supersoul is discussed, the word "jada" here means "the material body". Text 158

tata ca kecit svadehntar-hdayvake prdea-mtra purua vasantam ity din caturbhujatvena varito 'ntarym deha-sthito 'pi yath deha-kleddin na spyate tdvad iti jeyam. tata-then; ca-also; kecit sva-dehntah-hdaya-avake prdea-mtram puruam vasantamrmad-Bhgavatam 2.2.8: the entire verse and synonyms follow: kecit sva-dehntar-hdayvake prdea-mtram purua vasantam catur-bhuja kaja-rathga-akhagad-dhara dhraay smaranti" kecit-others; sva-deha-anta-within the body; hdaya-avake-in the region of the heart; prdeamtram- measuring only eight inches; puruam-the Personality of Godhead; vasantam-resideing; catu-bhujam-with four hands; kaja-lotus; ratha-aga-the wheel of a chariot; akha- conchsell; gad-dharam-and with a club in the hand; dhraay-conceiving in that way; smaranti-do meditate upon Him; ity din-by this passage; catubhujatvena-in His four-armed form; varita-described; antarym-the Supersoul; deha-in the material body of the living entity; sthita- situated; apialthough; yath-just as; deha-of the body; kleda-din-by the various distresses; na-not; spyate is touched; tdvat-to that extent; tit-thus; jeyam-is known. This Supersoul is a four-armed expansion of Lord Viu. Although remaining in the material bodies of the living entities, the Supersoul remains always untouched by the sufferings of material existance. He is described in rmad-Bhgavatam (2.2.8): "Others conceive of the Personality of Godhead residing within the body of the region of the heart and measuring only eight inches, with four hands, carrying a lotus, a wheel of a chariot, and conchshell and a club respectively."* Text 159 tad eva tad-dhmnm upary adha praka-mtratvenobhaya-vidhatva prasaktam. vastutas tu r-bhagavan-nitydhihnatvena tac ca r-vigrahavad ubhayatra prakavirodht samna-guanma-rpatvenmntatvl lghavc caika-vidhatvam eva mantavyam. tat-therefore; evam-in this way; tat-of the Supreme Personality of Godhead; nitya-eternal;

adhihnatvena-as the abode; tat-that; ca-also; r-vigraha-vat-just as the Lord's transcendental form; ubhayatra-in both places; praka-manifestation; avirodht-because of non-contradiction; sama-equal; guna-qualities; nma-names; rpatvena-and form; amnta-tvt-because of being considered; lghavt- easily; ca-also; eka-vidhatvam-oneness; eva-certainly; mantavyam-should be understood. Each of the Lord's transcendental abodes is manifest in two ways: 1. in the spiritual world, and 2. in the material world. Because the Lord appears in the spiritual and material worlds, His residences are also manifested in these two places. Whether appearing in the spiritual or material worlds, each transcendental abode manifests the same form, name and qualities. Each abode is the same, whether manifested in the spiritual or material realms. Text 160 ekasyaiva r-vigrahasya bahutra praka ca dvitya-sandarbhe darita citra bataitad ekena vapu yugapat pthak gheu dvy-aa-shasra striya eka udvahat ity din. ekasya-of one; eva-certainly; r-vigrahasya-form of the Lord; bahutra-in many places; prakamanifestation; ca-also; dvitya-sandarbhe-in the Second (Bhagavat) Sandarbha; darita-is revealed; citram-wonderful; bata-on; etat-this; ekena-with one; vapu-form yugapatsimultaneously; pthak-separately; gheu-in the houses; dvi-aa-shasram-sixteen thousand; striya-all the queens; eka-the one r Ka; udvahat-marries. That a single form of the Lord can be manifested in many places simultaneously is described in rmad-Bhgavatam (10.69.2): "It is astounding the Lord r Ka, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes."* Text 161 eva vidhatva ca tasycintya-akti-svkrea sabhvitam eva. svkta ccintya-aktitvam rute tu abda-mlatvt ity dau.

evam-vidhatvam-in this way; ca-also; tasya-of the Personality of Godhead; acintyainconceivable; akti-potency; svkrea by acceptance; sabhvitam-possible; eva- certainly; svktam-accepted; ca-also; acintya- inconceivable; aktitvam-the state of possessing the potency; rute-from the Vedas; tu-also; abda-mlatvt-because of being the origin of the Vedas. These remarkable activities of the Lord can be understood if we accept the inconceivable potency of the Lord. The Lord's potency is described in Vednta-stra (2.1.27): "The ruti-stra confirms that the Supreme Personality of Godhead is the master of all inconceivable potencies." Text 162 tad evam ubhaybhedbhipryeaiva r-hari-vae 'pi golokam uddiya sa hi sarva-gato mahn ity uktam. bhede tu brahma-ahitym api goloka eva nivasaty akhiltma-bhta ity eva-kro 'tra svakya-nitya-vihra-pratipdaka-vrhdi-vacanair virudhyeta. avirodhas tbhaye aikyenaiva bhavatti ta nyya-siddham evrtha brahmasahit tu ghti. tat-therefore; evam-in this way; ubhaya-of the both; abheda-non-difference; abhipryeaintending to describe; eva-certainly; r-hari-vae-in the Hari-vamsa; api-also golakam-Goloka; uddiya-in reference to; sa-that place; hi- certainly; sarva-gata-present in every place; mahngreat; iti-thus; uktam-spoken; bhede-in the difference; tu-however; brahma-samhitym-in the Brahma-samhita; api-although; goloke-in Goloka; eva-certainly; nivasati-He resides; akhila-atmabhta-present in the heart of every being; iti-thus; eva-kra-the word "eva"; atra-in this passage; svakya-His own; nitya-eternal; vihra-pastimes; pratipdaka- establishing; vrh-the Vrh Purana; adi-beginning with; vacanai-by the statements; virudhyeta-may be refuted; avirodhawithout contnradiction; tu-but; ubhyem-of both; aikyena-with oneness; bhavati-is; iti-thus; nyyalogic; siddham-perfect; eva-certainly; artham-menaing; brahma-sahit-the Brahma-sahjit; tucertainly; grhnati-takes. That the abode of the Lord is the same whether manifested in the spiritual or material world is confirmed by the following statement of Hari-vaa (previously quoted in Anuccheda 106, Text 73): "That great abode of Goloka is present everywhere, in both the spiritual and material worlds." Some descriptions in the Vedic literatures single out either Goloka (in the spiritual world) or Gokula (in the material world) as the abode of the Supreme Lord Ka. For example the Brahmasahit says (5.48): "All-pervading Supreme Lord Ka remains in His abode, known as Goloka."

The Varha Pura and other Vedic literatures present elaborate explanations of Gokula as the place where Lord Ka eternally enjoys pastimes. Some may consider that this presentation of two different places as the abode of Lord Ka is a contradiction in the scriptures. This is not so, for Goloka (in the spiritual world) and Gokula (in the material world) are the same place. There is no difference between them. Text 163 ata eva r-hari-vae 'pi kramea sa tu lokas tvay ka sdamna kttman dhto dhtimat via nighnatopadravan gavm iti goloka-gokulayor abhedenaivoktam. sa-that; tu-certainly; loka-planet; tvay-by You; ka-O Ka; sdamna-resided; ktaataman- personally; dhta-maintained; dhtimat steadfast; vra-O her; nighnata-removing upadravan-all calamities; gavm-of the surabhi cows; iti-thus. iti-thus; goloka-of Goloka; gokulayoand Gokula; abhedena-with non-difference; eva-certainly; uktam-described That the Vndvana manifested in the material world is the same as Goloka Vndvana in the spiritual world is confirmed by the following statement of the Hari-vaa (previously quoted in Anuccheda 106, Text 76): "O Ka, O hero, Goloka Vndvana in the highest part of the spiritual world is the same as this Vndvana manifested on the earth. It is the very same place. It is this very Vndvana that You have just now protected from great calamities, and where You remain to protect Your friends and the surabhi cows." Text 164 tasmd abhedena ca bhedena copakrantatvd eka-vidhny eva r-mathurdni prakabhedenaiva tbhaya-vidhatvenmntnti sthitam. darayiyate cgre kaui-prakamna eva rvndvane r-goloka-daranam tasmt-therefore; abhedena-with non-difference; ca-also; bhedena-whith difference; ca-also; upakrantatvt-because of superceding; eka-vidhni-as one; eva-certainly; r-mathura-r Mathur ; adni-and the other places of the Lord's pastimes; praka-of manifestation; bhedena-with

distinction; eva-certainly; tu-but; ubhaya-vidhatvena-the state of being both; amntni-understood in the scriptures; iti-thus; sthitam-situated; darayiyate-will be revealed; ca-also; agre-in the beginning of that scripture; kaui-on the earth; prakasamne-manifested; eva-certainly; rvndvane- in r Vndvana-dhama; r-goloka- of r Goloka; daranam-the sight. Although manifested in different places, r Mathur and each of the other places of the Lord's pastimes, are the same as their counterparts in the spiritual world. This is the conclusion of the Vedic literatures. For example, in the beginning of this passage from the Hari-vaa, we may note that r Ka showed the residents of Vndvana that the Goloka Vndvana of the spiritual world was manifest as their own Vndvana in the material world. Text 165 tato 'syaivparicchinnasya golokkhya-vndvanya-praka-vieasya vaikuhopary api sthitir mhtmyvalambena bhajat sphuratti jeyam. ayam eva mathur dvrak-gokula- prakavietmaka r-kalokas tad-vihri rmad-uddhavenpi samdhv anubhta ity ha tata-therefore; asya-of that; aparichinnasya-unlimited; goloka-Goloka; akhya-named; vndvanya-in Vndvana-dhama; praka-manifestation; vieasya-specific; vaikuhaVaikunthaoka; upari-above; api-although; sthiti- situation; mhtmya-glorification; avalambena-in reference to; bhajatm-of the devotees; sphurati-manifest; iti-thus; jeyam-may be known; ayamthis; eva-certianly; mathur-of Mathur ; dvrak-dvrak; gokula-and Gokula; prakamanifestation; atmaka-consisting of; r-kaloka- r Kaloka; tat-with Lord Ka; vihriintimate devotee who directly performed pastimes; rmat-uddhavena-by Uddhava; api-also; samdhu-in samadhi; anubhta-experienced; iti-thus; aha-Sukadeva Gosvami has described in the rmad-Bhgavatam ( (3.2.6). These words of glorification spoken by the devotees prove that the earthly Vndvana is not different from the limitless Goloka realm in the spiritual world. The Vndvana on this earth is situated above all the Vaikuhalokas in the spiritual world. This has been established by the previous statements of the Vedic literatures, where Vndvana-dhma is glorified by the devotees. This supreme spiritual planet, which is divided into three realms: Mathur, Dvrak, and Gokula, was seen in trance by Uddhava, who personally enjoyed pastimes with Lord Ka. Uddhava's return to the material world after his vision of the Kaloka planet is described in the following statement of ukadeva Gosvm (rmad-Bhgavatam 3.2.6): Text 166 anakair bhagaval-lokn nloka punar gata

vimjya netre vidura prtyhoddhava utsmayan spaam. r-uka. anakai-gradually; bhagavat-the Lord; lokt-from the abode; nlokam-the planet of the human beings; puna gata-coming again; vimjya-wiping; netre-eyes; viduram-unto Vidura; prty-in affection; ha-said; uddhava-Uddhavaa; utsmayan-by all those remembrances; spaam-the meaning is clear; r-suka-spoken by Sukadeva Gosvami "The great devotee Uddhava soon came back from the abode of the Lord to the human plane, and wiping his eyes, he awakened his reminiscence of the past and spoke to Vidura in a pleasing mood."* Anuccheda 107 Text 1 imam eva loka dyu-abdenpy ha vior bhagavato bhnu kkhyo 'sau diva gata tadviat kalir loka ppe yad ramate jana imam-this; eva-certianly; lokam-planet; dyu-abdena-by the word "divam"; api-also; ha-he said; vio-of Lord Visnu; bhagavata-the Supreme Personality of Godhead; bhnu- the sun; ka-as Ka; akhya-named; asau-He; divam- to the spiritual world; gata-gone; tat-that; aviat- entered; kali-Kali; lokam-the world; ppa-in sins; yat-in which; ramate-engaging; jana-the people. Lord Ka's departure from this world and return to His own abode in the spiritual sky is described in the following verses from rmad-Bhgavatam (12.2.29-30), where the word "divam" refers to the Kaloka planet: "r Ka is like the sun, and Lord Viu is like a ray of light expanded from the original sun of Lord Ka. When Lord Ka returned to His own abode in the spiritual world, Kali-yuga entered this earth. Because of the entrance of kali-yuga, the people of the earth became addicted to sinful activities. Text 2

yvat sa pada-padmbhy spann ste ram-pati tvat kalir vai pthiv parkrntum na cakat yavat-as long as; sa-Lord Ka; pada-padmabhyam-with His two lotus feet; sprsan-touching; aste-remained; rama-of the goddess of fortune; pati-the husband; tavat-fro that time; kali-Kali; vai-certainly; prthivim-the earth; parakrantum-to overpower; na-not; ca-and; asakat-was able. "As long as r Ka remained in this world, touching it with His two lotus feet, Kali-yuga remained unable to overpower the residents of this earth." Text 3 yad guvatrasya bhagavato vio tad-aatvd rami-sthnyasya kkhyo bhnu: srymaala-sthnyo divam prpacika-lokgocara mathurdnm eva praka-viea-rpa vaikuhaloka gata, tad kalir lokam viat. yad-when; gua-avatrasya-of the gua-avatra; bhagavata-of the supreme Lord; vio-of Lord Viu; tat-of Lord Kna; aatvt-as a plenary part; rami-sthnyasya-as a ray of light; kaas Ka; akhya- named; bhnu-the sun; srya-maala-sthnya-as the sun; divam-the word "diva"m; prpacika-loka of the material world; agocaram-beyond the perception; mathura-adnmof Mathur , Dvarka and Gokula; eva-certainly; praka- manifestation; viea-specific; rpamconsisting; vaikuhalokam-Vaikuhaloka; gata-gone; tad-then; kali-Kali; lokam-this world; viat-entered. Now (in Texts 3 and 4) we will explain the meaning of these verses. The phrase "vior bhagavato bhnu kkhya" means "r Ka is like the sun, and Lord Viu is like a ray of light expanded from the original sun of Lord Ka." The word "divam" means the Kaloka planet, which consists of the realms of Mathur, Dvrak, and Gokula, and which is situated in the topmost part of the non-material Vaikuha planetary system." When Lord Ka returned to that spiritual planet, then Kali was able to enter the earth. Text 4 e sa ca praka pthiv-stho 'py antardhna-akty tam aspann eva virjate. atas tay na spyate pthivydi-bhtamayair asmbhir vrhokta-mah-kadambdir iva. yas tu prpacika-lokagocaro mathurdi-prak, so 'ya kpay pthiv span evvatra. atas tay ca spyate

tadair asmbhir dyamna-kadambdir iva. asmis ca prake yad avatro bhagavs tad tatsparenpi tat-spart ta spann evste sma. tad etad abhpretyha yvat: iti. parkrantum ity anena tat-prvam api kicit kla prpya pravio 'sv iti jpitam. r-uka. em-of them; sa-that; ca-also; praka- manifestation; pthiv-stha-situated on the earth; apieven; santardhna-of disappearance; akty-with the potency; tam- the earth; aspan-not touching; eva-certainly; virjate-is manifest ata-from this tay-by the earth; na-not; spyate-touched; pthivi-adi-beginning with earth; bhtamayai-consisting of the various material elements; asmbhi-by us; vrha-in the passage from the Vraha Purana; ukta-described; mah-great; kdamba-kdamba tree; adi-beginning with ; iva-just like; ya-which; tu-but; prpacika-loka-of the material world; gocara-within the range of perceptionl mathura-Mathur ; adi-beginning with; praka-manifestation; sah ayam-that place; kpay- mercifully pthivm-the earth; spantouching; eva- certainly; avatra-descended to; ata-from this; tay-by the earth; ca-also; spyatetouched; tadai-like that; asmbhi-by us; dyamna-seen kadamba-kadamba tree; adibeginning with; iva-just like; asmin-in this; ca-also; prake-manifstation; yat-because; avatradescended; bhagavn-the Supreme Personality of Godhead; tad-then; tat- His; sparena-by the touch; api-also; tat-His; spart- from the touch; tam-the earth; span-touching; eva- certainly; astesma-remained; tat etat-this; abhipretya- intending; aha-he said; yvat iti-the phrase beginning with the word "yvat"; parkrantum-to overpower; iti-thus; anena- by this; tat-purvam-previous; apieven; kicit-a little; klam-time;.fn 2 prpya-attaining; pravia-entered; asau-he; iti-thus; jpitam-instructed; r-uka-spoken by r ukadeva Gosvm. The Lord stayed on the earth for some time and then, by the agency of His antardhna-akti, left and no longer touched the earth. As long as the earth was not touched by this antardhna-akti, the great kadamba tree described in the Varha Pura and other great wonders were manifest before conditioned souls such as us. In this way Mathur and the Lord's other abodes were manifest before the senses of the people of the material world when the Lord, by His mercy touched the earth (pthivm span). When people like us are touched by His mercy in this way we are able to see this kadamba tree and the other wonders of the Lord's abode. As long as the Lord's abode was manifest, the Lord touched the earth (span eva ste). This is the meaning intended when the speaker of this verse said the word "yvat" (as long as). The phrase beginning with the word "parkrntum" (Kali was unable to overpower the earth as long as Lord Ka touched it with His lotus feet) shows that Kali entered the earth planet shortly before Lord Ka's disappearance. These verses (quoted in Texts 1 and 2) were spoken by rla ukadeva Gosvm. Anuccheda 108 Text 1

tena dhr api yati brahma-vida upakramya svargalokam ito vimukt iti ruty-anusrea svarga-abdenpy ha yatudhny api s svargam avpa janan-gatim. iti. tena-by this; dhr-sober persons; api-also; ynti- go; brahma-vida-aware of the true nature of the Supreme Personality of Godhead; apakramya-surpassing; svargalokam-the spiritual world; itathen; vimukt-liberated; iti-thus; ruti-the description in the Brhad-aranyaka Upanisad (4.4.8); anusrea-according to; svarga-abdena-by the word "svarga"; api-also; ha-he said; yatudhni apialthough she was a witch (whose only business was to kill small children and who had tried to killKa also); s-she; svargam-the transcendental abode; avpa-acheived; janan-gatim-the position of a mother; iti-thus. The transferral of the devotees to the spiritual abode of Lord Ka is described in the following verses, where the word "svarga" means "the planet of Lord Ka in the spiritual world": "The saintly devotees become liberated from the clutches of matter and enter the abode of Lord Ka -Bhad-rayaka Upaniad 4.4.8 "Although Ptan was a great witch, she attained the position of Ka's mother in the transcendental world and thus acheived the highest perfection".* -rmad-Bhgavatam 10.6.38 Text 2 atra jnan-gatim iti vieea lokntara nirastam. tat-prakaraa eva tad-dn bahuo gatyantara-niedht"sad-ves iva ptanpi sakul tvm eva dev pit ity atra skt tat-prpti nirdharac ca. atra-in this verse; jnan-gatim-the word "jnan-gatim iti-thus; vieena-as an adjective; lokaantaram- another planet; nirastam-is refuted; tat-prakarae-in that chapter; eva-certainly; tatdnm-of other passages beginning with this one; bahua-many; gati-destination; antara-another; niedht-because of refutation; sat-vestiva-appearing as a devotee; ptana-Ptana; api-even; sakul-with her brother Aghasura; tvm-You; eva-certainly; deva- the Supreme Personality of Godhead; apita-attained; tat- Him; prpti-of attainment; nirdharaat-because of conclusive demonstation; ca-also. Because this verse states that Ptan attained the post of Lord Ka's mother in the svarga planet, the svarga planet must be Lord Ka's planet, Goloka Vndvana. The word svarga here cannot mean the planet of Indra. That Ptan became Lord Ka's mother in the transcendental

world is also confirmed by the following statement of Lord Brahm in rmad-Bhgavatam (10.14.35): "O My dear Lord, even Ptan, who came to cheat You by dressing herself as a very affectionate mother, was awarded liberation and the actual post of a mother. And other demons belonging to the same family, such as Aghsura and Baksura, were also favored with liberation."* Text 3 tath ca kenopaniadi dyate keneita mana patati, prasya pram uta cakusa cakur atimucya dhr pretysml lokd amt bhavanti ity upakramya tad eva brahma tva viddhi: iti madhye procya amtatva hi vindate, satyam yatanam, yo va etam upaniada vedpahatya papmnm anante svarge loke pratihati ity upasahtam. tath-in the same way; ca-also; kena-upaniadi-in the Kena Upanisad; dyate-is seen; kena-by whom?; iitam- controlled; mana-the mind; patati-falls; prasya-of the breath; pram-the breath; uta-indeed; cakusa-of the eye; caku-the organ of vision; atimucya-becoming liberated; dhr-the saintly devotees; pretya-after death; asmt- from this lokt-material wrld; amtimmortal; bhavanti- become; iti-thus; upakramya-continuing; tat-that; egva- certainly; brahma-the Supreme; tvam-You; viddhi-should know; iti-thus; madhye-in the middle; procya-having said; amtatvam-immortality; hi-certainly; vindate-he attains; satyam-the eternal; yatanam-abode; yaone who; vai- certainly; etam-this; upaniadam-Upanisad; veda-understnads; apahatya-having destroyed; papamnam-all sinful reactions; anante-in the unlimited; svargeloke-spiritual world; pratihati-becomes established; iti-thus; upasahtam- summarized. The devotees' attainment of the spiritual world is also described in the following statements of the Kaha Upaniad, where the word "svarga" is also used to meant the spiritual world (and not the planet of Indra): "Lord iva asked: Who si the controller of the mind and the other senses? "Brahm replied: the ability to see, the functions of all the senses, and indeed life itself, are all given to the living entities by the Supreme Personality of Godhead. The saintly devotees who understand this true position of the Supreme Lord become free from the cycle of birth and death, After leaving this body, they return tothe spiritual world, never again to take birth or die." -1.1-2 "Please try to understand the truth of tthe Supreme Personality of Godhead. One who understands the Supreme Lord returns to the spiritual world and becomes free from birth and death." -1.4, 2.4 "The transcendental abode of the Supreme Lord is eternal."

-4.8 "One who understands the teaching of this Upaniad becomes free from all past sinful reactions. He becomes liberated and enters the unlimited spiritual world (svarga)." -4.9 Text 4 tata ko v svarga ki tad brahma. ity apekym puruo ha vai nryaa: ity upakramya puna cbhysena nityo deva eko nryaa ity uktv nryanopsakasya ca stuti ktv tad brahma nryaa eva iti vyajya svarga pratipdayitum vaikuhavana-loka gamiyati, tad ida puram ida puarka vijna-ghana tasmt tad iv vabhsam. iti vana-lokkrasya vaikuhasynandtmakatva pratipdya sa ca tad-adhiht nryaa ka evety upasaharati brahmayo devak-putra iti. r-uka. tata-according to these statements; ka-what is intended?; v-or; svarga-by the use of the word"svarga"; kim-what is meant?; tat brahma-by the use of the word "brahma"; iti apekym-in reference to this question; purua-the Supreme Person; ha-certainly; vai-indeed; nryaa-is known as Narayana; iti-thus; upakramya-continuing; puna- again; ca-also; abhysena-by continued study; nitya-the eternal; deva-Supreme Lord; eka-is only; nryaa- Nryaa; itithus; uktv-speaking; nryaa-of Lord Nryaa; upsakasya-of the devotee; ca-also; stutimprayer; ktv-having spoken; tat-that; brahma-Absolute Truth; nryaa-is Lod Nryaa; evacertainly; iti-thus; vyajya-indicating; svargam-the word "svarga"; pratipdayitum-to establish the definition; vaikuhavana-lokam-the Vaikuntha planetary system; gamiyati-he will go; tat idamthat very; puram-city; idam-this; puarkam-lotus flower; vijna-ghanam-full of transcendental knowledge; tasmt-therefore; tat-that; iva-just like avabhsam-is manifested;iti-thus; vana-lokaakrasya-of the transcendental forest; vaikuashy-of Vaikuha; ananda-atmakatvam-the blissfulness; pratipdya-establishing; sa-He; ca-also; tat- of that; adhiht-the creator; nryaaNryaa; ka-Ka; eva-certainly; iti-thus; upasaharati- concludes; brahmaya-the Original Personality of Godhead; devaki-of Devak; putra-the son; iti-thus; r-uka- spoken by r ukadeva Gosvami. Someone may question our interpretation of the words "svarga" and "brahma" in these passages. In order to allay their doubts we give the following evidence from Vedic literatures to confirm our understanding that the word "svarga" means "the planet of r Ka" and the word "brahma means "the Personality of Godhead, r Ka, who is known as Nryaa". "Lord Nryaa is the Supreme Personality of Godhead". -Nryaa Upaniad "Lord Nryaa is the eternal Supreme Lord". -Nryaa Upaniad

"Lord Nryaa is the Supreme Brahman." -Prayers of the devotees of Lord Nryaa That the word "svarga" means "the abode of r Ka" is described in the Vedic literatures: "Saintly devotee will attain the highest Vaikuha planet, which is a forest in the form of a great lotus flower full of transcendental knowledge." In this way the blissful nature of Vaikuhaloka's forest (Kaloka) is described. The ruler of that forest is Lord Ka, who is known as Nryaa. This is confirmed in the Atharva Veda: "The son of Devak is the Original Personality of Godhead." The rmad-Bhgavatam verse quoted in Text 1 was spoken by rla ukadeva Gosvm. Anuccheda 109 kah-abdenpi tam evoddiati brhi yogevare ke brahmanye dharma-varmai sv khm adhunopete dharma ka araa gata sv kah diam. yatra svaya nitya tihati, tatraiva prpacika-loka-sambandha tyaktv gate satty artha. r-aunaka. kath-abdena-by the word "kastha"; api-also; tam- that; eva-certainly; uddiati-he indicates; brhi-please tell; yoga-vare-the Lord of all mystic powers; ke- Lord Ka; brahmaye-the Absolute Truth; dharma-religion; varmai-protector; svm-own; khm-abode; adhunnowadays; upete-having gone away; dharma-religion; kam-unto whom; araam-shelter; gatagone. svm kahm-the words "svam kastham"; diam-mean "own direction"; yatra-where; svayampersonally; nityam-eternally; tihati-He remains; tatra-there; eva-certainly; prpacika-loka-the material world; sambandham-contact; tyaktv-having abandoned; gate sati-having gone; iti-thus; artha-the meaning; r-aunaka-spoken by r Saunaka Rsi. The word "kah"is also used to mean the abode of Lord Ka. This is confirmed by the following verse from rmad-Bhgavatam (1.1.23): "Since r Ka, the Absolute Truth, the master of all mystic powers, has departed for His own abode (kah), please tell us to whom the religious principles have now gone for shelter."*

Anuccheda 110 Text 1 tad evam abhipretya dvrakys tvan nitya-r-ka-dhmatvam ha satya bhayd iva guebhya urukramnta ete samudra upalambhana-mtra tm nitya kad-indriya-gaai kta-vigrahas tva tvat-sevakair npa-pada vidhta tamo-'ndham tat-this; evam-in this way; abpretya-intending; dvarakaya-of Dvraka; tvat-in that way; nityaeternal; r-kra-of r Ka; dhmatvam-status as the abode; ha-she describes; satyam-in truth; bhayt-because of fear; iva-as if; guebhya-from the qualities of material nature; urukrama-O Supremely powerful Lord; anta-within the heart; ete-You remain; samudre-in the ocean; upalambhana-mtra-the form of transcendental knowledge; tm-the Supersoul; nityam-eternally; kat-indriya-gaai-with the senses; kta-vrgraha-at war; tvam-You; tvat-Your; sevakai- by the servants; npa-of king padam-the position; vidhtam- abandoned; tamah andham-darkness of ignorance. That Dvrak is the eternal abode of r Ka is described by Queen Rukmi in the following words (rmad-Bhgavatam 10.60.35): "My dear husband, You have rightly said also that being afraid of the kings, You have taken shelter in the water of the sea. But who is the king of this material world? I do not think that the socalled royal families are kings of the material world. The kings of the material world are the three modes of material nature. They are actually the controllers of this material world. You are situated in the core of everyone's heart where you remain completely aloof from the touch of the three modes of material nature, and there is no doubt about it. "You say You always maintain enmity with the worldly kings. But who are the worldly kings? I think the worldly kings are the senses. They are most formidable, and they control everyone. Certainly You maintain enmity with these material senses. You are never under the control of the senses; rather, You are the controller of the senses, Hkea. My dear Lord, You have said that You are bereft of all royal power, and that is also correct. Not only are You bereft of material world supremacy, but even Your servants, those who have some attachment to Your lotus feet, also give the material world supremacy because they consider the material position to be the darkest region, which checks the progress of spiritual enlightenment. Your servants do not like material supremacy, so what to speak of you?"* Text 2

ayam artha-prva r-kadevena r-rukmi-devyai rjabhyo bibhyata subhru samudra araa gatn balavadbhi kta-dven pryas tyakta-npsann ayam-this; artha-meaning; prvam-previously; r- kadevena-by r Kadeva; r-rukmidevyai-to Queen Rukmini; rjabhya-of the kings; bibhyata-afraid; subhru-O Queen Rukmini, whose eyebrows are very beautiful; samudram-in the ocean; araam-shelter; gatn-gone to; balavadbhi-powerful; kta-dven-enimical; prya-for the most part; tyakta-abandoned; npa-of a king; asann- position. This statement of Queen Rukmi was her reply to these teasing words previously spoken to her by Lord Ka (rmad-Bhgavatam 10.60.12): "My dear beautiful Queen Rukmi, you may know that I was so much afraid of Jarsandha that I could not dare to live on the land, and thus I have constructed this house within the water of the sea. It is not My business to disclose this secret to others, but you must know that I am not very heroic; I am a coward and am afraid of them. Still I am not safe, because all the great kings of the land are inimical to Me. I have personally created this inimical feeling by fighting with them in many ways. Another fault is that although I am on the throne of Dvrak I have no immediate claim. Although I got a kingdom by killing My maternal uncle Kasa, the kingdom was to go to My grandfather; so actually I have no possession of a kingdom."* Text 3 kasmn no vave iti parihasitam. tatrottaram ha satyam iti. atra tm tvam ity etayo padayor yugapat ete iti kriynvayayog vieaa-vieya-bhva pratihanyate. vkya-bhede tu kahatpatet. tata copmnopameya-bhvenaiva te upatihita. iya ca luptopam. tath ca tm sk yath guebhya sattvdi-vikrebhyas tad-asparl ligt bhaydiva samudre tadvad agdhe viaykrair aparicchinne upalambhana-mtre jna-mtra-sva-akty-kre anta hdaye nitya ete akubdhatay prakate. he urukrama tath tvam api tebhya samprati tad-vikramayebhyo rjabhya bhayd iva upalambhana-mtre vaikuhntaravad cid-eka-vilse anta samudre dvrakkhye dhmni nityam eva ee, svarpnanda-vilsair gha viharasi. artha-vad vibhaktiviparima prasiddha eva. ksamt-for what reason; na-me; va/ve-you chose; iti-thus; parihasitam-joking; tatra-to this statement; uttaram- reply; ha-she speaks; satyam-it is true; iti-thus; atra-in this statement; tmathe word "atma" ; tvam-You; iti-thus etayo-of both; padayo-statements; yuga-at-at the same time;

ete iti-the word "sete"; kriya-anvaya-ayogt-because of being not connected to the verb; vieaa-of the modifier; vieya-of tne noun so modified; bhva-nature; pratihanyate-is destroyed; vkyabhede-in the contradictory statement; tu-but; kahata-a difficult construction; apatet-may occur; tata-therefore; ca-also; upamna-upameya-bhvena-in the nature of a comparison; eva-certianly; te-the tow words; upahita-are situated; iyam-this; ca-also; lupta-upam-an elliptical simile; tathin the same way; ca- also; tm-the word "atma"; sk-the witness; yath- just as; guebhya-the word "gunebhyah"; satva-adi-vikrebhya-the three modes of material nature-goodness, passion, and ignorance; tat-aspart-from non-cntact; ligt-with the form; bhayt-from fear; iva-as if; samudre-in the ocean; tadvat-in that way; agdhe-deep; viaya-akrai-with the objdects of the senses; aparicchinne- unlimited; upalambhana-mtre-the word "upalambhana-matre"; jana-mtrasva-akti-kre-means "the form of transcendental knowledge"; anta-the word "anta"; hdayemeans "within the heart"; nityam-eternally; ete-remains akubdhatay-without disturbance; prakate-is manifest; he urukrama-O All-powerful Lord; tath-in the same way; tvam- YUou; apialso;.fn 2 tebhya-of them; samprati-at the present moment; tat-vikramayebhya-consisting of the modes of material nature; rjabhya-of the kings; bhayt-from fear; iva-as if; upalambhana-mtre -in the form of transcendental knowledge; vaikuha-antara-vat-as if in Vaikunthaloka; cit-eka-vilse- in the transcendental abode; anta samudre-within the ocean; dvraka-akhye-named Dvaraka; dhmni-in the abode; nityam-eternally; eva-certainly; ee-You remain; sva-rpa-of Your transcendental form; ananda-bliss; vilsai-with pastimes; gham-confidentially; viharasi-You perform pastimes; artha-vat-because of the meaning of words; vibhakti-of the cases; viparimachange; prasiddha-accomplised; eva-certainly. Ka's teasing jokes to Rukmi consisted of a joking description of His own bad qualities. Ka proposed to Rukmi that she divorce Him and accept a more suitable husband. "Why did you accept Me, who am so unqualified, as your husband?" Lord Ka jokingly said. Rukmi-dev replied to Lord Ka's joking words by saying: "What you have spoken is the truth," and then explaining how each point of Lord Ka's self-criticism, is actually a glorification of His exalted transcendental qualities. These two verses are an example of Lord Ka's and Queen Rukmi's replies. We may note that in this verse (Text 1) that the word "tm" is in the nominative case, the word "tvam" is a first-person pronoun, and the verb "ete" is a verb in the third-person singular. These words do not agree with each other (to agree with "tvam" the word "tm" would have to be in the vocative and not the nominative case). In addition, the verb "ete" is in the third-person and also cannot agree with the pronoun "tvam". Actually, however, the words "tvam", "tm", and "sete" are intended to refer to each other. Their non-concordance is a use of the literary embellishment "luptopama" (an elliptical simile)". The word "tm" in this verse is intended to also mean "the Paramtm (Supersoul) who is the witness observing the activites of all living entities. The word "guebhya" means "the three modes of material nature: goodness, passion, and ignorance". Afraid of these modes, Lord Ka has taken shelter of "upalambhana-mtra" (His own transcendental knowledge). The phrase "anta nitya ete" means "without any external disturbance, Lord Ka eternally resides in the hearts of all living beings." The phrase "urukrama

bhayd iva upalambhana-mtre anta samudre" means "All-powerful Lord, afraid of the kings who are the material senses, sense-objects, and modes of material nature, You have taken shelter of Your own transcendental abode which is known as Dvrak-dhma. You remain there and eternally enjoy blissful confidential pastimes there." We may note in this verse that the meaning of the sentence as a whole establishes the grammatical concordance of certain words which would otherwise not be in grammatical agreement. Text 4 udhariyate ca nitya-sthyitvam nitya sannihitas tatra bhagavn madhusdana iti. udhariyate-will be described; ca-also; nitya-sthyitvam-eternal residence in Dvaraka; nityameternally; sannihita-remaining; tatra-there; bhagavn-the Supreme Personality of Godhead; madhuudana-Lord Madhusudana; iti- thus. Lord Ka's eternal residence in Dvrak will also be described in a further chapter of rmadBhgavatam (11.31.24) in the following words: "Lord Madhusdana eternally stays in Dvrak". Text 5 ato vastutas tasya tad-rayakasya jva-caitanyasya yadi tebhyuo bhaya nsti, kintbhayatrpi sva-dhmaikya-vilsitvt tatraudasinyam eva bhayatvenotprekata iti bhva. eva tasya tava ca samajasat. te tu daurtmyam evety ha tathpy tm kutsitnm indriy gaais tadya nnavtti-rpai kto vigraho yatra tath-vidha. tvam api kutsita indriya-gao ye tath-bhtai rjabhi kta-vigraha. atra vigraha ubhayatrpy varaa-dhryam. yady eva-bhtas tvam, tarhi ka tava npsana-parityge hni. tat tu tvat-sevakai prathamika-tvad-bhajanonmukhair eva vidhtam tyaktam. tac cokta tayaiva yad-vachay npa-ikhamnaya ity din. yata andha tama eva tat, prkta-sukhamayatvt, ata r-dvraky nityatvam api dhvnitam. r-rukmi rbhagavantam. ata-from this; vastuta-in actuality; tasya-of him; tat-rayakasya-taken shelter of the Supreme Personality of Godhead; jva-caitanyasya-of the individual living entity; yadi-if; tebhya-from them; bhayam-fear; na-not; asti-is; kintu-however; ubhayatra-in reference to both the supreme Lord and the individual living entity; api-also; sva-dhma-in the Lord's transcendental abode; aikyavilsitvt-because of performing pastimes; tatra-there; audasinyam-indifference; eva-certainly; bhayatvena-by fear; utprekata-from indifference; iti-thus; bhva-the meaning; evam-in the same

way; tasya- of Him; tava-of You; ca-also; samajasat-properness; tem-of them; tu-but; daurtmyam-wickedness; eva- certainly; iti-thus;ha-she describes; tatha api- nevertheless; tmself; kutisitnm-wicked; indriym-of the senses; gaai-with the multitudes; tadya-of them; nana-with various/ vtti-rpai-repetitions; kta- waged; vigraha-war; yatra-where; tathvidha-in that way; tvam-You; api-even; kutsita-inimical; indiya-gaa- multitude of the senses; yem-of whom; tath-bhtai-in that way; rjabhi-with the kings; kta-vigraha-the word "ktvigrahah"; atra-in this; vigrahe-war; ubhayatra-in both places; api-even; varaa-for protection; dhryam- courage; yadi-if evam-bhta-in this way; tvam-You are; tarhi-then; ka-what? tavaYour; npa-of the king; asana- position; parityge-in abandonment; hni-loss; tat- therefore; tubut; tvat-sevakai-by Your servants; prathamika-for emost; tvat-of You; bhajana-the worship; unmukhai-eager to perform; eva-certainly; vidhtam-the word 'vidhutam"; tyaktam-means "abandoned"; tat-therefore; ca- also; uktam-spoken; taya-by Queen Rukmini; eva-certainly; yat-vachay-with a desire to engage in Your pure devotional service; npaikhmaya-the greates kings; iti-thus; din-in the passage beginning; yata-from which; andhamblind; tama-darkness; eva-certainly; tat-therefore; prkta-material; sukhamayatvt-from happiness; ata- therefore; r-dvaraka-of dvraka-dhama; nityatvam-eternal residence; api-even; dha/vnitam-is described; r-rukmi- spoken by r Rukmi-devi; r-bhagavantam-to the Supreme Personality of Godhead. Both the Supreme Personality of Godhead and the individual living entity are by nature aloof from the material senses and sense-objects. Therefore, both the Lord and individual living entities who take shelter of the Lord remain always unafraid of the material senses. In the second part of this verse the enimical senses are described, and Lord Ka is described as always at war with these enimical senses, which are metaphorically described as kings. Lord Ka is always very courageous in the matter of defending Himself from the attacks of the senses. As far as Lord Ka's abandonment of the post of king, Queen Rukmi replies: "What loss is there for You if You reject the royal post? This kingly post is rejected both by You and by the great devotees who become Your servants." Queen Rukmi said (rmad-Bhgavatam 10.60.41): "From the history of the world we can see that princes like Aga, Pthu, Bharata, Yayti and Gaya were all great emperors of the world, and there were no competitors to their exalted positions. But in order to achieve the favor of Your lotus feet, they renounced their exalted positions and enterd into the forest to practice penances and austerities."* In the last part of this verse,the position of a king is described as "tama andham" (darkness of ignorance) because a king has great facility for material enjoyment, which leads one into ignorance. In thise verse we may especially note the description of Lord Ka's eternal residence in Dvrak (ete nityam). He stays there eternally. Anuccheda 111

atha r-mathury mathur bhagavn yatra nitya sannihito hari iti. artht ttratmym. r-uka. atha-now; r-mathury-os r Mathura-dhama; mathur-the place known as Mathur ; bhagavn-the Supreme Personality of Godhead; yatra-wherein; nityam-eternally; sannihitaintimately conncected, living eternally; hari-the Lord, the Supreme Personality of Godhead. artht-because of the meaning; ttratmyam-there; r-suka-spoken by r Sukadeva Gosvami. That r Ka eternally remains at Mathur is confirmed by the following verse from rmadBhgavatam (10.1.28) spoken by ukadeva Gosvm: "The city and district Mathur are very intimately connected with Ka, for Lord Ka lives there eternally."* Anuccheda 112 tat tta gaccha bhadra te yamunys taa uci puya madhuvana yatra snnidhya nityad hare spaam. r-nrado dhruvam. tat-that; tta-my dear son; gaccha-go; bhadram-good fortune; te-for you; yamunya-of the Yamun; taam-bank; uci-being purified; puyam-the holy; madhuvanam-fo the name Madhuvana; yatra-where; snnidhyam-being nearer; nityad- always; hare-of the Supreme Personality of Godhead. spaam-the meaning is clear; r-nrada-spoken by r Nrada; dhruvam-to Dhruva Maharaja. Lord Ka's eternal residence in Mathur is also described in the following verse of rmadBhgavatam (4.8.42) spoken by Nrada Muni to Dhruva Mahrja: "My dear boy, therefore I wish all good fortune for you. You should go to the bank of the Yamun, where there is a virtuous forest named Madhuvana, and there be purified. Just by going there, one draws nearer to the Supreme Personality of Godhead, who always lives there."*

Anuccheda 113 Text 1 tasya hare r-katvam eva vyanakti ity uktas ta parikramya praamya ca nprbhaka yayau madhuvana punya hare caraa-carcitam tasya-of Him; hare-Lord Hari; r-katvam-the position of being Lord Ka; eva-certainly; vyanakti- reveals; iti-thus; ukta-being spoken; tam-him (Nrada Muni_; parikramya-by circumambulating; praamya-by offering obeisances; ca-also- npa-arbhaka-the boy of the King; yayau-went to; madhuvanam-aforest in Vndvana known as Madhuvana; puyam-which is auspicious and pious; hare-of the Lord; caraa-carcitam-imprinted by the lotus feet of Lord Ka. That the word "Hari" is another name of Lord Ka is confirmed by the following verse (rmadBhgavatam 4.8.62): "When Dhruva Mahrja, the son of the King, ws thus advised by the great sage Nrada Muni, he circumambulated Nrada, his spiritual master, and offered him respectful obeisances. Then he started for Madhuvana, which is always imprinted with the lotus footprints of Lord Ka (Hari) and which is therefore especially auspicious."* Text 2 pratikalpam virbhvt tasyaiva nitya-sannidhyatva gamyate. ata eva dvdakara-vidydaivatasya r-dhruvrdhyasyatv anyata eva tatrgamanam abhihitam. r-maitreya. pratikalpam-in every kalpa; virbhvt-because of appearance; tasya-of Him; eva-certainly; nityasannidhyatvam- eternal residence; gamyate-is attained; ata-eva-therefore; dvdaa-akara-vidydaivatasya-the Supreme Personality of Godhead, who is worshipped by chanting the 12 syllable mantra "om namo bhagavate vasudevaya"; r-dhruva-ardhyasya-and who was thus worshipped by Dhruva Maharaja; tu-also; anyata-otherwise; eva-certainly; tatra-there; agamanam-arrival; abhihitam- described; r-maitreya-spoken by r Maitreya Muni. This verse explains that Lord Ka eternally remains in Mathur. If it were not so that Lord Ka eternally remains in Mathur, His presence would have been explained by describing His

arrival in Mathur from another place. There is no such description, so we must therefore conclude that Lord Ka eternally stays in Mathur. In Mathur, Dhruva Mahrja diligently worshiped Lord Ka by chanting the 12 syllable mantra glorifying Him (om namo bhagavate vsudevya). This verse (Text 1) was spoken by Maitreya Muni. Anuccheda 114 Text 1 atha r-vndvanasya puy bata vraja-bhuvo yad aya n-ligagha pura-puruo vana-citra-mlya g playan saha-bala kvaaya ca veu vikraycati giritra-ramrcitghri puy-pious; bata-indeed; vraja-bhuva-the land of Vrajabhumi; yat-where; ayam-He; n-ligagha- appearing as an ordinary human being; pura-purua-the oldest, the Supreme Person; vana-citra-mlya-decorated with garlands of colorful forest flowers; g-the surabhi cows; playanprotecting; saha-accompanied by; bala-Balarama; kvaayan-playing; ca-also; veum-the flute; vikrdaya-with transcendental pastimes; acati-going; giritra-by Lord Siva; rama-and Laksmi-devi; arcita-worshiped; aghri-lotus feet. That r Ka eternally remains in Vndvana is described in the following statement of the women of Mathur in rmad-Bhgavatam (10.44.12): "Dear friends, just imagine how fortuante the land of Vndvana is where the Supreme Personality of Godhead Himself is present, always decorated with flower garlands and engaged in tending cows along with His brother, Lord Balarma. He is always accompanied by His cowherd boy friends, and He plays His transcendental flute. The residents of Vndvana are fortunate to be able to constantly see the lotus feet of Ka and Balarma, which are worshiped by great demigods like Lord iva and Brahm and the goddess of fortune."* Text 2 atra prvdahta-ruty-dy-avastambhena tihanti prvad itivad acati sadaiva viharatti mathur-str r-bhagavat-prasdaj yathvad bhrat nihtir iyam iti vykhyeyam. pura-striya parasparam. atra-in this verse; prvda-previously; ahta- described; ruti-di-in the Vedas; avastambhena-by

scriptural evidence; tihanti-remains; prvad-as begore; itivat-in the same way; acati-goes; sadaeternally; eva-certainly; viharati-performs pastimes; iti-thus; mathura-of Mathur -puri; strm-of the women; r-bhagavat-of the Supreme Personality of Godhead; prasda-from the mercy; ja-born; yathvat-in the same way; bhrat-Sarasvati; nisti- manifest; yiyam-she; iti-thus; vykhyeyammay be explained; pura-of the city of Mathur ; striya-the women; parasparam- among themselves. Although Lord Ka wsa present before them in Mathur, the ladies of Mathur in this verse describe His presence in Vndvana. By the Lord's mercy the ladies of Mathur were able to understand and properly describe the transcendental situation: that even though the Supreme Lord may appear in Mathur or so many other places, He always remains in Vndvana and enjoys transcendental pastimes there. this is also confirmed in many verses from Vedic literature. Anuccheda 115 Text 1 jayati jana-nivso devak-janma-vdo yadu-vara-pariat svair dorbhir asyann adharmam sthira-cara-vjina-ghna susmita-r-mukhena vraja-pura-vanitn vardhayan kma-devam jatati-eternally lives gloriously; jana-nivsa-He who lives among human beings like the members of the Yadu dynasty and is the ultimate resort of all living entities; devak-janma-vdaknown as the son of Devak(No one can actally became the father or mother of the Supreme Personality of Godhead. Therefore devaki-janma-vda means that He known as the son of Devak. Similarly, He is also known as the son of yaod, Vasudeva or Nanda Mahrja) yadu-vara-parisatserved by the members of the Yadu dynasty of the cowherd men of Vndvana (all of whom are constant associates of the Supreme Lord and are the Lord's eternal servants); svai dorbhi-by His own arms, or by His devotees like Arjuna who are just like His own arms; asyan-killing; adharmamdemons or the impious; sthira-cara-vjina-ghna-the destroyer of all the ill forutne of all living entities, moving and not moving; su-smita-always smiling; r-mikhena-by His beautiful face; vrajapura-vanitnm-fo the damsels of Vndvana; vardhayan-increasing; ka-devam- the lusty desires. r Ka's eternal residence in Vndvana is also described in the following verse (rmadBhgavatam 10.90.48) "Lord r Ka is He who is known as jana-nivsa, the ultimate resort of all living entities, and who 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 as well as every man who is impious. By His presence He destroys all things inauspicious 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!"* Text 2 yadu-vara-pariat sabhy-rpa yasya sa, devak-manma-vda taj-janmatvenn labdha-khyti. devaky janmeti vdas tattva-bubhtsu-kath yasya sa iti v r-ka jayati paramotkarea sadaiva virjate. lohitoa pracaranttivad yadu-vara-sabhy-viiatayaiva jaybhidhnam. atra yadu-vara-abdena r-vrajevara-tad-bhrtaro 'pi ghyante, tem api yadu-vaotpannatvena prasiddhatvt. yadu-vara-pariat-this phrase; sabhy-of the assembly; rpa-consisting; yasya-of whom; sa-He; devak-janma-vda-this phrase; tat-janmatvena-by this birth; labdha- attained; khyati-fame; devakym-in the womb of DEvaki-janma-birth; iti-thus; vda-statement; tattva-truth; bubhtsueager to know; kath-description; yasya-of whom; sa-He; iti-thus; v-or; r-ka-r Ka; jayati-the word "jayati"; parama-with great; utkarea-glory; sada- eternally; eva-certianly; virjateis manifested; lohita- uya-with a red turban; pracaranti-performed pastime; itivat-in that way; yadu-vara-sabhy-viiataya-as the greates member of the yadu dynasty; jaya-abhidhnam-the word "jaya; atra-in this connection; yadu-vara-abdena-by the word "yadu-vara"; r-vrajesvara-of the King of Vraja, Nanda Maharaja; tat-his; bhrtara-brothers; api-also; ghyante- are intended; t/esm-among them; api-even; yadu-vaa-of teh Yadu dynasty; utpannatvena-by the arisal; prasiddhatvt- because of fame. In this verse the word "yadu-vara-pariat" means "He whose associates were the members of the Yadu dynasty", and the word "devak-janma-vda" means "He who was famous as having taken birth from Devak-dev", or "the great sages who are eager to understand the truth explain that He has taken birth in the womb of Devak." The word "jayati" means "All glories to Lord Ka, who is eternally manifest with great splendor and opulence." The word "yadu-vara" refers to Nanda Mahrja, the king of Vraja, Vasudeva Mahrja, and their brothers, who were all members of the Yadu family. Text 3 tath ca bhrata-ttparye r-madhvcryair eva brahma-bkyatvena likhitam tasmai vara sa maysannisa sa csa nandkhya utsya bhry nmn yaod sa ca sra-ttasutasya vaiya-prabhavasya gopa iti. tath-in the same way; ca-also; bhrata-on the Mahabharata; ttparye-in the commentary; r-

madhvcryai-by Sripada Madhvcrya; evam-in the same way; brahma-of Lord Brahma; vkyatvena-as the statement; likhitam-written; tasmai-to him; vara-benediction; sa-this; may-by me; ssannisa-is given; sa-he; ca-also; asa-was; nanda-Nanda; akhya-names; uta-certainly; asya-of him; bhry- the wife; nmn-by name; yaod-Yasoda; sa-that benediction; ca-also; sratta-sutasya-of parjanya the son of Maharaja Devamidha, and the brother of Maharaja Surasena; vaiya-from the Vaisya wife; prabhavasya-born; gopa-the son; iti-thus. That Mahrja Vasudeva and Mahrja Nanda were brothers is confirmed by the following statement of the Mahbhrata-ttparya, where Brahm says to Droa and Dhar: "My dear Droa and Dhar, please accept this benediction from me. I bless you, Droa that you may become Nanda Mahrja, the vaiya grandson of Mahrja Devmha, and brother of Mahrja Vasudeva. O Dhar, I give you the benediction that you may become Nanda's wife, and you will be known as Yaod." Text 4 sra-tta-sutasya sra-sapatn-mtjasya vaiyy ttya-vary jtasya sakt sa babhvety artha. ata eva rmad-anankadundubhin tasmin bhrtar iti muhu sambodhanam aklirtham bhavati. bhrtra nandam gatam iti rman-munndra-vacana ca. tad etad apy upalakaa tad-bhrtm. sra-tta-sutasya-of this word; sra-of Sra; sapatn-of the co-wife; mt-from the mother; jasyaborn; vaiyym-in Vaisya; titya-varym-a member of the third (vaisya caste; jtasya-born; sakt-nearby; sa- the word "asa"; babhva-means "was"; iti-thus; artha-the meaning; ata-evatherefore; rmat-ananakadundubhin-by Maharaja Vasudeva; tasmin-to him; bhrta-O brother; iti- thus; sambodhanam-in the grammatical form of an address; aklia-not unfavorable; arthammeaning; bhavati-is; bhrtram-brother; nandam-Nanda; gatam-arrived; iti-thus; rmat-muniindra-of the king of sages (Sukadeva Gosvami); vacanam-the statement; ca-also; tat-this; etat-that; api- also; upalakaam-designation; tat-bhrtm-of the brothers. In this verse the phrase "sra-tta-sutasya" means "born from Vaiy-dev, the vaiya wife of Mahrja Devmha, whose son wsa Mahrja Srasena. Because Nanda and Vasudeva were thus brothers, being both descendants of Mahrja Devmha, it is therefore not improper for them to address each other as "brother". ukadeva Gosvm also identifies the brotherhood of Nanda and Vasudeva in the following statement of rmad-Bhgavatam (10.5.20): "When Vasudeva heard that Nand Mahrja, his very dear friend and brother, had come to Mathur and already paid the taxes to Kasa, he went to Nanda Mahrja's residence."* Text 5

yath ca ydava-madhya-patitvenaiva teu nirdhraam aya r-rma-vacana r-hari-vae ydavev api sarveu bhavanto mama bandhav iti. saptamy hy asya jtv eva nirdhraam ucyate, purueu katriya suratama itivat. vijatyatve tu raughnebhyo mathur hy adhyatama itivad ydavebhyo 'pi sarvebhya ity evocyeteti jeyam. yath-in the same way; ca-also; ydava-madhya-in the Yadu dynasty; patitvena-as a descendant; eva-certainly; tesu- among them; nirhdraa-mayam-containing this conslusion; r-rma-of Lord Balarama; vacanam-statement; r-hari-vme-in the Hare-vamsa; ydaveu-among the memebers of the Yadu dynasty; api-also; sarveu-all of them; bhavanta-you; mamayyMy; bandhav-relatives; iti-thus; saptamy-in the locative case; hi-certainly; asya-of Him; jtu-in the birth; eva-certainly; nirdhraam-conclusion; ucyate-is spoken; purueu-among persons; katriya-the katriya; suratama-most heroic; itivat-just as; vijatyatve-in a different class; tu-but; raughnebhya-from the residents of raughna-desa; mathur-Mathur ; hi-certainly; adhyatama- most opulent; itivatjust as; ydavebhya-from the members of the Yadu dynasty; api-even; sarvebhya-from all of them; iti- thus; eva-certainly; cuyeta-may be said; jeyam-may be known. In the following quote from the Hari-vaa, Lord Balarma identifies Nanda Mahrja as a descendant of the Yadu dyansty in the following words: "My dear Nanda Mahrja, among all the members of the Yadu dynasty, you are my dearmost relative." In this statement, the locative case is used for the word "ydaveu" to indicate "in the family". We may note that the Yadu dynasty is divided into two branches: the katriya branch, and vaiya branch (which prospered in the district of Mathur). Text 6 atra jayati ity atra lorthatva na sagacchate. sadaivotkaraantymite tasminn irvdnavakt. tad-avako v iravda-viayasy tadnm iravda-ktnuvda-viiaviiatayaiva sthiter avagamt pratipipadayiita tdatvenaiva tat-klikatvam gacchaty eva. yath dharmika-sabhyo 'ya rj vardhatm iti. tad evam patir gati cndhaka-vi-stvatm ity atrpy anusandheyam. anena yadu-varm api tathaiva jayo vivakita. atra-in this verse; jayati-the word "jayati"; iti-thus; atra-here; lo-rtham-the meaning of the imperative; na-not; sagacchate-goes; sada-always; eva-certainly; utkara-in glories; aanty-miteunlimited; tasmin-in Him; irvda- benediction; avakt-because of the impropriety; tat-avakathat occasion; v-or; irvda-of benediction; viayasya-of the occasion; tadnm-then; irvda-

benediction; kta-offered; anuvda-explanation; viia- excellent; viiataya-by excellence; sthiteof the situation; avagamt-understood; pratipadayitam-proven; tdatvena-by arguments like this; eva-certainly; tat-klikatvam-simultaneity; gacchati-attains; eva-certainly; yath-just as dharmikasabhya-pious; ayam-this; rj- king; vardhatm-may increase; iti-thus; tat-therefore; evam- in this way; pati-head; gati-destination; ca-also; andhaka-one of the kings of the Yadu dynasty; vi-the first king of the Yadu dynasty; stvatm-the Yadus; anusandheyam-should be considered; anena-by this; yadu-varm-of themembers of the Yadu dynasty; api-also; tatha-in the same way; evacertainly; jaya-glory; vivakita-is intended to be described. We may note that the word "jayati" used in Text 1 is in the present tense (He is glorious), and not the imperative mood (lo) (May He become glorious). The imperative is used to indicated a blessing bestowed upon someone. Lord Ka is eternally and unlimitedly glorious, and therefore no one can offer Him the benediction of becoming glorious. For this reason the word "jayati" is spoken here in the present tense and not the imperative mood. At the same time, the imperative mood may also be used for understanding the superexcellent glories of the Lord, or also for all the saintly devotees included along with r Ka in the words of this prayer. A similar prayer was offered by rla ukadeva Gosvm in the beginning of rmad-Bhgavatam (2.4.20) in the following words: "May Lord r Ka, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vi of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the supreme all in all), be merciful upon me."* In these two verses from rmad-Bhgavatam, the members of the Yadu dynasty are also glorified, along with Lord Ka. Text 7 nanv evam tath vihraa-la cet puna katham iva devak-janma-vdo 'bht. tatrha svair dorbhir dorbhy caturbhi catur-bhujai adharmam tad bahulam asura-rja vndam asyan nihantum. tad-artham eva loke 'pi taht praka-bhta ity artha. ki v ki kurva jayati. svai kla-traya-gatair api bhaktair eva dorbhis tad-dvr adharmam jagad-gata ppmanam asyan nayann eva. tad uktam mad-bhakti-yukto bhuvana punti iti. nanu-is it not so?; evam-in this way; tath-in that way; vihra-la-engaged in transcendental pastimes; cet-if; puna-again; katham-how is it?; iva-just like; devak-from Devaki-janma-birth; vda-description; abht-was; tatra- to this question; aha-it may be replied; svai-with His own; dorbhi-arms dorbhym-with two arms; caturbhi-with four; catuh-bhujai-four-armed forms (Vasudeva, Sankarsana, Pradyumna, and Aniruddha); adharmam-demons or the impious; tat- that; bahulam-multitude; saura-rja-vndam-the demonic kings; asyan-the word "asyan"; nihantummeans "in order to kill; tat-artham-for tha purpose; eva-certainly; loke-in the material world; api-

also; tath-in that way; praka-bhta- manifested; iti-thus; artha-the meaning; kim v-or , on the other hand; kim-what?; kurva-performing; jayati-He conquers; svai-with His own; kla-trayagatai-in past, present and future; api-even; bhaktai-by His devotees; eva-certainly; dorbhi-His arms; tat-dvr-by them; adharmam-the impious demons; jagat-gatm-in the universe; ppmnamsinful; asyan- the word "asyan"; nyan-means "destroying"; eva-certainly; tat uktam-therefore the Lord has said; mat-bhakti-yukta-My devotee; bhuvanam-the entire world; punti-purifies; iti- thus. Someone may question: If Lord Ka is eternally enjoys transcendental pastimes in His own spiritual abode, then why should He descend to this material world (devak-janma-vda) at all? This question is answered in this verse by the words "svair dorbhir asyann adharmam" (With His mighty arms He kills everything inauspicious as well as every man who is impious). Lord Ka appears in this material world in order to kill the demons. We may note that the word "svair dorbhi" is in the plural (and not the dual). The reason is that although Lord Ka manifests His two-armed forms in Vndvana, Mathur and Dvrak, He sometimes shows His four-armed forms of Vsudeva, Sakaraa, Pradyumna, and Aniruddha in Mathur and Dvrak. For this reason the number of arms is expressed as more than two. Another reason for the use of this word "dorbhi" is that the devotees are considered like the arms of the Lord, and therefore this phrase may be interpreted to mean: "The Lord destroys the sins of this world through the endeavors of His pure devotees". This is confirmed by Lord Ka Himself in the following words (rmad-Bhgavatam 11.14.24): "My pure devotees purity the entire world". Text 8 puna kim artha devak-janama-vda. tatrha sthira-cara-vjinaghna nijbhivyakty nikhilajvn sasra-hant tad-artham evety artha. tad uktam yata etad vimucyate iti. puna-again; kim artham-why?; devak-janma-vda-did the Lord take birth as the son of Devaki; tatra-to this question; aha-it may be replied; sthira-cara-vjinaghna-the destroyer of all the ill fortune of all living entities, moving and not moving; nija-abhivyakty-by His own appearance; nikhila-of all; jvnm-living entities; sasra-of repeated birth and death; hant-the destroyer; tat-artham-for that purpose; eva-certainly; iti-thus; artha-the meaning; tat uktam-it is said; yata-from that; etat-this; vimucyate- becomes liberated; iti-thus. Again someone may ask why Lord Ka descended to this material world at all. To this question another answer may be given: "sthira-cara-vjina-ghna" (Simply by His presence, Lord Ka destroys all things inasupicious of all living entities, moving and inert). Lord Ka appeared in this world, then, to bless the conditioned souls and release them all from the cycle of repeated birth and death. This is also confirmed by the following statement of rmad-Bhgavatam (10.29.16):

"Simply by perceiving the presence of Ka, one becomes free from the cycle of birth and death." Text 9 ki v katha-bhuto jayati. yadu-vraja-pura-vsin sthvara-jgamn nija-caraa-viyogadukha-hant san. nitya-vihre pramam ha jana-nivsa. jana-abdo 'tra svajana-hdaya-tat-tadvihritvena sarva-devvabhsamna ity artha. sarva-prama-caya-cmai-bhto vidvadanubhava evatra pramam iti bhva. kim v-on the other hand; katham-bhuta-how is it? ; jayati-that He is the glorious; yadu-of the members of the Yadu dynasty; vraja-pura-vsinm-and of the residents of Vraja; sthvara-of the inert; jgamnm-and of the moving living entities; nija-of His own; caraa-lotus feet; viyoga-of the separation; duka-the distress; hant-removing; san-being so; nitya-vihre-in eternal pastimes; pramam-evidence; ha-he explains; jana-nivsa-the word "jana-nivasah"; jana-abda-the word "janah"; atra-here; svajana-vcaka-means "the devotees"; slokya-iti-di-pdye-in rmadBhgavatam (3.29.13); jana-the word "jana"; itivat-is used in this way; svajana-of His own devotees; hdaya-in the hearts; tat-tat-varius; pastimes; vihritvena-performing; sarva-deva-avabhsamnaappearing as the Supreme Personality of Godhead; iti-thus; artha-the meaning; sarva-pramacaya-of all evidence; cmai-bhta-the crest jewel; vidvat-of the great devotees; anubhava-the direct experience; eva-certainly; atra-here; pramam-the evidence; iti-thus; bhva-the meaning. Someone may ask: Why should Lord Ka be glorified? The answer is found in the word "jananivsa" (He is the ultimate resort of all living entities). Lord Ka remains among His devotees: the members of the Yadu dynasty, the residents of Vrajabhmi, or all those who are attached to Him, whether in the human species, or even in non-moving forms of life, such as trees or flowers. The Lord remains among His devotees and relieves the distress felt by them because of separation from the Lord's lotus feet. The Lord's continual stay among the devotees is also clear evidence that the Lord's pastimes are eternal. The word "jana" may be used to means "devotees". It is used that way in rmad-Bhgavatam 3.29.23 and also in other places. Therefore, Lord Ka always remains among His pure devotees, and He also manifests His eternal pastimes within the hearts of His pure devotees. This direct experience of the Lord and His pastimes within the heart is the most substantial of all forms of evidence. It is the crest ewel of all logical arguments to prove the glories of Lord Ka. Text 10 svaya tu kli kurva jayati. vraja-vanitnm mathur dvrak-pura-vanitn ca kmalakao yah deva svayam eva tad-rpas tam vardhayan sadaiveddpayan. atra tadya-hdayasthakma-tad-adhidevayor abheda-vivak, tda-tad-bhvasya-tdvad eva paramrthatbodhanya r-

ka-sphrti-mayasya tda-bhvasypraktatvt paramnanda-parama-kaha-rpatvc ca. rkasya kma-rupopsan cgame vyaktsti vanit janittyrthnurgy ca yoiti iti nmalignusanam. vraja iti raihyena prva-nipta. svayam-directly; tu-but; kim-what?; kurvn-doing; jayati-He is glorified; vraja-vanitnm-the word "vraja-vanitnm"; mathur-of Mathur ; dvrak-pura-and Dvrak Puri; vanitnm-of the women; ca-also; kma-lakaa-designated as cupid; deva-the demigod; svayam- personally; evacertainly; tat-rpa-his form; tam-that; vardhayan-increasing; sada-continuously; uddpayaninflaming; atra-here; tadya-of them; hdaya-in the hearts; stha- situated; kma-of lust; tatadhidevayo-the demigod cupid; abheda-non-difference; vivak-the intention to describe; tdatat-hvasya-possessing that nature; tdvat-that way; eva-certainly; parama-arthata-the supreme goal of life; bodhanya-for revealing; r-ka-sphrti-mayasya- possessing the form of r Ka; tdabhvasya-of that nature; apraktatvt-because of being non-material; parama-ananda-supreme bliss; parama-kaha-the ultimate li it; rpatvt-possessing the form; ca-also; r-kasya-of r Ka; kma-rupa-the form of cupid; upsan- worship; ca-also; game-in the Agama-sastra; vyakta asti-is manifested; vanit-the word "vanita"; janita-to her lord; ati-artha-anurgym-with great love; caalso; yoiti-a woman; iti-thus; nma-liga-anusanam-the Nama-linganusasana; vraja iti-the women of Vraja; raiyena-with superiority; prva-from the previously described women; niptaexception. Someone may ask: Why is r Ka so wonderful that He is glorified in this verse by the word "jayati". What does He do that is wonderful? To this the reply may be given: "vraja-pura-vanitn vardhayan kma-devam" (His blissful smiling face always increases the lusty desires of the gop s of Vndvana). The word "kma" may be interpreted to mean either "lusty desires" or "cupid". Interpreted in either way, r Ka increased the "kma" within the gops' hearts. In order to reveal the supreme goal of life, r Ka appeared before the gops and the other devotees in His original transcendental form, full of transcendental bliss, and beyond any of the limiting factors of matter. This appearance of r Ka as the original cupid is elaborately described in the gama-stra. Although the word "vraja-pura-vanitnm" refers to both the women of Vraja, and the women of the puras (Mathur-pura and Dvrak-pura), the women of Vraja, the gops, are the most exalted and the greatest lovers of r Ka. The word "vanit" is defined in the Nma-lignusana: "the word `vanit' means `a woman who is ardently devoted to her husband or lover'". Text 11 ata eva prva meru-devy sudevti sajvad devak-abdena r-yaod ca vykhyey dve nmn nanda-bhryy yaod devakti ca ata skhyam abht tasy devaky auri-jyay

iti purntara-vacant. tad eva trv api nitya-vihratva siddham. r-uka. atah eva-therefore; prvam-as formerly; meru-devym-in Meru-devi; sudevi iti-Sudevi; sajavat-as the nae; devak-abdena-by the name Devaki; r-yaod; ca-also; vykhyey-is known; dev-two; nmn-nammes; nanda-of Nanda Maharaja; bhryy-of the wife; yaod-Yaod; devakiDevak; iti-thus; ca-also; ata-from this; akhyam- friendship; abht-was; tasy-of her; devakywith Devak; auri-of Maharaja Vasudeva; jyay-with the wife; iti-thus; pura-the Puras; antarawithin; vacant-from the statement; tat-therefore; evam-in this way; tru-in the three places: Gokula, Mathur and Dvaraka; api-also; nitya- eternal; vihratvam-pastimes; siddham-conclusively proven; r-uka-spoken by Sri Sukadeva Gosvami. We may also note that the phrase "devak-janma-vda" may also mean "Lord Ka who is famous as the son of Yaod". Devak is another name of Yaod, just as Meru-dev is another name of Sudev, the mother of Mahrja abhadeva. This is confirmed in the following statement of the Puras: "Nanda Mahrja's wife had two names: Yaod and Devak. Nanda's wife was a close friend of Vasudeva Mahrja's wife, who was also named Devak." We will now conclude this section of the Ka-sandarbha, where it has been conclusively proven that r Ka eternally enjoys transcendental pastimes in the three abodes Vndvana, Mathur, and Dvrak. Anuccheda 116 Text 1 atha yad ukta r-vndvanasyaiva praka-viee golokatvam, tatra prapacika-lokprakaallvakatvenvabhsamna-prako goloka iti samrthanyam. prakaa-lly tasis tac-chabdaprayoga-daran bheda-ravac ca. prakaprakaa ay ll-bheda cgre darayitavya. tad eva vndvana eva tasya golokhya-prakasya daranenbhivyanakti atha-now; yat-which; uktam-described; r-vndvanasya-of r Vndvana-dhama; eva-certainly; raka-viee-in the specific manifestation; golokatvam- the state of being Goloka; tatra-there; prapacika-composed of the five material elements; loka-in the material world; apraka-not manifest; lla-pastimes; avakatvena-by the lack of opportunity; avabhsamna-prakah-manifest; goloka-Goloka; iti-thus; samrthanyam-should be established; prakaa-llym-in the manifest pastimes; tasmin-in that; tat-that; sabda-of words; prayoga-darant-because of the use; bheda-aaa part of a part; ravat-from hearing; ca-also; prakaa-manifest aprakaatay-and unmanifest; llof pastimes; bheda-distinctions; ca-also; agre-in the beginning; darayitavya-should be revealed; tat-therefore; evam-in thsi way; vndvane in Vndvana; eva- certainly; tasya-of that; goloka-as

Goloka; akhya-named; prakasya-of that which is manifest; daranena-by the sight; abhivyanakti-is manifest. When Lord Ka's transcendental abode is manifest in the spiritual world it is known as Goloka. In that Goloka planet the Lord enjoys aprakaa pastimes, which He does not display in the material world. These pastimes are different from the prakaa pastimes He reveals in the material world. We shall now discuss the difference between these prakaa and aprakaa pstimes, and also we shall discuss the nature of the Lord's abode in the spiritual world, known as Goloka Vndvana. These topics are described in the following passage, which describes the vision of Goloka Vndvana revealed to the cowherd residents of Vndvana in the material world (rmadBhgavatam 10.28.10-17): Text 2 nandas tv atindriya dv loka-pla-mahodayam ke ca sannati te jtibhyo vismito 'bravt nanda-Nanda Maharaja; tu-but; atindriyuam-unprecedented; dv-having seen; loka-pla-of the demigod Varuna; maha-udayam-great opulence; ke-to Kna; ca-also; sannatim-respectful obesances; tem-of them; jtibhya- to his relatives; vismita-astonished; abravt-spoke. "Nanada Mahrja was surprised that, although the demigod Varua was so oplent, he offered such respect to Ka. This was very astonishing to Nanda, and he began to describe the incident to his friends and relatives with great wonder.* Text 3 te cautsukya-dhiyo rjan matv gopas tam varam api na sva gati skmm upadhsyad adhvara te-they; ca-also; autsukya-with eager; dhiya-minds; rjan-O king; matv-having considered; gopa-the cowherd men; tam-Him; varam-the Supreme Personality of Godhead; api-perhaps; naof us; sva-gatim-His own abode; skmm- transcendental; upadhsyat-may transfer us to; adhvara- the Supreme Controller.

"The friends of Nanda Mahrja, all the cowherd men, became eager to know if Ka were actually the Supreme Personality and if He were going to give them all salvation.* Text 4 iti svn sa bhagavn vijykhika-dk svayam sakalpa-siddhaye te kpayaitad acintyat it-thus; svnm-of His own relatives and friends; sa- He; bhagavn-the Supreme Personality of Godhead; vijya- having understood; akhila-dk-who sees everything; svayam- personally; sakalpa-of their desires; siddhaye-for the fulfillment; tem-fo them; kpaya-with mercy; etat-this; acintyat-thought. "When they were all thus consulting among themselves, omniscient Ka understood their minds. Being merciful to them, Lord Ka reflected in the following way:* Text 5 jano vai loka etasminn avidy-kma-karmabhi uccvacsu gatiu na veda sv gati bhraman jana-my own people, the residents of Vndvana; vai- certainly; loke etasmin-in this world; avidy-from ignorance; kma-karmabhi-with actions for material sense-gratification; uccaavac/esu-in thigher and lower; gatiu-species of life; na-not; veda-know; svm-their own; gatimdestination; bhraman-wandering. "Generally ordinary persons are engaged in simply working hard in the material world. Engaged in ignorant materialistic activities, the conditioned souls rotate through various higher and lower species of life. They have no information that there is an eternal spiritual world.* Text 6 iti sacintya bhagavn mah-kruiko hari

daraym sa loka sva gopnm tamasa param iti-thus; sncintya-considering; bhagavn-the Supreme Personality of Godhead; mah-kruikavery merciful; hari- Lord Hari; daraym sa-revealed; lokam-planet; svam-His own; gopnm-to the cowherd men; tamasa-the darkness of material existance; param-above. "Reflecting in this way, merciful Lord Hari revealed to the cowherd men His own transcendental abode, which is above the darkness of the material world.* Text 7 satya jnam ananta yad brahma jyoti sananam yad dhi payanti munayo gupaye samhita satyam-real; jnam-full of knowledge; anantam- unlimited; yat-which; brahma-spiritual worldk; jhoti-self-illumined; santanam-eternal; yat-which; hi-certainly; payanti-see; munaya-great sages; gua-apaye-in the transcendental position, above the three modes of material nature; samhita-situated, "Thus Ka showed them the eternal, ever-existing spiritual sky, which is unlimited, full of knowledge, and self-illuminating. Information of the spiritual sky can be had only from great sages and saintly persons who have already surpassed the influence of the three modes of material nature. Unless one is constantly situated on that transcendental platform, it is not possible to understand the spiritual nature.* Text 8 te tu brahma-hrada nt magn kena coddht dadur brahmao loka yatrkrro 'dhyagat pur te-they; tu-certainly; brahma-hradam-the lake of Brahma; nt-brought; magn-immersed; ka-with Ka; ca-also; uddht-risen; dadu-saw; brahmaa-lokam- the spiritual planets; yatra-where; akrura-Akrura; adhayagat-had gone; pur-before.

"Thus Ka led all the cowherd men, headed by Nanada Mahrja, to the lake where Akrra was later to be shown the Vaikuha planetary system. They took their bath immediately and saw the real nature of the Vaikuhalokas.* Text 9 nanddayas tu ta dv paramnanda-nirvt ka ca tatra chando bhi styamna suvismit nanda-Nanda; adya-and the other cowherd men; tu- certainly tam-Lord Ka; dv-having seen; parama- ananda-nirvt-full of transcendental bliss; kam- Ka; ca-also; tatra-there; chandobhi-by the Vedic hymns; styamnam-being glorified; suvismit-greatly astonished. "After seeing the spiritual sky and the Vaikuhalokas, all the men, headed by Nanda Mahrja, felt wonderfully blissful, and coming out of the river, they saw Ka, who was being worshiped with excellent prayers."* Text 10 atndriyam ada-prvam, loka-pla varua, sva-gatim sva-dhma, skmm durjeym, upadhsyat ity artha. atindriyam-the word "atindriyam"; ada-prvam-means "never before seen" loka-pla-the word "loka-pla" varua-refers to Varuna; sva-gatim-the word "sva-gatim"; sva-dhma-means "His own transcendental abode; skmm-the word "skmm" durjeym-means "difficult to be understood; upadhsyat-the word "upadhsyat"; upadhasyati-means "will give"; na-the word "nah"; asmnmeans "us"; prati-to; prapyiyati-will cause to attain; iti-thus; sakalpitavanta-considering;iti-thus; artha-the meaning; In these verses the word "atndriyam" means "never seen before", the word "loka-pla" refers to the demigod Varua, the word "sva-gatim" means "His own transcendental abode", "skmm" means "very difficult to understand", "upadhsyat" means "will give", and "na" means "us". The cowherd men thought that Ka would enable them to enter the spiritual world. Text 11

jana iti. jana asau vraja-vs mama svajana. etasmin prapacika-loke avidybibhi kt ya uccvac gatayo deva-tiryag-daya. tsu sv gati bhraman tabhyo nirvieatay jann tam eva sv gatim. na vedety artha. tato 'ya bhramo yadyapi tat-tal-ll-poayaiva madya-ll-akty kalpitas tathpi tad-icchnusrea kaa-kati-aya tadya sarva-vilakaa sv gati darayan tam paneymti bhva. vailakaya cgre vyajanyam. janah iti-the passage beginning with the word "janah"; jana-the word "janah"; asau-this; vrajavs-the residents of Vraja; mama-My; svajana-relatives; etasmin-in this; prapacika-loke-material world; avidya-by ignorance; adibhi-and other material imperfections; kt-created; ya-which; ucca-higher; avac-and lower; gataya-statuses of life; deva-demigods; tiryag-animals; dayabeginning with; tsu-among them; svm-their own; gatim-abode; bhraman-wandering; tabhyafrom these states of existance; nirvieatay- without distinction; jann-perceiving; tm-that; evacertainly; svm-their own; gatim-abode; na-do not; veda- understand; iti-thus artha-the meaning; tata-therefore; ayam-this; bhrama-bewidlerment; yadyapi-although; tat-tat-various; ll-pastimes; poaya-for increasing; eva- certainly; madya-by My; ll-for pastimes; akty- potency; kalpitaconsidered; tathpi-nevertheless; tat- iccha-their desire; anusrena-in accordance with; kaakatipayam-for a moment; tadyam-their; sarva-vilaaam- extraordinary; svm-own; gatimdestination; darayan- revealing; paneymi-I shall take away; iti-thus; bhva-the meaning; vailakyam-extraordinariness; ca-also; agre-in the beginning; vyajanyam-is intended to be experienced. In these verses the word "jana" means the "residents of Vraja, who are all Ka's relatives and friends". Ka considered that the cowherd men of Vraja had wandered through various species of life in this material world, impelled by ignorance and other material faults, and therefore they were unaware of Lord Ka's own transcendental abode. In order to expand His own transcendental pastimes the Lord manifested His own ll-akti (pastime potency) and revealed Hs extraordinary abode to the residents of Vraja. Text 12 gopn sva loka r-golokam. ya khalu cintmai-prakara-sadma ity-dibhir bahu-varitavyakta-baibhavti-kranta-prapaca-loka-mahodayas tam. tamasa prakte param prapacanbhivyaktatvena tadyenpy asakaram. sta eva sac-cid-nanda-rpa evsau loka ity ha satyam iti. satydi-rpa yad brahma yac ca gutyate payanti tad eva sva-rpa-akti-vtti-vieaprakatyena satydi-rpvyabhicria goloka santam daraym seti prvenvaya. yathnyatrpi vaikuhe bhagavat-sandarbhodhta padmdi-vacana brahmbhinnatvcitvena darita tadvat. gopnm-of the cowherd men svam-own lokam-planet; r-golokam-Goloka; ya-which; khalucertainly; cintmai-prakara-sadma-iti-dibhi-in the Brahma-samhita (2.29):

cintmai-prakara-sadmasu kalpa-vkalakvteu surabhr abhiplayantam lakm-sahasra-ata-sambhrama-sevyamna govindam di-purua tam aha bhajmi bahu-in many places; varita-described; vyakta-manifest; vaibhava-opulence; ati-kranta-surpassing; prapaca-loka-material world "tamasa" prakte-means "the material nature"; param-above; prapaca-anabhivyaktatvena-as not material; tadyena-His; api-certainly; asakaram-not toucheed; atah eva-therefore; sat-eternal; cit-full of knowledge; nanda-and bliss; rpa-with a form; evacertainly; asau-this; loka-planet; iti-thus; ha-he describes; satyam iti-with the word "satyam"; satyaadi-rpam-wtih such a spiritual form; yat-which; brahma-spiritual realm; yat-which; ca-also; guaatyaye-in the postion above the three modes of material nature; payanti-they see; tat-that; evacertainly; sva-rpa-own form; akti-potency; vtti-action; vieea-specific; prakatyena-by the manifestation satya-adi-rpa-avyabhicriam-eternal and spiritual ; golokam-Goloka santamspiritual reality; daraym sa- revealed; iti-thus; prvea anvyaya-the meaning of these words; yatha-just as; anyatra api-in another place; vaikuhe-in aikunthaloka; bhagavat-sandarbha-in the Bhagavat sandarbha; udahtam-described; padma-adi-vacanam-in the statement of the Padma Purana and other Vedic literatures; brahma-abhinnat-vcitvena-described as purely spiritual; dasita-revealed; tadvat-in that way. The Goloka Vndvana planet, the ultimate destination of the cowherd residents of Vrajabhmi, is described in Brahma-sahit (5.29): "I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune."* The Goloka planet is completely spiritual and it is full of eternity, knowledge, and bliss. It is above the darkness of the material world (tamasa param). They who are above the three modes of material nature, and are in the transcendental position, are able to properly understand the Goloka planet. By manifesting His own transcendental potency, Lord Ka revealed the Goloka planet to the residents of Vrajabhmi. In the Bhagavat-sandarbha we have already quoted from the Padma Pura and many other Vedic literatures many verses describing the Goloka planet as the highest of all the Vaikuhalokas. Text 13 atha r-vndvane ca tda-darana katama-dea-sthitn te jtam ity apekym ha brahma-hradam akrra-trtham kena nt puna ca tad-jayaiva magna puna ca tasmt trtht ri-kenaiva uddht santo narkti-para-brahmaa r-ksya lokam golokkhya dadu. yatra ca brahma-hrade adhyaga at adhigatavn iti v.

atha-now; r-vndvane- in r Vndvana-dhama; ca-also; tda-daranam-appearing in that way; katama-dea-sthitnm-of many places; tem-of them; jtam- born; iti-thus; apekym-in reference to that; ha-he said; brahma-hradam-the "brahma-hradam"; akrra-trtham-the place known as Akrra-trtha; kena-By Ka; nt-brought; puna-again; ca-also; tat-ajaya-by His order; magna-immersed; puna-again; ca-also; tasmt-from that; trtht-holy place; r-kena-by r Ka; eva- certainly; uddht-risen; santa-being; nara-akti-in the form of a human being; para-of the wupreme; bramaa-Godhead; r-kasya-of r Ka; lokam-planet; goloka-akhyamnamed Goloka; dadu-saw; yatra-where; ca-also; brahma-hrade-at Brahma-hrada; adhyagat-the word "adhyagat"; aaut-offered prayers; adhigatavn-learned the truth; iti- thus; v-or. The cowhered men, coming from all different parts of Vndvana, were brought to Akrratrtha by Ka. By Ka's order they took bath in the lake there and also came out of the lake. The word "brahmaa" means " of r Ka, the Supreme Personality of Godhead, whose transcendental form appears like that of a human being", "loka" means "Goloka", "yatra" means "at Brahma-hrada", and "adhyagat" may mean "offered prayers" or "understood the truth about Ka". Text 14 sarvatraiva r-vndvane yadyapi tat-prakeo 'sau goloko darayitu akya syt tathpi tattrtha-mhtmya-jpanrtham eva v vinodrtham eva v tasmin majjanam iti jeyam. sarvatra-everywhere; eva-certainly; r-vndvane- in r Vndvana-dhama; yadyapi-although; tat-of that; praka-manifestation; visesa-specific; asau-that; goloka-Goloka; dasayitum-to be revealed; akya-is able; syt- may be; tathpi-nevertheless; tat-that; trtha-holy place; mhtmyaglories; jpana-teaching; artham-for the purpose; eva-certainly; v-or; vinoda-pastimes; artham-for the purpose; eva-certainly; v-or; tasmin-in that lake; majjanam-immersion; iti-thus; jeyam-may be understood. r Ka could have revealed Goloka Vndvana to the cowherd men from any place within Vndvana-dhma. Goloka was revealed at Brahma-trtha in order to glorify that specific place, or also it may be said that Goloka was revealed at that place because the Lord wished to perform that specific pastime there. Text 15 atra sv gatim iti tadyat-nirdeo gopn sva lokam iti ah-sva-abdayor nirdea kam iti skt tan-nirdea ca vaikuhntara vyavacchidya r-golokam eva pratipdayati. ata eva te tad-darant paramnanda-nirvtatva suvismitatvam api yuktam uktam. tasyaiva putratvt. tathaiva putrdi-rpeaivodayc ca.

atra-in these verse; svm gatim iti-the word 'svam gatim"; tadyat-nirdea-description; gopnm-of cowherd men; svam-own; lokam-planet; iti-thus; ah-in the genetive case; svaabdayoh-the two times the word "sva" is used; nirdea-indication; kam-Ka; iti-thus; sktdirectly; tat-nirdea-indication of that; ca-also; vaikuh-Vaikuhloka; antaram-within; vyavacchidya- specifying; sri-golokam-r Goloka; eva-certainly; pratipdayati-establishes; atah-evatherefore; tem-of them; tat-darant-because of seeing Goloka; parama-ananda-nirvtatvamtranscendental bliss; suvismitatvam-great astonishment; api-also; yuktam-engaged; uktam-it is described; tasya-of Him; eva-putratvt-because of the sonship; tatha-in the same way; eva-certainly; putra-of son; adi-rpea-and other relationships; eva-certainly; udayt-because of the arisal; ca-also. In the words "sv gatim" and "sva lokam", the word "svam" is understood to function as if in the genitive case. In both places the word "svam" means "of the cowherd men". The spiritual abode described in these verses is Goloka Vndvana, which is situated in the highest part of the Vaikuhalokas, and which is the specific abode of r Ka. By seeing the Goloka planet, the cowherd men became astonished and filled with transcendental bliss. When they saw child Ka, whom they regarded with feelings of parental affection, glorified by the Personified Vedas on the Goloka planet, they became struck with wonder. Text 16 tath tatra ka yath dadus tath tat-parikaraam anye darannuktes t eka eva tatra parikara ity abhivyajyate. tata ca ll-dvaye kavat tem eva praka-bheda. yad ca prakabhedo bhavati tad tat-tal-ll-rasa-poya teu tat-tal-ll-aktir evbhimna-bheda parasparam ananusandhna ca prya sampdayatti gamyate. udhariyate cgre. ata evoktam "na veda sv gati bhraman iti. tath ca satdn r-vraja-vsin kathacij jtay tadasyecchay tebhyas team eva tadapraka-viedika darsitam iti gamyate. na ca prakntaram asambhvanyam. paramevaratvena tat r-vigraha-parikara-dhma-lldnm yugapad ekatrpy ananta-vidhavaibhava-praka-la-tvat. tad evam ukto 'rtha samajasa eva. r-uka. tath-in the same way; tatra-there; kam-Ka; yath-just s; dadsu-they saw; tath-in the same way; tat-of r Ka; parikaraam-of the associates; anyem-other; darana-sight; anuktebecause of the lack of description; t/e-they; eka-one; eva-certainly; tatra- there; parikaraassociate; iti-thus; abhivyajyate-is manifest; tata-because of this; ca-also; ll-dvaye-in both pastimes; kavat-just s Ka; team-of them; praka-of manifestation; bheda-difference; yadwhen; ca-also; praka-of manifestation; bheda-distinction; bhavati-is; tad-then; tat-tat-ll-rasaof the Lord's various transcendental pastimes; poya-for increasing; teu-among them; tat-tatvarious; ll-of pastimes; akti- potency; eva-certainly; abhimna-bhedam-distinction; parasparammutually; an-anusandhnam-without inquiry; ca- also; prya-for the most part; sampdayatieffects; iti- thus; gamyate-is attained; udhariyate-will be described; ca-also; agre-at the beginning; atah eva-therefore; uktam-is said; na-not; vda-know; svm-their own; gatim-destination; bhramanbeing bewildered; iti-thus; tath-in the same way; ca-also; sati-being so; idnm-at present; r-vrajavsinm-of the residents of Vraja; kathacit-somewhat; jtay-produced; tada-like this; icchay-

with a desire; tebhya-from them; tem-of them; eva-certainly; tdam-like this; prakamanifestation; viea-specific; adikam-beginning with; daritam-revealed; iti -thus; gamyate-is attained; na-not; ca-also; praka-manifestation; antaram- another; asambhvanyam-not possible; parama-ivaratvena-as the Supreme Personality of Godhead; tat-of r Ka; r-vigraha-of the transcendental form; parikara-associates; dhma-abode; lla-pastimes; adnm-of those things beginning with these; yugapat-simultaneously; ekatra-in one place; apieven; ananta-unlimited; vidha-manifestations; vaibhava-of opulences; praka-manifestation; lavat- because of possessing the nature; tat-therefore; evam-in this way; ukta-spoken; arthameaning; samajasa-properly; eva-certainly; r-uka-spoken by Sri Sukadeva Gosvami. We may note in this description of rmad-Bhgavatam that there is no mention of r Ka's revealing the Lord's associates on the Goloka planet. The reason for this is that the residents of Gokula Vndvana on this earth are the same personages who accompany the Lord in the Goloka planet in the spiritual world. Because the residents of Gokula were unaware of their actual identity and abode in the spiritual world (na veda sv gati bhraman) the Lord revealed to them their actual home in the spiritual world. The Lord's transcendental form, associates, abode, pastimes, and everything else in relation to the Lord possess unlimited opulence. They have the power to be manifest in many places simultaneously. Therefore it is not impossible that the residents of earthly Vndvana were the same liberated souls who associate with the Lord in Goloka Vndvana. Anuccheda 117 Text 1 eva dvrakdn tasya nitya-dhmatva siddham. atha tatra ke tvad asya parikara. ucyate. puryor ydavdayo vane r-gopdaya ceti. devrakdi-nitya-dhmatvena te svata siddham. tad-rpative parikarntarnm ayuktatvd aravac ca. tat-parikaratvenaivradhandi-vkyni daritni darayitavyni ca. ata evokta padme krttika-mhtmye r-ka-satyabhm-savde evam-in this way; dvraka-adnam-of Dvaraka and the other abodes of the Lord; tasya-of Him; nitya-dhmatvam-the status s eternal abodes; siddham-is proven; atha-now; tatra- there; ke-who? tvat-to that extent; asya-of that; parikara-associates; ucyate-it is said; puryo-of the two cities (Mathur and Dvaraka); ydava-adaya-the associates beginning with the members of the Yadu dynasty; vane-in Vndvana; r-gopa-adaya-the gopas, gopis and others; ca- and; iti-thus; dvrakaDvraka; adi-beginning with; nitya-dhmatvena-as the eternal abode; tem-of them; svata siddham-axiomatic; tat-rpatve-in that form; parikara-antaram-other associates; ayuktatvt-because of impropriety; aravat-because of not being described in the Vedic literatures; ca-also; tatparikaratvena-as the Lord's associate; eva-certainly; aradhana-worship; adi-beginning with; vkynistatements; daritni-revealed; daarayitavyni-should be revealed; ca-also; atah eva- therefore; uktam-spoken; padme-in the Padma Purana; krttika-mhtye-in the glorification of Karttika; rka-of r Ka; satyabhm-and Satyabhm; savde-in the conversation.

Having decisively proven that Vndvana, Mathur and Dvrak are the eternal abodes of Lord Ka, we shall now begin our discussion of the Lord's liberated associates. Who are the Lord's associates in these three abodes? In the two cities of Mathur and Dvrak, the Lord's associates are headed by the members of the Yadu dynasty, and in Vndvana the gopas, gops, and others are the associates of the Lord. There is no description in the Vedic literatures of any other asociates of the Lord. The exalted status of the Lord's associates is described by Lord Ka in the following verse from the Krttika-mhtmya of the Padma Pura: Text 2 ete hi ydav sarve mad-ga eva bhmini sarvad mat-priy devi mat-tulya-gua-slina iti eva-krn na devdaya. ete-these; hi-certainly; ydav-members of Yadu dynasty; sarve-all of them; mat-gan-My associates; eva- certainly; bhmini-My dear Satyabhama; sarvad-in all respects; mat-priy-dear to Me; devi-O queen; mat-with Me; tulya-equality; gua-qualitites; lina-possessing; iti- thus; evakrt-because of the word "eva"; na-not; deva-the demigods; adaya-and others. "My dear Queen Satyabhm, the members of the Yadu dynasty are very dear to Me. They are all My intimate associates, and their transcendental qualities are equal to My own." We may note that by using the "eva" (certainly) it is is emphasized that this description applies only to the Ydavas and not to the demigods or anyone else. Text 3 r-hari-vae 'py aniruddhnveaa tdatvam evoktam akrrea devn ca hitrthya vaya yta manuyatm iti. r-hari-vae-in the Hari-vamsa; api-also; aniruddha-fro Aniruddha; anveae-in the description of the search; tdatvam-this same point; eva-certainly; uktam-is spoken akrrea-by Akrra; devnm-of the demigods; ca-also; hita-arthya-for the welfare; vayam-we; yta-have attained; mauyatm-the status of human beings; iti-thus.

That the members of the Yadu dynasty are more exalted than the demigods is confirmed by Akrra in the Aniruddhnveaa chapter of the Hari-vaa: "In order to beneifit the demigods, we members of the Yadu dynasty are present on this earth, appearing as ordinary mortals." Text 4 r-mathury tv avatrvasare nbhivyakta api nighatay kecit tasym eva vartamna ryante. yath r-goplottara-tpanym yatrsau sasthita kas tribhi akty samhita rmniruddha-pradyumnai rukmiy sahito vibhu r-mathurym-at Mathur -puri; tu-certainly; avatra-of the appearance; avasare-at the time; na-not; abhivyakte- manifested; api-even; nighatay-with secrecy; kecit-some; tasym-at Mathur ; eva-certainly; vartamna-at ptesent; ryante-are heard; yath-just as; r-gopla-uttaratpanym-in the Gopala-tapani Upanisad 2.40; yatra-where; asau-He; sasthita-situated; kaKa; tribhi- by the three; akty-with His potency; samhita- accompanied; rma-by Lord Balarama; aniruddha-Aniruddha; pradyumanai-and Pradyumna; rukminya-and by Srmati Rukmi-devi; sahita-accompanied; vibhu-the all powerful Supreme Personality of Godhead. The same pastimes the Lord enjoyed at Mathur during His manifest presence are secretly enjoyed by Him there even today. This is described in Gopla-tpan Upaniad (2.40): "Lord Ka, accompanied by His three potencies, and by Balarma, Pradyumna, Aniruddha, and Rukmi, eternally stays in delightful Mathur-pur." Text 5 r-vndvane tai sad vihra ca. yath padma-ptla-khae r-yamunm uddiya aho abhgya lokasya na pta yamun-jalam go-gopa-gopik-sage yatra krati kasah iti.

r-vndvane-in r Vndvana; tai sad-with them; vihra-pastimes; ca-also; yath-just as; padma-ptla-khae-in the Ptla-khaa of the Padma Purana; r-yamunm-the yamun river; uddiya-in relation to; aho-Oh; abhgyam-misfortune; lokasya-of those living entities; na-not; ptamdrunk; yamun-of the Yamuna; jalam-the water; go-the surabhi cows; gopa-the cowherd men and boys; gopik- and the gopis; sage-in the company; yatra-where; krati- performs pastimes; kasah-r Ka, the killer of Kamsa; iti-thus. That r Ka eternally enjoys pastimes in Vndvana accompanied by His associates is confirmed by the following statement of Padma Pura, Ptla-khaa, where the Yamun's glories are described: "How unfortunate are they who have never drunk the waters of the Yamun where, accompanied by the cows, gopas, and gops, r Ka enjoys pastimes eternally!" Text 6 skande tu vatsair vatsa-taribhi ca sad krati mdhava vndvanntara-gata sa-rmo balakair vta iti. skande-in the Skanda Purana; tu-also; vatsai-with the calves; vatsa-taribhi-with the cowherd boys; ca-also; sad- eternally; krati-performs pastimes; mdhava-r Ka; vndvanaVndvana; antara-gata-entered within; sa-along with; rma-Balarama; balakai-with the boys; vta-accompanied; iti-thus. This is also confirmed by the following statement of the Skanda Pura: "Accompanied by Balarma, the cowherd boys, and the calves, r Ka enjoys pastimes in the forest of Vndvana eternally." Text 7 na tu prakaa-ll-gatebhya ete bhinna. ete hi ydav sarve ity anusrt. tath hi padmanirmna-khae ca r-bhagavad-vkyam nitya me mathur viddhi vana vndvana tath

yamun gopa-kany ca tath gopla-blakn mamvatro nityo 'yam atra m saaya kth iti. na-not; tu-but; prakaa-manifest; ll-pastimes; gatebhya-from those who participated; ete-they; bhinna- different; ete-these; hi-certainly; ydav-Ydavs; savre-all; iti-thus; anusrt-according to these words; tath hi-furthermore; padma-nirmna-khae-in the Niramana-khanda; of the Padma Purana; ca-also; r-bhagavat-of the Supreme Personality of Godhead; vkyam-the statement; nityam- eternal; me-My; mathurm-Mathur ; viddhi-please know; vanam-the forest; vndvanam-of Vndvana; tath-in the same way; yamunm-the Yamuna river; gopa kany-the gopis; ca- also; tath-in the same way; gopla-blakn-the cowherd boys; mama-My; avatarincarnation; nitya-eternal; ayam- this; atra-in this connection; m-don't; saayam-doubt; kthentertain; iti-thus. The Lord's associates in His manifest pastimes are not different from His eternal associates. This is described in the Lord's words to Satyabhm: "All the members of the Yadu dynasty are My eternal associates". This is also described in the Padma Pura, Nirmna-khaa, where Lord Ka says: "Know that My Mathur is eternal. So also is Vndvana. So also are the Yamun, to gops, and the gopa boys. This incrnation of Mine is eternal. Do not doubt." Text 8 atas tan evoddiya rutau ca, tatra ku ta v vastuny umasi gamdhye yatra gvo bhri-g aysa. tad urugyasya va parama padam avabhti bhri. iti. ata-therefore; tan-to them; uddiya-in relation; rutau-in the smriti ca-also; tatra-there; ku-in the Rg Veda; ca-and; tam-that; vm-of Ka and Balarma; vastuni-the transcendental abodes; umasi-we desire; gamdhye-to attain; yatra-where; gva-surabhi cows; bhri-with excellent; g-horns; aysa-move about; atra- in the same scripture; aha-the seer describes; tat-that; urugyasya-of Lord Ka, who is glorified by the liberated souls; vrsna-and who fulfills all the desires of the devotees; paramam-transcendental; padam-abode; avabhti-is splendidly manifest; bhri-unlimitedly; iti-thus. The Lord's aprakaa (unmanifested) pastimes in the spiritual world are described in the g Veda (1.154.6):

"O Ka and Balarma, we desire to attain Your transcendental abode full of splendid surabhi cows with beautiful horns. This spiritual realm is the abode of Lord Ka, who is glorified by liberated souls and whose lotus feet fulfill all the devotees' desires." Text 9 vykhyt ca tam tni vm yuvayo ka-rmayo vastni ll-sthnni ga-madhye gantu prptum umasi kmaymahe. vykhytam-explanation; ca-also; tam-the word "tam"; tni-means "them"; vm-the word "vam"; yuvayo-means "of You two"; ka-rmayo-and refers to Lord Ka and Lord Balarama; vastnithe word "vastni"; ll-sthnni- means "places of pastimes; ga-madhye-the "ga-madhye" gantummeans " to go to"; prptum-or "to attain"; umasi-the word "usmasi"; kmaymahe-means "we desire"; An explanation of this verse follows: In this verse the word "tam" means "them, "vm" means "of You two" and refers to Lord Ka and Lord Balarma, "vastni" means "places of pastimes", "gamadhye" means "to go to" or "to attain", and "umasi" means "we desire". Text 10 tni ki viini. yatra yeu bhri-g mah-gya gva vasanti. yathopaniadi bhmavakye dharmi-parea bhma abdena mahiham evocyate, na tu bahutaram iti. ytha-dyaiva vara bhri-g bahu-gyo bahu-ubha-lakaaiti va. aysa ubha. atra bhmau tal-loka-vedaprasiddha r-golokkhyam urugyasya svaya-bhagavata va sarva-kma-dughacaranravindasya paramam prapacttam padam sthnam bhri bahudh avabhti ity ha veda iti. tni-they; kim-what?; viini-distinguishing characteristics; yara-the word "yatra"; yeu-means "among them"; bhri-g-the word "bhuri-srngah"; mah-gy-means "with large horns"; gva-cows; vasanti- reside; yatha-just as; upaniadi-in the Upanisads; bhma-vakye-the word "bhuman"; dharmai-parea-by the saintly devotee; bhma-abdena-by the word "bhuman"; nahiham- greatness; eva-certainly; ucyate-is described; na-not; tu- but; bahutaram-plurality; itithus; ytha-of the herd of surabhi cows; dya-by the sight; vara-excellent; bhri-g-intended by the word "bhri-g"; bahu-gy-"bahu-gay"; bahu-the word "bahu"; ubha-means "beautiful"; lakaa-indirect meaning; iti- thus; va-or; aysa-the word "ayasah" ubha-means "splendid"; atra-the word "atra"; bhmau-means "on this earth"; tat-that; loka-among the people veda-in the vedas; prasiddham-celebrated; r-goloka-akhyam-named Goloka; urugyasya-the word "urugayasya"; svayam-bhagavata-means "of the Original Personality of Godead"; vrsna-the "va" sarva-kma-dugha-caraa-aravindasya-means "of Him whose lotus feet fulfill all desires"; paramam-the "paramam"- the word "paramam"; prapaca-attam-means "beyond the material energy"; padam-the word "padam"; sthnam-means "abode"; bhri-the word "bhuri"; bahudh-means

"in many ways; avabhti-manifested; iti-thus; ha-he says; vede-in the g Veda; iti-thus. How is this transcendental abode described? The description is found in the phrase that follows the word "yatra". Synonyms for difficult words follow: "yatra" means "upon the surabhi cows"; "bhrig" means "there are beautiful horns" ("bhri" means "beautiful" as well as "many". We see a similar secondary usage of the word "bhman" which is used in the Upaniads not to express plurality, but to mean "great"). "aysa" means "splendid", "atra" means "in the earthly Goloka Vndvana, which is famous both in the world and in the Vedas", "urugyasya" means "of the original Personality of Godhead", "va" means "of Him whose lotus feet fulfill all desires", "paramam" means "beyond the reach of material energy", "padam" means "abode", "bhri" means "in many ways"; and "avabhti" means "manifested". This description of Goloka Vndvana is found in the g Veda. Text 11 yajusu madhyandinyas tu ya te dhmany umasi ity dau vioh parama padam avabhti bhri it pahanti. yajasu-in the Yajur Veda; madhyandinya-the Madhyandina-sruti; tu-also; ya-which; te-they; dhmani-the transcendental abode; umasi-we desire; iti-thus; dau-in the passage beginning; vio-of Lord Viu; paramam padam- the transcendental abode; avabhti-manifests; bhri-in many ways; iti-thus; pahanti-they read. The transcendental abodes of the Lord are also described in the Madhyandina-ruti of the Yajur Veda in the following words: "We desire to attain the many transcendental abodes of Lord Viu". Text 12 padmottara-khde tu yat tv iya ruti paravyoma-prastava udht, tat paramavyomagolokayor ekatpatty-apekayeti mantavyam. go-abdaysa andimaty eva pracra-prayogena jhahity-artha-pratte, r-golokasya brahma-sahit-hari-vaa-moka-dharmdiu prasiddhatvc ca. padma-uttara-khe-in the Uttara-khanda of the Padma Purana; tu-certainly; yat-which; tucertainly; iyam-this; ruti-Vedic assertion; paramavyoma-of the Vaikuh planetary system; prastave-at the beginning; udht- described; tat-therefore; paravyoma-of Vaikuh; golokayoand of Goloka; ekata-apatti-identy; apekaya-in consideration of; iti-thus; mantavyam-should be considered; go-abdasya-of the word "go"; andimati-with the bulls; eva-certainly; pracra-

prayogena-in the plural; jhahiti-at once; artha-meaning; prtte-becasue of conviction; rgolokasya-of r Goloka; brahma-sahit-in the brahma-sahit; hari-vaa-Hari-vaa; mokadharma-Moka- dharma; adiu-and other Vedic literatures; prasiddhatvt- because of fame; ca-also. In the Uttara-khaa of the Padma Pura, Goloka Vndvana is described as one of the spiritual Vaikuh planets. Goloka Vndvana, the abode of many surabhi cows, is also glorified in the Brahma-sahit, Hari-vaa, Moka-dharma, and other Vedic literatures. Text 13 atharvni ca r-gopla-tpanym "janma-jarbhym bhinna sthnur ayam acchedyo 'ya yo 'sau saurye tihati yo gou tihati yo 'sa g playati yo 'sau gopeu tihati ity di. artharvani-in the Artharva Veda; ca-also; r-gopala- tapanyam-in the Gopla-tpani Upanisad (2.23); janma-from birth; jarbhym-and old age; bhinna-different; sthnu- unchanging; ayamHe; acchedya-who cannot be cut; ayam-He; ya-who; asau-He; saurye-on the shore of the Yamuna; tihati-remaining; ya-who; asau-He; gou-among the cows; tisthati-remaining; ya-who; asau-He g-the cows; playati-protects; ya-who; asau-He; gopeu-among the cowherd men and boys of Vraja; tihati-stays; iti di-in the passage thus beginning. It is described in the Atharva Veda (Gopla-tpan Upaniad 2.27) in these words: "Ka, who is free from birth and death, who is unchanging, who cannot be cut, who stays by the Yamun, who stays among the surabhi cows, and who protects the surabhi cows, stays among the cowherd boys." Text 14 tad evam ubhayem api nitya-paradatve siddhe yat tu astrghata-kata-via-pna-mrchtattva-bubhtsa-sasra-nistropadespadatvdika ryate, tad bhagavata iva narallaupayikatay prapacitam it mantavyam. tat-therefore; evam-in this way; ubhayem-among them; api-also; nitya-paradatve-in the state of being eternal associates; siddhe-perfected; yat-which; tu-but; astra-from weapons; aghata-by blows; kata-wounded; via-of poison; pna-from drinking; mrch-fainting; tattva-the truth; bubhtsa-desire to know; sasra-material existence in the cycle of birth and death; nistraovercoming; upadea- instruction; aspadatva-as the abode; adikam-beginning with; ryate-is heard; tat-that; bhagavata-of the Supreme Personality of Godhead; iva-just like; nara-lla-aupayikatay-

possessing pastimes just like an ordinary human being; prapacitam-material; iti-thus; mantavyammay be considered by the unintelligent. Although we have proved that the cowherd residents of Gokula and the members of the Yadu dynasty are the eternal associates of r Ka, some unintelligent people may think that these great devotees are simply ordinary human beings like themsleves. They may quote the following pastimes to prove the ordinariness of these great devotees: 1. The Pavas and Ydavas were wounded by weapons in their fighting pastimes as katriyas; 2. the cowherd boys fell unconscious after drinking the Yamun's water that had been poisoned by Kliya; and 3. Mahrja Vasudeva's asked about the nature of the Absolute Truth and the way to become free from the cycle of birth and death (Vasudeva asked these questions of Nrada Muni at the time of the eclipse at Kuruketra). These pastimes of the devotees appear like the activities of ordinary persons, just as the Supreme Personality of Godhead Himself displays pastimes that appear like the activities of an ordinary living entity. Text 15 tath taveya vima buddhi ity dikam, skt r-rukmi prati r-baladeva-vkye. tath-in the same way; tava iyam vima buddhi-iti dikam- rmad-Bhgavatam (10.54.42) the entire verse is: taveya viam buddhi sarva-bhteu durhdam yan manyase sadbhadra suhda bhadram ajavat skt-directly; r-rukmim prati-to r Rukmini-devi; r-baladeva-of Lord Balarama; vke-in the statement Another example of an eternal associate of r Ka acting like an ordinary conditioned soul is r Rukmi-dev. who lamented for the distressess suffered by her unworthy brother, Rukm. Lord Balarma rebuked her in the following words (rmad-Bhgavatam (10.54.42): "My dear Rukmi, your affection for your brother Rukm, who has created enmity with so many persons is a perverse consideration befitting an ordinary materialistic person. Your brother's character is not at all adorable, considering his treatment toward other friends, and yet, as an ordinary woman, you are so affectionate to him. He is not fit to be your brother, and still you are lenient to him."*

Text 16 yac ca rmad-uddhavam uddiya sa katha sevay tasya klena jarasam gata ity uktam, tad api cira-kla-sev-ttparyakam eva. yat-which; ca-also; rmad-uddhavam-uddhava; uddiya-in reference to; sa-Uddhava; kasthamhow; sevay-by such service; tasya-his; klena-in course of time; jarasam- invalidity; gataundergone; iti-thus; uktam-said; tat-that; api-even; cira-kla-for a long time; sev-devotional service; ttparyakam-meaning; eva-certainly. Another example of the so-called ordinariness of the Lord's eternal associates is Uddhava, who appeared to grow old, just as an ordinary conditioned soul. This is described in the following verse from the rmad-Bhgavatam (3.2.3): "Uddhava thus served the Lord continually from childhood, and in his old age that attitude of service never slackened. As soon as he was asked about the message of the Lord, he at once remembered all about Him."* Text 17 tatra pravayaso 'py asan yuvno 'ti-balaujasa iti virodht. tatra-there; pravayasa-the old men; api-even; asan- became; yuvna-youthful; ati-with great; bala-ojasa- strength; iti-thus; virofhat-from the contradiction. Another example of the so-called ordinary nature of the devotees is the description that the residents of Mathur were subject to the afflicton of old-age, just as any ordinary conditioned souls. This is described in rmad-Bhgavatam (10.45.19): "Even the old-men of Mathur became fully invigorated with youthful energy and strength by regularly seeing Lord Ka."* Text 18

kvacic ca prakaa-lly prapacika-loka-miratvd yathrtham eva tad-dikam. yath atadhanva-vadhdau. kvacit-sometimes; ca-also; prakaa-lly-of the manifest pastimes; prapacika-loka-with the material world; miratvt-because of mixture; yath-artham-proper; eva- certainly; tat-dikam-these examples; yath-just as; atadhanva-of atadhanva; vadha-of the death; adau-in the beginning. Because the manifest pastimes of the Lord and His devotees are displayed within the material world, it is sometimes proper for these pastimes to appear like those of ordinary persons. An example of this is Ka's seemingly cruel and vengeful killing os atadhanv, the murderer of the Lord's father-in-law. Text 19 antargn bhagavat-sadharaya tu ydavn uddiyoktam mat-tulya-gua-lina iti. gopn uddiya ca gopai samna-gua-la-vayo-vilsa-veai ca iti; padma-nirmna-khae ca gopla munaya sarve vaikuhnanda-mrtaya iti. antargnm-of the confidential associates; bhagavat- with the Supreme Personality of Godhead; sadharayam-equality; tu-certainly; ydavn-the members of the Yadu dynasty; uddiyain relation to; uktam-said; mat-to Me; tulya-equal; gua-slina-in transcendental qualities; iti-thus; gopn- the cowherd boys; uddiya-in relation to; ca-also gapai- with the cowherd boys; samnaequal; gua-qualities; la- character; vbaya-age; vilsa-pastimes; veai-and appearance; ca-also; itithus; padma-nirmna-khae-in the Nirmna-khaa of the Padma Purana; ca-also; gopla-the cowherd boys; munaya-great devotees; sarve-all; vaikuha- of the Personality of Godhead; anandabliss; mrtaya-forms; iti-thus. That the confidential associates of the Lord are almost equal to the Lord Himself is confirmed in the following statements from Vedic literature: "Although I am the Supreme Personality of Godhead, the members of the Yadu dynasty possess transcendental qualities equal to My own." "The cowherd boys are equal to Lord Ka Himself in their qualities, character, age, pastimes, and appearance". "All the cowherd boys are great devotees, and they possess transcendental blissful forms, equal to the spiritual form of Lord Ka Himself." -Padma Pura, Nirmna-khaa

Text 20 yato yo vaikuha r-bhagavn, sa ivnanda-mrtayas te tatas tat-parama-bhaktatvd eva muaya ity ucyate. na tu muny-avatratvd it jeyam. naite surea ayo na caite ity dikam rbaladeva-vkya ca bhagavad-virbhva-lakaa-gopdnm keya v kuta yt daiv v nary utsur ity di prptam anyatvam eva niedhati, na tu prve ca tad vidadhti, kalpana-gauravd iti jeyam. yata-from which; ya-who; vaikuha-the word "vaikuha"; r-bhagavn-is a name of the Supreme Personality of Godhead; sa-He; iva-just like; ananda-of transcendental bliss; mrtayaforms; te-they; tata- therefore; tat-parama-bhaktatvt-because of being great devotees of the Lord; eva-certainly; munaya-the word "munaya"; iti-thus; ucyate-is said; na-not; tu-but; muni- of sages; avatratvt-as incarnations; iti-thus; jeyam-it should be undrstood; na-not; ete-these boys; suraia-the best of the demigods; aya-great sages; na-not; ca-and; ete-these calves; iti-thus; dikamin the passsage beginning; r-baladeva-of Lord Balarama; vkyam-the statement; ca- also; bhagavatof the Supreme Personality of Godhead; virbhva-appearance; lakaa-characteristic; gopa-adnmof the cowherd boys and calves; ka-who? iyam-this; v-or; kuta-from where; yt-has come; daivwhether demigod; v-or; nari-woman; uta-or; asur-demoness; iti- thus; di-in the passage beginning; prptam-attained; anyatvam-another ature; eva-certainly; niedhati-prohibits; na-not; tu-but; prvem-of the previous boys and calves; ca-also; tat-that; vidadhti-places; kalpana-of conception; gauravt-because of gravity; iti-thus; jeyam-may be understood. In this last quote the word "vaikuha" is a name of the Supreme Personality of Godhead, and the compound word "vaikuhnanda-mrtaya" means that the cowherd boys had transcendental blissful forms, just like the form of Lord Vaikuha Himself. The word "munaya" used in this last quote means that the cowherd boys are great devotees. It should not be taken to mean that the cowherd boys are incarnations of various great sages. This is confirmed by the followng statement of Lord Balarma (rmad-Bhgavatam 10.13.39): "O Supreme Controller! These boys are not great demigods, as I previously thought. Nor are these calves great sages like Nrada. Now I can see that You alone are manifesting Yourself in all varieties of difference. Although one, You are existing in the different forms of the calves and boys."* When Brahm had stolen the cowherd bys and calves, Ka manifested Himself as so many boys and calves to replace His friends who were stolen by Brahm. Bewildered by this manifestation of Ka's potency, Balarma exclaimed: "Who is this mystic power, and where has she come from? Is she a demigod or a demoness? She must be the illusory potency of My master Lord Ka, for who else can bewilder Me?"* Someone may say that the cowherd boys, who had been stolen by Brahm and were sleeping under the spell of his mystic potency, were great sages and demigods, and it is only the viu-tattva

expansions of Ka whom Lord Balarma is declaring are not sages or demigods. Even though some may speak in that way, it should be understood that as intimate associates of Lord Ka, the demigods should be understood to be much more than demigods or sages. Text 21 yukta caia tat-sdyam tasytma-tantrasya harer adhitu parasya mydhipater mahtmana pryea dt iha vai manohar caranti tad-rpa-gua-svabhv iti r-yama-vkydy-anugatatvt. tasya-of Him; tma-tantrasya-being self sufficient, not dependent on any other person; harethe Supreme Personality of Godhead;adhitu-who is the master of everything; parasya- the Transcendence; my-adhipate-the master of the illusory energy; mah-tmana-of the Supreme Soul; pryea-almost; dt-the order carriers; iha-in this world; vai-indeed; manohar-pleasing in their dealings and bodily features; caranti-they move; tat-of Him; rpa-possessing the bodily features; gua-the transcendental qualitites; sva-bhv- and nature; iti-thus; r-yama-of Yamaraja; vkya-adi-anugatavt- according to the statement. The exalted posititon of the liberated devotees, who have the same qualities and powers as the Lord Himself is described by Yamarja (rmad-Bhgavatam 6.3.17): "The Supreme Personality of Godhead is self-sufficient and fully independent. He is the master of everyone and everything, including the illusory energy. He has His form, qualities and features; and similarly His order carriers, the Vaiavas, who are very beautiful, possess bodily features, transcendental qualities and a transcendental nature almost like His. They always wander within this world with full independence."* Text 22 da ca yath prathame praviat puram ity rbhya madhu-bhoja-darhrhakukurndhaka-vibhih tma-tulya-balair gupt ity dau dam-observed; ca-also; yath-in the following way; prathame-in the First Canto of rmad-

Bhgavatam; praviat puram iti rbhya-in the passage beginning with the words "pravisat puram" (1.11.11-12); madhu-Madhu; bhoja-Bhoja; darha-Darha; arha-Arha; kukura-Kukura; andhakaAndhaka; vibhi-by the descendants of Vi; tma-tulya-as good as Himself; balai-by strength; guptm-protected; iti-dau-in the passage beginning. That the associates of the Lord are almost His equals is also described in the following verse of rmad-Bhgavatam (1.11.12): "As Bhogavat, the capital of Ngaloka, is protected by Ngas, so was Dvrak protected by the descendants of Vi-Bhoja, Madhu, Darha, Arha, Kukura, Andhaka, etc.-who were as strong as Lord Ka,"* Text 23 ata eva gopa-jti-praticchann dev gopla-rpim ire ka rma ca na iva naa npa ity atra smnyam eva scitam. atah eva-therefore; gopa-of cowherd boys; jti-in the family; praticchann-disguised; dev-the demigods; gopla-rpim-cowherd boys; ire-glorified with prayers; kam-Lord Ka; rmamLord Balarama; ca-and; nat-one artist; iva-just like; natam-to another artist; npa-O king; itithus; atra-in this verse; smnyam-equality; eva- certainly; scitam-is indicated. The equality of Lord Ka and His intimate associates is also described in the following verse (rmad-Bhgavatam 10.18.11): "The cowherd boys, who were almost equal to Ka, were encouraging Ka in His dancing, just as one artist encourages another with praise."* Text 24 artha ca dev r-kvarae mad-bhakta-pjbhyadhik iti nyyena tadvad evopsya api rdmdayo gopa-jty paricchann anya-gopa-smnya-bhvena pryas tdatay lakayitum aakya. tatra ka rma ca gopla-rpiam iti dntam. yath tdv api tau tad-rpiau tath te 'pty artha. atra 'deva ity anena mahattva smyam. gopla-rpiam ity anena prakti-

vea-ll-smyam, nat iva naam ity anena guna-smya cbhipretam iti. artha-the meaning; ca-also; dev-the word "devah"; r-ka-avarae-in the concealment of Ka; mat-My bhakta-fo the devotees; pja-worship; abhyadhik-is more important; iti-thus; nyyena-by the example; tadvat-in that way; eva-certainly; upsya-worshippable; api-also; rdmaadya-rdama and the other cowherd boys; gopa- jty paricchann-the phrase "gopa-jtiparicchann"; anya-gopa-with the other cowherd boys; smnya-bhvena-with equality; prya-for the most part; tdatay-like that; lakayitum-to be characterized; aakya-not able; tatra-in that connection; kam rmam ca gopla-rpiam-the phrase "kam ramam ca gopla-rpinam"; itithus; dntam-is an example; yath-just as; tdu-like that; api-also; tau-Ka and Balarama; tatrpiau-with the forms of cowherd boys; tath-in the same way; te-the many cowherd boys; apialso; iti-thus; artha-the meaning; atra- in this connection; deva iti anena-by the word "deva"; mahattva-smyam-is intended "with the same glory"; gopla-rupim iti anena-by the word "goplarpiam"; prakti- vea-ll-smyam-is meant "with the same nature, appearance, and pastimes"; naah iva natm it anena-by the phrase "nata iva natam"; guna-of qualities; smyam-sameness; caalso; abhipretam-is intended; iti-thus. In this verse the word "dev does not mean that rdm and the other cowherd boys were incarnations of demigods, but rather that they were on the same level as r Ka, the Supreme Lord (deva), and therefore they are also called "deva". That the cowherd boys are as worshipable as Lord Ka Himself is confirmed by the Lord in the following statement (rmad-Bhgavatam 11.19.21): "More important than the worship of Me is the worship of My pure devotee." Ka and Balarma were equal to the other cowherd boys, and therefore Ka and Balarma were described as "gopla-rpiam". If Ka and Balarma could be described as cowherd boys because of Their equality with Their companions, by the same token the cowherd boys may also be described as "deva" because they are as great as their great friend.Because the cowherd boys are equal to Ka in nature, qualities, and appearance, they were able to praise Ka's singing and dancing (na iva naam). Text 25 tatra ydavdn tat-pradatva yojayati aha yyam asv ry ime ca dvrakaukasa sarve 'py eva yadu-reha vimgy sacarcaram tatra-in this connection; ydava-adnm-of the Yadavas and other associates of r Ka; tat-

pradatvam-the state of being His associates; yojayati-He reveals; aham-I; yyam-you; asuBalarama; ry-worshippable; ime-these; ca-also; dvraka-okasa-residents of Dvraka; sarve-all; api-even; evam-in this way; yadu-reha-O best of the yadus; vimgy-inquired; sa-along with; cara-moving; acaram-and non-moving entities. Lord Ka personally tells Mahrja Vasudeva that the members of the Yadu dynasty are His confidential associates in the following verse of rmad-Bhgavatam (10.85.23): "My dear father, everyone, including Myself and My worshipable brother Balarma, as well as the inhabitants of the city of Dvrak, and the whole cosmic manifestation, is exactly as you have explained. Balarma and I are the Supreme Personality of Godhead, and everything that exists is the manifestation of Our spiritual and material potencies. You and the members of the Yadu dynasty are our confidential associates."* Text 26 yyam rmad-ananakadundubhy daya. vimgy paramrtha-rpatvd anveaya. tathnyad api dvrakoko jgama-sthvara-sahita yat kicit tad anveyam. aham r-ka iti dntatvenopanyastam. tata ca narkra-brahmai svminn iva tan nitya-parikare sarvatraiva parama-pururthatvam iti bhva. tasmd yath prvam sattva rajas tama ity din sattvdigun tad-vttn ca brahmai traiklika-sparsambhavn myayaiva tad-adhyso bhavat varitas tath dir atra tu na kryeti ttparyam. yyam-the word "yuyam (you)"; rmat-anankadundubhi-daya-refers to Mahrja Vasudeva and the other members of the Yadu dynasty; vimgy-the word "vimgy"; parama-artha-rpatvt anveaya-search for the ultimate goal of life; tatha-in the same way; anyat-another; api-also; dvraka-oka-the residents of Dvaraka; jgama-sthvara-sahitam-including the moving and nonmoving entities; yat-whatever; kicit-there may be; tat-that; anveyam-may be considered; ahamthe word "aham (I)"; r-ka-refers to r Ka; iti-thus; dntatvena-as an example; upanyastam-spoken; tata-therefore; ca-also; nara-of a human being; akra-in the form; brahmaiin the Supreme Godhead; svmin-the Lord; iva-just like; tat-nitya-parikare-with His eternal associates; sarvatra-everywhere; eva-certainly; parama-purua-arthatvam-the supreme goal of life; iti-thus; bhva-the meaning; tasmt-therefore; yath-just as; prvam-previously (Bhg. 10.85.13); sattvam rajah tamah iti din-by this verse: sattva rajas tama iti gus tad-vttaya ca y tvayy addh brahmai pare kalpit yogamyay sattva-adi-beginning with the mode of goodness; gunm-of the modes of material nature; tat-

vttnm-and their activities; ca-also; brahmai-in the Supreme Godhead; traiklika-in past present and future; spara-contact; asambhavt-because of non-existence; myaya-by the illusory potency; eva-certainly; tat-adhysah-controlling that; bhavat-by You; varita-described; tath-in that way; di-sight; atra-here; tu-but; na-not; krya-action; iti-thus; ttparyam-the explanation. In this verse the word "yuyam vimgya" means "My dear Mahrja Vasudeva and all members of the Yadu dynasty. You have all searched for the supreme goal of life with great diligence." Mahrja Vasudeva, and all the inhabitants of Dvrak. (dvrakaukasa) including all moving and nonmoving living entities (sacarcaram) have accepted as the supreme goal of life and the dearmost associate: Lord Ka, the Original Personality of Godhead, whose form is like that of a human being." r Ka was previously described by Mahrja Vasudeva as the Supreme Lord in the following verse (rmad-Bhgavatam 10.85.13): "My dear Ka, You are the supreme cause of all causes, the eternal principle. Everything is, in fact, a manifestation of Your one energy. The three qualities of material nature-sattva, rajas and tamas-and the result of their interaction, are linked up with You by Your agency of yogamy. They are supposed to be independent, but actually the total material energy is resting upon You, the Supersoul. Since You are the supreme cause of everything, the interactions of material manifestation-birth, existence, growth, transformation, deterioration and annihilation-are all absent in Yourself."* Because r Ka is always (in past, present and future) free from the influence of the three modes of material nature, His devotees are also free in the same way. Anuccheda 118 Text 1 laukikdhytma-goh tv evam evety ha dvayena. yath tm hy eka svaya-jyotir nityo 'nyo nirguo guai tma-sais tat-kteu bhteu bahudheyate laukika-in the material world; adhytma-the Supersoul; goh-multitude; tu-but; evam-in this way; iti-thus; ha-he says; dvayena-in two verses; yath-just as; tm-the Supersoul; hi-certainly; eka-is one; svayam-jyoti-self-effulgence; nitya-eternal; anya-non-material; nirgua-beyond the three modes of material nature; guai-by the three modes of material nature; tma-by Himself; stai-created; tat-by that; kteu-created; bhteu-in the bodies of the conditioned living entities; bahudha-in many places simultaneously; iyate-manifest.

In the next verse (rmad-Bhgavatam 10.85.24), r Ka describes His expansion as the Supersoul, present in every atom of the material creation: "The Supersoul is one and undivided. He is self-effulgent, eternal, non-material, and beyond the jurisdiction of the three modes of material nature. He is indeed the original creator of these modes of nature, from which the material bodies of the conditioned living entities are fashioned. Appearing simultaneously in many forms, He is manifested in the hearts of these conditioned souls."* Text 2 atrnugatrthntara ca dyate dvrakym iti prakaraena labhyate hi yasmt eka evtm bhagavattvam tma-sai svarpd evollasitai guai svarpa-akti-vtti-vieai kartbhi tatkteu tasmin svarpa eva pradurbhviteu bhteu paramrtha-satyeu dvrakntar-vartti-vastuu bahudh tat-tad-rpea yate prakate. sahasra-nma-bhye lokantha mahad bhtam ity atra ca bhtam paramrtha-satyam iti vykhytam. tath tath ca praka svarpaguaparitygenaivety ha svaya-jyoti sva-praka eva san, nitya eva san, anya prapace 'bhivyakto 'pi tad-vilakaa eva san, nirgua prkta-gua-rahita eva sann iti. atra-in this verse; anugata-artha-from the obvious meaning; antaram-another meaning; ca-also; dyate-may be seen; dvrakym iti-prakaraena-in the passage beginning with the word "dvrakym"; labhyate-is obtained; hi-certainly; yasmt-from which; eka-one; eva-certainly; atmsoul; bhagavattvam-the state of the Supreme Personality of Godhead; tma-sai-created by the self; svarpt-means "from His own transcendental form; eva-certainly; ullasitai-splendid; guaiwith qualities; svarpa-of His transcendental form; akti-of the potencies; vtti-with the activities; vieai-specific; kartbhi-by the doers; tat-kteu-the word "tat-kteu"; tasmin-in that; svrpetranscendental form; eva-certainly; pardurbhviteu-manifested; bhteu-the word "bhteu"; parama-artha-the supreme goal of life; satyeu-the supreme truth; dvraka-Dvraka; anta-within; vartti-remaining; vastuu-substance; bahudh-the word "bahudha"; tat-tat-rpea-mean "in these various forms"; yate-the word "iyate"; prakate-means "mnifested"; sahasra-nma-bh/xye-in the commentary on the Viu-sahasra-nama-stotra; loka-natham-the Lord of the Universe; mahat bhtam-"the Absolute Truth"; iti atra-in the passage; ca-also; bhtam-the word "bhutam"; paramaartha-the supreme goal of life; satyam-the supreme truth; iti-thus; vykhytam-explained; tath tath-in various ways; ca-also; praka-manifestation; svarpa-of His transcendental form; guathe qualities; aparitygena-without abandoning; eva-certainly; iti-thus; ha-He says; svayam-jyotithe word "svayam-jyoti";.fn 2 sva-praka-which means "appearing by His own will"; eva-certainly; san-being so; nityaeternal; eva-certainly; san-being; anya-the word "anya"; prapace-in the five elements of material nature; abivyakta-manifested; api-although; tat-bilakaa-not material; eva-certainly; san-being; nirgua-the word "nirgua"; prkta-material; gua-qualities; rahitah-without; eva-certainly; sanbeing; iti-thus. On the surface this verse appears to be a description of Lord Ka's expansion as the all-

pervading Supersoul. However, another interpretation of this verse may also be given: describing the Lord's appearance in many forms within the city of Dvrak. According to this second interpretation, this verse may be translated in the following way: "Lord r Ka is the eternal Supreme Personality of Godhead, spiritual and beyond the influence of the three modes of material nature. Displaying His own splendid transcendental qualities, by His own wish He has simultaneously appeared in many different forms in many different places within the city of Dvrak". The following synonyms may be given for this verse: "tma-sai" means "of His own transcendental forms"; "guai" means "the splendid qualities reproduced from the potencies of His transcendental forms"; "tat-kteu" means "in those transcendental forms"; "bhteu" means "those forms of the Absolute Truth, who is the Supreme Goal of life and who is manifested in Dvrak" (we may note that the commentator on the Viu-sahasra-nma-stotra has explained the word "bhta" as "the Absolute Truth who is the Supreme Goal of life"); "bahudh" means "in many forms"; "iyate" means "is manifested"; "svaya-jyoti" means "who appears by His own wish," (this word does not mean that the Lord is without qualities, He retains all the splendid qualities of His own transcendental form); "nitya" means "eternal"; "anya" means that "although He appears within this material world, He Himself is purely spiritual, and not a product of material energy"; and "nirgua" means "free from the influence of the three modes of materal nature" or, it may also mean "without any material qualities." Anuccheda 119 Text 1 ata crthntara yath tarhi katha bhavatra atyantika samam evtra sarvam ity akya tathpi mayy asti vaiihyam ity ha kha vyur jyotir po bhs tat-kteu yathayam avistro 'lpa-bhry eko nntva yty asv api atra-in this connection; ca-also; artha-meaning; antaram-different; yath-just as; tatha-then; katham-how is it; bhavata-of Your Lordship; atyantikam-great; samam-oneness; eva-certainly; atrahere; sarvam-all; iti-thus; akya-doubting; tatha api-nevertheless; mayi-in Me; asti-there is; vaiihyam-variety; iti-thus; ha-He said; kham-ether; vyu-air; jyoti-fire; pa-water; bhhearth; tat-kteu-in things constructed of these five elements; yatha-aayam-just as the forms are manifested; avi-manifestation; tra-dissappearance; alpa-smallness; bhri-plurality; eka-one; nntvam-the stte of being many; yti-attains; asu-He; api-also.

At this point someone may object: If this unusual interpretation of the verse is to be accepted, then how should we interpret the next verse, which clearly describes Lord Ka's oneness and difference from the material elements, and thus supports the first interpretation of the verse. In this next verse (10.85.23), r Ka says: "Just as the five material elements, ether, air, fire, water, and earth are manifested in the great and small material manifestations, and just as these elements are manifested to appear as homogenous units or complicated varieties, and just as these elements are sometimes visible, and sometimes their presence is unnoticed, in the same way the all-pervading Supersoul is present in all the variety of this material world. Sometimes He may be seen, and sometimes He remains invisible." Text 2 satkrya-vdbhyupagamt tasya krananyatvbhyupagamc ca. yath khdni bhtni tatkteu tat-svarpeaiva vikitesu vyv-di-ghanteu yathayam vyv-dy-virbhvdyanurpam evvirbhvdika ynti, na tu tev adhikam. atra yvn vyur ghyate, tvn eva tatrka-dharma abdo 'pty adika jeyam. tath svarpeaiva vikiteu dvrak-vastuu asau bhagavad-khy tmpi. tasmd aha tu tat-tat-sarvamaya sarvasmt pthak paripras cety asti vaiiyam iti bhva. anena dntena matta evollasita mad-dharma eva te bhavitum arhanti na tv ke dhuraratvdivn mayi kevala-madhyastha iti ca jpitam. atra yath tatheti vykhynam api-abdena dyotyate. r-bhagavn r-vasudevam. satkrya-vda-proper statement; abhyupagamt-because of accepting; tasya-of Him; kraa-cause; ananyatva-without another; abhyupagamt-because of accepting; ca-also; yath-just as; kha-ether; adni-and the other; bhtni-elements; tat-kteu-constructed by Him; tat-svarpea-by His form; eva-certainly; vikitesu-manifest; vyu-air; adi-beginning with; ghanteu-manifesting; yathaaayam-just as the forms are manifest; vyu-adi-of air and the other elements; virbhvamanifestation; adi-beginning with; anurpam-according to; eva-certainly; avirbhva-appearance; adikam-beginning with; ynti-attain; na-not; tu-but; teu-among them; adhikam-more; atra-here; yvn-to which extent; vyuh-air; ghyate-is accepted; tvn-to that extent; eva-certainly; tatrathere; kaa-of the ether; dharma-nature; abda-sound; api-also; ghyate-is taken; yvt-to which extent; jyotih-light; tvt-to that extent; eva-certainly; vyu-of the air; dharma-nature; sparatouch; api-also; iti-thus; adikam-beginning with; jeyam-sould be understood; tath-in the same way; svarpea-by His original form; eva-certainly; vikiteu-manifested; dvrak-of Dvrak; vastuu-among the contents; asau-He; bhagavat-as the Supreme Personality of Godhead; khyhnamed; tma-self; api-also; tasmt-therefore; aham-I; tu-but; tat-tat-sarvamaya-containing everything; sarvasmt-from everything; pthak-different; pariprah-perfect and complete; ca-also; iti-thus; asti-is;. fn 2 vaiihyam-difference; iti-thus; bhva-the meaning; anena-by this; dntena-example; mattah-from Me; eva-certainly; ullasita-manifest; mat-My; dharmah-nature; eva-certainly; te-they;' bhavitum-to be; arhanti-are worthy; na-not; tu-but; ke-in the ether; dhusaratva-adivn-as grey; mayi-in Me; kevala-madhya-sthah-situated in the center; iti-thus; ca-also; jpitam-is instructed;

atra-here; yath-just as; tatha-in the same way; iti-thus; vykhynam-explanation; api-abdena-by the word "api"; dyotyate-is manifest; r-bhagavn-the Supreme Personality of Godhead; r vasudevam-to Mahrja Vasudeva. This verse should be interpreted in the following way: "The elements are manifested one from another. For example, at first ether is manifested, and from ether, air is manifested. From air fire is manifested, and so forth. By nature, ether carries sound, and therefore air and all the other elements can also carry sound, for they are manifested from ether. In the same way the nature of fire is to contain the sensation of touch. All the elements manifested from fire (water and earth) can carry the sensation of touch. In the same way, whatever is present within the city of Dvrak is manifested from the Personality of Godhead, Ka, and therefore He is present everywhere in that city, just as sound is naturally present in all the elements manifested from ether, or touch is present in the elements manifested from fire." Anuccheda 120 Text 1 ata evha tad-darana-sparannupatha-prajalpaayysanana-ayauna-sapia-bandha ye ghe niraya-vartmani vartata va svargpavarga-virama svayam sa viu atah eva-therefore; aha-He says; tat-of Lord Ka; darana-sight; sparana-touch; anupathatravelling on the same path; prajalpa-talking; ayya-on the bed; asana-on the sitting place; aanataking meals; ayauna-by matrimonial relationship; sapia-and by blood relationship; bandharelation; yem-of whom; ghe-in the home; niraya-to hell; vartmani-on the road; va-you; svargaelevation to the upper planetary system; apavarga-and liberation; virama-stopping; svayampersonally; sa-is; viu-Lord Viu. The exalted position of the members of the Yadu dynasty, who associated with Lord Ka as equals, is described in the following statement spoken by an assembly of Kings to Mahrja Ugrasena (rmad-Bhgavatam 10.82.30): "Your majesty, King of the Bhojas, you are related with the Yadu dynasty by matrimonial relationship and by blood relationship also. As a result You are constantly in touch with Lord Ka, and You have no difficulty in seeing Him at any time. Lord Ka moves with You, talks with you, sits with you, rests with you, and dines with you. The Yadus appear to be always engaged in wordly affairs, which are considered to lead to the royal road to hell, but due to the presence of Lord Ka, the Original Personality of Godhead in the Viu category, who is omniscient,

omnipresent, and omnipotent, all of You are factually relieved from all material contamination, and are situated in the transcendental position of liberation and Brahman existence."* Text 2 ye v yumka vnm ghe viu r-kkhyo bhagavn svayam tman svabhvat eva sa nivsa cakre, na tv anyena hetunety artha. katha-bhte aniraya-vartmani niraya sasras tad-vartma prapaca, tato 'nyasmin prapactta ity artha. yem v-the words "yesam vah"; yumkam-mean "of you"; vnm-members of the Vi dynasty; ghe-in the home; viu-Lord Viu; r-ka-r Ka; akhyah-with the name; bhagavn-the Supreme Personality of Godhead; svayam-the word "svayam"; tman-means "personally"; svabhvath-by His own nature; eva-certain; sa-the word "asa"; nivsam cakre-means "resided"; na-not; tu-but; anyena-otherwise; hetuna-by another cause; iti-thus; artha-the meaning; katham-bhte-what is your home like?; aniraya-vartmani-it is described by the word "anirayavartmani"; niraya-the word "niraya"; sasrah-means "material existence"; tat-vartma-that path; prapaca-is the material world; tatah-from that; anyasmin-in another place; prapaca-material existence; attah-beyond; iti-thus; artha-the meaning. In this verse the words "ye va" mean "of you members of the Vi dynasty"; "viu" means "the Supreme Personality of Godhead, Lord Ka"; "svayam" means "personally"; "sa" means "resides". The homes of the members of the Yadu dynasty are described by the word "anirayavartmani" which means "beyond the sphere of material existence." Text 3 kdnm. v tasminn eva vartamnn svaya katha-bhta. svargpavarga-virama svargasypavargasya ca viramo yena. yo nija-bhaktebhyas tad-bahirmukhat-kara svarga na dadti, tad-bhakty-udsna kevala moka ca na dadti, kintu tn sva-cararavinda-tula eva rakatty artha. kdnm-what were they like?; v-you; tasmin-in that; eva-certainly; vartamnnm-at present; svayam-personally; katham-bhta-what is He like?; svarga-apavarga-virama-He is described by the word "svargpavarga-virama"; svargasya-of elevation to the upper material planetary system; apavargasya-of impersonal liberation; ca-also; viramah-the cause of cessation; yena-by whom; yah-who; nija-bhaktebhyah-to His own devotees; tat-bahirmukhat-kara-which makes one averse to devotional service to the Supreme Personality of Godhead; svargam-elevation to the upper material planets; na-does not; dadti-give; tat-His; bhakti-devotional service; udsnamwithout reference; kevalam-monistic; mokam-liberation; ca-also; not; does not; dadti-give; kintubut; tn-them; sva-caraa-aravinda-tale-under His lotus feet; eva-certainly; rakati-gives protection; iti-thus; artha-the meaning.

How is Lord Ka described in this verse? He is described by the word "svargpavarga-virama", which means that He does not give to His devotees either elevation to the higher material planets, or impersonal liberation. Residence in the higher material planets makes one uninterested in spiritual life, or Ka consciousness, and impersonal liberation removes one from the sphere of loving devotional service to Lord Ka. For this reason these inferior benedictions are not given by the Lord. Instead He gives to His devotees shelter under the protection of His own lotus feet. Text 4 yem yumka tu ghe sa eva-bhta eva sa ity aha tad-darana iti. tasya yumat-katrka darana ca anupatha anugati ca, prajalpa goh ca, tath yumat-samvalita ayy ayana ca anam ca anam bhojana ca tair viiai csau yuna-sapinda-bandha ceti aka-prthivdivan madhya-pada-lop karmdhraya. tatra vbhi saha yauna-bandho vivha-sambandha, sapinda-bandho daihika-sambandhas tbhy saha vartamne 'sv iti bahuvrhi-garbhat. rjna rmad-ugrasenam. yem-the word "yem; yumkam-means "of you; tu-certainly; ghe-in the home; sah-He; evambhte-described in this way; eva-certainly; sa-resides; iti-thus; aha-he says; tat-darana iti-the phrase beginning with the word "tad-darsana"; tasya-of Him; yumat-of You; kattvam-the doer; daranam-the sight; ca-also; anupatha-the word "anupathah"; anugatih-means "following the patha"; ca-also; prajalpa-the word "prajalpah"; goh-means "conversation; ca-also; tath-in that way; yumat-with You; samvalita-associated; ayy-the word "ayy"; ayanam-means "bed"; anamseat; ca-also; anam-the word "anam"; bhojanam-means "meals"; ca-also; taih-with them; viiaihspecifically; ca-also; asau-He; yuna-sapinda-bandha-this word; ca-also; iti-thus; aka-prthivdivat-consisting of royalty; madhya-pada-lop-where the middle word is omitted; karmdhrayaKarmdhraya-samasa; tatra-there; vibhi saha-with the members of the Vi dynasty; yaunabandhah-the word "yauna-bandha"; vivha-sambandha-means marriage ties"; sapinda-bandhah-the word "sapinda-bandha"; daihika-sambandhah-means "blood relationship"; tbhym-both of them; saha-along with; vartamnah-at present; asau-He; iti-thus; bahuvrhi-garbhat-Bahuvrhi-samasa; rjna-the kings; rmat-ugrasenam-to Maharaja Ugrasena. Lord Ka resides in the same house with the members of the Yadu dynasty. They have no difficulty in seeing Him (tad-daranam). They move with Him (anupatha) talk with Him (prajalpa), rest with Him (ayy), sit with Him (sana), and dine with Him (aana). They are related with Him by matrimonial relationship (sayauna), and by blood relationship (sapia-bandha). In this sentence we may note the use of madhya-pada-lop-samsa, and bahuvrhi-samsa. Anuccheda 121 ki ca

sakhyh ydavn ka kariyati mahtmanm yatryutnm ayutalakeste sa huka huka ugrasena. yatrste iti vartamna-prayogena tatrpi sad iti nityat-vcakavyyena te nitya-pradatva su-vyaktam. r-uka. kim ca-furthermore; sakhynm-enumeration; ydavnm-of the members of the Yadu dynasty; ka-who?; kariyati-will be able to do; maha-atmanm-of the great devotees; yatra-where; ayutnm ayuta-lakaa-with millions of millions of personal attendants and bodyguards; aste-remains; sahhe; ahukah-Maharaja Ugrasena; huka-the word "huka"; ugrasena-means "Maharaja Ugrasena"; yatra-where; aste-he remains; iti-thus; vartamna-prayogena-by the use of the presenttense; tatra-there; api-also; sad-eternally; iti-thus; nityat-eternality; vcaka-by the word; avyyenawithout fail; tem-of them; nitya-pradatvam-the status of eternal associates; su-vyaktam-is clearly manifested; r-uka-spoken by r ukadeva Gosvami. That the members of the Yadu dynasty are eternal associates of Lord Ka is confirmed in the following statement of ukadeva Gosvm (rmad-Bhgavatam 10.90.42) where the use of the present tense ("ste") indicates "eternally". "Who will be able to count the great souls who are members of the Yadu dynasty. There numbers are certainly beyond counting. Eternally remaining among them, King Ugrasena alone has ten quadrillion soldiers as personal bodyguards." Anuccheda 122 atas te r-bhagavat-pradatve yogyatm avyabhicaritvam api dntena spaayati tatropavia paramsane vibhur babhau sva-bhs kakubho 'vabhsayan vto n-sihair yadubhir yadttamo yathou-rjo divi trak-gaai spaam. evam eva duryodhana prati svaya viva-rpa darayat r-bhagavat te ydavdn nijvaraa-rpatva daritam ity udyama-parvai prasiddhi. r-uka. atah-from this; tem-of them; r-bhagavat-pradatve-as eternal associates of the Supreme Lord; yogyatm-appropriateness; avyabhicaritvam-eternality; api-also; dntena-by an example; spaayati-is clearly described; tatra-in the Sudharam assembly house; upavia-entered; paramaasane-on the royal throne; vibhuh-the omnipotent Lord; babhau-shone; sva-bhs-by His own splendor; kakubhah-all directions; avabhsayan-illuminating; vtah-surrounded; n-sihaih-by the

great heros; yadubhih-the members of the Yadu dynasty; yadu-ttamah-the best of the Yadu dynasty; yatha-just like; uu-rjah-the moon; divi-in the sky; trak-gaai-with the stars; spaamthe meaning is clear; evam-in the same way; eva-certainly; duryodhanam prati-to Duryodhana; svayam-own; viva-rpam-Universal Form; darayat-revealing; r-bhagavat-by the Supreme Personality of Godhead; tem-of them; ydava-adnm-the Yadavas and the other associates of the Lord; nija-own; avaraa-covering; rpatvam-consisting of; daritam-revealed; it-thus; udyamaparvai-in the Udyama-parva; prasiddhi-fame; r-uka-spoken by r Sukadeva Gosvami. That the members of the Yadu dynasty are eternal associates of Lord Ka is also described in the following simile spoken by ukadeva Gosvm in rmad-Bhgavatam (10.70.18): "After entering the Sudharm assembly house, Lord Ka used to sit on the exalted royal throne and would be seen to emenate glaring rays of transcendental effulgence. In the midst of all the great heros of the Yadu dynasty, Ka resembled the full moon in the sky, surrounded by multiluminaries."* The eternal relationship between Lord Ka and the Ydavas may also be seen by (Mahbhrata, Udyama-parva) Lord Ka's revelation of His Universal Form to Duryodhana in order to protect the Ydavas and Pavas. Anuccheda 123 Text 1 yai caiam ekdaa-skandhnte tad-anyath-bhva ryate, sa tu rmad-arjuna-parjayavimoha-paryanto myika eva. tath-vacana ca brahma-pnivarttya-tthypanayaiva gobrhmaa-hitvatara bhagavat vihitam iti jeyam. dyate ca bhad-agni-purdau rvaakty sty myikatva yath tdvat. tath hi tadnm evha yai-by whom; ca-also; eam-of them; ekdaa-skandha-ante-at the end of the Eleventh Canto of rmad-Bhgavatam; tat-anyath-bhva-a different condition of life; ryate-is heard; sah-He; tubut; rmat-arjuna-of Arjuna; parjaya-defeat; vimoha-the bewilderment; paryantah-up until; myikah-illusory; eva-certainly; tath-in that way; vacanam-statement; ca-also; brahma-by the Brhmaas; apa-cursing; anivarttya-unavoidable; tthypanaya-for the appropriateness; evacertainly; go-of the cows; brhmaa-and the Brhmaas; hita-for the welfare; avataria-descended; bhagavat-by the Supreme Personality of Godhead; vihitam-accomplished; iti-thus; jeyam-it may be understood; dyate-may be seen; ca-also; bhat-agni-pura-adau-in the Agni Puraa and other Vedic literatures; rvaa-for Ravana; kty-fashioned; styh-of Sta; myikatvam-illusory nature; yath-just as; tdvat-in the same way; tath-in the same way; hi-certainly; tadnm-at that time; eva-certainly; aha-He said. Someone may object, saying that according to the description in the Eleventh Canto of rmad-

Bhgavatam Arjuna was defeated by a band of infidel cowherdsmen, and the Yadu dynasty became cursed by a brhmaa and in an intoxicated condition killed themselves in a fratricidal war. Our objector will protest that these are not actions befitting eternal associates of the Lord. To this objection I reply that Lord Ka, who descended to this world for the benefit of the cows and brhmaas was unwilling to let the brhmaa's curse go in vain, and therefore the Yadus were destroyed in a fratricidal war. Actually, even more important than that is the nature of the Lord's pastimes, where illusory things are sometimes acted out by the Lord's internal potency. This magical jugglery of the Lord may be seen in many pastimes. For example: when Rvaa attempted to steal St-dev, Lord Rmacandra created a false-St-dev by His mystic potency. The illusory St was captured by Rvaa, while the actual St was never taken by the demon. The defeat of Arjuna and the annihilation of the Yadu dynasty are similar magical feats performed by the Lord. This is specifically described by Lord Ka Himself in the following statement spoken by Him to His chariot-driver Daruka (rmad-Bhgavatam 11.30.49): Text 2 tva tu mad-dharmam sthya jya-nih upekaka man-my-racitam eta vijyopaama vraja tvam-you; tu-certainly; mat-My; dharmam-pure devotional service; sthya-asking shelter of; jna-nih-absorbed in transcendental knowledge; upekaka-patient; mat-My; my-illusory potency; recitam-fabricated; etam-these calamities; vijya-understanding this; upaamampeacefulness; vraja-please attain. "My dear Daruka, do not be unhappy because of the destruction of the Yadu dynasty or the dissapearance of Lord Balarma. Become patient and fixed in actual knowledge. These calamities are simply an illusory show fabricated by My internal potency. There is no need to become agitated because of these so-called catastrophies." Text 3 tva tu daruka jna-niha madya-ll-tattva-ja. mad-dharmam mama sva-bhaktapratiplayittva-rpa svatulya-parikara-sagitva-rpa ca sva-bhvam sthya virabhya etam adhun prakita sarvam eva maualdi-ll mama indrajlavad racitam vijya upekaka bahirdy jta okam upekamna upaamam citta-kobhh nivttim vraja prpnuhi. tu-abdennye tvan muhyantu, tava tu tath moho na yukte eveti dhvanitam. atra r-darukasya svaya vaikuhvatratvena siddhatvt etam ity atrtisannihitrtha-lbhc cnyath-vykhynam eva prathama-prattya-viaya iti vivektavyam. r-bhagavn darukam.

tvam tu-the words "tvam tu; daruka-refer to Daruka; jna-niha-the word "jna-niha; madya-ll-tattva-j-means "understanding the truth about My transcendental pastimes"; matdharmam-the word "mad-dharmam"; sva-bhakta-partipalayittva-rpam-means "My natural tendency to protect My devotees; svatulya-parikara-sagitva-rpam-"like you"; ca-also; sva-bhvamMy nature; sthya-the word "asthaya"; virabhya-means "have faith"; etam-this; adhun-at this time; prakitam-is manifested; sarvam-everything; eva-certainly; mauala-adi-llm-destruction of the Yadu dynasty and other catastrophies; mama-My; indrajlavat-like a magical performance; racitam-fabricated; vijya-understanding this; upekaka-become aloof; bahih-by superficial; dy-understanding; jtam-is produced; okam-grief; upekamna-be aloof; upaamam-the word "upasamam"; citta-of the mind; kobht-from agitation; nirvttim-cessation; vraja-the word "vraja"; prpnuhi-means "you should attain"; tu-abdena-by the word "tu"; anye-others; vat-in that way; muhyantu-may become bewildered; tava-of you; tu-but; tath-in that way; mohah-illusion; na-not; yuktah-is appropriate; eva-certainly; iti-thus; dhvenitam-it is spoken; atra-here; r-darukasya-of Daruka; svayam-personally; vaikuntha-from Vaikuntha; avatirnatvena-the state of having descended; siddhatvat-because of perfection; etam-this; iti-thus; atra-here; ati-sannihita-fixed; arthameaning; lbht-because of attainment; ca-also; anyath-other; vykhynam-explanation; evacertainly; prathama-first; prattya-viaya-in the area of what should be accepted; vivektavyam-should be considered; rbhagavn-spoken by the Supreme Personality of Godhead; darukam-to Daruka. In this verse the words "tva tu" refer to Daruka; "jna-niha" means "understanding the truth about My transcendental pastimes"; "mad-dharmam" means "My natural inclination to protect My devotees, such as yourself"; and "sthya" means "having faith". Ka tells Daruka that the present calamities, such as the destruction of the Yadu dynasty are like magical tricks performed by Him. Daruka should understand all this (vijya) and become free (upaama vraja) from grief and agitation of the mind, which is produced by superficial understanding. By the word "tu" (but), r Ka tells Daruka: "Others may become bewildered by these pastimes of Mine, but you should not." Daruka, a perfectly liberated devotee who had descended with the Lord from Vaikuha understood this statement of the Lord. This is the proper explanation of the Lord's final pastimes and the destruction of the Yadu dynasty. Anuccheda 124 Text 1 tath ca padya-trayam rjan parasya tanu-bhj-jananpyayeh my-viambanam avehi yath naasya

svtmanedam anuviya vihtya cnte sahtya ctma-mahimoparata sa ste tatha-in the same way; ca-also; pada-trayam-three verses; rjan-O king; parasya-of the Supreme Personality of Godhead; tanu-bht-with the Yadavas and His other associates; janana-appearance; apyaya-dissapearance; ihh-activities; my-viambanam-an illusory show; avehi-please understand; yath-just as; naasya-of an actor; sva-having created; atmana-by His own potency; idam-this world; anuviya-having entered it; vihtya-performing pastimes; ca-also; ante-at the time of dissolution; sahtya-destroying it; ca-also; atma-mahima-by His own glory; uparata-peaceful and aloof; sah-He; ste-remains. The transcendental nature of the appearance and dissapearance of Lord r Ka and His confidential associates is described in three verses from rmad-Bhgavatam (11.31.11-13). In the first of these verses (11), ukadeva Gosvm says to Mahrja Parkit: "O king, please try to understand that the appearance of r Ka and His confidential associates (who have spiritual forms just like that of the Lord), their pastimes, and their dissappearance from this earth are like a dramatic play enacted by Lord Ka's internal potency. r Ka is not an ordinary living entity, but in truth He is the Supreme Person who has created this entire material world, who entered into every atom of that creation as the all-pervading Supersoul, and who will destroy the entire universe at the time of annihilation. He is the Supreme Lord, who sometimes comes to this material world to display His pastimes here, although He always remains free from the influence of the material energy, and situated in His own transcendental glory."*** Text 2 parasya r-kasya ye tanu-bhta prayujyamne mayi t uddh bhgavat tanum iti rnradokty-anusrea tady tanum eva dhrayantas tat-prad ydavdayas tem jananpyayarpa h ce kevala parasyaiva myay viambanam anukaraam avehi. yathendrajla vett nata kacij jvata eva mrayitveva dagdhveva puna ca tad deha janayitveva darayati tasyeva. viva-sargdi-hetv-acintya-aktas tasya tda-aktitva na ca citram ity ha viva iti. parasya-the word "parasya"; r-kasya-means "of r Ka"; ye-which; tanu-bhta-with forms; prayujyamne-engaged; mayi-Me; tm-this; uddhm-pure; bhagavatm-of the Lord; tanum-form; itithus; r-nrada-of Nrada Muni (Bhgavatam 1.6.29); ukti-statement; anusrea-in accordance with; tadym-his; tanum-body; eva-certainly; dhrayantah-manifesting; tat-pradh-the associates of the Lord; ydava-adayah-the Ydavas and others; tem-of them; janana-birth; apyayadissappearance; rpah-consisting of; hh-the word "hh"; ce-means "activities"; kevalamexclusively; parasya-of the Supreme Lord; eva-certainly; myay-by the illusory potency; viambanam-the word "viambanam"; anukaraam-imitation; avehi-please understand; yatha-just as; indrajlavatth-expert in magical tricks; nata-actors; kacit-some; jvate-live; eva-certainly; mrayitva-after killing; iva-just as; dagdhva-having burned; iva-just as; punah-again; ca-also; tat-

that; deham-body; janayativa-having re-created; iva-just as; darsayati-reeal; tasya-his; iva-just as; ivva-of the material universe; sarga-creation; adi-beginning with; hetu-cause; acintyainconveivable; akteh-of the potency; tasya-His; tdsa-of the same nature; aktitvam-potency; nanot; ca-and; citram-astonishing; iti-thus; ha-He says; srstva iti-the passage beginning with the word "srstva". In this verse the word "parasya" (of the Supreme) refers to r Ka. The word "tanu-bht" means "with spiritual forms". Both the Lord and His liberated devotees have spiritual forms. This is confirmed by Nrada Muni (rmad-Bhgavatam 1.6.29) in the following words: "Having been awarded a transcendental body befitting an associate of the Personality of Godhead, I quit the body made of five material elements, and thus all acquired fruitive results of work [karma] stopped."* For this reason the words "janana" (appearance) "apyaya" (dissappearance), and "h" (activities) refer not only to the Lord but also to the Ydavas and other devotees who were the Lord's intimate associates. ukadeva Gosvm says in this verse "my-viambanam avehi" (Please understand that the activities, dissappearance, and appearance of both the Lord and His intimate associates appear superficially to be under the jurisdiction of the illusory potency my, although actually they are not so). Just as a magician may make a show of burning Himself in a fire, and then re-appear again, alive and unburned before His audience, in the same way Lord Ka makes a magical show of His own dissappearance and the dissappearance of His associates. That the Lord has such inconceivable potency to do wonderful things is confirmed in the second part of this verse where it is said that r Ka creates and annihilates the entire material universe. If by His potency the Lord can create and destroy the universe, then it is not at all astonishing that He can make a magical show of His devotees' and His own dissappearance. Text 3 eva sati sakaradau mugdhnm anyathbhn ahetudharabhsa sutarm eva myikall-varane praveito bhavati. skande r-lakmaasypy anyadatva na sampratpannam. nryaa-varmai ca ed vilakaa-aktitvena nityam evopsaka-plakatvena tathaivnumatam iti daritam. evam-in the same way; sati-being so; sahkarsana-adau-Lord Sankarsana and His expansions; mugdhanam-of the bewildered conditioned souls; anyatha-abhan-appearing otherwise; ahetuwithout cause; udaharana-narration; abhasah-appearance; sutaram-greatly; eva-certainly; mayika-in the realm of the material energy; ll-pastimes; varnane-in the description; pravesitah-entered; bhavati-is; skande-in the Skanda Purana; sri-laksmanasya-of Laksmana; api-also; anyadrsatvamanother nature; na-not; sampratipannam-considered; narayana-varmani-in the Narayana-varma; caalso; sesat-from Ananta Sesa; vilaksana-extraordinary; saktitvana-with potencies; nityam-eternally; eva-certainly; upasaka-of the devotees; palakatvena-as the protector; tatha-in the same way; evacertainly; anumatam-considered; iti-thus; darsitam-demonstrated.

In the eyes of the foolish conditioned souls, the appearance, activities, and disappearance of Lord Balarma may appear to be material, just as those of a conditioned soul, although of course, His activities and disappearance are transcendental, just as those of r Ka. In the Skanda Pura we find the description of the extraordinary disappearance of Lord Balarma's expansion, Lakmaa. Lord Balarma's disappearance is similar to that of Lakmaa. The eternal position of Lord Balarma's expansion Ananta ea, His extraordinary potencies and His natural inclination to protect His devotees are all described in the scripture known as the Nryaa-varma. Text 4 ata eva jarsandha-vkye tava rma yadi raddh ity atra r-svmibhir apttha vstavrtho vyacjita acchedyo deho 'sv iti svayam eva matv aparitot pakntaram ha yad v 'm jahi' iti. atah eva-therefore; jarsandha-of Jarsandha; vkye-in the statement; tavat rma yadi raddhBhgavatam 10.50.18: tava rma yadi raddh yuddhasva sthairyam udvaha hitv v mac-charai chinna deham svr yhi m jahi iti-thus; atra-in this verse; r-svmibhih-by rdhara Svami; api-also; ittham-in this way; vstavaactual; arthah-meaning; vyajita-is revealed; acchedyah-not able to be cut; dehah-body; asau-this; iti-thus; svayam-directly; eva-certainly; matv-having considered; aparitot-because of displeasure; paka-antaram-the alternative; ha-he said; yadv-or else; mm-me; jahi-defeat; iti-thus. Even when the demon Jarsandha attempted to defame Lord Balarma with many insults, all his insults may be interpreted as praises. For example, Jarsandha said (rmad-Bhgavatam 10.50.18): "You Balarma! If you like You can fight along with Ka, and if You have patience, then You can wait to be killed by my arrows. Thus you can be promoted to heaven. Come! Fight with me, and defeat me if You can."* rdhara Svm, in his commentary on this verse has explained the actual import of this statement of Jarsandha: "Lord Balarma's body is spiritual, and thus cannot be cut by Jarsandha's arrows or any other weapon. Therefore the only possible outcome of Jarsandha's fight with Lord Balarma is explained by the words "m jahi" (Balarma will defeat Jarsandha).

Text 5 tad eva cnena vykhynena lokbhirmam ity di padyeu yogi-jana-akti-vilakaa-bhagavacchakti-vyajaka r-svmi-caranm adagdhv ity di pada-ccheddi-my-vykhya-sauhava kaimutytiayena suhv eva sthpitam. yata eva dyate cdyapy upaknm ity dikam ca tad ukta susagata bhavati; tat-tat-parikareaiva srdha te tat skt-kra iti. tat-therefore; evam-in this way; ca-also; anena-by this; vykhy/ena-explanation; loka-abhiramam iti di padyeu-rmad-Bhgavatam 11.31.5: lokbhirma sva-tanu dhara-dhyna-magalam yoga-dharaaygneyy dagdhv dhmviat svakam yogi-jana-of the mystic yogis; akti-potency; vilakaa-extraordinary; bhagavat-of the Supreme Personality of Godhead; sakti-potency; vyajakam-manifesting; r-svmi-caranm-of rdhara Svami; adagdhv iti di-the word "adagdhv"; pada-of the word; cheda-dicision; adi-beginning with; my-consisting of; sauhavam-superiority; kaimutya-atiayena-with great superiority; suhaproperly; eva-certainly; sthpitam-is established; yatah-because; eva-certainly; dyate-is observed; ca-also; adya-now; api-even; upaknm-of the devotees; iti-thus; dikam-beginning; ca-also; tatthat; uktam-said; susagatam-in agreement; bhavati-is; tat-tat-parikarea-various associates; evacertainly; srdham-with; tem-of them; tat-therefore; skt-krah-appearance; iti-thus. In his comment on rmad-Bhgavatam 11.31.5 rdhara Svm explains that the phrase "adagdhv dhmviat" means that Lord Ka left the material world and entered the spiritual world in His same transcendental body. In other words, He did not change His body. The same is also true for the Lord's associates. They accompany r Ka to the material world and eventually they return to the spiritual world without changing their bodies. In other words, the associates of the Lord never had material bodies, but they appeared in this world in their eternal spiritual forms, just as r Ka Himself does. Anuccheda 125 Text 1 aprkta-dehn te tn na sambhavatty astam, r-ka-plyatvenaiva na sambhavatty ha martyena yo guru-suta yamaloka-nta tva cnayac charaada paramstra-dagdham

jigye 'ntakntakam apam asv ana ki svavane svar anaya mgayu sadeham aprkta-not material; dehnm-of forms; tem-of them; tt-therefore; na-not; sambhavati-is possible; astam-may be; r-ka-by r Ka; plyatvena-because of being protected; eva-certainly; na-not; sambhavati-is possible; ha-he says; martyena-in the same body; yah-who; guru-of His teacher, Sandipani Muni; sutam-the son; yama-lokam-to the planet of Yamaraja; ntam-brought; tam-You (Maharaja Parikit); ca-also; anayat-protected; saraada-the protector of the surrendered souls; parama-astra-by the Brahmastra weapon; dagdham-burned; jigye-conquered; antaka-antakamthe conqueror of death; api-even; iam-Lord iva; aau-He; ana-completely independent; kimhow is it? sva-avane-in the protection of His devotees; svh-to the spiritual world; anayat-brought; mgayum-the hunter; sa-deham-in the same body. The bodies of Lord Ka's associates are not material. Because such great devotees are always protected by r Ka, they do not die in the same way conditioned souls die, but rather they return to the spiritual world in their spiritual forms, for they had never accepted material bodies in the first place. That the Lord's associates return to the spiritual world without having to change bodies is confirmed by the following statement of r ukadeva Gosvm (rmad-Bhgavatam 11.31.12): "My dear Mahrja Parkit, please know that r Ka is always the protector of the surrendered souls. He protected you, when as an unborn child you were burned by the brahmstra weapon, and He delivered the son of His teacher from the planet of Yamarja. His teacher's son did not even change his body, but the Lord brought him before his parents in the very same body in which he had first appeared before them. Lord Ka defeated iva, who is victorious even over death himself, and He brought to Vaikuha the hunter who shot Him in the heel with an arrow. This hunter also did not change his body, but entered Vaikuha in the very same body. How is it possible for this omnipotent Lord Ka to be weak and unable to protect Himself? It is not at all possible."*** Text 2 ya r-ka yama-lokam gatam api guru-sutam guror jtena pacanjana-bhakitena tena martyena dehanaiva anayat, na ca brahma-tejaso balavattva mantavyam. tva ca brahmstradagdha yas tasmd brahmstrd anayad rakitavn ity artha. kim anyad vaktavyam, ya cntaknm antakam am rudram api ba-sagrame jitavn, aho ya ca ta jarkhyam mgayum api sva vaikuha-viea sa-arram eva prpitavn, sa katham svnm yadnm avane o na bhavati? tasmt tev anyath-darana na tattvika-llnugatam. sa-arra tu te sva-loka-gatam atva yuktam ity artha. ya-who; r-ka-r Ka; yama-lokam-to Yamaloka; gatam-gone; api-even; suru-sutam-the word "guru-sutam; guroh jtena-means "the son of the guru; pacajana-by the demon Pacajana; bhakitena-swallowed; tena-with that; martyena-the word "martyena"; dehena-means "in the same

body"; eva-certainly; anayat-delivered; na-not; ca-also; brahma-tejasah-ordinary brahminical prowess; balavattvam-strength; mantavyam-should be considered; tvam-you; ca-also; brahmstra-by the Brahmstra weapon; dagdham-burned; ya-who; tasmt-from that; brahmstrt-Brahmstra weapon; anayat-the word "anayat"; raksitavn-means "protected"; iti-thus; artha-the meaning; kim anyat-what further; vaktavyam-need be said; yah-who; antaknm-of destroyers; antakam-the destruction; am-the word "isam"; rudram-means "Lord Siva"; api-even; ba-sagrame-in the battle begun by Banasura; jitavn-defeated; aho-Oh; yah-who; ca-and; tam-him; jara-akhyam-named Jara; mgayum-hunter; api-even; sva-the word "sva"; vaikuha-vieam-means a specifi Vaikuha planet; sa-atram-in the same body; eva-certainly; prpitavn-caused to attain; sah-Lord Ka; katham-how is it possible?; svnm-of His own; yadnm-of the members of the Yadu dynasty; avane-in the matter of protection; ah-competent; na bhavati-is not; tasmt-therefore; teu-on these points; anyath-daranam-another opinion; na-not; tattvika-ll-anugatam-a factual description of r Ka's pastimes; sa-artam-in the same body; tu-even; tem-of the members of the Yadu dynasty; sva-loka-to their own abode in the spiritual world; gatam-gone; atva-very; yuktam-proper; iti-thus; artha-the meaning. In this verse the word "ya" (who) refers to r Ka; the word "guru-sutam" means "the guru's son (who had been swallowed by the demon Pacajana, and eventually taken to Yamarja)"; and the word "martyena" means "in the same body". We may note in this connectgion that by rescuing His guru's son, r Ka displayed His great transcendental prowess. In other words, it was not merely ordinary brahminical power that was used by r Ka to accomplish this extraordinary task. In this verse ukadeva Gosvm also mentions Mahrja Parkit (tvam) who was first burned by a brahmstra weapon and then rescued by r Ka. In this connection the word "anayat" means "rescued". In the battle fought with Bsura, r Ka also defeated Lord iva (am), who is victorious even over death himself (antakntakam). Ka also delivered a hunter (mgayum) named Jar, and enabled him to enter the spiritual world (sva) without having to change his body (sa-arram). If r Ka is this powerful, why should we think Heis not able to protect (avane) His own confidential associates (sva), the members of the Yadu dynasty? Certainly any conception that r Ka did not protect the members of the Yadu dynasty and enable them to enter the spiritual world is not a factual understanding of r Ka's pastimes. The members of the Yadu dynasty certainly returned to their own abode in the spiritual world, without having to change bodies. This is the proper understanding. Anuccheda 126 Text 1 nanu gacchantu te sa-arr eva sva dhma, tatrpi svaya bhagavn virjata eveti na te tadviraha-dukham api. r-bhagavs tu tathsamarthya cet tarhi katha anys tdn virbhvya tai saha martya-loknugrahrtham aparam api kiyanta kla martya-loke 'pi prakao nst. ity atra siddhantayan te r-bhagav ca sauharda-bharepi parasparam avyabhicritvam ha

nanu-is it not so?; gacchantu-may go; te-they; sa-arrh-in the same body; eva-certainly; svam dhma-to their own abode in the spiritual world; tatra-there; api-even; svayam bhagavn-the Supreme Personality of Godhead; virjate-is manifested; eva-certainly; iti-thus; na-not; tem-of them; tat-from Him; viraha-of separation; dukham-unhappiness; api-even; r-bhagavn-the Supreme Personality of Godhead; tu-but; tatha-in that way; asamarthyah-unable; cet-if; tarhi-then; katham-how is it?; anyn-others; tdn-like them; virbhvya-having manifested; tai saha-with them; martya-loka-to the residents of the material world; anugraha-mercy; artham-for the purpose of; aparam-api kiyantam klam-for a short time; martya-loka-in the material world; api-even; prakaa-manifest; na-not; ast-was; iti-thus; atra-in this connection; siddhantayan-establishing the final conclusion; tem-of them; r-bhagavn-the Supreme Personality of Godhead; ca-also; sauharda-love; bharea-with great; api-also; parasparam-between temselves; avyabhicritvamunbreakable relationship; ha-he describes. Someone may raise the question: If the members of the Yadu dynasty had gone back to their own abode in the spiritual world, and if r Ka, being self-sufficient, were not unhappy because of separation from them, then why did the Lord not stay within the material world for a time longer, and perform pastimes with His other associates in order to show mercy to the conditioned souls of this world? The conclusive answer to this question is found in the following verse (rmad-Bhgavatam 11.31.13), which reveals the unbreakable bond of intimate friendship between Lord Ka and the members of the Yadu dynasty: Text 2 tathpy aea-sthiti-sambhavpyayev ananya-hetur yad aea-akti-dhk naicchat praetu vapur atra eita martyena ki svstha-gati pradarayan tathpi-even so; aea-of everything; sthiti-maintenance; sambhava-creation; apyayeu-and destruction; ananya-hetuh-sole cause; yat-because; aea-akti-dhk-He is the master of all potencies; na-not; aicchat-desired; praetum-to leave; vapuh-His transcendental form; atra-here in the material world; eitam-remaining; martyena-kim-what is the use of remaining for the conditioned souls?; svstha-of the pure devotees; gatim-the destination in the spiritual world; pradarayan-revealing. "r Ka is the Supreme Personality of Godhead, the master of all transcendental potencies, and the sole creator, maintainer, and destroyer of unlimited material universes. After the departure of the Yadu dynasty, He no longer desired to remain in the material world. He considered: `I have delivered My devotees to the spiritual world, why should I stay in the material world surrounded by non-devotees?'"***

Text 3 yadyapy ukta-prakrea aea-sthiti-sambhavpyayev ananya-hetu, yad yasmt tad rdhvam apy ananta-tda-akti-dhk, tathpi ydavn antardhpya nijam vapur atra eita praetum kicit kla sthpayitum naicchat, kintu svam eva lokam anayat. tatra hetu tan vin martyena kim mama prayojanam iti svashtnm tad-dhma-gatn tem gatim eva svasybhimatatvena prakam darayan iti. r-uka. yadyapi-although; ukta-prakrea-by this statement; aea-of everything; sthiti-maintenance; sambhava-creation; apyayeu-and destruction; ananya-hetu-sole cause; yat-the word "yat"; yasmtmeans "because"; tat-rdhvam-beyond that; api-even; ananta-unlimited; tda-like that; aktipotencies; dhk-possessing; tathpi-nevertheless; ydavn-the members of the Yadu dynasty; antardhpya-having caused to dissappear; nijam-His own; vapuh-transcendental form; atra-here in the material world; eitam-remaining; pratum-to leave; kicit klam-for a certain time; sthpayitum-to manifest; na-did not; aicchat-desire; kintu-but; svam-to His own; eva-certainly; lokam-abode; anayat-brought; tatra-here; hetu-is the reason; tan-the members of the Yadu dynasty; vin-without; martyena kim-what is the use of remaining for the conditioned souls; mamaof Me; prayojanam-what is the necessity?; iti-thus; svasthnm-the word "svastha"; tat-dhmagatnm-means "of those who had gone to the abode of r Ka"; gatim-the destinaton in the spiritual world; eva-certainly; svasya-of His own; abhimatatvena-because of affection; prakamgreatly; darayan-revealed; iti-thus; r-uka-spoken by r ukadeva Gosvm. In this verse we may note r Ka is described as the sole cause of the creation, maintenance, and destruction of unlimited material universes (aea-sthiti-sambhavpyayev ananya-hetu). Even more significant than that, He is the master of all unlimited potencies (aea-akti-dhk). Even though r Ka is the omnipotent Godhead, after the departure of the Yadu dynasty, He did not desire (naicchat) to remain in His transcendental form within this material world (vapur atra eita praetum). He decided to return to His own abode in the spiritual world. What is the reason for the Lord to decide in this way? The reason is that He considered: what is the use of this material world (martyena kim), for I have already brought My pure devotees to the spiritual world (svastha-gati pradarayan). This verse shows the great affection felt by the Lord for the members of the Yadu dynasty. Anuccheda 127 Text 1 atas te r-bhagavadvad antardhnam eva, na tv anyad astti r-bhagavad-abhipryakathanenpy ha

mitho yadai bhavit vivdo madhv-madtmra-vilocannm nai vadhopya iyn ato 'nyo mayy udyate 'ntardadhate svaya sma atah-from this; tesm-of them; r-bhagavat-vat-just like the Supreme Personality of Godhead; antardhnam-dissappearance; eva-certainly; na-not; tu-but; anyat-otherwise; asti-it is; iti-thus; rbhagavat-of the Supreme Personality of Godhead; abhiprya-of the intention; kathanena-by the description; api-even; ha-he said; mitha-one another; yad-when; em-of them; bhavit-will take place; vivda-quarrel; madhu-mada-intoxication by drinking; tmra-vilocannm-of their eyes being copper-red; na-not; em-of them; vadha-upya-means of disappearance; iyn-like this; atabesides this; anya-alternative; mayi-on My; udyate-disappearance; anta-dadhate-will disappear; svayam-themselves; sma-certainly. The members of the Yadu dynasty left this material world in much the same way as Lord Ka Himself left (by the agency of the Lord's transcendental potency). The Lord's plan for causing the disappearance of the Yadu dynasty is described in the following statement of r Ka related by Uddhava to Vidura (rmad-Bhgavatam 3.3.15): "When they quarrel among themselves, influenced by intoxication, with their eyes red like copper because of drinking [madhu], then only will they disappear; otherwise, it will not be possible. On My [Ka's] disappearance, this incident will take place."* Text 2 em yadn yad mitha vivda tadpi em pthiv-parityjane vadha-rpa upya na vidyate, kim utnyena vivde sa na syd iti. tarhi te maybhilite pthiv-parityjane katama upyo bhavet. tatra puna parmati ata vadht anya eva iyn etavn eva upyo vartate. ko 'sau mayy udyate mamecchayaite svayam antardadhate iti ya. sma iti nicyate. yadv, vadhasyopyo na vidyate ity eva vykhyay, ata vadhopyt anya iyn vadhopya-tulya upyo vidyata iti vykhyeyam. anyat samnam. rmad-uddhavo viduram. em-of them; yadnm-of the members of the Yadu dynasty; yad-when; mitha-one another; vivda-quarrel; tada-then; api-even; em-of them; prthiv-from the earth; parityjane-in the departure; vadha-killing; rpa-in the form of; upaya-means; na-not; vidyate-exists; kim uta-how much more; anyena-with another; vivde-in a quarrel; sah-that; na-not; syt-may be; iti-thus; tarhithen; tem-of them; maya-by Me; abhilite-desired; pthiv-from the earth; parityjane-in the departure; katamah-what; upyah-method; bhavet-may be; tatra-in this matter; puna-again; parmati-He reflects; ata-besides this; vadht-killing; anya-alternative; eva-certainly; iyn-like this; etavn-like this; eva-certainly; upyah-method; vartate-exists; kah-who?; asau-he; mayi-on My; udyate-disappearance; mama-by My; icchaya-desire; ete-they; svayam-themselves; antardadhate-will disappear; iti-thus; ya-who; sma-certainly; iti-thus; nicaye-in the matter of certainty; yadv-or; vadhasya-of killing; upyah-method; na-does not; vdyate-exist; iti-thus; eva-certainly; vykhyay-

having explained; ata-besides this; vadha-upyat-method of causing the disappearance; anyaalternative; iyn-like this; vadha-upya-tulyah upyah-method for causing the disappearance; vidyate-exists; iti-thus; vykhyeyam-may be explained; anyat-others; samnam-equal; rmatuddhavah-spoken by Uddhava; viduram-to Vidura. In this verse Lord Ka is considering: Anyone who fights with the members of the Yadu dynasty will be unable to kill them, and even if the Ydavas fight among themselves, they will still be unable to kill each other. In this way it will not be possible to effect the disappearance of the Yadu dynasty from this earth. What method of causing the Yadus to dissappear exists: except for My own wish?" The Lord further thought: "Only if I wish it, will the Yadus leave this earth planet". This decision of the Lord is confirmed by the use of the word "sma", which means "certainly". Another interpretation of this verse is that in truth there is no method that will succeed in the "vadha" (killing) of the Yadu dynasty, for their disappearance from this earth is not at all like the death of the conditioned souls. The Ydavas returned to the spiritual world without changing their bodies, and therefore they did not at all die (vadha). Anuccheda 128 Text 1 ata evntarhite r-bhagavati rmad-uddhavasya vidu iti vartamna-pratyaya-nirdea-vkyena tadnm antarhitasypi tad-vargasya r-bhagavataiva saha savso vyajyate. yath durbhago bata loko 'ya yadavo nitarm api ye savasanto na vidur hari mn ivoupam atah eva-therefore; antarhite-disappeared; r-bhagavati-when the Supreme Personality of Godhead; rmat-uddhavasya-of Uddhava; vidu iti-the phrase beginning with the word "viduh"; vartamna-pratyaya-the present tense; nirdea-indicating; dissappeared; tat-vargasya-of His associates; r-bhagavata-the Supreme Personality of Godhead; eva-certainly; saha-along with; savsah-mutual residence; vyajyate-is manifested; yath-just as; durbhaga-unfortunate; batacertainly; loka-universe; ayam-this; yadava-the Yadu dynasty; nitarm-more specifically; api-also; ye-those; savasanta-living together; na-do not; vidu-understand; harim-the Personality of Godhead; mn-the fishes; iva uupam-like the moon. After the departure of r Ka and the Yadu dynasty, Uddhava spoke the following verse (rmad-Bhgavatam 3.2.8), using the word "vidu" (present-tense) to indicate that even after their departure from this earth planet, the Ydavas still remained intimate associates of r Ka, residing in the same place with Him. Uddhava said:

"This universe with all its planets is most unfortunate. And even more unfortunate are the members of the Yadu dynasty because they cannot identify Lord Hari as the Personality of Godhead, any more than the fish could identify the moon."* Text 2 ayam mama hdaye sphuran dvrak-vs loka. ye samvasanta saha-vasanto 'pi na vidu jnanti. aha tu savsa-bhgya-hno na jnmti ncaryam iti bhva. atra tadn yadi savso nbhaviyat, tad navediur ity evvakyad iti jeyam. ayam-this; mama-my; hdaye-in the heart; sphuran-manifest; dvaraka-of Dvrak; vsi-resident; loka-universe; ye samvasanta-the words "ye samvasantah; saha-vasantah-mean "those who are living together"; api-even; na-do not; vidu-understand; jnanti-understand; aham-I; tu-but; savsa-of living together; bhgya-the good fortune; hnah-bereft of; na-do not; jnmi-I understand; iti-thus; na-not; acaryam-astonishing; iti-thus; bhva-the meaning; atra-in this verse; tadnm-then; yadi-if; savsah-residing together; na-not; abhaviyat-would have been; tad-then; na-not; avediuh-would have known; iti-thus; eva-certainly; avakyat-would have said; iti-thus; jeyam-may be understood. In this verse the words "aya loka" mean "the residents of Dvrak, who are now remembered in my thoughts"; "ye savasanta" means "even though living together"; "na vidu" means "do not understand". Although not explicitly stated, Uddhava intends to lament for Himself also in this verse. It is as if he had said: "I have been cheated by Lord Ka and by the Ydavas, for I am now bereft of the good-fortune of their association. I am also unfortunate for I also am unable to understand Lord Ka. All these things are not at all surprising for I am certainly unworthy to attain the Lord's association or qualified to understand Him. Still, somehow or other, in the past I did have Lord Ka's association, and if it were not for that, I would not know enough to speak in this way." Anuccheda 129 Text 1 nanv adhunpi na jnantti katha janasty aakya hetu prcna-nijnubhvam ha igita-j puru-prauh ekrm ca stvat stvatm abha sarve bhtvsam amasata nanu-is it not so?; adhuna-at this moment; api-even; na-do not; jnanti-understand; iti-thus;

katham-how is it possible?; janasi-that you understand; iti-thus; aakya-doubting; hetum-the reason; prcna-previous; nija-own; anubhvam-experience; ha-he describes; igita-j-expert in psychic study; puru-prauh-highly experienced; eka-one; rm-relaxation; ca-also; stvatdevotees, or own men; stvatm abham-head of the family; sarve-all; bhta-vsam-all-pervading; amasata-could think. At this point in their conversation, Vidura may object: "If the Yadavas do not understand Lord Ka, even now, then how is it that you understand this much?" In order to remove Vidura's doubt, Uddhava spoke the following verse, explaining that the Ydavas are able to understand Ka to a certain extent. They know that He is the all-pervading Supersoul, but they are not aware that He is the Original Personality of Godhead, the origin of all expansion of Godhead. Uddhava said (rmad-Bhgavatam 3.2.9): "The Yadus were all experienced devotees, learned and expert in psychic study. Over and above this, they were always with the Lord in all kinds of relaxations, and still they were only able to know Him as the one Supreme who dwells everywhere."* Text 2 stvatm svem eva abham nitya-kula-patitvena vartamna svaya bhagavantam api bhtavsam tad-aa-rpa bhutntaryminm eva amsata iti. sarva-bhtdhivsa ity antarymirute. ukta ca vn para-devat iti. rmad-uddhava r-viduram. stvatm-the word "satvatam"; svem-means "of the family"; eva-certainly; abham-the word "abham"; nitya-kula-patitvena-means "the eternal leader of the family"; vartamnam-remaining; svayam-bhagavantam-the Original Personality of Godhead; api-also; bhta-vsam-all-pervading; tataa-rpam-by His expansion as Kirodakasayi Viu; bhutaantaryminm-the Supersoul; evacertainly; amsata-could think; iti-thus; sarva-of all; bhta-living entities; adhivsa-residing in the hearts; iti-thus; antarymi-description of the Supersoul; ruta-from the ruti-sastra; uktamsaid; ca-also; vnm-of the members of the Vi family; para-devat-the supreme diety; iti-thus; rmat-uddhava-spoken by Uddhava; r-viduram-to Vidura. In this verse the words "stvatm abham" mean "the eternal leader of the family". Even though r Ka is the Original Personality of Godhead, the source of all incarnations, the Ydavas thought of Him (amsata) as the all-pervading Supersoul (bhta-vsam), who is one of the expansions (Krodakay Viu) of Lord Ka. The Supersoul is described in the following statement of ruti-stra: "The Supersoul resides in the hearts of all living entities." That r Ka is the leader of the Yadu dynasty is also described in the following statement of rmad-Bhgavatam (10.43.17):

"r Ka is the supreme Deity worshiped by the members of the Vi dynasty." Anuccheda 130 Text 1 yam eva savsa prvam api prrthaym sa nha tavghri-kamalam kardham api keava tyaktu samutsahe ntha svadhma naya mm api yam-which; eva-certainly; samvasam-associates; purvam-former; api-also; prarthayam asarequested; na-not; aham-I; tava-Your; anghri-kamalam-lotus feet; ksana-ardham-for half a second; api-even; kesava-O Kesava; tyaktum-to abandon; samutsahe-desire; natha-O Lord; sva-dhama-to Your transcendental abode; naya-please bring; mam-me; api-also. After the departure of Lord Ka and the Ydavas from the earth, Uddhava offered the following prayer, begging the Lord to enable him to regain their former association. Uddhava said (rmad-Bhgavatam 11.6.43): "O Lord Keava, I am not willing to abandon Your lotus feet for even half a second. Please bring me to Your transcendental abode."*** Text 2 svadhma dvraky eva prapacikprakaa-praka-vieam apti. yath ydavn anyn nayasi, yath mm api naya ity artha. arthntare tv api-abda-vaiyrthya syt. rmad-uddhava. sva-dhma-the word "svadhma; dvrakyh-of Dvraka; eva-certainly; prapacika-in the material world; aprakaa-unmanifested; praka-manifestation; vieam-specific; api-even; iti-thus; yath-just as; ydavn-members of the Ydu dynasty; anyn-others; nayasi-You bring; tath-in the same way; mm-me; api-also; naya-bring; iti-thus; artha-the meaning; artha-antara-another meaning; tu-also; api-abda-of the word "api"; vaiyrthyam-in the sense of ueslessness; syt-may be; rmat-uddhava-spoken by Uddhava. In this verse the word "sva-dhma" refers to the abode of Dvrak in the spiritual world, beyond the view of the material world. Uddhava says in this verse: "O Lord, You have brought the other members of the Yadu dynasty to Your abode, You should also bring me." Another meaning of the word "api" is "even". Interpreted in this way, Uddhava says "Please bring even me to Your abode". In

this way Uddhava humbly describes his own uselessness and lack of good qualities. Anuccheda 131 Text 1 padmottara-khae ydavnm tdam yath saumitr-bharatau yath sakaradaya tath tenaiva jyante nija-lokad yadcchay punas tenaiva gacchanti tat-pada vata param na karma-bandhana janma vaiavn ca vidyate iti. padma-uttara-khae-in the Uttara-khaa of the Padma Purana; ydavnm-of the members of the Ydu dynasty; tdam-like that; yath-just as; saumitr-Laksmana; bharatau-and Bharata; yathjust as; sakaraa-Balarama; adaya-and others; tath-in the same way; tena-with r Ka; evacertainly; jyante-they take birth; nija-lokat-from their respective abodes in the spiritual sky; yadcchay-by their own wish; punah-again; tena-with the Lord; eva-certainly; gacchanti-they go; tat-padam-to their abodes in the spiritual world; vatam-eternal; param-transcendental; na-not; karma-of fruitive actions; bandhanam-bondage; janma-of birth; vaiavnm-of the pure devotees of the Lord; ca-and; vidyate-exists; iti-thus. The appearance and activities of the Ydavas are transcendental, just as those of r Ka. This is confirmed in the following statement of Padma Pura, Uttara-khaa: "Just as Lakmaa and Bharata descend into the material world to accompany Lord Rmacandra, and just as Lord Balarma and others also descend to accompany Lord Ka, in the same way the members of the Yadu dynasty descend from their own abodes in the spiritual sky, and take birth in the material world to accompany r Ka. When Lord Ka again returns to the spiritual world, the members of the Yadu dynasty again accompany Him. They thus return to their original eternal abodes in the spiritual sky. The Ydavas and other great devotees, therefore, never take birth in the material world, as the conditioned souls do. Neither are they bound by the reactions of fruitive activities, as are the conditioned souls." Text 2

atra nija-lokt iti tat-padam iti ca rma-kdi-vaikuha padmottara-khaa-matam matsydy-avatr pthak pthak vaikuhvasthitas tatra skd uktatvt. atra-in this verse; nija-lokat-from their own abode; iti-thus; tat-padam-that abode; iti-thus; caalso; rma-of Lord Rmacandra; ka-of Lord Ka; adi-beginning with; vaikutham-Vaikuha realm; padma-uttara-khaa-of the Padma Purana, Uttara-khaa; matam-opinion; matsya-of Lord Matsya; adi-and other avatrm-incarnations of Godhead; pthak pthak-variously; vaikuha-in Vaikuhaloka; avasthiteh-because of residents; tatra-there; skt-directly; uktatvt-because of the statement. In these verses the words "nija-lokt" and "tat-padam" refer to the planets of Lord Ka and Lord Rmacandra in the spiritual world. According to this statement of Padma Pura, Uttara-khaa, the incarnations of the Lord, (such as Lord Matsya and others), each have Their own planet in the Vaikuhalokas. Text 3 tdn bhagavat iva bhagavad-icchayaiva janmdi-kraa cokta r-vidurea ajasya janmotpatha-nanya karmy akartur grahaya pusm nanv anyath ko 'rhati deha-yoga paro gunm uta karma-tantram tdnm-of those like Him; bhagavatah-of the Supreme Personality of Godhead; iva-just like; bhagavat-of the Supreme Lord; icchaya-by the desire; eva-certainly; janma-adi-of their appearance, activities, and disappearance; kraam-cause; ca-also; uktam-described; r-vidurena-by r Vidura; ajasya-of the unborn; janma-appearance; utpatha-nanya-for the sake of annihilating the upstarts; karmi-works; akartu-of one who has nothing to do; grahaya-to take up; pusm-of all persons; nanu anyath-otherwise; ka-who; arhati-may deserve; deha-yogam-contact of the body; para-transcendental; gunm-of the three modes of nature; uta-what to speak of; karmatantram-the law of action and reaction. The reason for the voluntary appearance of the Supreme Personality of Godhead and His associates in this material world is described by Vidura in the following verse from rmadBhgavatam (3.1.44): "The appearance of the Lord is manifested for the annihilation of the upstarts. His activities are transcendental and are enacted for the understanding of all persons. Otherwise, since the Lord is transcendental to all material modes, what purpose could He serve by coming to earth?"* Text 4

ko vnyo 'pi iti k ca. tad eva te r-ka-nitya-parikratve siddhe sdhite rvasudevdn prg janmani sdhakatvdi-kathana ca bhagavata iva bhagavad-icchayaiva lokasagrahdyrtham aenaivvatrt kvacij jvntarvet sambhavati. puna ca svayam avatratsu teu tad-aa-pravea kath-rty tv ekatvena kathanam iti jeyam, yath pradyumnasya vykhytam. kah-who?; va-or; anyah-another; api-even; iti-thus; k-the commentary of rdhara Svami; caalso; tat-therefore; evam-in this way; tem-of them; r-ka with r Ka; nitya-parikratve-in the position of being eternal associates; siddhe-perfect; sdhite-proved; r-vasudeva-adnm-of Maharaja Vasudeva and the other confidential associates of Lord Ka; prk-before; janmani-in the birth; sdhakatva-the state of becoming eligible to become the Lord's associate; adi-beginning with; kathanam-description; ca-also; bhagavatah-of the Supreme Personality of Godhead; iva-just like; bhagavat-of the Supreme Lord; icchaya-according to the desire; eva-certainly; loka-the word; sagraha-protection; adi-beginning with; artham-for the purpose; aena-by a partial expansion; eva-certainly; avatrt-from incarnation; kvacit-somewhere; jva-a living entity; antara-with; avetbecause of entrance; sambhavati-is possible; punah-again; ca-also; svayam-personally; avatratsudescending; teu-among them; tat-of Him; a-part; pravea-entrance; kath-rty-by the statement; tu-but; ekatvena-as one; kathanam-account; iti-thus; jeyam-may be understood; yathjust as; pradumnasya-of Pradyumna; vykhytam-explained. The word "ka" in this verse is explained by rdhara Svm: "In this verse the word 'ka' means 'otherwise'". Now that we have proven that Mahrja Vasudeva and the other confidential associates of Lord Ka are all the Lord's eternal associates in the spiritual world, someone may protest, saying that there are many places in the Vedic literatures where it is described that the Lord's associates were demigods or great devotees in their previous lives, and because of their great devotion they became eligible to become the Lord's associates. To this objection I reply that in such cases it should be understood that such great devotees are empowered expansions of particular associates of the Lord. In other words, at the time of the Lord's appearance in this world, some of the Lord's eternal associates may empower certain great devotees to assume their roles in the Lord's pastimes within the material world. Such empowerment is like the empowerment of Pradyumna, who was the demigod Cupid empowered by (viu-tattva) Lord Pradyumna of the catur-vyha. Text 5 evam ttye vedham ity di bhagavad-vkya uddhava prati vasv-aatvpekyaiva vaso iti sambodhanam. tda-paryvasanspadi-rpatvena carama-janmatokti ca jey.

evam-in this way; ttye-in the Third Canto of rmad-Bhgavatam (3.4.11): veda aham iti di bhagavat-vkye-in the followingn statement of the Supreme Personality of Godhead vedham antar manaspsita te dadmi yat tad duravpam anyai satre pur viva-sj vasn mat-siddhi-kmena vaso tvayea uddhavam-Uddhava; prati-to; vasu-of Vasu; aatva-partial incarnation; apekaya-in relation to; eva-certainly; vaso-the word "vaso"; iti-thus; sambodhanam-in the vocative case; tda-like that; aa-partial incarnation; paryvasana-conclusion; aspada-abode; ai-origin of the incarnation; rpatvena-in the form of; carama-final; janmata-birth; uktih-statement; ca-also; jey-may be understood. An example of one of the Lord's associates who did not descend from the spiritual world to accompany the Lord in His pastimes is Uddhava. This is described by r Ka to Uddhava, where the Lord described Uddhava's previous birth as Vasu. r Ka said (rmad-Bhgavatam 3.4.11): "O Vasu, I know from within your mind what you desired in the days of yore when the Vasus and other demigods responsible for expanding the universal affairs performed sacrifices. You particularly desired to achieve My association. This is very difficult to obtain for others, but I award it unto you."* In this verse Lord Ka addressed Uddhava as "vaso" (in the vocative case) because in his previous birth he was the demigod Vasu. He was a partial expansion of the Lord's associate Uddhava. Uddhava's previous birth as Vasu should be understood in this way. Text 6 ata evha tvam eva prva-sarge 'bh pni svyambhuve sati tadya sutap nma prajpatir akalmaa tva r-devak-devy eva pnir abh, na tu pnis tvam abhd iti. evam tadyam apti. rbhagavn. atah eva-therefore; aha-He says; tvam-you; eva-indeed; prva-sarge-in a previous millenium; abh-became; pnh-by the name Pni; svyambhuve-the millennium of Svyambhuva Manu; sati-O supremely chaste; tad-at that time; ayam-Vasudeva; sutap-Sutap; nma-by the name; prajpati-a Prajpati; akalmaa-a spotlessly pious person; tvam-the word "tvam (you)"; r-devak-

devi-refers to Devak-devi; eva-certainly; pni-by thename Pni; abh-became; na-not; tu-but; pni-Pni; tvam-you; abht-became; iti-thus; evam-in the same way; tada-at that time; ayamVasudeva; api-also; iti-thus; r-bhagavn-spoken by the Supreme Personality of Godhead. Devak and Mahrja Vasudeva are described in the same way. Lord Ka says to Devak (rmad-Bhgavatam 10.3.32): "My dear mother, best of the chaste, in your previous birth, in the Svyambhuva millennium, you were known as Pni, and Vasudeva, who was the most pious Prajpati, was named Sutap."* The Lord here says thatg Devak became Pni. He does not say that Pni became Devak. Anuccheda 132 evam evha vasudevam hare sthna vadanty anakadundubhim iti sattva viuddha vasudeva-abdita yad yate tatra pumn apvta ity dau prasiddha vasudevkhyam hare sthnam atra anakadundubhi vadanti munaya iti. ruka. evam-in this way; eva-certainly; aha-he says; vasudevam-unto Vasudeva; hare-of the Supreme Personality of Godhead; sthnam-that place; vadanti-they call; naka-dundubhim/Anakadundubhi; sattvam-consciousness; viuddham-pure; vasudeva-Vasudeva; abdi-tam-known as; yat-because; yate-is revealed; tatra-there; pumn-the Supreme Person; apvta-without any covering; iti-thus; dau-in the passage beginning; prasiddham-celebrated; vasudeva-Vasudeva; akhyam-named; hare-of the Supreme Personality of Godhead; sthnam-the place; atra-there; anakadundubhim-Anakadundubhi; vadanti-they call; munayah-the sages; iti-thus; r-uka-spoken by r ukadeva Gosvami. That Mahrja Vasudeva is described in rmad-Bhgavatam: "The stage of pure goodness, where one is able to realize the Supreme Lord, is known as `vasudevasattva'"* "Because Anakadundubhi was situated in the platform of pure goodness (vasudeva-sattva), he became the place where the Supreme Personality of Godhead made His appearance within this world. This is described by the great sages."* This means that the sages say that Anakadundubhi became famous as Vasudeva, the place of the

Lord's appearance. This verse was spoken by rla ukadeva Gosvm. Anuccheda 133 tathtrpy eva vykhyeyam devaky deva-rpiym iti. devo vsudevas tad-rpiym uddha-sattva-vtti-rpym eveti. ata eva viu-pure t prati deva-stutau tva par prakti skm iti bahutaram. r-uka. tatha-in the same way; atra-here; api-also; evam-in this way; vykhyeyam-may be explained; devakym-Devaki; deva-rupiym-whose form was spiritual; iti-thus; devah-the word "deva"; vsudevah-means the transcendental state of vsudeva-sattva; tat-rupiym-with such a transcendental form; uddha-sattva-vtti-rpym-with a form of pure goodness; eva-certainly; itithus; atah- ; eva-therefore; viu-pure-in the Visnu Purana; tmprati-to her; deva-of the demigods; statue-in the prayers; tvam-you are; par-superior; prakti-nature; skm-subtle; itithus; behutaram-greatly; r-uka-spoken by r ukadeva Gosvami. It is further explained (rmad-Bhgavatam 10.3.8): "Devak appeared in a spiritual form." The word "deva" here means "of Lord Vsudeva" and "deva-rpiym" means "a spiritual form of pure goodness." The spiritual form of Devak-dev is also described in the Viu Pura, where the demigods, offer the following offering prayers to her: "O Devak, your form is transcendental." Anuccheda 134 ata evham iva nityam eva mat-pit-rpeprakaa-lly vartamnau yuvam adhun prakaallm anugatau punar aprakaa-ll-pravea yadcchaypy athety ha yuv m putra-bhvena brahma-bhvena csakt cintayantau kta-snehau ysyethe mad-gati parm brahma-bhvena narkti-para-brahma-buddhy param prakaa-llto 'nyam mad-gatim llm.

atah eva-therefore; aham-I; iva-as if; nityam-eternally; eva-certainly; mat-my; pit-father; rpeain the form; aprakaa-llym-in the unmanifested pastimes; vartamnau-being; yuvam-you two; adhun-at present; prakaa-llm-manifest pastimes; anugatau-attained; punah-again; aprakaa-llpraveam-attainment of the unmanifest pastimes; yadcchaya-automatically; atha-then; iti-thus; ha-He said; yuvm-both of you (husband and wife); mm-unto Me; putra-bhvena-as your son; brahma-bhvena-knowing that I am the Supreme Personality of Godhead; ca-and; asaktconstantly; cintayantau-thinking like that; kta-snehau-dealing with love and affection; ysyetheshall both obtain; mat-gatim-My supreme abode; parm-which is transcendental, beyond this material world; brahma-bhvena-the words "brahma-bhvena"; nara-human; akti-form; parabrahma-the Supreme Personality of Godhead; buddhy-with the understanding; param-the word "param"; prakaa-lltah-than the manifest pastimes; anyam-other; mat-My supreme abode; llmpastimes. Before r Ka appeared in this material world, Vasudeva and Devak were His parents in the aprakaa-ll (unmanifest pastimes) of the spiritual world. These two parents entered this material world along with the Lord, and performed the manifest pastimes (prakaa-ll) there. When Ka would return to the spiritual world, Vasudeva and Devak would automatically follow Him there, and again assume their parental roles there. It is with this understanding that r Ka said to them (rmad-Bhgavatam 10.3.45): "Both of you, husband and wife, constantly think of Me as your son, but always know that I am the Supreme Personality of Godhead. By thus thinking of Me constantly with love and affection, you will achieve the highest perfection; returning home, back to Godhead."* In this verse we may note that the word "brahma-bhvena" means "with the understanding that the Supreme Personality of Godhead has appeared in a humanlike form" and the words "mad-gati parm" means "the unmanifest pastimes of the spiritual world, different from the manifest pastimes of the material world." Anuccheda 135 Text 1 yuvayo prg-aenvirbhtayor api mad-eka-nihsd ity ha ajua-grmya-viayv anapatyau ca dam-pat na vavrthe 'pavarga me mohitau deva-myay yuvayo-of the two of you; prk-formerly; aena-by a partial incarnation; avirbhtayohmanifest; api-also; mad-eka-niha-firm faith and devotion to Me; iti-thus; ha-He describes; ajua-

grmya-viayau-for sex life and to beget a child like Me; anapatyau-because of possessing no son; caalso; dam-pat-both husband and wife; na-never; vavrthe-asked for (any other benediction); apavargam-liberation from this world; me-from Me; mohitau-being so muchy attracted; devamyay-by transcendental love for Me (desiring Me as your beloved son). r Ka describes the great devotion and faith felt by Vasudeva and Devak in their partial incarnation as Sutap and Pni in the following words (rmad-Bhgavatam 10.3.39): "Being husband and wife but always sonless, you were attracted by sexual desires, for by the influence of devamy, transcendental love, you wanted to have Me as your son. Therefore you never desired to be liberated from this material world."* Text 2 mama myay mad-vieyaka-sneha-myy aktyety artha. vaiav vyatanon my putra-snehamay vibhu iti vraja-rj prati ca darant. tda-sneha-janiky mama kpayeti v my dambhe kpy ca iti viva-prakt. tat-premaiva hy apavargasya tiraskra sarvatra ryate, yadyapi mokavarae hetur astty ha ajua iti. viayvebhvd vairgyt patter iti bhva. r-bhagavn pitarau. mama myay-the words "mama myay; mat-viayaka-sneha-mayya-mean "with transcendental love for Me"; aktya-by that potency; iti-thus; artha-the meaning; vaiavm-viumy, or yogamy; vyatanot-expanded; mym-yogamy; putra-sneha-maym-very much attached because of maternal affection for her son; vibhu-the Supreme Lord; iti-thus; vraja-of Vrajabhumi; rjm prati-to the queen (Mother Yaoda); ca-also; darant-because of seeing; tda-like that; snehalove; janiky-produced from; mama-My; kpy-by the mercy; iti-thus; va-or; maya-the word "maya"; dambhe-in the sense of deceit; krpayam-or mercy; ca-and; iti-thus; viva-prakt-from the Visva-prakasa dictionary; tat-prema-by that pure love for Ka; eva-certainly; hi-indeed; apavargasya-of liberation; tiraskra-eclipse; sarvatra-everywhere; ryate-is heard; yadyapialthough; moka-of liberation; varane-in the selection; hetuh-the reason; asti-is; iti-thus; ha-He said; ajua iti-the verse beginning with the word "ajusta"; viaya-avea-abhv-because of not engaging in material sense-gratification; vairgyt patteh-because of renunciation; iti-thus; bhvathe meaning; r-bhagvn-spoken by the Supreme Personality of Godhead; pitarau-to His parents. In this verse the word "myay" means "by the Lord's potency which inspires transcendental love for Him". The word "my" is also used in this sense in the following quote from rmadBhgavatam (10.8.43), where Mother Yaod's love for Ka is described in the following words: "Mother Yaod, by the grace of the Lord, could understand the real truth. But then again, the

supreme master, by the influence of the internal potency, yogamy, inspired her to become absorbed in intense maternal affection for her son."* The word "my" may also mean "My mercy, which is the cause of intense love for Me." This interpretation is supported by the Viva-praka dictionary, which defines the word "my" in the following way: "The word `my' means either `deceit', or `mercy'". Although pure love of Ka is the natural cause of liberation from material entanglement, it also eclipses that benediction of liberation and makes it seem very insignificant. For this reason, Vasudeva and Devak were not very eager to attain liberation. We may also note that the phrase "ajua-grmya-viayau" does not mean that Vasudeva and Devak were intent on material sense gratification as the conditioned souls are. Actually Vasudeva and Devak were supremely renounced and free from all material desires. Anuccheda 136 atha r-gopdnm api tan-nitya-parikaratvam jayati jana-nivsa ity dv eva vyaktam. ata evha tasmn mac-charaa goha man-ntha mat-parigraham gopaye svtma-yogena so 'ya me vrata hita spaam. r-bhagavn. atha-now; r-gopa-adinm-of the cowherd residents of Vndvana; api-also; tat-nityaparikaratvam-status as the eternal associates of r Ka; jayati jana-nivsa-(rmad-Bhgavatam 10.90.48): jayati jana-nivso devak-janma-vdo yadu-vara-pariat svair dorbhir asyann adharmam sthira-cara-vjina-ghna susmita-r-mukhena vraja-pura-vanitn vardhayan kma-devam iti du-in that passage; eva-certainly; vyaktam-is revealed; atah eva-therefore; aha-r Ka said; tasmt-therefore; mat-saraam-taking shelter of Me; goham-the residents of Vndvana; matntham-taking Me as their lord; mat-parigraham-My associates; gopaye-I shall protect; sva-atmayogena-by My own transcendental potency; sah-ayam-that; me-My; vratah-vow; hita-accepted; spaam-the meaning is clear; r-bhagavn-spoken by the Supreme Personality of Godhead. That the residents of Gokula Vndvana are also eternal associates of r Ka is confirmed in the following verse from rmad-Bhgavatam (10.90.48):

"Lord r Ka is He who is known as jana-nivsa, the resort of all living entities, and who 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 as well as every man who is impious. By His presence He destroys all things inauspicious 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."* r Ka also affirmed that the residents of Vndvana are His eternal associates in the following words (rmad-Bhgavatam 10.25.18): "The residents of Vndvana have completely taken shelter of Me. They consider Me their supreme master, and they are all My eternal associates. By expanding My own transcendental potency, I shall therefore protect them from Indra's wrath, for I have vowed that I shall always protect My devotees."* Anuccheda 137 Text 1 tath tata rabhya nandasya vraja sarva-samddhimn harer nivstma-guai ramkram abhn npa tath-in the same way; tata rabhya-beginning from that time; nandasya-of Mahrja Nanda; vraja-Vrajabhmi, the land for protecting and breeding cows; sarva-samddhimn-became opulent with all kinds of riches; hare nivsa-of the residence of the Supreme Personality of Godhead; tmaguai-by the transcendental qualities; ram-kram-the place of pastimes for the goddess of fortune; abht-became; npa-O King (Mahrja Parkit). That the gops of Vndvana are goddesses of fortune in the spiritual world is confirmed by the following statement of rla ukadeva Gosvm in rmad-Bhgavatam (10.5.18): "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 Ka's appearance there, it became the place for the pastimes of the goddess of fortune."* Text 2

harer nivsa-bhto ya tm tasya ye gus tair eva sarva-samddhimn. nitya-yoge matvrthyena nityam eva sarva-samddhi-yukta r-nandasya vraja. tatas ta r-kaprdurbhvam rabhya tu ram-krm cintmai-prakara-sadmasu kalpa-vkalakvteu surabhr abhiplayantam lakm-sahasra-ata-sambhrama-sevyamna govindam di-purua tam aha bhajmi ity atra prasiddhy ram mah-lakm r-vraja-devnm api skd vihrspada babhva. hari-nivstmani tatra r-ko yvan nighatay viharati sma, tvat t api tathaiva viharanti sma. vyaktatay tu ta api vyaktatayety artha. r-uka. hareh-of Lord Hari; nivsa-residence; bhta-become; ya-who; tm-self; tasya-of whom; guaiby the qualities; tai-by them; eva-certainly; sarva-samddhimn-opulent with all kinds of riches; nitya-yoge-eternally; matva-having considered; arthyena-with opulence; nityam-eternally; evacertainly; sarva-samddhi-yukta-opulent with all kinds of riches; r-nandasya-of Maharaja Nanda; vraja-Vrajabhumi; tatah-therefore; tam-that; r-ka-of r Ka; prdurbhvam-appearance; rabhya-beginning from that time; tu-also; ram-krm-the place of pastimes for the goddess of fortune; cintmai-touchstone; prakara-groups made of; sadmasu-in abodes; kalpa-vka-of desire trees; laka-by millions; vteu-surrounded; surabh-surabhi cows; abhiplayantam-tending; lakmof goddesses of fortune; sahasra-of thousands; ata-by hundreds; sambhrama-with great respect; sevyamnam-being served; govindam-Govinda; di-puruam-the original person; tam-Him; aham-I; bhajmi-worship; iti-thus; atra-here; prasiddhy-with grea fame; ramm mah-lakmm-of the most exalted goddess of fortune; r-vraja-devnm-of the gops of Vrajabhumi; api-even; skatdirectly; vihra-of transcendental pastimes; aspadam-abode; babhva-became; hari-nivsa-atmaniin that abode of r Ka; tatra-there; r-ka-r Ka; yvat-as long as; nighatay-with confidential pastimes; viharati sma-sported; tvat-for that length of time; th-they; api-also; tathain the same way; eva-certainly; viharanti sma-performe d pastimes; vyaktatay-with the manifestation; tu-also; tah-the gops; api-also; vyaktataya-with the manifestation; iti-thus; artha-the meaning; r-uka-spoken by rla ukadeva Gosvami. In this verse Vndvana-dhma, the home of Nanda Mahrja (nandasya vraja) is described as eternally endowed with the opulence of all wealth (sarva-samddhimn). When r Ka appeared in Vndvana with all His transcendental qualities (atma-guai), and enjoyed confidential pastimes there, the most exalted goddesses of fortune in the spiritual world came with Him to enjoy pastimes with the Lord. As long as the Lord stayed in the material world, these goddesses of fortune also stayed. In this way Vndvana-dhma became the place of r Ka's pastimes, and also the residence of the greatest goddesses of fortune. That Vndvana-dhma is the abode of pastimes for the goddesses of fortune (ram-krm) is confirmed by the following verse from Brahma-sahit (5.29): "I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all

desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune."* Anuccheda 138 Text 1 etad eva prapacayati abhi aho bhgyam aho bhgya nanda-gopa-vrajaukasm yan-mitra paramnanda pra brahma santanam etat-this; eva-certainly; prapacayati-is manifested; abhi-by six verses (Bhgavatam 10.14.3237); aho-what great; bhgyam-fortune; aho-what great; bhgyam-fortune; nanda-of Mahrja Nanda; gopa-of other cowherd men; vraja-okasm-of the inahabitants of Vrajabhmi; yat-of whom; mitram-friend; parama-nandam-the supreme bliss; pram-complete; brahma-the Absolute Truth; santanam-eternal. That the residents of Gokula Vndvana are the eternal associates of r Ka is confirmed by Lord Brahm in six verses from rmad-Bhgavatam (10.14.32-37), which I shall now discuss (in Anucchedas 138-143). In the first of these verses (rmad-Bhgavatam 10.14.32), Brahm glorified the residents of Vndvana, saying: "How greatly fortunate are Nanda Mahrja, the cowherd men and all the inhabitants of Vrajabhmi! There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."* Text 2 bhgyam anirvacy kpi r-kasya kp, tasya punar ukty-rea sarvathaivparicchedyatvam uktam. pra-paramnanda-brahmatvenaiva santanatve siddhe yat punas tad-updn tan-mitrapadasyaiva vieaatvena lbhyam. athav vidheyasya viea-pratipatty-artham anudya viiyate. yath manorama suvaram ida kuala jtam iti kualasyaiva manoramatva sdhyam, tasmd atrpy anudyasya r-kakhyasya para-brahmaa paramnanda-pratva-lakaam vieaa-dvaya vidheyy mitraty eva tat-tad-bhva sdhayatti tad-ekrtha-pravtta santanatva tasys tad-bhva sdhayet. ki ctra mitram iti kla-viea-yoga-nirdebhvt klasmnyam eva bhajate. tata ca tasya mitrat-lakaasya vidheyasya kla-trayvasthayitvam eva spaam. klntarsajana tu kaam. atra cottarayor arthayo r-kasya santanatve abda-

labdhe sati tadya-maitr-mata parikaraam api santanatva nsambhavam api. r-rukmiprabhtn tath darant. bhgyam-good fortune; anirvacany-indescribeable; kpi-something; r-kasya-of r Ka; kp-mercy; tasya-of His; puna-again; ukti-to the statement; drea-by careful attention; sarvatha-completely; eva-certainly; aparicchedyatvam-limitlessness; uktam-is described; praperfect and complete; parama-ananda-full of transcendental bliss; brahmatvena-by the sttus as the Supreme Godhead; eva-certainly; santanatve-in eternality; siddhe-perfect and complete; yatbecause; punah-again; tat-updnm-an additional meaning; tat-mitra-padasya-of the word "mitra"; vieaatvena-as modifying; lbhyam-may be obtained; athav-or; vidheyasya-of the predicate; viea-pratipatti-artham-modification of the meaning; anudyam-the subject; viiyate-is distinguished; yath-just as; manoramam-beautiful; suvaram-golden; idam-this; kualam-earring; jtam-produced; iti-thus; kualasya-of the earring; eva-certainly; manoramaivam-beauty; sdhyammay be established; tasmt-therefore; atra-here; api-also; anudyasya-of the suject; r-ka-akhyasyaof r Ka; para-brahmaa-the Supreme Godhead; parama-ananda-transcendental bliss; pravafull of; lakaam-characteristic; vieaa-dvayam-two modifiers; vidheyyh-of the predicate; mitratyh-of the friendship; eva-certainly; tat-tat-bhvam-various status; sdhayati-substantiates; iti-thus; tat-of that; eka-one; artha-meaning; pravttam-established; santanatvam-eternality; tasyh-of that friendship; tat-bhvam-that condition; sdhayet-may establish; kim cafurthermore; atra-here; mitram iti-the word "mitram"; kla-time; viea-specific; yoga-contact; nirdea-indication; abhvt-because of the lack; kla-time; smnyam-in general; eva-certainly; bhajate-is meant; tatah-therefore; ca-also; tasya-of that; mitrat-by friendship; lakaasyacharacterized; vidheyasya-of the predicate; kla-traya-in all three phases of time (past, present, and future); avasthayitvam-condition; spaam-is clearly established; kla-antara-asajanam-limited to a specific period of time; tu-but; kaam-a meaning difficult to accept; atra-here; ca-also; uttarayoharthayo-of the two meanings; r-kasya-of r Ka; santanatve-when there is eternality; abda-labdhe-expressed in this statement; sati-there is (indication of a locative abslute); tadyamatr-matam-of those who have attained friendship with Him; parikaraam-of the associates; apialso; santanatvam-eternality; na-not; asambhavam-unlikely; api-also; r-rukmi-prabhtnm-of the great devotees beginning with Queen Rukmini;tath-in the same way; darant-because it may be seen. In this verse the word "bhgyam" (good fortune) does not refer to the ordinary auspicious situation created by ordinary pious activities. The transcendental good fortune described in this verse was obtained by receiving the indescribable causeless mercy of r Ka. We may also note that the word "bhgyam" is repeated twice to indicate the limitless extent of that good-fortune. In the second part of the verse, the subject "brahma" refers to r Ka. The subject is modified by the words "pram" (complete), "paramnandam" (the supreme bliss), and "santanam" (eternal). The predicate is "mitram" (friend). The adjective "santana" (eternal) may be understood to modify either "brahma" (the Absolute Truth), or "mitram" (friend). In this way the construction may be interpreted: "The eternal Absolute Truth is the friend of the inhabitants of Vrajabhmi" or it may also be interpreted: "The Absolute Truth is the eternal friend of the inhabitants of Vrajabhmi." An example of this may be seen in the sentence "manorama suvaram ida kuala jtam", where the adjective "manoramam" (beautiful) may be understood to modify either "suvaram"

(gold), or "kundalam" (earring). Interpreted in the first way, the sentence may be translated: "This earring is fashioned from beautiful gold", and interpreted in the second way the sentence may be translated: "This golden earring is beautiful". Both inerpretations are possible. In this verse both interpretations may be accepted simultaneously, and "santanam" may modify both "brahma" (the Absolute Truth) and "mitram" (friend) at the same time. Therefore we may say that "r Ka is the eternal Absolute Truth", and we may also say that r Ka, the Absolute Truth is the eternal friend of the inhabitants of Vrajabhmi". If we wish to completely reject the second interpretation, and say that r Ka is the eternal Absolute Truth, and He is only temporarily the friend of the inhabitants of Vrajabhmi", we will create an interpretation that is hard for a reasonable person to accept. For this reason we may understand that this verse (by using the phrase "mita santanam") affirms that the inhabitants of Vrajabhmi are the eternal associates of r Ka just as Rukmi and the other intimate associates of the Lord are. Their relationship continuously exists in all three phases of time (past, present, and future). Anuccheda 139 Text 1 aho astu tvad e nityam eva r-ka-maitr-paramnandam anubhvatm bhgyam, sampraty asmkam api tat kim api jtam ity ha e tu bhgya-mahimcyuta tvad astam ekdaaiva hi vaya bata bhri-bhg etad-dhka-casakair asakt pibma sarvdayo 'ghry-udaja-madhv-amtsava te aho-Oh!; astu-there may be; tvat-in that way; em-of them; nityam-eternal; eva-certainly; rka-of r Ka; maitr-of the friendship; parama-anandam-transcendental bliss; anubhvatmexperiencing; bhgyam-good fortune; samprati-at the present moment; asmkam-of us; api-also; tatthat; kim-api-somewhat; jtam-produced; iti-thus; ha-he says; em-of these residents of Vndvana; tu-indeed; bhgya-mahima-the glories of their good fortune; acyuta-O infallible Lord; tavad-as much as; astam-it may be; ekadasa-the presiding deities of the senses such as Candra, etc.; eva-certainly; hi-indeed; vayam-myself, Lord Brahma; bata-oh; bhuri-bhagah-greatly fortunate; etathrsika-casakaih-through the vessels of the senses; asakrt-always; pibamah-we drink; sarva-adayahthe deities headed by Sarva (Siva), etc.; anghri-udaja-of the lotus feet; madhu-sweet; amrta-asavamthe nectar; te-Your. After describing the good fortune of the residents of Vrajabhmi, who are able to experience the transcendental bliss of eternal friendship with r Ka, Brahm describes the auspicious condition that is attained even by him and the other demigods, Brahm says (rmad-Bhgavatam 10.14.33):

"O infallible Lord, although the good-fortune of these inhabitants of Vrajabhmi is beyond compare, even the demigods, such as iva, Candra, and myself have become greatly fortunate, for we always drink through our senses the honey-like nectar of Your lotus feet."* Text 2 eka akhaita nityeti yvat, sa bhgya-mahim bhgya-mhtmyam e tvad astam samprati sarvdaya daa-dikpla-devat eva vaya bhri-bhg. parama-bhaktatvt tesu mukhyatvc ca sarvdaya ity uktam. bhri-bhgatvam eva darayati hka-csakai cakur-di-lakaa-pnapatrai ktv vayam apy etat skd eva yath syt tath te tava aghry-udaja-madhv-amtsavam asakt puna punar ihgatya pibma iti. caraa-saundarydikam evti-manohratvn madhvditay tridhpi rpita samhra-dvandvena. etat iti csyaiva va vieaam. atra tuyatu-nyyena r-vraja-vsin prkta-dehitva mato 'pi te kraair devat-katka-bhogo na yujyate, asya ca nityatvt ity atra r-akarcryea ca kraa-pakasyaiva hi devat, na bhokt-pakasya ity tmana eva bhokttva-nirdharat. eka-the word "eka"; akhaita-unbroken; nitya-eternal; iti-thus; yvat-to that extent; sa-that; bhgya-of the good fortune; mahim-glory; bhgya-of the good fortune; mhtmyam-glorification; em-of them; tvat-as much as; astam-it may be; sampriti-at the present moment; sarva-adaya-the dieties headed by iva; daa-ten; dik-pla-protecting the directions; devath-demigods; evacertainly; vayam-we; bhri-bhg-greatly fortunate; parama-bhaktatvt-because of great devotion; tesu-among them; mukhyatvt-primarily; ca-also; sarv-daya-the word "sarvdaya"; iti-thus; uktam-is said; bhri-bhgatvam-great good fortune; eva-certainly; darayati-he reveals; hkacsakai-through the vessels of the senses; cakuh-the eyes; di-beginning with; lakaacharacterized by; pna-patrai-with the drinking vessels; ktv-having done; vayam-we; api-also; etat-this; skt-directly; eva-certainly; yath-just as; syt-may be; tath-in the same way; te-the word "te"; tava-means "Your"; aghri-udaja-of the lotus feet; madu-sweet; amta-asavam-nectar; asakt-always; puna-again; puna-and again; iha-here; agatya-having arrived; pibma-we drink; iti-thus; caraa-of the lotus feet; saundarya-beauty; adikam-great; eva-certainly; ati-manohratvtbecause of great beauty; madhu-ditay-with sweetness and other good qualities; trdha-in three ways; api-also; rpitam-described; samhra-dvandvena-by a samahara-dvandva-samasa; eteat-the word "etat"; iti-thus; ca-also; asya-of that; e va-certainly; va-or; vieaam-modifying; atra-here; tuyatu-nyyena-the example of "may he be pleased"; r-vraja-vsinm-of the inhabitants of Vrajabhumi; prkta-dehatva-matah-the opinion of possessing material forms; api-even; tem-of them; kraaih-with the senses; devat-katka-of the demigods; bhogah-enjoyment; na-not; yujyate-is engaged; asya-of Him; ca-also; nityatvt-because of eternality; iti-thus; atra-here; r-akara-acryea-by rpada ankaracarya; ca-also; kraapakasya-of the senses; eva-certainly; hi-indeed; devat-the demigods; na-not; bhokt-pakasya-of the enjoyers; iti-thus; tmanah-of the self; eva-certainly; bhokttva-the condition of being the enjoyer; nirdharat-because of demonstration. In this verse the word "eka" means "unbroken" or "eternal", and the word "bhgya-mahim" means

"the glorification of their good-fortune". "Sarvdaya" means "the demigods (headed by iva) in charge of the ten directions". We may note that Lord iva is put at the head of all demigods because he is the greatest devotee of Lord Ka. The word "bhri-bhgy" indicates the good-fortune experienced by these demigods. The word "hka-casakai" means "with the drinking vessels of the eyes and the other senses" and the word "te" means "Your". In the last part of the verse, Brahm says: "We always drink the nectar of Your lotus feet". By using the three words "madu", "amta" and "asavam" which all mean "nectar", the swetness and beauty of the Lord's lotus feet is described. These three words form a samhra-samsa in order to indicate the limitless variety and amount of nectar present in the Lord's lotus feet. We may also note that the demonstrative pronoun "etat" (this) refers to the nectar of Lord Ka's lotu feet. Someone may argue that because the demigods are the administrators of the affairs of the material senses of the living entities within the material world, we may conclude that they perceived the Lord through the senses of the residents of Vrajabhmi, and this is what is meant by the phrase "hka-casakai pibma". This cannot be the case, for the inhabitants of Vrajabhmi all have eternal spiritual forms, not under the jurisdiction of the material demigods. But even if we accept that the inhabitants of Vrajabhmi had material senses, still, the demigods do not enjoy the activities of the senses of conditioned souls, or directly experience through those senses. This is confirmed by rpda akarcrya in his commentary on Vednta-stra (2.4.17) in the following words: "The demigods are administrators of the the conditioned souls' senses. Only the individual living entities directly experience through their senses. The administrative demigods do not experience through the living entities senses." Anuccheda 140 ata prvam api tad astu me ntha sa bhri-bhg ity din yat prrthitam, tad etad evety ha tad bhri-bhgyam iha janma kim apy aavy yad gokule 'pi katamghri-rajo-'bhiekam yaj-jvitam tu nikhila bhagavn mukundas tv adypi yat-pada-raja ruti-mgyam eva anena r-gokula-jaa-lbhd eva tava pda-nieva-lakao ycito bhri-bhg sadaiva setsyatti scitam. tasmt te bhga-dheya ki varanyam. ata prvam-before this; api-also; tat astu me ntha sa bhri-bhg iti din-in rmadBhgavatam 10.14.30: tad astu me ntha sa bhri-bhgo bhave 'tra vnyatra tu v tiracm yenham eko 'pi bhavaj-jann bhtv nseve tava pda-pallavam yat-what; prrthitam-is prayed for; tat etat-that; eva-certainly; iti-thus; ha-he says; tat-therefore; bhuri-bhagyam-greatly fortunate; iha-here; janma-birth; kim api-moreover; atavyam-in the forest of Vndvana; yat-which; gokule-in Gokula; api-even; katama-which of many; anghri-raja-by the dust

of the feet; abhisekam-smeared; yat-whose; jivitam-life; tu-indeed; nikhilam-whole; bhagavan-the Supreme Personality of Godhead; mukundah-Mukunda; tu-indeed; adya api-even til now; yatwhose; pada-rajah-dust of the feet; sruti-mrgyam-sought by the Vedas; eva-certainly; anena-by this; r-gokula-in Gokula; janma-birth; lbht-from the attainment; eva-certainly; tava-Your; pda-lotus feet; eva-the service; lakaah-characterized by; ycitah-requested; bhri-bhg-great good fortune; sada-always; eva-certainly; setsyati-may be; scitam-clearly; tasmt-therefore; tem-of them; bhga-of good fortune; dheyam-gift; kim-what; varanyam-is able to be described. The exalted position of the inhabitants of Gokula is confirmed in the following appeal spoken by Lord Brahm to r Ka (rmad-Bhgavatam 10.14.30-34): "Therefore, my Lord, either in this life or wherever I may take my birth, even as an animal or a bird, I pray that I may be so fortunate that I may be counted as one of Your devotees. Wherever I may be, I pray that I may be engaged in the devotional service of Your lotus feet."* "My dear Lord, I am therefore not interested in either material opulences or liberation. I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Vndvana forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vndvana. Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me. But if I am not so fortunate to take birth within the forest of Vndvana, I beg to be allowed to take birth outside the immediate area of Vndvana so that when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I will be smeared by the dust of the devotees' feet.* "I can see that everyone here is simply full of Ka consciousness; they do not know anything but Mukunda. All the Vedas are indeed searching after the lotus feet of Ka."* In these verses Brahm requests a birth within the area of Vndvana, because in that way he may attain the good fortune of eternal devotional service to the lotus feet of r Ka. In these verses it is as if Brahm had asked: "What can compare to the good-fortune of taking birth within the area of Vndvana?" By glorifying the land and residents of Vndvana in this way, Brahm affirms that the residents of Vndvana are the eternal associates of r Ka. Anuccheda 141 Text 1 aho ye bhakty bhavn api nityam itm panno yeu ruddha ivste ity ha e ghoa-nivsinm uta bhavn kim deva rteti na ceto viva-phalt phala tvad-apara kutrpy ayam muhyati sad-ved iva ptanpi sa-kul tvm eva devpit yad-dhmrtha-suht-priytma-tanaya-prnays tvat-kte

aho-Oh; yem-of whom; bhakty-with devotion; bhavn-Your Lordship; api-also; nityameternally; itm-the condition of a debtor; pannah-have attained; yeu-among whom; ruddhahobstructed; iva-as it were; aste-remain; iti-thus; ha-He says; em-to these; ghoa-nivsinmresidents of Vndvana; uta-indeed; bhavn-Your Lordship; kim-what; deva-O Lord; rta-will give; iti-considering thus; na-my; ceta-mind; viva-phalt-from the supreme source of all benedictions; phalam-reward; tvat-aparam-other than You; kutra-where; api-indeed; ayam-this; muhyatibewilders; sat-vet-by dressing as Your devotee; iva-indeed; ptan-Ptan; api-even; sa-kul-along with other members of her family such s Aghsura; tvam-You; eva-certainly; deva-O Lord; apitobtained; yat-whose; dhma-homes; artha-wealth; suht-friends; priya-dear ones; tm-bodies; tanaya-children; pr-lives; aya-thoughts; tvat-kte-dedicated to You. In the next verse (rmad-Bhgavatam 10.14.35), Brahm explains that r Ka is greatly indebted to the residents of Vndvana for their pure devotional service. Because of this unpayable debt, r Ka thinks He must eternally remain among the residents of Vndvana and accept their devotional service. Brahm says: "My Lord, sometimes I am puzzled as to how Your Lordship will be able to repay, in gratitude, the devotional service of these residents of Vndvana. Although I know that You are the supreme source of all benediction, I am puzzled to know how You will be able to repay all the service that You are receiving from these residents of Vndvana. I think of how You are so kind, so magnanimous, that even Ptn, who came to cheat You by dressing herself as a very affectionate mother, was awarded liberation and the actual post of a mother. And other demons belonging to the same family, such as Aghsura and Baksura, were also favored with liberation. Under the circumstances, I am puzzled. These residents of Vndvana have given You everything: their homes, wealth, friends, dear ones, bodies, children, lives and minds. Everything is being utilized for Your purpose. So how will You be able to repay their debt? You have already given Yourself to Ptan! I surmise that You shall ever remain a debtor to the residents f Vndvana, being unable to repay their loving service."* Text 2 satm uddha-cittn dhatry-di-jannm iva vet. tasmt andi-kalpa-parampargatatvd avatrata evaiva prptatvena tair ekair eva bhakti-ruddhatvt santana mitram ity evam sdhktam. tata ca tad-bhri-bhgyam ity dikam api sdhv eva prrthitam iti bhva. satm-the word "satm"; uddha-cittnm-with pure hearts; dhatri-of the mother; di-beginning with; jannm-of the residents of Vndvana; iva-indeed; vet-by external appearance; tasmtfrom that; andi-without beginning; kalpa-of kalpas; parampara-series; agatatvt-because of the passing; avatratah-from the incarnations; eva-certainly; evam-in this way; prptatvena-by attainment; taih-by them; ekaih-one by one; eva-certainly; bhakti-of devotional service; ruddhatvtbecause of being filled; santanam-eternal; mitram-friend; iti-thus; evam-in this way; sdhuproperly; uktam-said; tatah-therefore; ca-also; tat-bhri-bhgyam iti dikam-rmad-Bhgavatam 10.14.34; api-also; adhu-properly; eva-certainly; prrthitam-requested; iti-thus; bhva-the

meaning. In this verse the word "sad-vet" means "appearing like Mother Yaod and the other purehearted devotees of Vndvana". Because each of the residents of Vndvana loves r Ka with great intensity, therefore they have attained His association from time immemorial. r Ka is their eternal friend (santana mitram) and therefore they are extremely fortunate (tad-bhribhgyam). By praying for a birth in the land of Vndvana, Brahm has spoken properly. This is a very good request. Anuccheda 142 Text 1 nanv e manuyntaravad rgdika dyate, katha tarhi svaya bhagavato nityaparikaratvam? tatra kaimutyenha tvad rgdaya stens tvat kr-gha gham tvan moho 'ghri-nigao yvat ka na te jan nanu-is it not so?; em-of them; manuya-antara-vat-just like ordinary conditioned souls; rgaadikam-material attachments; dyate-are observed; katham-how is it possible; tarhi-then; svayam bhagavatah-of the Supreme Personality of Godhead; nitya-parikaratvam-the condition of being eternal associates; tatra-in this connection; kaimutyena-how much more so; aha-he says; tvat-so long; rga-daya-material attachments and so on; sten-thieves; tvat-so long; kr-gham-a prison house; gham-one's home; tvat-so long; moha-illusion; aghri-nigaa-a fetter on the legs; yvat-as long as; ka-O my dear Lord Ka; na-are not; te-Your; jan-devotees. Someone may object, saying that the residents of Vndvana are ordinary householders and conditioned souls, for they manifest all the ordinary material attachments to family and home that are manifested by ordinary creatures. They are not great sages or renounced sannyss. How is it possible, therefore, that they are eternal assocites of the Supreme Personality of Godhead. In order to answer this objection, Brahm replies that because the residents of Vndvana are immersed in love for Ka, they cannot be at all encumbered by material desires or attachments as the conditioned souls are. Brahm explains this in the next verse, where he contrasts the condition of the materially contaminated living entities with that of the pure devotees of Vndvana. Brahm says (rmad-Bhgavatam 10.14.36): "My Lord, I can understand that the superexcellent service of the residents of Vndvana is due to their engaging all natural instincts in Your service. It is said that attachments for material objects are like thieves which steal away the valuable time of the living entity. The material

illusions of such attached persons are like shackles which bind him by the legs to his house and paraphernalia which become no more than a prisonhouse for him. But this is only the case for persons who are not in Ka consciousness. In the case of the residents of Vndvana, such obstructions as attachment for hearth and home are non-existent. Because their attachment has been converted to You, and their home has been converted into a temple because You are always there, and because they have forgotten everything for Your sake, there is no impediment. For a Ka conscious person, there is no such thing as impediments in hearth and home. Nor is there illusion."* Text 2 stena purua-sra-hra. anye prkta-jannm api tvat eva rgdaya caurdayo bhavanti, yvat te jans te tava na bhavanti, sarvato-bhvena tvayy tmna na samarpayanti, samarpite ctmani te rgdayo 'pi tvan-nih eveti rgdn prktatvbhvn na caurditvam, praty uta paramnandarpatvam evety artha. stena-the word "stenah; purua-sra-hra-means "stealing that which is of value to the living entities; anyem-of others; prkta-materialistic; jannm-persons; api-also; tvat-to that extent; eva-certainly; rga-adaya-material attachments; caura-adayah-thieves; bhavanti-are; yvat-as long; te-they; janh-devotees; sarvatah-bhvena-in all respects; tvayi-to You; tmnam-themselves; na-do not; samarpayanti-offer; samarpite-offered; ca-and; atmani-when the self; tem-of them; rgaadayah-material attachments; prkrtatva-abhavt-because of being non-material; na-not; caura-aditvam-the condition of being thieves; prati uta-on the contrary; parama-transcendental; anandabliss; rpatvam-consisting of; eva-certainly; iti-thus; artha-the meaning. In this verse Brahm explains that as long as one does not completely surrender himself at the lotus feet of Lord Ka, or in other words, as long as one remains a non-devotee materialist, his material attachments will act as thieves (stena), stealing away the valuable opportunity offered in the human form of life. On the other hand, if one becomes devoted to Lord Ka, and offers himself with love at the Lord's lotus feet, then his so-called material attachments to home and hearth do not remain material in nature, but become spiritualized because of being engaged in the Lord's service in Ka consciousness. Such so-called material attachments do not act as thieves, but on the contrary, they are a source of transcendental happiness for the devotees. Text 3 tathaiva prrthita r-prahldena y prtir avivekn viayev anapyin tvam anusmarata s me

hdayn mpasarpatu iti. tatha-in the same way; prrthitam-prayed; r-prahladena-by Prahlda Mahrja; y-which; prtihattachment; aviveknm-of the foolish conditioned souls; viayeu-in the objects of the senses; anapyin-constant; tvam-You; anusmarata-remembering; s-that; me-myu; hdayt-from the heart; ma-may not; apasarpatu-appear; iti-thus. This is described by Prahlda Mahrja in the following prayer (Viu Pura 1.20.19): "The foolish materialists take great delight in the contact of the senses with the sense-objects. O Lord, I pray that that same attachment may be manifested towards You. That I may always remember You and perceive You with my senses. May the attachment to You never leave my heart."* Text 4 ato yadi sdhaknm eva vrt, tad ki vaktavyam, nityam eva tda-priyatvena sat rgokula-vsinm eveti. ittham evoktam iti nanddayo gop ka-rma-kath mud kurvanto ramamm ca nvindan bhava-vedanm atah-therefore; yadi-if; sdhaknm-of the great devotees who have completely surrendered to Lord Ka; eva-certainly; vrt-description; tad-then; kim-what?; vaktavyam-more need be said; nityam-eternally; eva-certainly; tda-priyatvena-dear to Lord Ka; satm-of the saintly devotees; r-gokula-vsinm-of the residents of Gokula; eva-certainly; iti-thus; ittham-in this way; eva-certainly; uktam-it is said; iti-in this way; nanda-daya-all the cowherd men, headed by Nanda Mahrja; gop-cowherd men; ka-rma-kathm-narration of incidents in connection with Bhagavn Ka and Rma; mud-in great transcendental pleasure; kurvanta-doing that; ramama ca-enjoyed life and increased their affection for Ka; na-not; avindan-perceived; bhava-vedanm-the tribulations of material existence. If Prahlda Mahrja and other great devotees who have completely surrendered to the Supreme Lord may remain in family life, apparently attached to family and home, then why should anyone think that simply because the residents of Vndvana are householders, and not renounced sannyss, therefore they cannot be eternal associates of the Lord? The residents of Vndvana are eternally dear to Lord Ka, and they are perfectly situated in the highest platform of spiritual happiness free from all contact of the material energy. This is described in the following statement of rla ukadeva Gosvm (rmad-Bhgavatam 10.11.58): "In this way all the cowherd men, headed by Nanda Mahrja, enjoyed topics about the pastimes

of Ka and Balarma with great transcendental pleasure, and they could not even perceive material tribulations."* Text 5 bhavanty asminn iti bhva prapaca. yadyapi prapaca-janev abhivyaktas te tathpi tatsambandhin y vedana viaya-dukhdi-jna tam nvindan ity artha. vedana jna-payo iti koa-ja. bhavanti-there are; asmin-in this; iti-thus; bhva-the word "bhavah"; prapaca-means "material existence"; yadyapi-although; prapaca-janeu-among the conditioned souls; abhivyaktahmanifested; te-they; tathpi-nevertheless; tat-sambandhin-in relation to that; y-which; vedanathe word "vedana"; viaya-from the material sense-objects; dukha-adi-happiness and distress; jnam-awareness; tam-that; na-did not; avindan-find; iti-thus; artha-the meaning; vedana-the word "vedana"; jna-means "knowledge; payo-or "suffering"; iti-thus; koa-ja-according to the dictionary definition. In this verse the word "bhava" means "material existence", and "vedana" means "awareness of material happiness and distress". We may note in this regard that the dictionary definition of "vedana" is: "The word 'vedana' means 1. knowledge, or 2. suffering". Although apparently situated in the material world as ordinary conditioned souls, the residents of Vndvana were completely free from the bondage of material existence. They did not suffer any of the distresses of material life. Sarva-samvdin Comment (Anucchedas 139-142) Text 1 tad etam api pariptim pacd vidhyha e tu bhgya-mahimacyuta tvad astam ekdaaiva hi vaya bata bhri-bhg etad-dhka-caakair asakt pibma arvdayo 'ghry-udaja-madhv-amtsava te tat-therefore; etat-this; api-also; pariptim-arrangement; pact-afterwards; vidhya-giving; hahe said; em-of these residents of Vndvana; tu-indeed; bhgya-mahima-the glories of their good fortune; acyuta-O infallible Lord; tvad-as much as; astam-it may be; ekdaa-the presiding deities

of the senses such as Candra, etc.; eva-certainly; hi-indeed; vayam-myself, Lord Brahm; bata-oh; bhri-bhg-greatly fortunate; etat-hika-casakai-through the vessels of the senses; asaktalways; pibma-we drink; arva-daya-the deities headed by arva (iva), etc.; aghri-udaja-of the lotus feet; madhu-sweet; amta-asavam-the nectar; te-Your. Brahm explains (rmad-Bhgavatam 10.14.33-36): "My dear Lord, no one can actually appreciate the good fortune of these residents of Vndvana. We are all demigods, controlling deities of the various senses of the living entities, and we are proud of enjoying such privileges, but actually there is no comparison between our position and the position of these fortunate residents of Vndvana becasue they are actually relishing Your presence and enjoying Your association by dint of their activities. We may be proud of being controllers of the senses, but here the residents of Vndvana are so transcendental that they are not under our control. Actually they are enjoying the senses through service to You. I shall therefore consider myself fortunate to be given a chance to take birth in this land of Vndvana in any of my future lives."* Text 2 tad bhri-bhgyam iha janma kim apy aavy yad gokule 'pi katamghri-rajobhiekam yaj-jvitam tu nikhila bhagavan mukundas tv adypi yat-pada-raja ruti-mgyam eva tat-therefore; bhri-bhgyam-greatly fortunate; iha-here; janma-birth; kim api-moreover; aavym-in the forest of Vndvana; yat-which; gokule-in Gokula; api-even; katama-which of many; aghri-raja-bythe dust of the feet; abhiekam-smeared; yat-whose; jvitam-life; tu-indeed; nikhilam-whole; bhagavan-the Supreme Personality of Godhead; mukunda-Mukunda; tu-indeed; adya api-even til now; yat-whose; pada-raja-dust of the feet; ruti-mgyam-sought by the Vedas; eva-certainly. My dear Lord, I am therefore not interested in either material opulences or liberation. I am most humbly praying at Your lotus feet for You to please give mem any sort of birth within this Vndvana forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vndvana. Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me. But if I am not so fortunate to take birth within the forest of Vndvana, I beg to be allowed to take birth outside the immediate area of Vndvana so that when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I will be smeared by the dust of the devotees' feet.* "I can see that everyone here is simply full of Ka consciousness; they do not know anything but Mukunda. All the Vedas are indeed searching after the lotus feet of Ka."*

Text 3 ity atra yatravtrh r-bhagavn tatra iha r-mathur-maale, tatra apy aavym rvndvane, tatrpi r-gokule. katham-bhta janma? atra k ca gokula-vsin madhye 'pi 'katamasya' yasya kasypy 'aghri-rajasbhiek' yasmims tat ity e. iti-thus; atra-here; yatra-where; avatra-descended; r-bhagavn-the Supreme Personality of Godhead; tatra-there; iha-here; r-mathur-maale-in the district of Mathur; tatra-there; apialso; aavym-in the forest; r-vndvane-in Vndvana; tatra-there; api-also; r-gokule-in Gokula; katham-bhtam-what kind?; janma-of birth; atra-here; k-the commentary of rdhara Svm; caalso; gokula-vsinm-of the residents of Gokula; madhye-in the midst; api-also; katamasya-of someone; yasya-of whom; kasya-of a certain; api-even; aghri-of the lotus feet; rajas-by the dust; abhieka-sprinkling; yasmin-in which; tat-that; iti-thus; e-the commentary. In this verse the word "iha" (here) means "in the district of Mathur, where the Supreme Personality of Godhead descended. "Apy aavy r-gokule" means "in the forest of Vndvana". What kind of birth does Brahm pray to get? rdhara Svm explains in his commentary: "Brahm prays for any kind of birth in Vndvana where he may be able to become sprinkled by the dust of the lotus feet of the residents of Vndvana." Text 4 e ghoa-nivsinm uta bhavn kim deva rteti na ceto viva-phalt phala tvad-apara kutrpy ayam muhyati sad-ved iva ptanpi sa-kul tvm eva devpit yad-dhmrtha-suht-priytma-tanaya-prnays tvat-kte ity atra rt dt; tvat tvatta yat itas tato gacchat. em-to these; ghoa-nivsinm-residents of Vndvana; uta-indeed; bhavn-Your Lordship; kimwhat; deva-O Lord; rta-will give; iti-considering thus; na-my; ceta-mind; viva-phalt-from the supreme source of all benedictions; phalam-reward; tvat-aparam-other than You; kutra-where; apiindeed; ayam-this; muhyati-bewilders; sat-vet-by dressing as Your devotee; iva-indeed; ptanPtan; api-even; sa-kul-along with other members of her family such as Aghsura; tvam-You; evacertainly; deva-O Lord; apit-obtained; yat-whose; dhma-homes; artha-wealth; suht-friends; priyadear ones; tm-bodies; tanaya-children; pr-lives; aya-thoughts; tvat-kte-dedicated to You; iti-thus; atra-here; rt-the word "rt"; dt-means "giver; tvat-the word "tvat"; tvatta-means "from you"; yat-the word "yat"; ita-from there; tata-from there; gacchat-going. My Lord, sometimes I am puzzled as to how Your Lorship will be able to repay, in gratitude, the devotional service of these residents of Vndvana. Although I know that You are the supreme

source of all benediction, I am puzzled to know how You will be able to repay all the service that You are receiving from these residents of Vndvana. I think of how You are so kind, so magnanimous, that even Ptan, who came to cheat You by dressing herself as a very affectionate mother, was awarded liberation and the actual post of a mother. And other demons belonging to the same family, such as Aghsura and Baksura, were also favored with liberation. Under the circumstances, I am puzzled. These residents of Vndvana have given You everything: their bodies, their minds, their love, their homes. Everything is being utilized for Your purpose. So how will You be able to repay their debt? You have already given Yourself to Ptan! I surmise that You shall ever remain a debtor to the residents of Vndvana, being unableto repay their loving service."* In this verse "rat" means "giver" and "tvat" means "from You". Text 5 tvad rgdaya stens tvat kr-gha gham tvan moho 'ghri-nigao yvat ka na te jan tvat-so long; rga-daya-material attachments and so on; sten-thieves; tvat-so long; krgham-a prison house; gham-one's home; tvat-so long; moha-illusion; aghri-nigaa-a fetter on the legs; yvat-as long as; ka-O my dear Lord Ka; na-are not; te-Your; jan-devotees. My Lord, I can understand that the superexcellent service of the residents of Vndvana is due to their spontaneously engaging all natural instincts in Your service. It is said that attachment for material objects and home is due to illusion, which makes a living entity conditioned in the material world. But this is only the case for persons who are not in Ka consciousness. In the case of the residents of Vndvana, such obstructions, as attachment to hearth and home, are nonexistent. Because their attachment has been converted unto You, and their home has been converted into a temple because You are always there, and because they have forgotten everything for Your sake, there is no impediment. For a Ka conscious person, there is no such thing as impediments in hearth and home. Nor is there illusion.* Text 6 antar-gha-gat kcid gopyo 'labdha-vinirgam ka tad-bhavan-yukt dadhyur milita-locan anta-within; gha-the house; gat-gone; kcit-some; gopya-gops; alabdha-without attaining;

vinirgam-exit; kam-Ka; tat-bhavan-yukt-meditating on; dadhyuh-milita-locan-closed their eyes. This is also described in the following verses (rmad-Bhgavatam 10.29.9-16): "Some of the gops were factually detained from going to Ka by their husbands and were locked up by force within their rooms. Being unable to go to Ka, they began to meditate upon His transcendental form by closing their eyes. They already had the form of Ka within their minds.* Text 7 dusaha-preha-virahatvra-tpa-dhutubha dhyna-praptcyutleanirvty ka-magal dusaha-difficult to bear; preha-from the beloved; viraha-separation; tvra-sever; tpa-by pain; dhuta-cleansed; aubha-all inauspicious things; dhyna-meditation; prapta-attained; acyuta-of the infallible Personality of Godhead; alea-of the embrace; nirvty-by the happiness; kadiminished; magal-auspicious reactions of material pious activities. "If they had been bound by fruitive action, they were fully freed from the reaction of karma by constant meditation on Ka. Their severe painful yearnings caused by their not being able to see Ka freed them from all sinful reactions, and their ecstacy of transcendental love for Ka in His absence was transcendental to all their reactions of material pious activities.* Text 8 tam eva paramtmna jra-buddhypi sagata juhur guamaya deha sadya praka-bandhan tam-Him; eva-certainly; parama-atmnam-the Supreme Soul; jra-of a paramour; buddhya-with the conception; api-even; sagata-by the contact; juhuh-they abandoned; guamayam-consisting of the three modes of nature; deham-body; sadya-immediately; praka-bandhan-free from bondage. "All the gops who concentrated their minds on Ka in the spirit of paramour love became fully uncontaminated from all the fruitive reactions of material nature, and some of them immediately gave up their material bodies developed under the three modes of material nature.*

Text 9 r-parkid uvca ka vidu para knta na tu brahmatay mune gua-pravhoparms ts gua-ghiy katham r-parkit uvca-Mahrja Parkit said; kam-Ka; vidu-they understood; param-supreme; kntam-lover; na-not; tu-but; brahmatay-as the Supreme Personality of Godhead; mune-O sage; gua-pravha-uparmh-free from the influence of the modes of material nature; tsm-of them; gua-dhiym-with material conceptions; katham-how is it possible? "Mahrja Parkit heard ukadeva Gosvm explain the situation of the gops who assembled with Ka in the rsa dance. When he heard that some of the gops, simply by concentrating on Ka as their paramour, became fred from all contamination of material birth and death, he said: The gops did not know that Ka is the Supreme Personality of Godhead. They accepted Him as a beautiful boy and considered Him to be their paramour. So how was it possible for them to get freed from the material condition just by thinking of a paramour?'* Text 10 r-uka uvca ukta purstad eta te caidya siddhi yath gat dviann api hkeam kim utdhokaja-priya r-ukah uvca-r ukadeva Gosvami said; uktam-explained; purstat-before; etam-this; te-to you; caidya-iupla; siddhim-perfection; yath-just as; gat-attained; dvian-hating; apialthough; hikeam-Lord Ka; kim uta-what to speak?; adhokaja-of the Supreme Lord; priyathe dear devotees. "On hearing this question of Mahrja Parkit, ukadeva Gosvm replied: My dear King, your question is already answered, even before this incident.* "iupla was always envious of Ka, and because of his envy Ka killed him. Since Ka is the Supreme Personality of Godhead, iupla gained salvation simply by seeing Him. If an envious person can get salvation simply by concentrating his mind on Ka, then what to speak of the gops who are so dear to Ka and always thinking of Him in love? There must be some difference

between the enemies and the friends. If Ka's enemies could get freed from material contamination and become one with the Supreme, then certainly His dear friends like the gops are freed and with Him.* Text 11 n nireyasrthya vyaktir bhagavato npa avyayasyprameyasya nirguasya guntmana nm-of the conditioned souls; nireyasa-arthya-for the benefit; vyaktih-manifestation; bhagavatah-of the Supreme Personality of Godhead; npa-O king; avyayasya-imperishable; aprameyasya-unlimited; nirguasya-free from the modes of material nature; guna-atmana-the origin of all qualities. "Ka is not an ordinary person. He is the Supreme Personality of Godhead, full of all spiritual qualities. He appears in this material world out of His causeless mercy, in order to benedict the conditioned souls, and whenever He appears, He appears as He is without change.* Text 12 kma krodha bhaya sneham aikya sauhdam eva ca nitya haru vidadhato ynti tan-myatm hi te kmam-lust; krodham-anger; bhayam-fear; sneham-love; aikyam-oneness; sauhdam-friendship; eva-certainly; ca-also; nityam-eternally; haru-in relation to Lord Ka; vidadhatah-those who place; ynti-attain; tat-myatm-the same nature as His; hi-certainly; te-they. "If one somehow or other becomes attached to Ka or attracted to Him, either because of His beauty, quality, opulence, fame, strength, renunciation or knowledge, or even through lust, anger or fear, or affection or friendship, then one's salvation and freedom from material contamination is assured.* Text 13 na caiva vismaya kryo bhavat bhagavaty aje

yogevarevare ke yata etad vimucyate. na-not; ca-also; eva-certainly; vismaya-astonishment; kryah-result; bhavat-by you; bhagavatiin relation to the Supreme Personality of Godhead; aje-unborn; yoga-ivara-of the masters of the yoga system; ivare-the controller; ke-Lord Ka; yatah-from which; etat-therefore; vimucyateliberated. "Rest assured that one attracted by Ka attains liberation from material bondage because Ka is the transcendental master of all mystic power. There is nothiong surprising about this."* Note: The main text of the Sandarbha is resumed at this point. Anuccheda 143 Text 1 tarhi katha gokule prapacavd bhna lokn bhavati tatrha prapaca niprapaco 'pi viambayasi bh-tale prapanna-janatnandasandoha prathitu prabho tarhi-then; katham-how iis it; gokule-in Gokula; prapacavat-like the material world; bhnamappearance; loknm-of the residents; bhavatri-is; tatra-in this connection; aha-he says; prapacammaterial activities; niprapaca-not material; api-although; viambayasi-You imitate; bh-tale-on the surface of the earth; prapanna-surrendered; janat-of Your devotees; nanda-of the transcendental bliss; sandoham-the volume; prathitum-to increase; prabho-O my Lord. Someone may say that if the residents of Vndvana are free from the bondage of material existence, then why do they seem like ordinary inhabitants of the material world. In order to answer this objection, Brahm explains that the appearance and activities of both r Ka and the residents of Vndvana are spiritual, only superficially do they appear to be material. Brahm said (rmadBhgavatam 10.14.37): "My dear Lord Ka, I can also understand that Your appearance as a small cowherd boy, a child of the cowherd men, is not at all a material activity. You are so much obliged by their affection that You are here to enthuse them with more loving service by Your transcendental presence. In Vndvana there is no distinction between material and spiritual because everything is dedicated to Your loving service. My dear Lord, Your Vndvana pastimes are simply to enthuse Your devotees.

If someone takes Your Vndvana pastimes to be material, he will be misled."* Text 2 prapactto 'pi tvam bh-tale sthitam prapaca viambayasi svayam anena prastutena gokulearpenukaroi. vastutas tu r-gokula-rpam ida tava svarpa prapacavad eva bhti. na tu prapaca-rpam eveti ttparyam. tadvac ca bhna kim artham? tatrha prapanna iti. tdalaukikkra-llayaiva hi prapanna-jana-vndasya pramnando bhavatty etad artham. tasmt sdhktam aho bhgyam. prapaca-the mateiral world; atitah-beyond; api-although; tvam-You; bhu-tale-on the earth; sthitam-situated; prapacam-the activities of ordinary creatures; vidambayasi-You imitate; svayampersonally; anena-by this; prastutena-glorified; gokula-rupena-by the form of a cowherd boy in Gokula; anukarosi-You imitate; vastuteh-in truth; tu-but; sri-gokula-rupam-form of a cowherd boy in Gokula; idam-this; tava-Your; svarupam-original form; prapancavat-superficially appearing like an ordinary person; eva-certainly; bhati-is manifest; na-not; tu-but; prapanca-comnposed of the five material elements; rupam-form; eva-certainly; iti-thus; tatparyam-the meaning; tadvat-in that way; ca-also; bhanam-appearance; kim artham-what is the reason?; tatra-in this matter; aha-he says; prapanna iti-the phrase beginningn with the word "prapanna"; tadrsa-like that; laukika-material; akara-form; lilaya-and pastimes; eva-certainly; hi-indeed; prapanna-jana-vrndasya-of the surrendered devotees; parama-anandah-transcendental bliss; bavati-is; iti-thus; etat artham-this is the meaning; tasmat-therefore; sadhu-properly; uktam-it is said; aho-Oh; bhagyam-good fortune; itiadi-in the verse beginning; brahma-spoken by Brahma; sri-bhagavantam-to the Supreme Personality of Godhead. In this verse Brahm explains that r Ka is beyond the touch of the material energy, and He imitates the form and activities of the ordinary living entitles in the material world, appearing as a small cowherd boy in Gokula. Even though this is true, still the form of r Ka, the small cowherd boy in Gokula, is not a temporary manifestation of the Supreme Lord for a particular purpose, but rather it is the original feature of the Supreme Personality of Godhead. In other words, the form of r Ka is the original form of God, and is not made of the five material elements, but is completely spiritual. Someone may ask: Why does the Supreme Lord appear in this way as a small child? To this question the following answer may be given: Lord Ka seems like an ordinary child, and performs activities that seem like those of an ordinary child, in order to grant transcendental bliss to the devotees who become His associates. In other words, they become charmed and pleased by the Lord's apparently ordinary activities. Because these devotees are so intimately associated with the Lord in this way, Brahm praised them in the verse beginning with the words "aho bhgyam" (quoted in Anuccheda 138, Text 1). Anuccheda 144

Text 1 ata evha tsm avirata ke kurvatn sutekaam na puna kalpate rjan sasro 'jna-sambhava atah eva-therefore; aha-he said; tsm-of all of them (of all the gops); aviratam-constantly; keunto Lord Ka; kurvatnm-making; suta-kaam-as a mother looks upon her child; na-never; puna-again; kalpate-can be imagined; rjan-O King Parkit; sasra-the material bondage of birth and death; ajna-sambhava-which is to be accepted by foolish persons ignorantly trying to become happy. Although superficially appearing as ordinary householders, the residents of Vndvana remained always free from all material contamination. This is confirmed in the following statement of rla ukadeva Gosvm (rmad-Bhgavatam 10.6.40): "For that Personality of Godhead, the gops always felt maternal love, and Ka sucked their breasts with full satisfaction. Therefore, because of their relationship as mother and son, although the gops were engaged in various family activities, one should never think that they returned to this material world after leaving their bodies."* Text 2 tsm r-gopa-pura-strm sasra sasritva prapacikatvam na puna kalpate, na tu ghaate, kintv aprapacikatvam eva ghaata ity artha; yato 'sau ajna-sambhava. ts tu katha-bhtnm? ajna-tama-sryasya jnasyopari-virjamno ya prem tasypy upari virjamna yat sutekaam putra-bhvo vtsalybhidha prem tadeva, tatrpi aviratam nityam andita eva r-ke kurvatnm iti. r-uka. tsm-the word "tsm (of them)"; r-gopa-pura-strm-refers to the gops of Vrajabhmi; sasrh-the word "sasra"; samsaritvam prapacikatvam-means "material existence"; na-never; puna-again; kalpate-can be imagined; na-never; tu-certainly; ghaate-may occur; kintu-however; aprapacikatvam-freedom from material entanglement; eva-certainly; ghaate-occurs; iti-thus; artha-the meaning; yata-because; asau-this; ajna-sambhava-which is to be accepted by foolish persons ignorantly trying to become happy; tsm-of them; katham-bhtnm-how may they be described?; ajna-of ignorance; tama-the darkness; sryasya-of the sun for illuminating; jnasyaof knowledge; upari-above; virjamnah-manifested; ya-which; prem-love of God; tasya-that; apieven; upari-above; virjamnam-manifest; yat-which; suta-ikaam-glance of a mother upon her

child; putra-of the child; bhva-conception; vtsalya-vtsalya-rasa; abhidha-named; prem-love of God; tat-that; eva-certainly; tatrpi-nevertheless; aviratam-the wod "aviratam"; nityam-means "constantly"; anditah-without beginning; eva-certainly; r-ke-unto Lord Ka; kurvatnmmaking; iti-thus; r-uka-spoken by r ukadeva Gosvm. In this verse the word "tsm" (of them) refers to the gops of Vrajabhmi, and the word "sasra" means "material existence". The phrase "na puna kalpate" means "one should never think that the gops returned to this material world, for they were always situated in the transcendental position,aloof from the contact of the material energy". Material existence is a condition imposed upon those who are ignorant (ajna-sambhava), but because the gops were always enlightened by pure Ka consciousness, they remained always free from the darkness of material existence. Although the brilliant sun of transcendental knowledge destroys the darkness of material existence, the exalted state of love of Godhead is situated on a platform above the condition of transcendental knowledge. The intimate love of the gops for Ka in the mood of parental love (vtsalya-rasa) is a very exalted condition, superior to ordinary love of God. The gops are eternally situated in in that condition of intense love of Ka (avrata r-ke kurvatnm). Because in this verse ukadeva Gosvm has used the word "aviratam" (eternally), we should understand that the relationship of the gops with Ka is eternal and beginningless. The gops are also, therefore, eternal associates of r Ka. Anuccheda 145 yasmd eva r-gopdna tadya-nitya-parikaratva tadmd etat prakaraa tv asiddhadehn sdhaka-c kscid apekay. yadvaitad-abhipryam, tac ca, antar-gra-gat, ity dikam na caiva vismaya krya ity dy-antam. yasmat-because; eva-certainly; r-gop-adn-of the cowherd men, gops, and other innhabitants of Vdvana; tadiy-of Lord Ka; nitya-eternal; parikaratva-the status of associates; tasmt-therefore; etat-in this; prakaraa-account; tu-but; asiddha-dehn-with material bodies; sdhaka-crin-perfect devotees who became eligible to become r Ka's associates; ksacit-some of them; apekaya-with reference to; yadva-or; etat-this; abhipryammeaning; tat-that; ca-also; antah-gha-gat iti dikam na ca eva vismaya krya iti di-antamrmad-Bhgavatam 10.29.9-16 (the original verses follow) antar-gha-gat kcid gopyo 'labdha-vinirgam ka tad-bhavaa-yukt daddhyur milita-locan dusaha-presa-virahatvra-tpa-dhutsubha dhyna-praptcyutlea-

nirvty ka-magal tam eva paramtnna jra-buddhypi sagata juhur guamaya deha sadya praka-bandhan -parkid uvca ka vidu para knta na tu brahmatay mune gua-pravhoparms ts gua-dhiy katham r-uka uvca ukta purstad eta te caidya siddhi yath gat dviann api hkeam kim utdhokaja-priya n nireyasrthya vyaktir bhagavato npa avyayasyprameyasya nirguasya guntmana kma' krodha bhaya sneham aikya sauhdam eva ca nitya haru vidadhato ynti tan-myatm hi te na caiva vismaya kryo bhavat bhagavaty aje yogevarevare ke yata etad vimucyate. Someone may argue that because the rmad-Bhgavatam says "na puna kalpate sasra" (the gops never returned to the material world), therefore we must conclude that at a certain time the gops were conditioned souls, or else how would it be possible for them to not return to the material world (if they had never been in it in the first place). The answer to this question is that the gops of Vrajabhmi may divided into two classes: 1. eternal associates of r Ka, and 2. those who are being promoted to that status from the material world. The description "na puna kalpate sasra refers to this second class of gops, who are

becoming eligible to be eternal associates of r Ka. It is this second class of gops who are described by rla ukadeva Gosvm in the following words (rmad-Bhgavatam 10.29.9-16): "Some of the gops were factually detained from going to Ka by their husbands and were locked up by force within their rooms. Being unable to go to Ka, they began to meditate upon His transcendental form by closing their eyes. They already had the form of Ka within their minds. * "If they had been bound by fruitive action, they were fully freed from the reaction of karma by constant meditation on Ka. Their severe painful yearnings caused by their not being able to see Ka freed them from all sinful reactions, and their ecstacy of transcendental love for Ka in His absence was transcendental to all their reactions of material pious activities.* "All the gops who concentrated their minds on Ka in the spirit of paramour love became fully uncontaminated from all the fruitive reactions of material nature, and some of them immediately gave up their material bodies developed under the three modes of material nature.* "Mahrja Parkit heard Sukadeva Gosvm explain the situation of the gops who assembled with Ka in the rsa dance. When he heard that some of the gops simply by concentrating on Ka as their paramour, became freed from all contamination from material birth and death, he said: The gops did not know that Ka is the Supreme Personality of Godhead. They accepted Him as a beautiful boy and considered Him to be their paramour. So how was it possible for them to get freed from the material condition just by thinking of a paramour?* "On hearing this question of Mahrja Parkit , ukadeva Gosvm replied, "'My dear King, your quesition is already answered, even before this incident.* "iupla was always envious of Ka, and because of this envy Ka killed him. Since Ka is the Supreme Personality of Godhead, iupla gained salvation simply by seeing Him. If an envious person can get salvation simply by concentrating his mind on Ka, then what to speak of the gops who are so dear to Ka and always thinking of Him in love? There must be some difference between the enemies and the friends. If Ka's enemies could get freed from material contamination and become one with the Supreme, then certainly His dear friends like the gops are freed and with Him. * "Ka is not an ordinary person. He is the Supreme Personality of Godhead, full of all spiritual qualities. He appears in this material world out of His causeless mercy in order to benedict the conditioned souls, and whenever He appears, He appears as He is without change.* "If one somehow or other becomes attached to Ka or attracted to Him, either because of His beauty, quality, opulence, fame, strength, renunciation or knowledge, or even through lust, anger or fear, or affection or friendship, then one's salvation and freedom from material contamination is assured.* "Rest assured that one attracted by Ka attains liberation from material bondage because Ka is the transcendental master of all mystic power. There is nothing surprising about this."* Anuccheda 146 Text 1

atra anta iti sphuam eva. aubham r-kna-prptv antarya-rpa guru-bhaydikam. magalam r-ka-prptau sdhana sakhydi-sahayy-cintanam. na karma-bandhana janma vaiavn ca vidyate ity uktam eva. atra-here; anta iti-the verse beginning with the word "anta" (10.29.9); sphuam-the meaning is clear; eva- certainly; subham-inauspicious things; r-ka-prptau-when r Ka was attained; antarya-rpa- consisting of impediments; guru-of superiors; bhay-fear; dikam-beginnig with; magalam-auspiciousness; r-ka-prptau-when r Ka wa attained; sdhana- practice; sakhy-di-beginnign with friendship; sahayy- assistance; cintanam-meditation; na-not;karma-of fruitive actions; bandhana-bondage; janma-no birth; vaiava- of the pure devotees of the Lord; ca-also; visyate-exists; iti-thus; uktam-it is said; eva-certainly. In rmad-Bhgavatam 10.29.10 (the second verse quoted in Anuccheda 145), the word "aubha" means "the gops' fear of their superiors, and other inauspicious impediments, which obstructed their going to meet Ka", and the word "magalam" means "the auspicious process of thinking of Ka as their dearmost friend, which enables the gops to very quickly attain Him." By intently meditating on r Ka, these gops became purified of all material defects and returned back to the spiritual world. That such an auspicious result is obtained by the devotees is confirmed in the following verse from Vedic literature: "Pure devotees of Lord Ka are always free from the bondage of fruitive actions (karma). Such devotees do not again take birth in the material world, for they return to the eternal spiritual world." Text 2 dyate cnyatrpi tad-asambhava-sthale tac-chabda-prayoga vatsyaty urasi me bhtir bhavat-pda-hathasa ity dau. tatra yath r-bhagavad-vkya-yathrthyyrthantaram anusandheyam, tadvad ihpti. dyate-may be seen; ca-also; nyatr-in another place; api-also; tat-of that; asmabhava-sthalethe unlikeliness; tat-of that; sabda-word; prayoga-usage; vatsyati-will eternally remain; urasi-on the chest; me-My; bhti-Laksmi-devi; bhavat-your; pda-of the foot; hat- struck; hasa-sins; itithus;dau-in the passage beginning; tatra-in this connection; yath-just as; asi -bhagavat-of the Supreme Personality of Godhead; vkya- the statement; yathrthyaya-actual truth; rtha-antaramdifferent meaning; anusandheyam-should be considered; tadvat- in the same way; ih-here; p-

also; iti-thus. When rmad-Bhgavatam says that the gops became liberated (instead of already being eternally liberated) (10.29.9-16), we may take it in the opposite way. An example of a statement intended to be taken in the opposite way is the following verse spoken by Lord Nryaa to Bhgu Muni, who had just kicked the Lord's chest (to test whether the Lord were actually humble and situated in the mode of goodness). Lord Nryaa said (rmad-Bhgavatam 10.89.11): "My dear Bhgu Muni, My chest has now become sanctified because of the touch of your feet, and I am now assured that the goddess of fortune, Lakm, will be very glad to live there perpetually."* This statement of the Lord is actually untrue. The opposite is true: that Bhgu Muni became purified by touching the Lord (although under extraordinary circumstances). In the same way, it may also be taken that the description of the gops attaining liberation at a certain point actually means not that they attained liberation, but that they were already liberated eternally. Text 3 paramtmnam iti brahma-stavnta-nirdia-siddhnta-rty r-kasya sva-bhvata eva parama-premspadatva daritam. paramtmnam iti-the phrase beginning with the word paramtmnam" (rmad-Bhgavatam 10. 29.11 quoted on page 1061); brahma-of Lord Brahma; stav-of the prayers; nta-at the conclusion (rmad-Bhgavatam 10.14.53) kam enam avehi tvam tmnam akhiltmanm jagad-dhitya so 'py atra dehvbhti myay nirdista-indicated; siddhnta-conclusion; rty-by the words; r-kasya-of r Ka; svabhvata-by His own nature; eva-certainly; parama-supreme; prem-of love; spada-object; daritam-revealed. In these verses (quoted in Anuccheda 145) the word "paramtmnam" means "the all-pervading Supersoul" or "the supreme soul of all souls". Because r Ka is the supreme soul of all souls, He is the supreme object of everyone's love. This is described in the following statement at the conclusion of Brahma's prayers to Lord Ka (rmad-Bhgavatam 10.14.53): "'You should know Ka as the original soul of all tms (living entities). For the benefit of the

whole universe, He has, out of His causeless mercy, appeared as an ordinary human being. He has done this with the strength of His own internal potency."* Text 4 jra iti ya buddhi taypi tan-mtrepi sagata. na tu skd eva jra-rpena prptyeti tadbhva-puraskrea bhajanasya prabalya vyajitam. jra-abdene nirdei loka-dharmamarydtikrama darayitv tath-vidha-bhvasyti-nirargalatva daritam. jra-paramour; iti-thus; ya-which; buddhi-conception; tay-by that; pi-also; tat-mtre-in that way; pi- also; sagata-contacting; na-not; tu-but; skt- directly; eva-certainly; jra-rpeaas a paramour; prptya-by the attainment; iti-thus; tat-bhva-puraskrea-with that conception; bhajanasya-of the worship; prabalyam- superiority; vyajitam-is manifested; jra-abdena-by the word "jra"; nirdeat-by the indication; loka-of the world; dharma-of the piety; maryd-of the limits; atikrama- overstepping; drsayita-revealing; tath-vidha-bhvasy-of that conception; tinirargalatva-complete lack of restraint; daritam-is revealed. In verse 11 (quoted in Anuccheda 145) we may note the word "jra-buddhy" (thinking of Him as their paramour). Although the love of the gops for Ka appeared to cross beyond all bounds of propriety and morality, actually it did not. The gops thought of Ka as their paramour, and thinking in that way their love for Him was unexcelled, but still, their contact with Ka remained always free from the gross physical activity known in this world as adulterous love. Text 5 bandhanam r-ka-prpti-virodhi-guru-jana-madhya-vadi-rpam, tatra guamayam deha jahu ity atra rja sandeha ka vidu iti, he mune t r-ka param kevalam kntam nigha-vallabham vidu, na tu brahma iti. tarhi katha ts gua-pravhasyoparma sambhavati? yasya brahma-bhvan syt tatra tasya nirguasyaivoday bhavet, prcna-myikagua-pravahoparma. tsu tu kntatayaiva bhavayantsu prakta-guatta-guasyaiva tasyodayt prkta-gubhve 'pi tad-gunubandha-guatvt parama-pururthanugatn te katham uparama ity artha. yadv ts gua-pravha katham uparama paramrthiko na bhavati, yena tato mukti kathayasti bhva. bandhanam-the word "bandhanam"(bondage)"; r-ka- of r Ka; prpti-attainment; virodhi-obstruction; guru-jana-superiors; madhya-in the midst; va-residence; adi-beginning with; rpam-in the form of; tatra-there; guamayam-fashioned from the three modes of material nature; deha-body; jahu-they abandoned; iti-thus; atra-in this description; rja-of Maharaja Pariksit; sandeha-doubt; kam vidu iti-beginning with the phrase "kam vidu"; he mune-O sage; tthe gops; r-ka- r Ka; param-the word "param"; kevalam-means "only"; kntam-the word

"kntam"; niguha-vallabham-means "paramour"; vidu-they understood; na-not; tu-but; brahmathe Supreme Personality of Godhead; iti-thus; tarhi-then; katha-how is it possible?; ts-of them; gua-pravhasya-of the influence of the three modes of material nature; uparma-cessation; sambhavati-is it possible; yasya-of Him; brahma-as the Supreme Personality of Godhead; bhvanconcetion; syt-may be; tatra-there; tasya-of Him; nirguasya-beyon the influence of the three modes of material nature; eva-certainly; udayt-because of arisal; bhavet-may be; prcna-previous; myik-gua-pravaha-influence of the three modes of material nature; uparma-cessation; tsuamong them; tu-but; kntataya-with the coneption as paramour; eva-certainly; bhavayantsuthinking; prkta-material; gu-modes of nature;tta-beyond; guasya-of the quality; evacertainly; tasya-of that; udayt-with the arisal; prkta-gu-bhve-in the condition free from the three mode s of material nature; api-even; tat-gu-anubandha-guatvt-from the bondage of the three modes of material nature; parama-pur-rtha-the supreme goal of life; anugatn-who have attained; te-of them; katham-how is it?; uparama-cessation; iti-thus; artha-the meaning; yadv-or tsm-of the gops; gua-pravha-the influence of the three modes of nature; katham-how is it?; uparama-cessation; param-arthiko-seeking after the supreme goal of life; na-does not; bhavatibecome; yena-by which; tata-therefore; mukti-liberation; kathayas-you describe; iti-thus; bhva-the meaning. In verse 11, (quoted in Anuccheda 145), the word "bandhana" means " husbands, fathers, and other superiors, who stopped the gops from going to Ka". When Mahrja Parkit heard that the gops became liberated from their material bodies constructed from the three modes of material nature, and became liberated simply by thinking of Ka, a doubt arose in his mind. He said: "the gops simply thought of Ka as their paramour (r-ka para kntham vidu), and they were completely unaware that He was actually the Supreme Personality of Godhead (brahma). Under these circumstances, how is it possible that they became free from the influence of the three modes of material nature simply by thinking of a paramour? Genarally, those who understand the actual truth about the Supreme Personality of Godhead become free from the modes of nature. How is it possible, then, that the gops became liberated without understanding the actual truth about r Ka?" Text 6 brahmatay vedana-vailakaya pratipdayati gua-dhiym brahma-nihaye api tyajake tasya parama-saundarydi-gue dh ceto ysm. tatrottaram uktam iti. brahmatay-as the Supreme Personality of Godhead; vedana-vailakayam-different conception; pratipdayati- demostrates; gua-dhyam-the word gua-dhyam (fixing their mind on the attributes)"; brahma-nihay-of fixing the mind on the Personality of Godhead; api-even; tyajakein abandonment; tasya-of Him; parama-transcendental; saudary- beauty; di-beginning with; guein the attribute; dh-the word dh"; ceta-mind; ysm-of whom; tatra-in this connection; uttaram-

the answer; uktam iti-the verse beginning with the word "uktam" (rmad-Bhgavatam 10.29.14); In verse 13 (quoted in Anuccheda 145), we may note that the word "gua-dhiyam" (meditating on the qualities) does not mean that the gops were absorbed in thinking of the three modes of material nature, but that they were meditating on the transcendental qualities and beautiful form of r Ka. How the gops obtained liberation simply by thinking of r Ka as their paramour is explained in the following verse (rmad-Bhgavatam 10.29.14): "On hearing this question of Mahrja Parkit, ukadeva Gosvm replied, "My dear King, your question is already answered, even before this incident.* "'iupla was always envious of Ka, and because of his envy Ka killed him. Since Ka is the Supreme Personality of Godhead, iupla gained salvation simply by seeing Him. If an envious person can get salvation simply by concentrating his mind on Ka, then what to speak of the gops who are so dear to Ka and always thinking of Him in love? There must be some difference between the enemies and the friends. If Ka's enemies could get freed from material contamination and become one with the Supreme, then certainly His dear friends like the gops are freed and with Him."* Text 7 purajanetihsdivad duruhatvt svayam uktasya vykhynam idam. eva hi dnta-balena labhyate. yath caidya-abdentra kro 'pi ghta. purajana-of King Purajana; itihs-the history (recorded in the Fourth Canto of rmadBhgavatam); adi- beginnig with; vat-like; duruhatvt-because of the difficulty; svayam-personally; uktasya-spoken; vykhynam- account; idam-this; eva-in this way; hi-certainly; dnta-balenaby an example; labhyate-is attained; yath-just as; caidya-abden-by the word "caidya (iupla); kra-the king of the Kra province (Dantavakra); api-also; ghta-is intended. By reading the story of King Purajana (rmad-Bhgavatam, Canto Four), and other accounts in the Vedic literatures, we may understand how difficult it is to become liberated and enter the spiritual planet of r Ka. rla ukadeva Gosvm has therefore described the actual path of liberation by speaking this verse. We may note that the word "caidya" in this verse does not only refer to iupla, but to Dantavakra as well. Text 8 tau ca jaya-vijayau, tayo ca dehendriysu-hnn

vaikuha-pura-vsinm deha-sambandha-sambaddham etad khytum arhasi iti yudhihira-prana-d tv aprkta-vigrahatvenvara-vigrahayor eva sato tau-they; ca-also; jaya-Jaya; vijayau-and Vijaya; tayo-of them; ca-also; deha-of a material body; indriya-material senses; asu-life breath; hnnm-of those devoid; vaikuha-pura-of Vaikuha; vsinm-the residents; deha-sambandha-in a material body; sambaddham-bondage; etat-this; khytum arhasi-please describe; iti-thus; yudhihira-of Mahrja Yudhihira; prana-d-by the question; tu- certainly; aprkta-not material; vigrahatvena-with a form; nsvara-eternal; vigrahayo-of the firms; eva-certainly; sato-of the two devotees. We may note that iupla and Dantavakra had previously been Jaya and Vijaya, the doorkeepers of Vaikuhaloka. In the following verse (rmad-Bhgavatam 7.1.35), Mahrja Yudhihira asked how it was possible that these two liberated residents of the spiritual world could fall into the material world and accept bodies made of the gross material elements. The king said: "The bodies of the innhabitants of Vaikuha are completely spiritual, having nothing to do with the material body, senses or life air. Therefore, kindly explain how associates of the Personality of Godhead were cursed to descend in material bodies like ordinary persons."* In another place in rmad-Bhgavatam we also find the explanation that the bodies of iupla and Dantavakra were not material, but eternal and spiritual. In other words, Jaya and Vijaya never actually accepted material bodies. This is explained by the Supreme Personality of Godhead Himself. Text 9 bhagavn anugv ha yta m bhaiam astu am brahma-teja samartho 'pi hantu necche mata tu me iti bhagavad-ukty-anusrea. bhagavn-the Supreme Personality of Godhead; anugau-to His two attendants; ha-said; ytamdepart from this place; m-let there not be; bhaiam-fear; astu-let there be; am-happiness; brahmaof a brhmaa; teja-the curse; samartha-being able; api-even; hantum-to nullify; na icche- do not desire; matam-approved; tu-on the contrary; me-by Me; iti-thus; bhagavat-of the Supreme Personality of Godhead; ukti-the words; anusrea-according to.

Jaya and Vijaya descended to the material world to facilitate the Lord's pastimes there. Their being cursed by the Four Kmaras was simply a pretext. The Lord's pastimes was the actual reason. This is confirmed by the following verse from rmad-Bhgavatam (3.16.29): "The Lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not. All glories unto you. Though I am capable of nullifying the brhmaas' curse, I would not do so. On the contrary, it has My approval."* Text 10 ittha jaya-vijayau sanakdi-pa-vyjena kevala bhagavato llrtha sastv avatrya iti padmottara-khaa-gadynusrea ca sva-bhakta-cittkra-vinodya yuddhdi-kra-nimittataytasya durghaa-ghaahakrinyecchayaiva vara-traya sviyasyimdi-siddhi-maya-parama-jyotirdehasya guamaya-prthiva-dehntara-pravea. ittha-in this way; jaya-Jaya; vijayau-and Vijaya; sanak-di-by the four Kumaras; pa-of a curse; vyjena- on the pretext of; kevala-eclusively; bhagavata-of the Supreme Personality of Godhead; ll-pastiimes; artha-for the purpose of; sastu-in the material world; avatryahavingd descended; iti-thus; padma-uttara-khaa-of the Uttara-khaa of the Padma Purana; gady-the prose statement; nusrea-according to; ca-also; sva-bhakta-for the Lord's devotees; cittthe minds; kra-attracting; vinodya- for pastimes; yuddh-di-fighting and other activities; krapastimes; nimittatay-fashioned with; tasya-of Him; durghaa-ghaana-krinya-causing strife; icchaya-with the desire; eva-certainly; vara-traya-three times; sviyasy- own; im-di-beginning with im; siddhi-mystic perfections; maya-consisting of; parama-jyoti-spiritual effulgence; dehasya-body; guamaya-consisting of the three modes of material nature; prthiva-of a king; dehbody; ntara-within; pravea-entrance. The reason for the descent of Jaya and Vijaya to the material world is described in the following prose statement from the Uttara-khanda of Padma-Pura: "On the pretext of being cursed by the Four Kumras, Jaya and Vijaya descended to the material world. Actually, the only real reason for their descent was to perform pastimes with the Supreme Personality of Godhead." In order to attract the minds of the devotees with His transcendental pastimes, the Lord desired to fight great heroic battles with certain demons. In order to fulfill this desire of the Lord, Jaya and Vijaya three times accepted the bodies of kings. The bodies they accepted were splendidly effulgent and fully invested with aim and other mystic powers. They were not ordinary bodies. Text 11

ata eva saptame ka-cakra-hathasau ity atra k ca ka-cakrea hatam yayos tau, tayo ppam eva hatam, na tau ity e. atah eva-therefore; saptame-in the Seventh Canto of rmad-Bhgavatam; ka-cakra-hathasau iti atra-in Bhgavatam 7.1.45; k-rdhara Svami's commentary; ca- also; ka-Lord Ka's; cakrena-by the disc; hatam- destroyed; aha-the sin; yayo-of whom; tau-they; tayo-of them; ppam-the sin; eva-certainly; hatam-destroyed; na-not; tu-but; tau-them; iti-thus; e-the commentary; In his commentary on rmad-Bhgavatam 7.1.45, rdhara Svm explains that Jaya and Vijaya did not accept material bodies when they descended to this world. rdhara Svm says: "By the phrase `ka-cakra-hathasau' it should be understood that Lord Ka destroyed the sinful reactions of Jaya and Vijaya. It was, therefore Jaya and Vijaya's sinful reactions that were killed, and not their bodies." Text 12 tath tad-artham eva r-kecchayaivatrpi tsm aprakta-vigrahhm eva tad-abhisrapratirodha-samaye nsuyan khalu kya mohits tasya myay manyamn svaprava-sthn svn svn drn vrajakasa itivat tat-klika yo guamayo dehas tatra pravea. tath-in that way; tat-artham-for that reason; eva- certainly; r-ka-of r Ka; icchaya-by the desire; eva-certainly; atrpi-somewhere; tsm-of the gops; aprakta-non-material; vigrahnmof forms; eva-certainly; tat-abhisra-the rendezvous with Ka; pratirodha-of obstruction; samayeon the occasion; na-not; suyan-they consider sinful; khalu-certainly; kya-for Ka; mohitbewildered; tasya-His; myay-by potency; manyamn-considering; sva-parva-by their sides; sthn- remaining; svn svn-their own; dr-wives; vraja-okasa-residents of Vrajabhumi; itivatin this way; tat-klika-kalpita-created for that specific occasion; ya-which; guamayaconstructed of the three modes of material nature; deha-body; tatra-there; pravea-entrance. When Ka played His flute to call the gops to the arena of the rsa dance, the gops went to meet Ka in their original spiritual bodies, and left behind them imitation material bodies constructed of the modes of material nature especially for that occasion. This is described in the following statement of rla ukadeva Gosvm (rmad-Bhgavatam 10.33.37):

"The so-called husbands of the gops felt no enmity towards Lord Ka. Enamoured by the influence of the external energy of Ka, they thought that their wives were sleeping by their sides. They could not understand that they had gone to dance with Ka."* Text 13 idam evpekya darntike 'py uktam. jhur guamaya deham iti vieaa-vaiyrthyn na tu svam ity artha. idam-this; eva-certainly; pekya-in reference to; darntike-in the example; api-also; uktamdescribed; jhu-they left behind; guamaya-composed of the three modes of material nature; deham-bodies; iti-thus; vieaa-vaiyrthyt-because of useless contradiction; na-not; tu- but; svamtheir own; iti-thus; artha-the meaning. From this explanation we may understand that where it says in rmad-Bhgavatam (10.29.11) that the gops left behind material bodies (jahur guamaya deham) when they went to join r Ka in the rsa-dance, it does not mean that they left behind their own material bodies. The gops always had eternal spiritual forms, and the bodies left behind by them were specially constructed for the occasion. Text 14 tatra ca yath tayo sadveasypy anusmaraasya prabhvena tathdsopdhi-paritygt tato 'ntardhya bhagavat-prptis tath sutarm eva sa-prtes tasya prabhvena tat-prptih. atra ca bhakta-cittkaraam eva sambhavati aho tdo 'sau r-ke madhurim yena t skt-krya prn api tyajyante smeti. tatra-there; ca-also; yath-just as; tayo-of Jaya and Vijaya; sa-dveasy-with enmity; pi-even; anusmaraasya- memory; prabhvena-by the stregnth; tda-like that; updi-designation; paritygt-by relinquishing; tata- from that; antardhya-having dissappeared; bhagavat-of the Supreme Personality of Godhead; prpti-attainment; tath-in the same way; sutarm-very much; eva-certainly; sa-prte- with love; tasya-of Him; prabhvena-by the potency; tat-of Him; praptithe attainment; atra-here; ca-also; bhakta-of the devotees; citt-the minds; karaam-the attraction; eva-certainly; sambhavati-is possible; aho-Oh; td- like this; asau-this; r-ke-in r Ka; madhurim- sweetness; yena-by which; t-the gopis; skt-krya- to attain the direct assiciation; prn-their lives; api- even; tayajyante sma-gave up; iti-thus. In the mood of enmity Jaya and Vjijaya (iupla and Dantavakra) were constantly thinking of Ka, and when they were finally killed by Ka, they attained Ka's association in the spiritual world. In the same way the gops, who were always intensly absorbed in feelings of love for Ka,

also attained His association again in the spiritual world. These gops were so attracted to the sweetness of r Ka's handsome form, that they gave up their lives in order to attain His association. Text 15 nm iti smyato jvnm eva nireyasya vyaktau satya bhaktnm tu sutarm evety ytam. anyath tasya vyaktir eva na sambhaved ity ha avyayasya iti. nirguasya prkta-guarahitasya gutmana. tatra ye caivarydayo gus ta tmana svarpy eva yasya tasya. tarhy etda-lly katha n nireyasm bhavati? ucyate etad-bodhanena bhavatty ha kmam iti. nm iti-the verse beginning with the word "nm" (rmad-Bhgavatam 10.29.14), quoted on pps 1060 and 1061; smnyata-in general; jvnm-of living entities in the material world; evacertainly; nireyasya-for the well-being; vyaktau-manifested; satya-when; bhaktnm-of the devotees; tu-certainly; sutarm-greatly; eva-certainly; iti-thus; ytam-attains; anyath-otherwise; tasya-His; vyakti- personal presence; eva-certainly; na-not; sambhavet-would not be possible; itithus; ha-he says; avyayasya iti-of the phrase beginning with the word "avyayasya"; nirguasya-the word "nirguasya"; prkta-material; gua-qualities; rahitasya- devoid of; gua-tmana-the word "gutmana"; tatra- there; ye-which; ca-also; aivarya-dayag-various powers and opulences; guaqualities; te-they; tmana-of the self; svarp-own forms; eva-certainly; yasya-of whom; tasya-of Him; tarhi-then; etda-lly-with these pastimes; katha-how is it?; n-of the human beings; nireyasm-auspiciousness; bhavati-is; ucyte-it is said; etat-bodhanena-by this understanding; bhavat-is; iti-thus; ha-he says; kman iti-the next verse (10.29.15), which begins with the word "kman". In rmad-Bhgavatam 10.29.14. (quoted in Anuccheda 145), rla ukadeva Gosvm said that Lord Ka appears in this material world in order to benefit the conditioned souls. Otherwise He has no reason to appear in this world. This is explained in the second part of the verse, where the word "avyayasya" means that Lord Ka never falls down. In other words, He is never forced to descend to this material world, but only comes out of His own wish. In this vere the word "nirguasya" indicates that r Ka has no material qualities, for He has all spiritual qualities, powers and opulences (gutmana). The question may be asked: Why are that Lord Ka's pastimes in this material world beneficial for the conditioned souls? The answer to this question is given in the next verse (10.29.15), where it is said: "If one somehow or other becomes attached to Ka or attracted to Him, either because of His beauty, qualities, opulence, fame, strength, renunciation or knowledge, or even through lust, anger, or fear, or affection or friendship, then one's salvation and freedom from material contamination are assured."*

In other words, by appearing in this world and manifesting His transcendental pastimes, Lord Ka gives the conditioned souls an opportunity to hear about Him and thus become attracted to Him. Attraction to Ka is the beginning of all-auspiciousness for the conditioned souls. Text 16 atra tan-mayat-abdena-pracratocyate. tatra kma-snehdisu tad-uparakttmateti paryavasanam. str-mayo jalma itivat krodha-bhayaikyeu tu pryas tat-pralinteti. dugdhamaya jalam itivat. atra-in this verse; tat-mayat-abdena-by the word "tanmayata"; tat-pracrata-is meant "His greatness"; ucyate- it is said; tatra-there; kma-lust; snehao-affection; disu-beginning with; tat-to Him; uparakt-attached; tmata-mind; iti-thus; paryavasanam-the conclusion; strh-maya-lusty; jalma-degraded man; itivat-just as; krodha-anger; bhaya- fear; aikyeu-in oneness; tu-certainly; prya-mainly; tat-pralnata-entering; iti-thus; dugha-maya-with milk; jalam- water; itivat-like. In this verse (rmad-Bhgavatam 10 29.15, quoted in Anuccheda 145), the word "tan-mayatm" means "the greatness of r Ka". In the case of the devotees, who always remember Ka with love and affection, this means that they become attracted to r Ka. In the case of the demons, however, this means that by meditating on Ka in a mood of fear and anger, they get the opportunity to merge into the effulgence of Ka, just as a drop of water merges into a container of milk. In this way there are two separate destinations for the devotees and the demons, although both kinds of liberation are designated by the single word "tan-mayatm" in this verse. Text 17 ekasya abdasya vieaa-vd artha-bheda ca yujyate. syc caikasya brahma-abdavat iti nyyena krodha-bhayayor atra pahanam anyesu kaimutyopapadanyaiva, na tu tad-upadeavivakay. ekasya-of one; abdasya-word;vieaa-vt-according to characteristics; artha-bheda-different meanings; ca-also; yujyate-are engaged; syt-there may be; ca-also; ekasya-of one; brahma-abda-the word "brahma"; vat-like; iti-thus; nyyena-according to the Vedanta-sutra (2.3.4); krodha-of anger; bhayayo-and fear; atra-here; pahanam-reading; anyeu-among others; kaimutya-upapadanyawhat to speak of?; eva-certainly; na-not; tu-but; tat-of that; upadea- instruction; vivakay-with a desire to speak. In this context the word "tan-mayatm" has these two meanings. The phrase "dugdhamaya jalam" is an example of an ambiguous statement that can be interpreted in different ways. The fact that a single word may have many meanings is described in the following statement of Vednta-

stra (2.3.4): syc caikasya brahma-abdavat If the demons attained liberation simply by meditating on r Ka in the mood of fear and anger, then the devotees, by meditating on Ka with love, certainly attained a much greater result. Therefore the destination attained by the gops was certainly much greater than the liberation attained by Jaya and Vijaya. Text 18 na ca gopikdn ye kmdayo bhvs tad-anusaraennye ktrth bhavantti citram ity ha na ca iti. ki vaktavyam eke vimuktir jagato 'pi sambhavatty ha yata iti. r-uka. na-not; ca-also; gopik-dn-of the gopis and other residents of Vrndavana; ye-which; kmlust; daya- beginning with; bhvn-sentiments; tat-anusaraena-in accordance with; nye-others; kt-rth-results; bhavant-come into being; ti-thus; citram-astonishment; iti-thus; ha-he said; na ca iti-the phrase beginning with the words na ca" (10.29.16); ki-what more; vaktavyam-need said; eke-of each one; vimukti-liberation; jagata-from material existence; api-also; sambhavatcame into existence; iti-thus; ha-he said; yata iti-the phrase beginning with the word "yatah" (10.29.16);r-uka-spoken by rla ukadeva Gosvami. The gops attained liberation from material existence (yata etad vimucyate) simply by meditating on Ka in what was apparently lust, and the other residents of Vndvana also became liberated by meditating on Ka as their child or friend. One might be surprised to hear that the residents of Vndvana became liberated by lust and other seemingly material emotions. One would have certainly expected a different result to be obtained from lust and other emotions. However, because these emotions were directed towards Ka, ukadeva Gosvm informs Mahrja Parkit that this auspicious result obtained by the residents of Vndvana is not at all surprising (na caiva vismaya krya). Anuccheda 147 Text 1 atra prvavad ihpi r-vrajevardn prcna-janmdika vyakhyeyam. tath hi trayy copaniadbhi ca skhya-yogai ca stvatai upagyamna-mhtmaya

hari smanyattmajam ity etat. atha-now; prvavat-as before; ih-here; pi-also; r-vrajevar-dn-of Maharaja Nanda and the other residents of Vrndavana; prcna-former; janm-birth; dika-beginning with; vyahyeyammay be explained; tatha hi- furthermore; trayy-by studying the three Vedas (Sma, Yajur and Atharva); ca-also; upaniadbhi ca-and by studying the Vedic knowledge of the Upaniads; skhyayogai-by reading the literature of s khya-yoga; ca-and; stvatai-by the great sages and devotees, or by reading Vaiava-tantra, Pancartras; upagyamna-mhtmyam-whose glories are worshiped (by all these Vedic literatures); harim-unto the Supreme Personality of Godhead; s-she; amanyataconsidered (ordinary); tmajam-as her own son; iti-thus; etat-this. The previous births of the king of Vraja and other associates of the Lord will now be discussed. The glorious position of Mother Yasoda is described in the following verse (rmad-Bhgavatam 10.8.45): "The glories of the Supreme Personality of Godhead are studied through the three Vedas, the Upaniads, the literature of skhya-yoga, and other Vaiava literature, yet mother Yaod considered that Supreme Person her ordinary child."* Text 2 nema virico na bhava na ima viricah na bhava-the following verse from rmad-Bhgavatam (10.9.20): nema virico na bhavo na rr apy aga-saray prasda lebhire gop yat tat prpa vimuktidt. Mother Yaod's good fortune is also described in the following verse (rmad-Bhgavatam 10.9.20): "Neither Lord Brahm, nor Lord iva, 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 Yaod."* Text 3

iti vakyamnnusri-mah-mhtmya rutv vismita-man r-rjovca nanda kim akarod brahman reya eva mahodayam yaod ca mah-bhg papau yasyh stana hari iti-thus; vakyamnm-about to be spoken; anusri-the following; mah-great; mhtmyaglorification;rutv- hearing; vismita-man-astonished; r-rj uvca- Mahrja Parkit; further inquired (from ukadeva Gosvm; nanda-Mahrja Nanda; kim-what; akarot- performed; brahman-O learned brhmana; reya-auspicious activities, like performing penances and austerities; evam-as exhibited by him; mah udayam-from which they achieved the greatest perfection; yaod-mother Yaod; ca-also; mah-bhg-most fortunate; papau-drank; yasy-of whom; stanam the breast milk; hari-the Supreme Personality of Godhead. Having heard of the great fortune of Mother Yaod, Parkit Mahrja became astonished and inquired form ukadeva Gosvm (rmad-Bhgavatam 10.8.46): "O learned brhamaa, mother Yaod's breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activites did she and Nanda Mahrja perform to achieve such perfection in ecstatic love?"* Text 4 pitarau nnvanindet kodrrbhakehitam gyanty adypi kavayo yal loka-amalpaham yayoh prasanno 'vatras tau pitarau api. pitarau-the actual father and mother of Ka; na-not; anva-vindetm-enjoyed; ka-of Ka; udra- magnamimous; arbhaka-hitam-the childhood pastimes He performed; gyanti-are glorifying; adya api-even today; kavaya-great, great sages and saintly persons; yat-which is; loka-amalaapaham-by hearing of which the contamination of the whole material world is vanquished; yayowith whom; prasannah-pleased; avatra-descended; tau-the two; pitarau-the actual father and mother of Ka; api-even. Parkit Mahrja also described the great fortune of Nanda Mahrja and Yaod-dev in the following verse (rmad-Bhgavatam 10.8.47): "Although Ka was so pleased with Vasudeva and Devak that He descended as their son, they

could not enjoy Ka's magnanimous childhood pastimes, which are so great that simply chanting about them vanquishes the contamination of the material world. Nanda Mahrja and Yaod, however, enjoyed these pastimes fully, and therefore their position is always better than that of Vasudeva and Devak."* Anuccheda 148 tad eva pranam avadhrya r-uka uvca droo vasn pravaro dharay bhryay saha kariyama den brahmaas tam uvca ha den goplandi-lakaam. tat-then; evam-in this way; pranam-the question of Pariksit Maharaja; avadhrya-hearing; ruka-r ukadeva Gosvami; uvaca-said; droa-by the name Drona; vasnm-of the eight Vasus (a type of demigod); pravara-who was the best; dharay-with Dhar; bhryay-His wife; saha- with; kariyama-just to execute; dn-the orders; brahmaa-of Lord Brahm; tam-unto him; uvcasaid; ha-in the past; den-the orders; goplan-di-lakaam- birth in a family of cowherds. Considering Mahrja Parkit's question about the previous birth of Nanda and Yaod, ukadeva Gosvm replied (rmad-Bhgavatam 10.8.48): "To follow the orders of Lord Brahm, Droa, the best of the Vasus, along with his wife, Dhar, spoke to Lord Brahm in this way."* Anuccheda 149 kim uvca. tad ha jtayor nau mahdeve bhuvi vivevare harau bhakti syt param loke yayjo durgati taret kim-what?; uvca-did he say; tat-this; ha-he said; jtayo-after we two have taken birth; nauboth husband and wife, Droa and Dhar; mahdeve-in the Supreme Person, the Supreme Personality of Godhead; bhuvi-on the earth; viva-ivare-in the master of all planetary systems; harau-in the Supreme Lord; bhakti-devotional service; syt-will be spread; param-the ultimate

goal of life; loke-in the world; yay-by which; aja-very easily; durgatim-miserable life; taret-one can avoid and be delivered. What did they say? They said (rmad-Bhgavatam 10.8.49): "Droa and Dhar said: 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 also appear and spread devotional service, the ultimate goal of life, so that those born in this material world may very easily be delivered from the miserable condition of materialistic life by accepting this devotional service." Anuccheda 150 Text 1 tata ca astv ity ukta sa bhagavn vraje droo mah-yaa jaje nanda iti khyto yaod s dharbhavat tata-then; ca-also; astu-when Brahm agreed, "Yes, it is all right"; iti ukta- thus being ordered by him; sa-he (Droa); bhagavn- eternally the father of Ka (Bhagavn's father is also Bhagavn); vraje-in Vrajabhmi, Vndvana; droa-Droa, the most powerful Vasu; mah-yathe very famous transcendentalist; jaje-appeared; nanda-as Nanda Mahrja; iti-thus; khyta-is celebrated; yaod-as mother Yaod; s-she; dhar-the same Dhar;abhavat- appeared. Lord Brahm agreed to the request of Droa and Dhar (rmad-Bhgavatam 10.8.50): "When Brahm said, `Yes,let it be so,' the most fortunate Droa, who was equal to Bhagavn, appeared in Vrajapura, Vndvana, as the most famous Nanda Mahrja, and his wife, Dhar, appeared as Mother Yaod."* Text 2 tato bhaktir bhagavati putr-bhte janrdane dampatyor nitarm sid

gopa-gopu bhrata tata-thereafter; bhakti bhagavati-the cult of bhakti, devotional service unto the Supreme Personality of Godhead; putr-bhte-in the Lord, who had appeared as the son of mother Yaod;janrdane-in Lord Ka; dam-patyo-of both husband and wife; nitarm-continously; stthere was; gopa-gopu-all the inhabitants of Vndvana, the gopas and the gops, associatting with Nanda Mahrja and Yaod and following in their footsteps; bhrata-O Mahrja Parkit. ukadeva Gosvm continued the narration (rmad-Bhgavatam 10.8.51): "Therefore, O Mahrja Parkit, best ofthe Bhratas, when the Supreme Personality of Godhead became the son of Nanda Mahrja and Yaod, they maintained continuous, unswerving devotional love in parental affection. And in their association, all the other inhabitants of Vndvana, the gopas and gops, developed the culture of ka-bhakti." Text 3 anyem ya putro nst, tasmis tu tayo putrat prpta iti cvi-pratyayrtha bhakti-vieomtreaivodaya-viea-niyamt. anye-of others; ya-who; putra-the son; n-not; st-was; tasmi-in this connection; tu-but; tayo-of Nanda and Yasoda; putratm-the condition of being the son;prpta-attained; iti-thus; cvipratyaya-rtha-the meaning of the cvi-affix; bhakti-viea-mtrea-simply by pure devotional service; eva-certainly; udaya-viea-niyamt-appearing according to. Ka became the son of Nanda and Yaod. He was not the son of anyone else. This is the meaning of the use of cvi-pratyaya in this verse. He became their son because of their deep love for Him. Text 4 vtsalybhidha-prema-vieeaiva r-ka putratayodeti, na tu sva-dehd virbhvena hirayakaipu-sabh-sambhe r-nsihasya, brahmai r-varhasya ca pittvaprayogt, na ca garbha-praveena parkid-rakartham tat-praviasypi tasyottara-mttvaravat. vtsaly-bhida-named vtsaly-rsa; prema- love; vieea-by the specific; eva-certainly;rka-r Ka; putrataya-as a son; udeti-appears; na-not; tu-but; sva-deht-from one's own body; virbhvena-by appearance; hirayakaipu-of Hirayakaipu; sabh-in the assembly hall; stambhein the pillar; r-nsihasya-of Lord Nsiha; brahmai-in Lord Brahma;r-varhasya-of Lord Varha; ca-also; pittva-fatherhood; aprayogt- because of unsuitability; na-not; ca-also; garbha-

within the womb; praveena-by entrance; parkit-of Maharaja Parkit; raka-protection;rthamfor the purpose; tat-that; praviasy-entered;pi-even; tasya-of Lord Ka; uttara-of Uttara-devi; mttva-motherhood; aravat-because of not being described in the Vedic literatures. r Ka appears as the son of a certain devotee when that devotee is immersed in parental love for the Lord. It is this parental love for Ka that makes the Lord one's son, and not simply the Lord's appearance from the body of a certain living entity. For example, Lord Nsiha appeared from the pillar in Hirayakaipu's assembly hall, and Lord Varha appeared from the nostril of Lord Brahm, but no one will say that the pillar is the father of Lord Nsiha, or that Brahm is the father of Lord Varha. In the same way, Lord Viu entered the womb of Uttar-dev in order to protect Mahrja Parkit, but no one will say that Uttar was the mother of Lord Viu, even though He entered her womb. Therefore it is not the superficial appearance of being born as the "natural" son of a certain devotee that establishes the devotee's parental relationship with the Lord, but rather it is the increase of parental love that is the sole cause of that relationship. Text 5 tda-prema tu uddha samudrikta ca r-vrajevarayor eva. ata eva garbha-pravedika vinpi tayo putratay tasya prasiddhi. yath nandas tv tmaja utpanne ity dau. tathopsan ca yath sakala-loka-magalo nandagopa-tanaya ity dau, na tv eva stambhde. tda-like this; prema-love; tu-certainly; uddha-pure; samudrikta-intense; ca-also; r-vrajaivarayo-of the king and Queen of Vraja; eva-certainly; atah eva-therefore; garbha-within the womb; prave-entrance; dika-beginning with; vin-without; pi-even; tayo-of Nanda and Yaod; putratay-sonship; tasya-of Lord Ka; prasiddhi-fame; yath-just as; nandah tu atmaje utpanne iti dau-rmad Bhgavatam 10.5.1-- the entire verse is: nanda tv tmaja utpanne jthldo mah-man hya viprn veda-jn snta ucir alakta tath-in the same way; upsan-worship; ca-also; yath- just as; sakala-all; loka-of planets and living entities; magala-auspiciousnesss; nanda-gopa-of Nanda Maharaja; tanaya-the son; iti-thus; dauin the passage beginning; na-not; tu-but; eva-in the same way; stambh-de-from the pillar or other places from which Lord appears. Even though r Ka was not born from the womb of Yaod-dev, because of Nanda and Yaod's intense pure love for Ka in the mood of parental love, they are famous as the parents of r Ka. The parenthood of Nanda and Yaod is confirmed in the following verses from the

Vedic literatures: "ukadeva Gosvm said: Nanda Mahrja was naturally very magnanimous, and when Lord r Ka appeared as his son, he was overwhelmed by jubilation. Therefore, after bathing and purifying himself and dressing himself properly, he invited brhmaas who knew how to recite Vedic mantras. After having these qualified brhmaas recite auspicious Vedic hymns, he arranged to have the Vedic birth ceremony celebrated for his newborn child according to the rules and regulations, and he also arranged for worship of the demigods and forefathers." -rmad-Bhgavatam 10.5.1 "Nanda Mahrja's son is the Supreme Personality of Godhead, who brings auspiciousness to all planetary systems and all living entities". -Vaiava Literature Text 6 ki ca rmad-anakadundubhi-prabhtiv virbhvo 'pi na prktavat tadya-carama-dhtv-dau pravea, kintu sac-cid-nanda-vigrahasya tasya tanomanasy vea eva. tad uktam ki ca-furthermore; rmat-anakadundubhi-Maharaja Vasudeva; prahtiu-and in the Lord's other fathers; virbhva-appearance; api-also; na-not; prktavat-like that of an ordinary child; tadya-his; carama-dhtu-dau-in the semen; pravea-entrance; kintu-however; sat-eternal; cit-full of knowledge; nanda-and bliss; vigrahasya-of the form; tasya-of Lord Ka; tat-of Maharaja Vasudeva; manasi- within the mind; vea-entrance; eva-certainly; tat-this; uktam-is described. Even the Lord's so-called natural parents did not beget Him as ordinary parents beget a child by seminal injection in the womb of the mother. Lord Ka appeared, in His eternal, all-cognizant and blissful spiritual form within the mind of Mahrja Vasudeva, and from there He was transfered to the heart of Devak. This is described in the following verse (rmad-Bhgavatam 10.2.18): Text 7 tato jagan-magalam acyuta samhita ra-sutena dev dadhra sarvtmakam tma-bhta kh yathnanda-kara manasta tatta-thereafter;jagat-magalam-auspiciouness for all living entitiesl in all the universes of the creation; acyuta-aam-the Supreme Personality of Godhead, who is never bereft of the six opulences, all of which are present in all His plenary expansions; samhitam-fully transfered; rasutena-by Vasudeva, the son of rasena; dev-Devak-dev; tma-bhtam-the cause of all causes;

kh-the east; yath- just as; nanda-karam-the blissful (moon); manasta-being placed within the mind. "Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devak. Devak, having thus been initiated by Vasudeva, became beautiful by carrying Lord Ka, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon."* Text 8 tata-r-nrada-prahlda-dhruvdiu darant sarva-sammatatvt tda-prema-viayatvena skc ca r-bhagavad-virbhvyavahita-prva-pracura-kala vypya santatas tad-vea rvrajevarayor apy avaya eva kalpyate. brahma-vara-prrthanaypi tad eva labhyata iti samn eva granth. tata-therefore; r-nrada-among Nrada; prahlda- Prahlda; dhruva-Dhruva; disu-and others; darant- because of sight; sarva-sammatatvt-because of agreement; tda-premaviayatvena-because of this kind of love; skt-directly; ca-also; r-bhagavat-of the Supreme Personality of Godhead; virbhv-appearance; vyavahita- immediate; purva-previous; pracuralong; kala-time; vypya-having pervaded; santata-continually; tat-vea-the entrance of r Ka; r-vraja-ivarayo-in the King and Queen of Vrajabhumi; api-even; avayam-certainly; evaindeed; kalpyate-is accomplished; brahma-of Lord Brahma; vara- benediction; prrthanay-by the request; pi-also; tat- that; eva-certainly; labhyate-is attained; iti-thus; samn-agreed; evacertainly; granth-scriptures. r Ka is actually already always present in the material world in His all-pervading feature. He is present in everyone's heart, and great devotees such as Nrada, Prahlda, and Dhruva are able to see Him because they are filled with love for Him. Just as Lord Ka is always visible to Nrada and other great devotees because of their love for Him, in the same way, the Lord appeared before the king and queen of Vrajabhmi as their son because of their pure love for Him, and also because of the benediction granted to them by Brahm in their previous life. This description is confirmed by all Vedic literatures, and this is the actual meaning of the word "tata" in this verse (Text 7). Text 9 vtsalya tv atrdhikam, yena vin tasya putra-bhvo na sambhavatty atraiva putrat manyama iti puribhta ity asya bhva. vtsalya-parental love; tu-certainly; atr-dhikam- increased; yena-by which; vin-without;

tasya-of r Ka; putra-of son; bhva-state; na-not; sambhavat-is possible; ti-thus; atra-here; evacertainly; putrat- sonship; manymhe-we consider; iti-thus; putra-son; bhta-become; iti-thus; asya-of this verse; bhva-the meaning. In this verse (10.8.51, quoted in Text 7) the word "putra-bhta" indicates that because of the intense parental love felt by Vasudeva, Devak, Nanda, and Yaod for Lord Ka, the Lord became their son. Without intense parental love for Him it is not possible for one to get the Lord as a son. Text 10 ida prakay llya samahitam aprakay tu. tayor nitya-siddhatva eva prato 'vadhrayiyamne-vior andita di-rasa-siddha-dam-patyavat r-vrajevarayos tasya cndito vatsala-rasa-siddha-pit-putra-bhvo vidyata eva. atah putra-bhta iti ca kvacit paha. ida-this; prakaty-manifest; lly-in the pastimes; samahitam-arranged; aprakay-in the unmanifest pastimes; tu-but; tayo-of the Lord's parents; nitya-siddhatve-in the eternal perfection; eva-certainly; prata- formerly; avadhrayiyamne-will be determined; lakmvivo-of Lakm and Viu; andita-without beginning; di-original; rasa-mellow; siddhaperfected; dam-patyavat-as husband and wife; r-vraja-ivarayo-of the king and queen of Vraja; tasya-of that; c-also; ndita-beginningless; vatsala-rasa-in parental love; siddha-perfected; pit-of father; putra-and son; bhva-condition; vidyate-is; eva- certainly; ata-from this; putra-bhtathe word "putra bhtah"; iti-thus; ca-also; kvacit-in some manuscripts; paha-alternate reading. In the Lord's pastimes within the material world (prakaa-ll), the relationship of parent and child exchanged by the Lord and His devotees in the parental mellow (vtsalya-rasa) begins at a certain point in time, and appears to be existing within the limitations of material time. The same parental mellow is experienced by the Lord's parents in the unmanifested pastimes (aprakaa-ll) in the spiritual world also. The parental mellow actually has no beginning in time. In some manuscripts of rmad-Bhgavatam we find the reading "putra-bhta" (who is the son) instead of "putr-bhta" (who became the son). The reading "putra-bhta" refers to the beginningless mellow of parental love for the Lord tasted by the devotees in the spiritual world. Text 11 ata eva na hy asysti priya kacit ity di prakarae yuvayor eva naivyam tmajo bhagavn hari sarvem tmajo hy tm

pit mt sa vara ity etat r-vrajevarau prati rmad-uddhava-vkyam. atah eva-therefore; na hi asy sti priya kacit iti di prakarae-in the passage beginning with these words (rmad-Bhgavatam 10.46.37); yuvayo-of the two of youl; eva- certainly; na-not; evacertainly; yam-He; tmaja-the son; bhagavn-the Supreme Personality of Godhead; hari-Hari; sarvesm-of everyone; tmaja-the son; hi-certainly; tm-the Supersoul; pit-father; mt-mother; sa-He; vara-the supreme controller; iti-thus; etat-this; r-vraja-ivarau prati-to the king and queen of Vraja; rmat-uddhava-of Uddhava; vkyam-the statement. We may note here the following verse spoken by Uddhava to the king and queen of Vndvana, which seems to deny the parental relationship between Lord Ka and the king and queen of Vraja. Uddhava said to them (rmad-Bhgavatam 10.46.42): "My dear Nanda and Yaod, Ka is not your son, but the Personality of Godhead. He is one's son. He is actuallly everyone's father, mother, and supreme controller."* Text 12 tadaudasnya-prakaanenpata-santvna-mtra-tatparyaka-bahyrtham api vastavam artham tv eva vahati prvokta-prakereaya priypriydi-mata-pitrdi-rahito 'pi bhagavn harir ya sa aya ka-rpatvena vieakra san yuvayor evtmajo naiva sarvem. sa evevara-rpatvena smhyakratas tu sarves tmajdi-sarva-rpah syt. kintu paratra my-mayatvan nsmkan drah. prvatra tu mumuku-mukta-bhakta-lghya-premamayatvd atydra iti bhva. tat-aduasnya-aloof from everything; prakaanena-by the manifestation; pata-at that moment; santvna-for consoling; mtra-only; ttparyaka-meaning; bahy-external; rtham- meaning; apialthough; vastavam-actual; artham-meaning; tu- but; eva-in this way; vahati-is; prva-previously; uktam- spoken; prakarea-by the method; aya-this; priy-dear; apriya-not dear; adi-beginning with; mata-mother; pit- father; di-beginning with; rahita-devoid of; api-although; bhagavn-the Supreme Personality of Godhead; hari-Hari; ya-who; sa-He; aya-He; ka-rpatvena-in the form of r Ka; viea-specific; akra-form; san-being; yuvayo-of the two of you; ev-certainly; atmaja-the son; na-not; eva-certainly; sarvem-of everyone; sa-He; eva- certainly; ivararpatvena-as the Supreme Controller; smnya-akrata-as the all-pervading Supersoul; tu-also; sarvem-of everyone; tmaj-son; di-beginning with; sarva-all; rpa-form; syt-may be; kintuhowever; paratra-in others; my-mayatvat-because of being a poduction of the illusory energy; nnot; smkan-of us; dara-faith; prvatra-previously; tu-but; mumuku- desiring liberation; muktaand liberated; bhakta-by the devotees; lghya-praiseworthy; premamayatvt-because of pure love; ati-great; dra-faith; iti-thus; bhva-the meaning.

The basic meaning of this verse is that, in order to pacify Nanda and Yaod, Uddhava tells them that their son, Ka, is actually the Supreme Personality of Godhead, who is aloof from the entire cosmic manifestation and impartial to all living entities. There is, however, another, a deeper meaning of this verse. This verse actually means: Although Ka is the Supreme Personality of Godhead (bhagavn harir ya sa), and although He is aloof to all living entities, impartial to friends and enemies, and without father, mother, or other relations, still He has become the son of Nanda and Yaod (yuvayor evtmajah), even though He is never the son of anyone (naiva sarvem). One may say also interpret this phrase as "tmaja eva sarvem (He is the son of everyone), in which case it is understood that Lord Ka expands as the Supersoul in the hearts of all conditioned souls, and in this way He becomes their son. This interpretation is a product of the illusory potency, my. This second interpretation is nt very sound, and we do not accept it. The great devotees who are liberated or aspiring to become liberated praise the other interpretation (yuvayor evatmajah) which describes the great parental love of Nanda and Yaod for Ka. We also endore this interpretation, which emphasizes the parenthood of Nanda and Yaod. Text 13 tathokta prg eva tayor ittha bhagavati ke nanda-yaodyo vkynurga parama nandam ahoddhavo mud yuya lghyatamau nna dehinm iha mnada nryae 'khila-gurau yat kt matir d iti. tatha-in the same way; ukta-described; prk-before; eva-certainly; tayi-of the two of them; ittha-in this way; bhagavati-for the Supreme Personality of Godhead; ke- Ka; nanda-of Nanda Maharaja; yaodyo-and Yaod-dev; viksy-seeing; nurga-love; paramatranscendental; nandam-to Nanda; aha-spoke; uddhava-Uddhava; mud-with happiness; yyayou two; lghyatamau-most praiseworthy; nna-indeed; dehinm-of living entities; iha-in this world; mnada-O glorious one; nryae-for Lord Nryaa; akhila-of everyone; gurau-the Lord; yat-because; kt-attained; mati-conception; ds-like this. iti-thus. The parental love of Nanda and Yaod for their son Ka is glorified in the following verses from rmad-Bhgavatam (10.46.19-30): "When Uddhava saw Mahrja Nanda and Yaod so extraordinarily overwhelmed with thoughs of Ka, the Supreme Personality of Godhead, and when he experienced their extraordinary

affection for Him, he also became overwhelmed and began to speak as follows, `My dear mother Yaod and Nanda Mahrja, you are most respectable among human beings because no one but you can meditate in such transcendental ecstasy'".* Text 14 tath sa pit s janan yau puta svaputravat in bandhubhir utstn akalpai poa-rakae iti r-vrajevara prati r-ka-rmbhy santvn ca r-rmasyaiva para-putratvam apekyeti jeyam. tath-in the same way; sa-he; pit-the father; s- she; ca-also; janan-the mother; yau-who; puta- nourished; sva-putra-vat-as their own son; in-the children; bandhubhi-by his relatives; utstn-abandoned; ekalpai-unable to protect; poa-in nourishment; rakae- and protection; iti-thus; r-vraja-ivaram-prati-to the king of Vrajabhumi; r-ka-rmbhy-by Lord Ka and Balarama; santvn-conslotion; ca-also; r-rmasya-of Lord Balarama; evacertainly; para-transcendental; putratvam-sonship; apekya-in reference to; iti-thus; jaeyam-may be understood. In the following verse Ka and Balarma console Nanda Mahrja and glorify Nanda and Yaod's exalted parental relationship with them. Ka and Balarma said (rmad-Bhgavatam 10.45.22): "My dear father and mother, although I was born of Vasudeva and Devak, you have been Our real father and mother, because from Our very birth and childhood, you raised Us with great affection and love. Your affectionate love for Us was more than anyone can offer one's own children. You are actually Our father and mother, because you raised Us as your own children at a time when We were just like orphans. For certain reasons We were rejected by Our father and mother, and you protected Us."* Text 15 yathokta tatraiva tena yath yya vraja tta vaya ca sneha-duhkhitn

jtn vo draum eymo vidhya suhd sukham iti. yatha-just as; ukta-said; tatra-in that passage; eva- certainly; tena-by Lord Ka; yatha-you should go; yya- you; vraja-to Vraja; tta-O father; vaya-we; ca-also; sneha-by love; dukhitndistressed; jatn-relatives; va-you; draum-to see; eyma-we shall go; vidhya- having given; suhd-to our friends; sukham-happiness; iti-thus. "My dear father and mother, I know you will be feeling separation by returning to Vndvana and leaving us here, but please rest assured that I shall be coming back to Vndvana just after giving some satisfaction to My real father and mother, Vasudeva and Devak, My grandfather, and other relatives and family members."* Text 16 dratm eyma payante eva sthsyma ity artha. tasmd anayor eva mukhya putratvam rke virjata iti siddham. prktam anusarma. draum-to see; eyma-we shall go; payanta- seeing; eva-certainly; sthsyma-shall cause to stay; iti- thus; artha-the meaning; tasmt-therefore; anayo-of Nanda and Yaod; eva-certainly; mukhya-primary; putratvam- sonship; r-ke-in relationship to r Ka; virjate-manifested; iti-thus; siddham-demonstrated; prktam-natural; anusarma-in accordance with. In this verse Ka promises to return to Vraja to see Nanda and Yaod. This means that He intends to remain in Vraja for some time. In this verse we may see that Nanda and Yaod, and not Vasudeva and Devak are the real parents of r Ka. Anuccheda 151 Text 1 gopa-gopnm api tasmin premsd eva dam-patyo tayos tu tsv api nitarm st iti. gopa-of the cowherd men; gopnm-and gops; api-also; tasmin-in relation to Lord Ka; premapure love; st-was; eva-certainly; dam-patyo-rmad-Bhgavatam 10.8.51 dam-patyor nitarm sd gopa-gopu bhrata;

tayo-of Nanda and Yaod; tsu-among the gops; api-also; nitarm-greatly; st-was; iti-thus. The elderly cowherd men and gopas of Vndvana also felt intense parental love for Lord Ka. This is confirmed in the following verse of rmad-Bhgavatam (10.8.51): "Therefore, O Mahrja Parkit, best of the Bhratas, when the Supreme Personality of Godhead became the son of Nanda Mahrja and Yaod, they maintained continuous, unswerving devotional service in parental affection. And in their association, all other inhabitants of Vndvana, the gopas and gops, developed the culture of ka-bhakti."* Text 2 upasaharati ko brahmaa dea satyam kartu vraje vibhu saha-rmo vasa cakre te prti sva-llay upasaharati concludes; ka-the Supreme Personality of Godhead, Ka; brahmaa-of Lord Brahm; deam-the order; satyam-truthful; kartum-to make; vraje-in Vrajabhmi, Vndvana; vibhu-the supreme powerful; saha-rma-along with Balarma; vasan-residing; cakreincreased; tem-of all inhabitants of Vndvana; prtim-the pleasure; sva-llay-by His transcendental pastimes. In the following verse (rmad-Bhgavatam 10.8.52) rla ukadeva Gosvm concludes his description of the parenthood of Nanda and Yaod: "Thus the Supreme Personality, Ka, along with Balarma, lived in Vrajabhmi, Vndvana just to substantiate the benediction of Brahm. By exhibiting different pastimes in His childhood, He increased the transcendental pleasure of Nanda and the other inhabitants of Vndvana."* Text 3 sveu bhakta-jana-vieeu ya ll tad-bhakti-viea-vsa-ll-vieas tayaiva tem sarvem api prti cakre. dvv api tau prati tena vara-dnd iti bhva. yadyapy evam, tathpi brahmaa dea satya kartum mahad-r anyath na syad iti darayitum apty artha. yadv, sva-lly te prti kartu vraje vsn brahma dea satyam cakre. tad-anuagata svayam dtya sarvatrvyabhicrin cakreti. r-uka.

sveu-among His own; bhakta-jana-devotees; vieu- specific; ya-which; ll-pastime; tat-bhaktiviea-by devotional service; vsa-controlled; ll- pastimes;viea-specific; taya-by that; evacertainly; tem-of them; sarvem-of all the inhabitants of Vrndavana; api-also; prti-pleasure; cakre-increased; dvv api tau-to Nanda and Yaod; tena-by that; vara-dnt-because of granting the benediction; iti-thus; bhva-the meaning; yadyapi-although; evam-in this way; tathpinevertheless; brahmaa-of Lord Brahma; dea- the order; satya-truthful; kartum-to make; mahat-- great benediction; anyath-otherwise; na-not; syt-may be; iti-thus; darayitum-to reveal; ap-also; ti-thus; artha-the meaning; yadv-or; sva-llay-by His transcendental pastimes; te-of them; prti-the pleasure; kartu-to make; vraje-in Vrajabhumi; vsnresiding;brahmaa-of Lord Brahma; dea-the order; satya-truthful; cakre-made; tatanusagata-by placing the words in this sequence; svayam-personally; dtya-respecing; sarvatreverywhere; avyabhicrin-without break; cakra-did; iti-thus; r-uka-spoken by rla Sukadeva Gosvami. r Ka becomes controlled by the pure love of His devotees, and He increased the pleasure of the residents of Vrajabhmi in transcendental reciprocation for their pure love for Him. Even so, Lord Ka arranged that the residents of Vraja obtained His association as a result of the benediction of Brahm. The Lord did this in order to demonstrate that the association of Lord Ka is not ordinary. It is a great benediction bestowed upon the living entities. It is also posssible to interpret this verse to mean: "r Ka lived in Vndvana just to increase the pleasure of His devotees there. Incidentally, He did this by fulfilling the benediction offered by Brahm". Anuccheda 152 Text 1 tad etat kraa tad-bhsam eva manyamnac tayor brahmdibhyo 'pi saubhgytiayasya khypanrtham anantaram eva ekad gha-dsu ity dy dhyyam rabdhavn. tatraiva ca skac chr-bhagavad-bandhana-rpa mah-vsi-kraa-kraa-vtsaiya-mahima-viditam. tena brahmapi iva-lakmbhys api durlabha bhagavat-prasda bhram ha tat-therefore; etat-of this; kraa-the cause; tat-bhsam-in appearance; eva-certainly; manyamna- considering; tayo-of Nanda and Yasoda; brahm-dibhya-than what is obtained by Brahma, or other demigods; api-even; saubhgy-good fortune; tiayena-be greatness; khypanapraising; rtham-for the purpose; anantaram-afterwards; eva- certainly; ekad gha-dssu iti di dhyyam-the Ninth Chapter of the Tenth Canto of rmad-Bhgavatam, which begins with the words "ekada gha-dssu"; rabdhavn-began; tatra-there; eva-certainly; ca-also; skt-directly; rbhagavat-of the Supreme Personality of Godhead; bandhana- binding; rpa-consisting of; mahvsi-greatly subordinate to; kraa-cause; kraa-cause; vtsalya-parental relationship; mahimaglory; viditam-known; tena-by him; brahmaa-Brahma; pi-even; iva-by iva; lakmbhym- of Laksmi-devi; api-even; durlabha-difficult to obtain; bhagavat-of the Supreme Personality of

Godhead; prassa-bharam-great mercy; aha-he describes. Nanda and Yaod did not become Lord Ka's parents by achieving the blessing of Brahm. Actually, Nanda and Yaod are more fortunate and exalted than the demigod Brahm. This is confirmed in the Ninth Chapter of the Tenth Canto of rmad-Bhgavatam, where we find the description of the glories of mother Yaod's maternal love for Ka, how Lord Ka is completely under the control of Mother Yaod, and how she bound Him with ropes. Mother Yaod obtained greater mercy form Lord Ka then even Brahm, iva or Lakm could ever attain. This is described in the following verse, (rmad-Bhgavatam 10.9.20): Text 2 nema virico na bhavo na rr apy aga-saray prasda lebhire gop yat tat prpa vimuktidt na-not; imam-this exalted position; virica-Lord Brahm; na-nor; bhava-Lord iva; na-nor; r-the goddess of fortune; api-indeed; aga-sacy-although she is always the better half of the Supreme Personality of Godhead; prasdam-mercy; lebhire-obtained; gop-mother Yaod; yat tat-as that which; prpa-obtained; vimukti-dt-from Ka, who gives deliverance from this material world. "Neither Lord Brahm, nor Lord iva, 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 Yaod."* Text 3 sa di-devo jagat paro gurh ity ukte virici tvad bhaktdi-guru sa ca, bhava tu vaiavn yath ambhu ity di darant tato 'py utkaravn, sa ca. r tu tayor api bhagavadbhakti-ik-nidarana-prathama-rpatvt paramotkaravat. tad evam uttarottara-vinysena yathottara-mahimna scayitv rs tu na kevala bhakti-mtrea tdsy eva, ki tarhi paramasakhyena tato 'py anirvacaya-mht myety ha aga-saray iti. sa-di-devo jagat paro- guru- iti-thus; ukte-from the statement (rmad-Bhgavatam 2.9.5); virici-Brahma; tvat-in that way; bhakt-of the devotees; di-the original; guru- spiritual master; sa-he; ca-also; bhava-iva; tu-also; vaiavn-of the Vaiavas; yath-just as; ambhuiva; iti-thus; di-beginning with; darant-from the revelation; tata-then Brahma; api-even; utkaravn- superior; sa-he; ca-also; r-Lakm; tu-but; tayo- then Brahma or iva; api-even;

bhagavat-of the Supreme Personality of Godhead;bhakti-of the pure devotional service; ikteaching; nidarana-teaching; prathana-first; rpatvt-because of nature; parama-utkaravat-most superior; tat-therefore; evam-in this way; uttara-uttara-vinysena-grades of excellence; yatha-just as; uttara- superior; mahimna-glory; scayitv-having indicated; r-Lakm; tu-but; na-not; kevala-only; bhakti- devotion; mtrea-alone; tdsi-in this way; eva- certainly; ki-how; tarhithen; parama-great; sakhyena-with friendship; tata-hen Brahma and iva; api-even; anirvacayaindescribable; mhtmya-glory; iti-thus; ha-anga-saraya-the words "aga-saray"; iti-thus. The exalted demigod Brahm is the original spiritual master of the devotees of the Lord. This is confirmed in the following statement of rmad-Bhgavatam (2.9.5): "Lord Brahm is the first spiritual master." iva is still more exalted. This is described in the following verse from rmad-Bhgavatam (12.13.16): "iva is the best among all the devotees of Lord Ka". Because Lakm is considered the teacher of devotional service to Brahm and iva, she is more exalted then even Brahm and iva. The glories of Lakm are so great that they cannot be described by even Brahm and iva. Lakm's good fortune extends beyond the realm of ordinary devotional service, for she is an intimate friend of the Personality of Godhead. This is confirmed in this verse (rmad-Bhgavatam 10.9.20) by the word "aga-saray" (Lakm-dev is the better half of the Supreme Lord). Text 4 eva-bhtpi s ca prasdam lebhire eva. kasmt? vimuktidt astv evam aga bhagavn bhajat mukundo mukti dadti karhicit sma na bhakti-yogam ity ukta-rty prya muktim eva dadti, na tu tath-bhta prasdam, tasmc ca r-bhgavata eva kintu gop r-gopevar yat tat anirvacaya prasda-abdenpi bhava ca r ca na lebhire na lebhire na lebhire na lebhire ity artha. lebhire ity asya pratyeka nacas trir-vtti ca niedhasytiayrth. eva-bht-in this way; pi-also; s-she; ca-also; prasdam-mercy; lebhire-attained; evacertainly; kasmt- how?; vimuktidt-from the giver of liberation; astu-to be sure; evam-thus; aga-O King; bhagavn-the Supreme Personality of Godhead; bhajatm-of those devotees engaged in service; mukunda-the Lord, the Supreme Personality of Godhead; muktim-liberation; dadtidelivers; karhicit-at any time; sma-indeed; na-not; bhakti-yogam-loving devotional service; iti-thus; ukta-rty-from the statement; prya-generally; muktim-liberation; eva-certainly; dadti-gives; na-

not; tu- but; tatha-bhutam-in the same way; prasdam-mercy; tasmt- therefore; ca-also; rbhgavata-of the Supreme Personality of Godhead; eva-certainly; kintu-however; gop-the gopi; rgopi-ivar-the queen of the gops; yat tat-what; anirvacaya-indescribable; prasda-abden-by the word "prasdam"; pi-also; saanyam-praiseworthy; tasmt- therefore; prpa-attained; tat-rpaprasdam-that mercy; virici-Brahma; ca-also; bhava-iva; a-also; r- Lakm; ca-also; na-did not; lebhire-attain; na-did not; lebhire-attain; na-did not; lebhire-attain; iti-thus; artha-the meaning; lebhire-the word "lebhire"; iti-thus; asya-of it; pratyeka-each time; naca-negated; trihvtti-three times; ca-also; niedhasy-of prohibition; tiay-great; rtha-the meaning. What kind of mercy did Yaod-dev obtain from Lord Ka? Lord Ka gave her a benediction greater than liberation. This is described in the following verse from rmad-Bhgavatam (5.6.18): "Those engaged in getting the Lord's favor attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him."* Yaod-dev, the queen of the gops (gop) obtained an indescribable (yat tat) benediction (prasdam) from Lord Ka, which could not be obtained (na lebhire) by even Brahm, iva, or Lakm. The phrase "na lebhire" (not attained) should be understood to be repeated three times to refer to Brahm, iva, and Lakm. In this way the rarity of the mercy obtained by Yaod is emphasized. Text 5 prvottardhyya-dvaye r-bdaryaer vivakitam ida droa-dharayos tvat sdhraadevattva cet tarhi tayo r-ivdi-durlabha-cararavinda-sphurti-leasya r-kasya tath prptau svata sambhavan nsti. na ca tayos tda-gdha-bhajandika kutracid varyate. anyath tad evham khysyam. na ca tbhu yad da phalam labdham. tad brahmai prva prrthitam, kintu durgati-traa-hetutvenottama-bhakti-mtram. na ca brahmpi r-kasya mah-bhaktair api durlabha-putratvdika viiya tbhy ca varam dattavn. na ca nema virica ity dinocyamna-tda-prasdpti-rhityasya brahmao varas tda-phala-dne bhavati samrtha. vakyate ca tasya tat-prasdpti rhitytiaya tad bhri-bhgyam iha janma kim apy aavyam yad gokule 'pi kaamghri-rajo-'bhiekam din tasmt tayos tda-mahodaye kraa nsti, kintu nikraatvena tayor nityam eva td sthiti vijya may sva-bhakti-vieapracra-kraaka-r-bhagavattval-llayaiva droa-dhar-rpeenaivvatrayor aikya-vivay yathkathacit krabhsa evopanyasta iti. prva-before; uttara-and after; dhyya-in chapters; dvaye-two; r-bdaryane-of rla Sukadeva Gosvami; vivakitam-described; ida-this; droa-of Droa; dharayo-and Dhara; tvat-in that way; sdhraa-devatatvam- position as material demigods; cat-if; tarhi-them; tayo-of them; r-iva-di-of Brahma,iva and Lakm; durlabha- difficult to attain; cara-aravinda-of the lotus feet; sphurti-manifestation; leaya-of a glimpse; r-kasya-of r Ka; tath-in that way; prptauin the attainment; svata-by themselves; sambhavana-ability; n- not; sti-is; na-not; ca-also; tayo-

of them; tda- like this; gdha-intense; bhajan-devotional service; aika-beginning with; kutracit-somewhere; varyate-is described; anyath-otherwise; tat-that; ev-certainly; ham-I; khysyam-shall describe; na-not; ca-also; tbhy-by them; yat-what; da-like this; phalaresult; labdham-is obtained; tat-that; brahmai-to Brahma; prva-formerly; prrthitam-requested; kintu-however; durgati-difficulty of attainment traa-overcoming; hetutvena-by the cause; uttamabhakti-the most pure devotional service; mtram-only; na-not; ca-also; brahm-Brahma; pi-even; r-kasya-of r Ka; mah-bhaktai-by great devotees; api-even; durlabha-difficult to attain; putrav-sonship; adika-beginning with; viiya-singled out; tbhy-to them; ca-also; varambenediction; dattavn-gave; na-not; ca-also; na-not; ima-thi s; virica-Brahma; iti-thus; dina-by the passage beginning with these words; ucyamna-described; tda-like this; prasd-of mercy; pti-attainment; rhityasya-devoid of; brahmaa-of Brahma; vara-benediction; tda-like this; phala-result; dne-in the gift; bhavati-is; samrtha- able; vakyate-may be described; ca-also; tasya-of Brahma; tat-of Lord Ka; prasda-of the mercy; ptiattainment; rhity-lack; tiaya-great; tat-of them; bhri-great; bhgyam-good fortune; iha-here; janma-birth; kim api-some; aavyam-in the forest; yat-which; gokule-in Gokula; api- even; kaamghri-of their lotus feet; raja-of the dust; abhiekam-bath; iti-thus; din-in the passage beginning; tasmt-therefore; tayo-of them; tda-like this; maha-udaye-in the occurence; kraa-cause; n-not; asti-is; kintu-however; nikraatvena-as without a cause; tayo-of them; nityam-eternal; eva-certainly; td-like this; sthiti-situation; vijya-percieving; may-by me; sva-own; bhakti-devotional service; viea-specific;pracra- appearence; kraaka-cause; rbhagavattvat-like the Supreme Personality of Godhead; llaya-as a pastimes; eva- certainly; drona-of Drona; dhar-and Dhar; rpen-in the forms; ena-as partial incarnations; ev-certainly; vatrayo-descended; aikya-as one; vivakay-with a desire to describe; yath-kathacit-just as; kra-of cause;bhaa-appearance; eva-certainly; upanya saht- described; iti-thus. Someone may say that Droa and Dhar are ordinary material demigods, and therefore they could not possibly have become Ka's parents without receiving a benediction form Brahm. That Droa and Dhar become Ka's parents because of Brahm's blessings is not an acceptable proposition, however, for rmad-Bhgavatam clearly says that Brahm himself is not able to attain the good fortune obtained by Droa and Dhar (rmad-Bhgavatam 10.9.20, quoted in Text 2). How can Brahm give as a gift what other great devotees and he himself are unable to attain? Brahm himself says this in the following prayer (rmad-Bhgavatam 10.14.34): "My dear Lord, I am therefore not interested in either material opulences or liberation. I am mot humbly praying at Your lotus feet for You to please give me any sort of birth within this Vndvana forest so that I may be able to be favoured by the dust of the feet of some devotees of Vndvana. Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me. But if I am not so fortunate to take birth within the forest of Vndvana, I beg to be allowed to take birth outside the immediate area of Vndvana so that when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I will be smeared by the dust of the devotees' feet."*

Also, no Vedic literature says that Droa and Dhar performed great devotional service to the Lord to make themselves eligible to become his parents. The truth is that Droa and Dhar are partial expansions (aa-avatra) of Nanda and Yaod, Ka's eternal parents in the spiritual world. They descended to this material world, just as the Lord Himself did in order to display His pastimes on earth. Text 6 ki ca r-bhgavate 'smin r-bhagavatpremaiva sarva-pururtha-siromaitvenodghuyate. tasya ca paramaya-rpa r-gokulam eva, tatrpi r-vrajevarau. tatas tat-paramraya-nityatve siddha eva tda-grantha-prayitnah saphala syt. yata eva r-brahmdibhis tatra yat kicij janma prrthyata iti. ki-furthermore; r-bhgavate-in the rmad-Bhgavatam; asmin-in this; r-bhagavat-for the Supreme Personality of Godhead; prema-pure love; eva-certainly; sarva- of all; puru-artha-goals of life; siromaitvena-as the crest jewel; udghuyate-is described; tasya-of that; ca-also; param-rayarpa-as the ultimate shelter; r-gokulam-r Gokula; eva-certainly; tatr-there; pi-also; si-vrajaivarau-the king and queen of Vrajabhumi; tata- therefore; tat-of that; parama-asraya-supreme abode; nityatve- in eternity; siddha-demonstrated; eva-certainly; tda- like this; grantha-of the scripture; prayatna-endeavor; saphala-fruitful; syt-may be; yata-because; eva- certainly; rbrahm-adibhi-by Brahma and other great devotees of the Lord; tatra-there; yat-because; kicitany; janma-birth; prarthyate-is requested; iti-thus. rmad-Bhgavatam is the best of scriptures because it describes pure love for the Supreme Personality of Godhead as the ultimate goal of life. That pure love of Godhead is perfectly manifested in the holy abode of Gokula, and Nanda and Yaod, the king and Queen of Gokula, are perfect examples of that pure love for Ka. For this reason, Brahm prays to attain any sort of birth in that holy land of Gokula. Anuccheda 153 Text 1 tasmt svbhaviky eva tayos td sthitir iti pratipdays tat-sambandhenaiva bhajat sukhpo nnyem ity ha: nya sukhpo bhagavn dehin gopik-suta jnin ctma-bhtn yath bhaktimatm iha

tasmt-therefore; svbhaviki-natural; eva-certainly; tayo-of them; td-like this; sthitisituation; iti- thus; pratipdayan-demonstrating; tat-sambandhena-with a relationship with r Kna; eva-certainly; bhajat- engaging in devotional service; sakh-easily; pa-attained; n-not; nyem-by others; iti-thus; ha-he says; na- not; ayam-this; sukha--apa-very easily obtainable, or object of happiness; bhagavn-the Supreme Personality of Godhead; dehinm-of persons in the bodily concept of life, especially the karms; gopik-suta-Ka, the son of mother Yaod (Ka as the son of Vasudeva is called Vsudeva, and as the son of mother Yaod He is known as Ka); jninm ca-and of the jns, who try to be free from material contamination; tma-bhtnm-of self-sufficient yogs; yath-as; bhakti-matm-of the devotees; iha-in this world. Nanda and Yaod are actually the eternal parents of r Ka in the spiritual world. Now that we have clearly demonstrated this fact, we shall explain that such an intimate realtionship with r Ka can only be obtained by those engaged in devotional service to the Lord. It cannot be obtained by anyone else. That Lord Ka may be attained only by devotional service is described in the following verse (rmad-Bhgavatam 10.9.21): "The Supreme Personality of Godhead, Ka, the son of mother Yaod, is accessible to devotees engaged in spontaneous loving service, but He is not as easily accessible to mental speculators, to those striving for self-realization by severe austetities and penances, or to those who consider the body the same as the self."* Text 2 sukhenpyata iti sukhpa. aya r-gopik-suto bhagavn dehinm dehbhimnin tpadin na sukhpa, na sulabha, kintu tair aticireaiva tena uddhe 'nta-karae kathcit tadbhaktvalokana-leena jta-sad-buddhibhis tad eva tpa-dikam tasminn arpayadbhhi kathacid evsau labhyate. tath ctma-bhtnm virbhtdvaittma-vttn nivtta-dehbhimnnm jninm api tdena jnena na sukhpa. kintu prveaiva karaena jta tad-sattibhis tena jnena yad brahma sphurati tad evyam iti cintayadbhis tai kathacid evsau labhyate. tata ca dvayor api tayo sdhanayor hnatvat tal-lbha ca na skt, kintu kenacid aenaiveti vyajitam. sukhen-easily; pyate-attained; iti-thus; sukh-pa-the word "sukhpa"; aya-this; r-gopiksuta- Ka, the son of Mother Yaod; bhagavn-the Supreme Personality of Godhead; dehinmbhimnin-of persons in the bodily conception of life; tpah-din-by performing austerities or similar practices; na-not; sukh-pa-easily attained; na-not; su-labha-easily attained; kintu-but; tai-by them; ati-cirena-after a long time; eva-certainly; tena- by that; uddhe-pure; anta-karaein the heart; kathncit-somehow or other; tat-bhakt-of a pure devotee of the Lord; valokanaleena-by merciful glance; jta-produced; sat- transcendental; buddhibhi-intelligence; tat-that; evacertainly; tpah-dikam-austerities and other similar processes; tasmin-to Lord Ka; arpayadbhioffering; kathancit-somehow; eva-certainly; sau-He; labhyate-is attained; tath-in that way; calso; tma-bhtnm-of self-sufficient yogis; virbhta-manifested; dvaita- undivided; tma-self;

vttin-in the condition; nivtta- neated; deh-bhimnnm-bodily conception of life; jninamof the mental speculators; api-also; tdena- like that; jnena-by knowledge; na-not; sukh-paeasily attained; kintu-but; prvea-former; eva-certainly; karaena-by the cause; jta-produced; tatsattibhi-by that contact; tena-by that; jnena-knowledge; yat-which; brahma-Brahman; spuratibecome manifested; tat-that; ev- certainly; yam-this; iti-thus; cintyayadbhi-meditating; tai-by them; kath ancit-somehow; ev-certainly; sau-He; labhyate-is attained; tat-therefore; ca-also; dvayo-of the two; api-also; tayo-of them; sdhanayo-engaged in spiritual practices; hnatvat-without; tatlbha-attainment of r Ka; ca-also; na-not; skt-directly; kintu-however; kencit-by a certain; amena-partial expansion; eva- certainly; iti-thus; vyanjitam-manifested. This verse explains that the Supreme Personality of Godhead, Ka, the son of Mother Yaod, is not easily accesible to the materialists, who consider the body the same as the self, even if they perform austerities and other similar practices to attain Him. Such persons may become somewhat purified at heart by prolonged austerities, and after a long time they may receive the merciful glance of a pure devotee of the Lord. By the mercy of such a devotee, the materialist may learn how to offer his performance of austerities and other spiritual practices as service to the Lord, and in that way Lord Ka may become accesible to him. In the same way, Lord Ka is also not easily accesible to the mental speculators who are from the bodily conception of life and who meditate on the impersonal Brahman. Only by the mercy of a devotee of the Lord can such speculators actuallly perceive the real nature of the Absolute Truth, and direct their meditation to Lord Ka. These two processes (austerity and mental speclation) do not enable us to directly perceive the original feature of the Absolute Truth, but give us only a glimpse of His nature. Text 3 te prpnuvanti mm eva sarva-bhta-hite rat kleo'dhikataras tem avyaktsakta-cetasm iti r-bhagavad-ukte. avyakt-unmanifested; hi-certainly; gati dukham- progress is troublesome; dehavadbhi-of the embodiment; avpyate-achieve; klea-trouble; adhikatara-more troublesome; tem-of them; avyakta-unmanifested; sakta- being attached; cetasm-of those whose minds; iti-thus; r-bhagavatof the Supreme Personality of Godhead; ukte- according to the statements (Bhagavad-gt 12.4-5). This is confirmed by the Supreme Personality of Godhead Himself (Bhagavad-gt 12.4-5): "But those who fully worship the unmanifested, that which lies beyong the perception of the

senses, the all-pervading, inconceivable, fixed, and immovable-the impersonal conception of the Absolute Truth-by controlling the various senses and being equally diposed to everyone, such persons, engaged in the welfare of all, at last achieve Me.* "For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied."* Text 4 tva paryaann arka iva tri-lokm anta-caro vyur ivtma-sk parvare brahmai dharmato vratai sntasya me ala vicakva iti r-vysa-pranntart bhavatnudita-prya yao bhagavato 'malam yenaivsau na tuyeta manye tad darana khilam iti r-nrada-prativacanc ca. tvam-Your Goodness; paryaan-travelling; arka-the sun; iva-like; tri-lokm-the three worlds; anta-cara-can penetrate into everyone's heart; vyu iva-as good as the all-pervading air; tmaself-realized; sk-witness; parvare-in the matter of cause and effect; brahmai-in the Absolute; dharmata-under disciplinary regulations; vratai- in vow; sntasya-having been absorbed in; memine; nynam- deficiency; alam-clearly; vicakva-search out; iti-thus; r-vysa-of Vyasadeva; pran-question; ntart- after; r-nrada-r Nrada; uvca-said; bhavat-by you; anudita-pryamalmost not praised; yaa-glories; bhagavata-of the Personality of Godhead; amalam-spotless; yenaby which; eva-certainly; asau-He (the Personality of Godhead); na-does not; tuyeta-be pleased; manye-I think; tat-that; daranam-philosophy; khilam-inferior; iti-thus; r-nrada-of Narada Muni; prativocant-from the reply; ca-also. The superiority of devotional service and the inferiority of other methods of spiritual realization is confirmed in the following question posed by rla Vysadeva and the answer given by Nrada Muni (rmad-Bhgavatam 1.5.7-8): "Like the sun, Your Goodness can travel everywhere in the three worlds, and like the air you can penetrate the internal region of everyone. As such, you are as good as the all-pervasive Supersoul. Please, therefore, find out the deficiency in me, despite my being absorbed in transcendence under disciplinary regulations and vows.*

"r Nrada said: You have not actually broadcast the sublime and spotless glories of the Personality of Godhead. That philosophy which does not satisfy the transcendental senses of the Lord is considered worthless."* Text 5 sukhpas tu kem ity apeky nidaranam ha iha r-gopik-sute bhaktihatm-yath sukhpa iti. r-gopikys tu sukhpa ity eva kim vaktavyam. tasy suta evyam bhagavn ity ato gopik-suta iti vieaa dattam. sukham payatti va sukhpa. yato gopik-sutas tat-suta vally sva-sdhraa-dya ndart. tath jniam api na sukhpa, yata eva gopiksuta.sarvtmaikya-vtty-udayena bhagavat-svarpnanda-vaicitr sroparicra-tal-lltattvnubhvt. sukh-easily; apa-attained; tu-but; kem-by whom?; iti-thus; apeky-in reference to; nidaranam- indication; ha-speaks; iha-here; r-gopik-sute-of Lord Ka; bhaktimat-by the devotees; yath-just as; sukh-easily; apa-attained; iti-thus; r-gopiky-of Mother Yaod; tucertainly; sukh-easily; pa-attained; iti-thus; eva-in this way; kim-what further?; vaktavyamneed be said; tasy-of her; suta-the son; ev-certainly; yam-He; bhagavn-the Supreme Personality of Godhead; iti- thus; ata-from this; gopika-sutah iti-the word "gopik-suta"; vieaa-decriptive epithet; dattam-is given; sukham-happiness; payat-causes to attain; iti-thus; va- or; sukhpa-the word "sukhpa"; yata-because; gopik-suta-the son of Mother Yaod; tatutatva-as the son; lly-from the pastimes; sva-sdhraa-dya- seeing Ka as an ordinary child; andart-without reverence; tath-in the same way; jninm-of the mental speculators; apieven; na-not; sukh-apa-attainment of happiness; yata-from whch; eva-certainly; gopik-sutathe son of Mother Yaod; sarva-all; tma-self; aikya-sole; vtti-activity; udayena-by the manifestation; bhagavat-of the Lord; svarpa-form; nanda-bliss; vaicitr-wonder; sra-best; uparicra-service; tat-His; ll-pastimes; tattva-truth; anubhvt-because of the perception; One may ask: Who, then, is able to attain r Ka? This question is answered by the word "bhaktimatm" (by the devotees) in this verse. The Supreme Personality of Godhead (bhagavn), who is known as the son of Yaod-dev (gopik-suta) is attainable by Mother Yaod, and the other devotees. What more need be said in this regard? The word "sukhpa" may also be interpreted to mean "the object of happiness". This mean that r Ka appeared to be an ordinary child, the son of Yaod-dev. Thinking of Ka as her own son, Yaod attained transcendental bliss by observing r Ka's charming childhood pastimes. The mental speculators are always absorbed in meditation on the all-pervading impersonal feature of the Lord, and are thus unable to understand the transcendental happiness obtained by seeing the astonishing and beautiful transcendental form and pastimes of the Supreme Person. Text 6

yath iha gopik-sute bhaktimatm iti nidaranam. sukhenpyate jyate iti v sukhpa subodha. tata cya dehbhimnibhir api tat-tad-alaukika-karma-ligakat tarkt jnibhir apy anvtta-brahmatvvagamt subodha eva. satyam. tathpi yath iha r-gopik-sute bhaktimadbhi subodhas tath na. yath-as; iha-in this world; gopik-sute-to the son of Yaod; bhaktimatm-of the devotees; itithus; nidaranam- explanation; sukhen-easily; pyate-attained; jyate- understood; iti-thus; v-or; sukhpa-the word "sukhpa"; subodha-may mean "easily understood"; tata- therefore; c-also; yam-He; deh-bhimnibhi-by those in the bodily conception of life; api-also; tat-tat-various; aulukika-extraordinary; karma-ligat-because of pastimes; tarkt-from the logical argument; jnibhi-by the mental speculators; api-also; anvta-visible; brahmatv-Supreme; vagamtbecause of understanding; subodha-easily understood; eva-certainly; satyam-in truth; tathpinevertheless; yath-as; iha-in this world; r-gopik-sute-of the son of Yaod; bhaktimadbhi-by the devotees; subodha-easily understood; tath-in the same way; na-not. The word "sukhpa" may also be interpreted to mean "easily understood". When r Ka performs extraordinary feats (such as the lifting of Govardhana Hill), the mental speculators and materialistics immersed in the bodily concept of life become able to understand that r Ka is the Supreme Personality of Godhead. The intimate devotees and associates of the Lord, however, continue to consider the Lord to be their friend or son, and thus, in one sense, it is difficult for them to understand the true position of the Lord, because of their intimate friendship with Him. Text 7 te hi r-ka-bhakt sva-sukha-nibhta-cetas tad-vyudastnya-bhvo 'py ajita-rucira-llka-sra ity di-darant tda-llnubhavasyaiva parama-pururthatvam avagacchantti bhva. te-they; hi-indeed; r-ka-bhakt-devotees of Lord Ka; sva-sukha-own happiness; nibhtafilled; ceta-hearts; tad-vyudasta-rejected; anya-other; bhva-love; api-also; ajita-of the unconquerable Lord; rucira-charming; ll-pastimes; ka-sra-attracted; iti-thus; di-beginning; darant-from seeing; tda-like that; ll-pastimes; anubhavasya-of the perception; eva-indeed; parama-pururthatvam-the status of the Supreme Personality of Godhead; avagacchantiunderstand; iti-thus; bhva-the meaning. The devotees of the Lord are thus perfectly enlightedned about the real purpose of life, and they are plunged in transcendental bliss (sukhpa) because of their awareness of the Lord's

transcenmdental handsome form and charming pastimes. This is described in rmad-Bhgavatam (12.12.69): "rla ukadeva Gosvm was simply attracted by the charming pastimes of Lord Ka, and therefore his mind was always filled with transcendental bliss. He had givenm up all attraction for everything else." Text 8 atrrtha-trayo 'pi iha-padena paravyomanthdi- bhaktimanto 'pi vyvttah. gopik-suta iti viesanena ca traiklika-tad-bhaktn tat-sambandhi-sukhaptva prati tat-sutatvayoga-tadanyatva-yogau vyavacchidyete ity ato vidvad-anubhava-yathrthyena nitya eva tat-sambandho vivakita. ata evyam gopik-suta iti skd aguly nirdiyate. tasmd api sdhkta nitya eva r-vrajevarayos tat-sambandha iti. atr-here; artha-meanings traya-three; api-even; iha-padena-by the word "iha"; paravyomanth-di-of Nrayana, the master of Vaikuha, and other forms of the Supreme Personality of Godhead; bhaktimanta-devotees; api-even; vyvtta-singled out; gopik-sutah-iti-the word "gopik-suta (the son of Yaod); vieaena-by the descriptive word; ca-also; traiklika-in all three phases of time (past, present and future); tat-bhaktn-of His devotees; tat-with Him; sambandhi-relationship; sukhpatva-the state of being easily attained; prati-to; tat-sutatvasonship; ayoga-non-contact; tat-anyatva-being other; yogau-and contact; vyavacchidyete-singled out; iti-thus; ata-from this; vidyat- of the learned devotees; anubhava-experience; yathrthyena-by the actual nature; nitya-eternal; eva-certainly; tat-sambandha-that relationship; vivakita-is described; atah ev-therefore; yam-He; gopik-suta-the son of Yaod; iti-thus; skt-directly; aguly-by the finger; nirdiyate-is pointed to; tasmt-therefore api-also; sdh-properly; uktaspoken; bitya-eternal; eva- certainly; r-vraja-ivarayo-of Nanda and Yaod, the king and queen of Vraja; tat-with Ka; sambandha-that relationship; iti-thus. Three points may be noted in this verse. First, the word "iha" (here) may be understood to mean specifically the devotees attached to the form of r Ka. In this way the devotees attached to the Lord in His other forms, such as Nryaa, the master of Vaikuha, are also considered to be unable to understand the Lord in His original form as r Ka. The second and third points are that the conceptions that r Ka is only the adopted son of Yaod, and that instead He is the actual son of Devak, are both refuted by the use of the word "gopik-suta". That Nanda and Yaod, the king and queen of Vrajabhmi, are the eternal parents of r Ka is the true meaning of this word (gopik-suta). This point is also supported by the great self-realized devotees who understand the true nature of r Ka. Text 9

atra ekad gha-dsu ity dikam,nemam virica ity di padya-dvayntam idam uttara-vkyam, droo vasn pravara ity dikasya prva-vkasya badhakatvenaivoktam, prva-virodhidharmntara-pratipdand ayuktatvc ca prvasya. asad vyden neti cen na dharmntarea vkya-et itivat. tatra ca yathaiva asat-abdasya gaty-antara cintyate, tathtrpi. tac ca prvam eva daritam. r-uka. atrai-in this connection; ekad gha-dsu iti dikam-beginning with rmad-Bhgavatam 10.9.1; na imam virica-iti di-padya-dvay-ntam-and concluding with rmad-Bhgavatam 10.9.20; idam-this; uttara-vkyam-reply; droah vasn pravara iti dikasya-of rmad-Bhgavatam 10.8.49; prva-previous; vkyasya-statement; badhakatvena- as contradictory; eva-certainly; uktamis said; prva- previous statements; virodhi-contradicting; dharm-meaning; ntara-another; pratipdant-because of demonstrating; ayuktatvt-because of unsuitableness; ca-also; prvasya-of the previous statement; asat-vypadeat-as false; na-not; iti-thus; cet-if; na-not; dharm-meaning; ntarea-with another; vkya-of the statement; et-from the remainder; iti-thus; vat-like; tatra-in that connection; ca-also; yatha-just as; eva-certainly; asat-abdasya-of the word "asat"; gati-meaning; antara-another; cintyate-may be considered; tath-in the same way; atr-here; pi-also; tat-that; ca- also; prvam-previously; daritam-demonstrate; r-uka-spoken by rla ukadeva Gosvm. In rmad-Bhgavatam 10.9.1-20 we find an explanation of Nanda and Yaod's eternal parenthood of r Ka, and in rmad-Bhgavatam 10.8.49, we find the explanation of Nanda and Yaod's previous birth as Droa and Dhar. The seeming contradiction of these two statements may be resolved by accepting the explanation that Droa and Dhar are partial incarnations of Nanda and Yaod, the Lord's eternal parents in the spiritual world. We may also note that the description of the eternal parenthood of Nanda and Yaod is given after the description of their previous birth as Droa and Dhar. If there are two contradictory statements in the scriptures, the second statement should be accepted, and the previous statement should be interpreted so that it does not contradict the later statement. This rule of interpretation is expressed in the Vedntastra in the following words (2.1.17): asad-vypaden neti cen na dharmntarea vkya-et. Anuccheda 154 Text 1 tad eva ruti-purdi-nigamokty-anusrean r-kasya nitybhivyaktitva dvrakdiu nitya-vihritva nitya-ydavdi-parikaratva ca daritam. ittha ca kas tu bhagavn svayam iti su-siddham. tat-therefore; eva-in this way; ruti-of the Vedas; pur-and Purs; di-beginning with;

nigam-of the scriptures; ukti-the statements; anusrea-in accordance with; r-kasya-of r Ka; nity-eternal; abhivyaktatva-state of being manifested; dvrak-diu-in Dvaraka, Mathura, Vndvana, and other places of the Lord's pastimes; nitya-eternal; vihritva-state of performing pastimes; nitya-eternal; ydav-di-with the members of the Yadu dynasty, the residents of Vndvana, and others; parikaratva-association; ca-also; daritam-were demonstrated;itthathus; ca-also; kah tu bhagavn svayam-the statement of Bhgavatam 1.3.28 ("r Ka is the Supreme Personality of Godhead"); iti-thus; su-siddham- clearly proved. We have thus quoted many statements from the Vedas and Puras to clearly prove: 1. the form of r Ka is eternal, 2. r Ka eternally enjoys pastimes in Dvrak, Mathur, and Vndvana, and 3. r Ka eternally associates with the Yadu dynasty and the inhabitants of Vndvana. By proving these points we have strengthened the argument of the Bhgavatam's paribh-stra (kas tu bhagavn svayam: r Ka is the original Supreme Personality of Godhead, 1.3.28). Text 2 athakate yadi nityam eva tath-vidha r-kkhya svaya bhagavn tatra tair nijaparikarai srdha viharati, tarhi katha brahmdi prrthanya r-nryaa evvatatreti ruyate? tasya yadi r-ke praveas tarhi ca katha eva dvrakdiu virjamna svaya bhagavanta parityajya te tasmai nivedayitu gata? katha v janmdi-lly kramea mathur gokula punar mathur dvrak ca tyaktv vaikuham rhavn? iti. ath-now; kate-someone may doubt; yadi-if; nityam-eternally; eva-certainly; tath-vidha-in this way; r-ka akhya-r Ka; svayam bhagavan-the Supreme Personality of Godhead; tatra tatra-in various places; nija-parikarai-His associates; sdha-accompanied by; viharati-performs pastimes tarhi-then; katha-how is it?; brahm-of Brahma; di-and the other demigods; prrthanya- by the appeal; r-narayana-r Nryana; eva-certainly; vatatra-incarnated; itithus; ruyate-it is heard in the Bhgavatam and other Vedic literatures; tasya-of Him; yadi-if; rka-r Ka; pravea-entrance; tarhi- then; ca-also; katha-how is it possible?; nityameternally; eva-certainly; dvraka-disu-in Dvaraka, Mathura, and Vndvana; virajamanamanifested; svaya-bhagavanta-the Original Supreme Personality of Godhead; parityajyaabandoning; te-they; tasmai-to Lord Nryana; nivedayitu-to appeal; gata-went; katha-how is it?; v-or; janm-di- beginning with His birth; lly-pastimes; kramea-in accrdance with; mathur-Mathura; gokula-Gokula; puna- again; mathur-Mathura; dvraka-Dvaraka; caalso; tyaktv-abandoning; vaikuham-to Vaikuha-loka; rdhavn-ascended; iti-thus. Now someone may doubt: 1. If ri Ka is the Original Supreme Personality of Godhead, who eternally enjoys pastimes with His liberated associates, as you say, then why is it that the Bhgavatam and other Vedic literatures say that Brahm and the other demigods presented an appeal to Lord Nrya, who then descended to the earth in the form of r Ka?

2.If r Ka eternally remains in Dvrak, Mathur, and Vndvana, then why did the demigods not approach Lord Ka personally with their request? Why did they approach Lord Nryaa instead? 3.If Dvrak, Mathur, and Vndvana are the eternal abodes of r Ka, then why did Ka first appear in Mathur, then travel to Gokula, then again return to Mathur, then travel to Dvrak, and finally leave Dvrak, Mathur, and Gokula, in order to go to Vaikuhaloka? Text 3 atredam ucyate yo dvrakdau nitya viharati, r-kakhya svaya bhagavn part paro brahmdiv aprakaa eva pryaa. yas tu kroddi-ll-dhma nryadi-nma purua. sa eva viu-rpa skd nijena va teu prakaa san brahma-plana-kartety uktam eva. tatra brahmdhikrio brahmdayo 'pi brahma-krya tasm eva nivedayitum arhanti. tatas tadpi tasm eva pthiv-bhrvatrya niveditavanta. atra-in this connection; idam-this; ucyate-may be said; ya-he who; dvrak-dau-in Dvrak, Mathura, and Gokula; nitya-eternally; viharati-performs pastimes; r-ka-khya-r Ka; svaya bhagavn-the Original Supreme Personality of Godhead; part para-supreme; brahmadiu-to Brahma and the other demigods; aprakaa-not visible; eva- certainly; pryaa-generally; ya-who; tu-certainly; krod-di-ll-dhma-who performs pastimes in the ocean of milk and other pla?; nrya-di-nma-known by the name Nryana, and by other names also; purua-the purua incarnation; sah eva-that Supreme Person; viu-rpa-in the form of Lord Viu; sktdirectly; v-or; nij-by His own; ena-partial expansion; v-or; tesu-among the demigods; prakaa-manifest; san-being; brahmnda-of the universe; plana-protector; kartety-creator; itithus; uktam-is described; eva-certainly; tatra-here; brahma-of the universe; dhikria-the administrators; brahm-daya- Brahma and other demigods; api-even; brahm-of the universe; krya-the duty fo administration; tasmi-to Him; eva-certainly; nivedayitum-to appeal; arhantiwas appropriate for them; tata-therefore; tad-then; pi-certainly; tasmi-to Narayana; evacertainly; pthiv-of the earth planet; bhr-of the burden; vatrya-for the lifting; niveditavantathey appealed. To the first two questions we reply: The Original Personality of Godhead, Lord Ka, who eternally enjoys pastimes in Dvrak, Mathur, and Vndvana, does not generally appear before Brahm and the other demigods. They cannot approach Him, although they may approach Lord Ka's expansion as Krodakay Viu, who is known to them as the maintainer and creator of the universe. For this reason they appealed to Lord Krodakay Viu to relieve the burden of the earth. Text 4

anantara so 'pi puruas tan prati kea-daranena, "sa yvad rvy bhram varevara ity di vkyena ca svaya bhagavat evvatra-samayo 'yam iti scayitv svayam apy avatitr cakna. sa cvatitr prva-yukty praka-bhavati svaya-bhagavati praveayaiva. tad eva vaikuhrohanam api tat-tad-aenaiva. svaya tu tatra tatraiva punar nigha llyate. atrodhta tantra-bhgavatdi-vkya varhdi-vkya cnusandheyam. udhariyate ca nitya sannihitas tatra bhagavn madhusdana ity dikam.ea cbhisandhir na sarvair evbudhyateti. anantara-then; sah api-that very same; purua-Purusa incarnation; tan prati-to them; kea-of the hair; daranena- by the appearance; sa yvat rvyh bhram vara-ivara iti di vykyena-in rmad-Bhgavatam 10. 1.22; ca-also; svaya bhagavat-of the Supreme Personality of Godhead; ev-certainly; vatra-of incarnation; samaya-the time; ayam- this; iti-thus; scayitv-having indicated; svayam- personally; api-even; avatitr-cakra-desired to appear; sa-that; c-also; vatitr-desire to incarnate; prva-previous; yukty-by the reason; praka-bhavati- became manifest; svaya-bhagavati-when the Supreme Personality of Godhead; praveaya-for entrance; eva-certainly; tat- therefore; eva-in the same way; vaikuh-to Vaikuha; rohanam-ascent; apieven; tat-tat-aena-by His various partial expansions; eva-certainly; svaya-personally; tu-but; tatra tatra-in various places; eva-certainly; puna-again; nigha-secretly; llyate-performs pastiimes; atra- here; udhta-it is said; tantra-in the Tanra-bhgavat; di-and other scriptures; vkya-the statement; varh-of the Varha Purana; di-and other scriptures; vkya-the statement; c-also; nusandheyam-confirmed; udhariyate- it will be said; nitya-eternally; sannihita-remains; tatra- there; bhagavn-the Supreme Personality of Godhead; madhusdanaLord Ka; iti-thus; dikam-in the passage beginning (rmad-Bhgavatam 11.3.24); ea-this; calso; bhisandhi-explanation; na-not; sarvai-by everyone; ev- certai nly; budhyata-was understood; iti-thus. After hearing the demigods' appeal, the Personality of Godhead indicated the He desired to personally appear on the earth. The description of this may be found in rmad-Bhgavatam 10.1.22, and also in the description of the incarnation of a hair found in some scriptures. When the time came for Lord Ka to end His manifest pastimes on the earth, He ascended to Vaikuha in the form of one of His expansions aa-avatra, although in His original form He actually remained in Dvrak, Mathur, and Gokula, and secretly enjoyed pastimes there, invisible to the eyes of ordinary human beings. This description is confirmed by the account found in the Tantrabhgavata, Varha Pura, and other Vedic literatures. That r Ka eternally remains in Dvrak, Mathur, and Gokula is also confirmed by the folllowing verse from rmad-Bhgavatam (11.31.24): "r Ka eternally remains in the abode of Dvrak." We may also note that this mystery of the appearance and pastimes of the Original Personality of Godhead is difficult to understand, and not everyone was able to perceive these secret activities of the Lord. Text 5

yath sarva-dam eva munibhis tdg varyate. yath samudra-tra-stha-dyaiva adbhyo va ea prtar udety pa sya praviati iti ruti pravartate, na tu vastuta iti prca. yadi tatra sumeru-paribhramadi-vkyennyath gati kriyate, tadtrpi svaya-bhagavatt-nitya-vihrdipratipdaka-vkyena katha nma na kriyatm, yath mathurdi-paritygdy-uktir avatre prpacika-jana-prakaa-llpekayaiva. tad apraka tu ll nityam eva vidyate eva. tasmn nityatvena janmdi-mayatvena ca ll-pratipdakn vkyn smnvaya-svrasy ida labhyate. yath ya eva r-kas tatra tatra nityam aprakao viharati, sa eva svaya janmdi-lly prakao bhavati. tatra ca nryadayo pi pravianti sarva ntam. tad eva tatra r-ka-ll dvi-vidh, aprakaa-rp prakaa rp ca. prpacika-lokprakaatvt tat-prakaatvc ca. tatrpraka yath-just as; sarva-by eveyone; dam-seen; eva- certainly; munibhi-by the sages; tdk-in this way; varyate-is described; yath-just as; samudra-of the ocean; tra-on the shore; stha-remaining; dya-by the sight; eva-certainly; adbhya-the sun; vai-certainly; ea-he; prta-in the morning; udeti-arises; pa-the ocean; sya-in the evening; pravianti- ; iti-thus; ruti-the sutri-sastra; pravrtate-explains; na-not; tu-but; vastuta- factual; prca-eastern; yadi-if; tatra-there; sumeruon Mount Sumeru; paribhrama-orbit; di-beginning with; vkyen-by the description; nyathanother; gati-path; kriyate-is; tad-then; tr-here; pi-also; svaya-bhagavatt-the status of the Supreme Personality of Godhead; nitya-eternally; vihr-pastimes; di-beginning with; pratipdakaestablishing; vkyena-by the statement; katha- how is it possible; nma-certainly; na-not; kriyatm-is done; yath-just as; mathura-di-of Mathura, Dvrak, and Gokula; parityg-departure; di-beginning with; ukti- statemen; avatre-in the incarnation; prpncika-jana- before the residents of the material world; prakaa-manifest; ll-pastimes; apekaya-in relation to; evacertainly; tat-therefore; apraka-non-manifest; tu-certainly; ll- pastimes; nityam-eternally; evacertainly; vidyate-exist; eva-certainly; tasmt-therefore; nityatvena-as eternal; janm-asimayatvena-consisting of the Lord's appearance and other pastimes; ca-also; ll-the pastimes ; pratipdakn- which establish; vkyn-of the statements; smnvaya- because of the logical sequence; ida-this; labhyate-is obtained; yath-just as; ya-who; eva-certainly; r-ka-r Ka; tatra tatra-in various places; nityam-eternally; apraka-although not manifest to everyone; vihaati-performs pastimes; sa-He; eva-certainly; svayam- personally; janm-di-beginning with His appearance; llay-by pastimes; prakaa-manifest; bhavati-is; tatra-there; ca-also; nryadaya-Nryana and the other incarnations of r Ka; api-even; pravianti-enter; sarvacompletely; ntam-peaceful; tat-therefore; eva- in this way; tatra-in this connection; r-ka-of r Ka; ll-the pastimes; dvi-vidh-of two types; aprakaa-rp-unmanifested; prakaa-rpmanifested; ca- also; prpncika-lok-to the residents of the material world; prakatatvat-because of not being manifest; tat-to them; prakatavt-because of being manifest; ca-also; tatra-in this connection; apraka-the unmanifest pastiimes are escribed in the following verse (Gopala-tapani Upanisad 2.40). Great sages say the appearance and disappearance of Lord Ka from this material world is like the rising and setting of the sun (The sun remains unchanged, although it appears and dissappears

from the view of certian living entities). This is described in the following statement of the rutistra: "The Personality of Godhead appears and disappears from this material world just as the sun seems to rise in the morning and then seems to enter the ocean again at sunset." This comparison of Lord Ka's appearance and disappearance to the rising and setting of the sun gives us only a partial understanding of the Lord's appearance in this world. Lord Ka's pastimes may be divided into two types: 1. prakaa (manifested) pastimes, and 2. aprakaa (unmanifested) pastimes. Lord Ka eternally remains in Dvrak, Mathur, and Gokula (which are simultaneously manifest in both the spiritual and material worlds and, invisible to the eyes of ordinary conditioned souls, enjoys aprakaa pastimes. When the proper time for the Lord's prakaa (manifest) pastimes arrives, Lord Nryaa and the other viu-tattva expansions of the Lord enter the transcendental body of Lord Ka and appear along with Him in His prakaa pastimes, which may be seen by the living entities in the material world. When the time for the Lord's prakaa pastimes is ended, Lord Nryaa and the other forms of the Lord leave the earth planet and return to the Vaikahalokas. The original form of r Ka remains however, and, invisible to the eyes of ordinary living entities, enjoys aprakaa pastimes in Dvrak, Mathur, and Gokula. We have already described the Lord's manifest and unmanifest pastimes, quoting many statements from Vedic literatures. We may note the following verse from Gopla-tpan Upaniad (2.48), where the Lord's unmanifest (aprakaa) presence and pastimes are described: Text 6 yatrsau sasthita kas tribhi akty samhita rmniruddha-pradyumnai rukmiy sahito vibhu iti mathur-tattva-pratipdaka-r-gopla-tpany-dau. yatr-where; sau-He; sasthita-situated; ka-Ka; tribhi-by the three; akty-with His potency; samhita-accompanied; rm-by Lord Balarama; aniruddha- Aniruddha; pradyumnaiand Pradyumna; rukmiy-and by rmat Rukmi-devi; sahita-accompanied; vibhu-the all powerful Supreme Personality of Godhead; iti-thus; mathur-of Mathur; tattva-the truth; pratipdaka-elucidating; r-gopla-tpani-dau-in the Gopla-tpani Upanisad and other Vedic literatures. "Lord Ka, accompanied by His three potencies, and by Balarma, Pradyumna, Aniruddha, and Rukmi, eternally stays in delightful Mathur-pur."

Text 7 cintmai-prakara-sadmasu kalpa-vk ity di vndvana-tattva-pratipdaka-brahmasahitdau ca prakaa lla kicid vilakaatvena d, prpacika-laukais tad-vastubhi cmir, klavad-di-madhyvasna-pariccheda-rahita-svapravh, ydavendratva-vraja-yuvarjdyucithar-har-mah-sabhopavea-go-craa-vinoddi-laka. prakaa-rp tu r-vigrahavat kldibhir aparicchedyaiva sat bhagavad-icchtmaka-svarpa-aktyiva labdhrambha-sampan prpncikprpacika-loka-vastu-samvalit tadya-janmdi-laka. cintamai-prakara-sadmasu kalpa-vka iti di-in 5.29, and other verses from the Vedic literature; vndvana-of Vndvana; tattva-the truth; pratipdaka-elucidating; brahma-sahita-in the Brahma-sahita; dau-and other Vedic literatures; ca-also; prakaa-manifest; llta-from the pastimes; kicit-somewhat; vilakanatvena-extraordinary; d-may be seen; prpncika-laukaih tat-vastubhi-with matter; c-and; mir-unmixed; klavat-di-material things which are under the influence of material time; madhy- in the midst; vasna-destruction; pariccheda-breaking; rahita-devoid of; sva-pravh-own sequence; ydava-indratva-as the king of the Yadu dynasty; vrajayuva-rja-as the young prince of Vraja; di-beginning with; vcit-proper; hah ha-day after day; mah-sabha-in the great assembly; upavea-entrance; go-craa-tending the surabhi cows; vinodpastimes; di-beginning with; laka-consisting of; prakaa-rp-manifested pastimes; tu-certainly; r-vigrahavat-like the transcedental form of Lord Ka;kl-dibhi-by time and other material limitations; aparicchedya- unbroken; eva-certainly; sat-transcendental and eternal; bhagavat-of the Supreme Personality of Godhead; icch-desire; tmaka-consisting of; svarpa-of His transcendental form; aktya-by the potency; eva-certainly; labdh-attained; rambha-beginning; sampan-and end; prpncik-of the material world; prapncika-beyond the materila world; lokaof the world; vastu-substance; samvalit-consisting of; tadya-His; janm-birth; di-beginning with; laka- consisting of. Lord Ka's manifest (prakaa) pastimes in Vndvana are described in Brahma-sahit (5.29): "I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundred and thousands of goddesses of fortune."* The Lord's unmanifested (prakaa) pastimes are completely distinct from the material world and its influence, and are also completely free from the limitations of material time. In this way, Lord Ka eternally enjoys pastimes, day after day entering the assembly hall of Dvrak as the king of the Yadu dynasty, and day after day taking care of the surabhi cows as the young prince of Vrajabhmi. Although Lord Ka's pastimes are always aloof from the influence of matter, in His manifested (prakaa) pastimes, by His own wish, and by the workings of His internal potency, His pastimes appear to be material, and appear to be under the jurisdiction of time: with a beginning, growth, dwindling, and end.

Text 8 tatrpraka dvi-vidh mantropsanamay svrasik ca, pratham yath tat-tad-ekatarasthndi-niyata-sthitik tat-tan-mantra-dhyna-may. yath- bhad-dhyna-ratnbhiekdiprastava krama-dpikym. yath v atha dhyna pravkymi sarva-ppa-prananam ptmbara-dhara ka puarka-nibhekaam ity di r-gautamya-tantre. tatr-there; praka-the unmanifested pastimes; dvi-vidh-two kinds; mantra-upsana-mayconsisting of worship by chanting mantras;sv-rasik-consisting of directly relishing; ca-and; pratham-the first; yath-in the following way; tat-tat-various; ekatara-one of many; sthn- abode; di-beginning with; niyata-constantly; sthitik- remaining in; tat-tat-various; mantra-mantras; dhyna- meditation; may-consisting of; yath-just as; bhat-dhyna-intense meditation; ratn-with jewels; abhiek- ceremonial bathing; adi? prastava-beginning with; krama-dpikym-in the Krama-dpik; yath-just as; v-or; atha-now; dhyna-meditation; pravkymi-I shall describe; sarva-all; ppa-sins; prananam-destroying; pt-yellow; ambara-garments; dhara-wearing; kam- r Ka; puarka-lotus flowers; nibha-resembling; ikaam-eyes; iti di-in the passage thus beginning; r-gautamya-tantre-in the Gautamya Tantra. To worship the Lord's unmanifested (aprakaa) pastimes, two processes may be adopted: 1. mantropsanamay, and 2. svrasik. The first process (mantropsanamay) entails remaining permenantly in a place where the Lord enjoyed pastimes, and worshiping the Lord by chanting various mantras describing His pastimes. This process of mantropsana is described in the Bhaddhyna-ratnbhieka chapter of the Krama-dpik, and in other passages in the Vedic literatures. The Gautamya Tantra also describes this process of mantra-meditation in the passage which begins with the following verse: "I shall now the describe the process of meditating upon Lord Ka, whose eyes are like lotusflowers, and who is dressed in yellow garments. Meditating on Lord Ka in this way, one becomes free from the reactions to all past sins." Text 9 yath ca veu kvanantam aravinda-dalyatksa barhvata samasitm buda-sundargam

kandarpa-koti-kamanya viea-obha govindam di-purusa tam aha bhajmi yath-just as; ca-also; venu-the flute; kvaantam- adept in playing; aravinda-dala-like lotus petals; yata- blooming (extending); aksam-whose eyes; barhavatasam-head bedecked with peacock feather; asita-as of dark blue; ambuda- clouds; sundara-beautiful; agam-whose figure; kandarpa-of cupids; koti-by millions; kamanya-to be desired; viea- unique; obham-whose brilliance; govindam, etc. The following verse from the Brahma-sahit (5.30) may also be used in the process of mantropsan (worship of the Lord by chanting mantras): "I worship Govinda, the primeval Lord, who is adept in playing His flute, with blooming eyes like lotus-petals, with head bedecked with peacock's feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of cupids."** Text 10 lola-candraka-lasad-vanamlya-varatngada pranaya-keli-kal-vilsam yma tribhaga-lalita niyata-praka govindam di-purua tam aha bhajmi iti brahma-sahitym lola-swinging; candraka-moon-locket; lasat-beautiful with; vana-mlya-garland of flowers; vasflute; ratna- jewelled; agadam-bracelets (ornaments); pranaya-pleasure pastimes; ymam-dark blue; tri-bhanga-by bending in three places; lalitam-charming (graceful); niyata-eternal; prakammanifestation; iti-thus; brahma-sahitym-in the Brahma-sahita (5.42). The next verse (Brahma-sahit 5.31) may also be chanted in performing the process of mantropan: "I worship Govinda, the primeval Lord, round whose neck is swinging a garland of flowers beautified with the moon-locket, whose two hands are adorned with the flute and jeweled ornaments, who always revels in pastimes of love, and whose graceful three-folding bending form of ymasundara is eternally manifest."** Text 11

homas tu prvavat kryo govinda-pryaye tata ity dy antaram govinda manas dhyyed gv madhye sthita ubham brhpaka-sayukta veu-vdana-tat-param gopijanai parivta vnya-pupvatasakam iti bodhyana-karma-vipka-pryacitta-smttau. homa-homa sacrifice; tu-also; prvavat-as before; krya-should be performed; govinda-of Lord Govinda; prtaye for the satisfaction; tata-then; iti-thus; di-beginning; antaram-until; govindaLord Govinda; manas-with the mind; dhyyet-one should meditate; gv-of the surabhi cows; madhye-in the midst; sthita-situated; ubham-auspicious; brh-paka-with a peacock feather; sayukta- decorated; veu-the flute; vdana-to the playing; tat-param-attached; gopijanai-by the gops; parivta-surrounded; vnya-pup-of forest flowers; vatasakam-with a garland; itithus; bodhyana-karma-vipka-pryacitta-smtau-in the Bodhyana-karma-vipka-pryacittasmti. Another example of verses to be used in of mantropsan may be found in the Bodhyana-karmavipka-pryacitta-smti, in the passage beginning with the words "homas tu purvavat kryo govinda-prtaye tata", and ending with the following verse: "In this way one should meditate on Lord Govinda, who remains in the midst of the herd of surabhi cows. He is handsome and auspicious, and His hair is decorated with a peacock feather. He wears a garland of forest flowers. He is attached to playing His flute and He is surrounded by the gops of Vraja." Text 12 tad u hovca hairayo, gopa-veam abhra tarua kalpa-drumritam. tad iah lok bhavanti. tat-that; u-certainly; ha-indeed; uvca-replied; hairaya-Brahma; gopa-veam-in the form of a cowherd boy; abhra-like a dark rain-cloud; tarua-youth; kalpa-drum- under a desire tree; ritam-staying; tat-that; iha-in this matter; lok-verses; bhavanti-are. The process of mantra-worship of the Lord is also given in the following mantras of Goplatpan Upaniad (1.8-10): "Brahm said: He appears like a cowherd boy. His complexion is like a monsoon cloud. He stays

under a desire-tree. The following verses describe Him: Texts 13-15 sat-puarka-nayana meghbha vaidyutbaram dvibhuja jna-mudrhya vana-mlinam varam gopa-gop-gavvta sura-druma-talrayam divylaka aopeta rakta-pakaja-madhyagam klind-jala-kallolasagi-mruta-sevitam cintaya cetas ka mukto bhavati saste sat-transcendental; puarka-lotus; nayana-eyes; megh-of a cloud; bha-splendour; vaidyut-of lighthing; mbaram-with garments; dvi-bhuja-with two hands; jna-mudr-dhyafull of transcendental knowledge; vana-mlinam-decorated with a garland of forest flowers; varamthe Supreme Controller; gopa-by the cowherd boys; gop-gopis; gav-and cows; vtam-surrounded; sura-druma-of a desire tree; tal-at the base; rayam-staying; divy-glittering and spiritual; alakaraa-with ornaments; upeta-decorated; rakta-of a red; pakaja-lotus flower; madhya-in the midst; gam-standing; klind-of the Yamuna river; jala-of the waters; kallola-of the wages; sagitouching; mruta-by the breezes; sevitam-served;cintayn-meditating; cetas-with the mind; kamof Lord Ka; mukta-liberated; bhavati-becomes; saste-from material existence. "Meditating with all his heart on Lord Ka, whose eyes are handsome lotus flowers, whose complexion is a monsoon cloud, whose garments are lightning, who has two arms, who is rich in transcendental knowledge, who wears a garland of forest flowers, who is the supreme conmtroller, who is surrounded by gopas, gops, and surabhi cows, who rests under a sura-druma tree, who is decorated with splendid ornaments, who stands in the middle of a red lotus flower, and who is served by breezes that touch the Yamun's waves, a person becomes free from repeated birth and death. Text 16 govinda sac-cid-nanda-vigraham ity di ca.

govinda sac-cit-nanda-vigraham iti di ca-and also in the following verse from the Gopalatpan Upanisad (1.37): tam eka govinda sac-cid-nanda-vigraha paca-pada vndvana-sra-bhruha-talsina satata samarud-gae 'ha paramay stuty toaymi. The following mantra from the Gopla-tpan Upaniad (1.38) describes the process of mantropsan: "With eloquent prayers I and the Maruts please Lord Govinda, whose form is eternal and full of knowledge and bliss, who stays under a desire-tree in Vndvana, and who is the five-word mantra (kl kya govindya gopjanavallabhya svh)." Text 17 ya tu tat-tat-kmnatmaka-prayogamay ptan-vadhdi-rp, yad-yad-dhiy ta urugya vibhvayanti tat-tad-vapu praayase sad-anugrahya ity uktnusredypi sdhaka-hdi kadcit sampratva sphurati, sa khalu mantropsanamaytve 'pi srasikym eva paryavasyati, attatvena sarvatra nirdiatvt. ya-which; tu-certainly; tat tat-various; kmno-atmaka-according to His desires; prayogamayapplication; ptan- of Putana; vadh-killing; di-beginning with; rp- consisting of; yat-yatwhichever; dhiy-by meditating; te- Your; urugya-O multiglorious; vibhvayanti-they specifically think of; tat-tat-the very same; vapu-transcendental form; praayase-do You manifest; satanugrahya-to show Your causeless mercy; iti-thus; ukti-the statement; nusre- according to; dy-today; pi-even; sdhaka-of the elegible devotees; hdi-in the heart; kadcit-sometimes; samprat-today; va-as it were; sphurati-manifest; sa-that; khalu-certainly; mantra-mantra; upsanaworship; maytve- consisting of; api-even; srasikym-in rasikopasane; eva- certainly; paryavasyatibecomes completed; attatvena-greatly; sarvatra-everywhere; nirdiatvt-because of being indicated. When the process of mantropsan (worship of the Lord by chanting mantras) becomes complete, the eligible devotee attains the stage known as srasik (direct perception), where Lord Ka personally appears in the heart of the devotee and manifests His transcendental pastimes there. Even today, some devotees have attained this exalted stage of devotional service. This svrasik stage of meditation on Lord Ka is described in the following verse of rmadBhgavatam (3.9.11):

"O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You."* Text 18 atha svrasik ca yathodhtam eva vatsair vatsa-tarbhi ca sad krati mdhava vndvanntara-gata sa-rmo balakair vta atha-now; svrasik-the stage of svarsikopasana; ca- also; yath-just as; udahtam-described; evacertainly; vatsai-with the calves; vatsa-tarbhi-the young cows; ca- and; sad-eternally; kratiperforms pastimes; mdhava- Lord Ka; vndvan-ntara-gata-within the forest of Vdvana; sa-rma-with Balarama; balakai-and the boys; vta-accompanied. The following verse from the Vedic literatures describes the pastimes of the Lord seen by a devotee in the svrasik stage of meditation: "Lord Ka eternally enjoys pastimes with Balarma, the cowherd boys, the calves, and the surabhi cows in the forest of Vndvana." Text 19 atra ca-krt r-gopendrdayo 'pi ghyante. rma-abdena rohiy api tath tenaiva krati ity din vrajgamana-sayandi-llpi. kr-abdasya vihrrthatvd vihrasya nn-sthnnusraarpatvd eka-sthna-nihay mantro-sen-mayya bhidyate. yathvasara-vividha-svecchamay svrasik. atra-in this verse; ca-krt-from the word "ca (and)"; r-gopa-indr-Nanda Maharja, the king of the cowherd men; daya-and the other residents of Vraja; api-also; ghyante- may be understood; rma-abdena-by the word "rma"; rohii- Rohii-devi; api-also; tath-in the same way; tena-by this; eva-certainly; krati iti din-by the phrase beginning with the word "krati"; vraj-in Vraj; gamana-arrival; sayan-resting; di-beginning with; ll-pastime; api- also; krd-abdasya-of the word "krd"; vihr-arthavt-from the meaning "pastime"; vihrasya-of the pastime; nn-various; sthn-places; anusraa-rpatvt-because of the feature; eka-one; sthna-place; nihay-because of firmly staying; mantra-upsan- worship by chanting mantras; mayya-by that wich consist of; bhidyate-manifested; yath-as; vasara-occasion; vividha- various; sva-iccha-may-according to His

own wish; svrasik-directly perceived pastimes. In this verse the word "ca" (also) is used to describe the presence of Nanda Mahrja and the other residents of Vraja, and the word "rma" is used to indicate the presence of Lord Balarma's mother Rohi-dev. The phrase beginning with the word "krati" describes Lord Ka's pastimes: entering the pasture land of Vraja, taking a nap in the afternoon, and many other pastimes performed in various places of Vndvana-dhma. The svrasik pastimes are performed by the Lord according to His own wish and according to various circumstances. By remaining in a holy place, without traveling to other places, one may perform this process of mantropsan worship, and become eligible to directly percieve Lord Ka's pastimes in the svrasik way. Text 20 eva brahma-sahitym cintmai-prakara-sadmasu kalpa-vkalakvteu surabhr abhiplayantam lakm-sahasra-ata-sambhrama-sevyamna govindam di-purua tam aha bhajmi evam-in the same way; brahma-sahitym-in the Brahma-sahit (5.40); cintmaitouchstone; prakara-groups made of; sadmasu-in abodes; kalpa-vka-of desire trees; laka- by millions; vteu-surrounded; surabh-surabhi cows; abhipkayantam-tending; lakm-of goddesses of fortune; sahasra-of thousands; ata-by hundreds; sambhrama-with great respect; sevyamnambeing served; govindam-Govinda; di-puruam-the original person; tam-Him; aham-I; bhajmiworship. Lord Brahm, for example, directly saw Lord Ka's pastimes in the svrasik way and described them in the following verse (Brahma-sahit 5.40): "I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune."* Text 21 atra katha gna naya gamanam api ity atrpy anusandheyam. atra-in this connection; katha gna naya gamanam api iti-in the following verse (Brahmasahit 5.67):

riya knt parama-puruah kalpa-taravo drum bhmi cintmai-gaa-may toyam amtam kath gna nya gamanam api vasi priya-sakh cid-nanda jyoti param api tad svdyam api ca atra-her; api-also; anusandheyam-confirmed. Lord Brahm also described his own svrasik realization in the following verse (Brahma-sahit 5.56): "The damsels of Vndvana, the gops, are super goddesses of fortune. The enjoyer in Vndvana is the Supreme Personality of Godhead Ka. The trees there are all-fulfilling trees, and the land is made of transcendental touchstone. The water is all nectar, the talking is singing, the walking is dancing, and the constant companion of Ka is His flute. The effulgence of transcendental bliss is experienced everywhere. Therefore Vndvana-dhma is the only relishable abode."* Text 22 tatra nn-ll-pravha-rpatay svrasaik gageva. ekaika-lltmakatay mantropsanamay tu labdha-tat-sambhava-hrda-reva jey. ki ca mantropsan-mayym api vraja-rjdisambandha ruyate, kim uta svrasikym iti na kutrpi tad-rahitat kalpany. tad etat sarva mla-pramae 'pi dyate. tatra prakaa-rp vispaaiva. athprakay mantropsanmaym ha tatra-there; nn-various; ll-pastimes; pravha- river; rpatay-in the form; svrasik-svrasikirealization of the Lord's pastimes; gaga-the Gages river; iva-like; eka-eka-one after another; llatmakatay- consisting of pastimes; mantra-upsana-may-mantropasana realization; tu-but; labdhatat-sambhava-in relation to the svrasik river; hrda-of lakes; re-series; va- like; jey-may be known; ki ca-furthermore; mantra-upsan-mayym-in the stage of matropasana worship; apialso; vraja-rj-the king of Vraja; di-beginning with; sambandha-in relation to; ruyate-is heard; kim uta-what to speak; svrasikym-in the state of svrasik realization; iti-thus; na-not; kutrpianywhere; tat-rahitat- confidential nature; kalpany-conceivable; tat-therefore; etat-this; sarvaeverything; mla-prame-in the origin of all evidence; api-even; dyate-is seen; tatra-there; prakaa-rp-the Lord's manifest pastimes; vispaa-very clearly seen; eva-certainly; ath-now; aprakay-in the unmanifeste pastimes; mantra-upsan-maym-in the form of mantropasana; ha-he says. In the stage of svrasik realization, the various pastimes of Lord Ka appear before the devotee like a constantly flowing Ganges river. Some of those svrasik pastimes become recorded in various mantras, and thus the mantropsan stage of realization may be compared to a series of lakes within the Ganges river of svrasik realization. In the mantropsan stage one hears about Lord Ka,

Nanda Mahrja, and the residents of Vrajabhmi, whereas in the svrasik stage one is able to directly see Lord Ka and His associates. From this we may understand that the svrasik stage is very elevated and difficult to achieve. The most confidential matters are understandable in that svrasik stage of realization. The svrasik stage is described in rmad-Bhgavatam, the most authoritative source of spiritual knowledge, and many svrasik pastimes are described in its verses. The following verse, (6.8.20), describes Lord's Ka's unmanifest (aprakaa) pastimes, as seen in the svrasik stage. The pastimesare presented in the form of mantras to be chanted by devotees in the mantropsan stage. Text 23 m keavo gaday prtar avyd govinda sagavam tta-veu mm-me; keava-Lord Keava; gaday-by His club; prta-in the morning hours; avyt-may He protect; govinda-Lord Govinda; sagavam-during the second part of the day; tta-veuholding His flute. "May Lord Keava protect me with His club in the first portion of the day, and may Govinda, who is always engaged in playing His flute, protect me in the second portion of the day."* Text 24 tta-veuh iti vieaena govinda r-vndvana-deva eva tat-saha-paht keava api rmathur-ntha eva, tau hi vndvana-mathur-prasiddha-mah-yoga-phayos tan-nmnaiva sahitau prasiddhau. tauca tatra prpacika-loka-dty rmat-pratimkrebhta, svajanady skd-rpea ca. tatrottara-rpa brahma-sahit-govinda-stavdau prasiddham. ata evtrpi skd-rpa-vndvana-prakaraa eva tau pahitau tata ca nryaavarmkhyaantropsya-devattvena r-gopla-tpany-di-prasiddha-svatantra-mantrntaropsyadevattvena ca mantropsan-mayym idam udhtam. vivarpa indram. tt-veu iti-the word "atta-venuh; vieaena- describing; govinda-Govinda; r-vndvanadeva-the master of Vndvana; eva-certainly; tat-therefore; saha- along with; paht-the words; keava-Keava; api-also; r-mathur-ntha-the lord of Mathur; eva-certainly; tau-they; hicertainly; vndvana-in Vndvana; mathur- and Mathur; prasiddha-famous; mah-great; yogaphayo- holy places; tat-nmna-by these names; eva-certainly; sahitau-with; prasiddhau-famous; tau-they; ca-also; tatra-there; prpracika-loka-of the conditioned souls in the material world; dty-in the sight; rmat-pratim-karea-in the form of the deity; bhta-manifested; svajanaof His intimate devotees; dty-in the sight; skt-in His direct form; ca-also; tatra-there; uttararpa-the latter form; brahma-sahit-in the Brahma-samhita; govinda-to Lord Govinda; stav-of

the prayers; dau-in the beginning;prasiddham-famous; atah ev-therefore; tr-here; pi-also; skt-in His direct; rpa-form; vndvana- of Vndvana;prakarae-in the chapter; eva-certainly; tau- they; pahitau-read; tata-therefore; ca-also; nryaa-varm-khya-of the scripture known as the Nryana-varmt; mantra-by the mantras; upsya-worshipable; devattvena-as the supreme master; r-gopla-tpan-di-in the Gopla-tpan Upanisad and other Vedic literatures; prasiddhafamous; sva atra-independent; mantr-mantras; antara-by other; upsya-worshippable; devattvenaas the supreme master; ca- also; mantra-up san-mayym-in the stage of mantropasena; idam-this; udhtam-described; vivarpa-the brahamana Vivarpa; indram-to Maharaja Indra. In this verse the word "govinda" refers to the form of Lord Ka as the master of Vndvana, and the name "keava" refers to Lord Ka as the Lord of Mathur. The Lord appears in these two forms as the Deity visible to the people in general, and He also appears directly before His intimate devotees. The second manifestation of the Lord's form before the devotee is described in the prayers to Lord Govinda in the Brahma-sahit and in other Vedic literatures as well. Realization of the Lord in the stage of mantropsan is described in the verses of Gopla-tpan Upaniad and the scripture known as the Nryaa-varma. Anuccheda 155 Text 1 vakyamna-bhagavad-abhiprynusresparthatvena ca vastuta svrasikm ha m khidyat mah-bhgau drkyatha kam antike antar hdi sa bhtnm ste jyotir ivaidhas vakyamna-which will be described; bhagavat-of the Supreme Personality of Godhead; abhipry-intention; nusrea-in conformity with; aspas-unclear; rthatvena-with a meaning; caalso; vastuta-in truth; svrasikm-the svrasik stage of realization; ha-he describes; m-don't; khiyat-be unhappy; mah-bhgau-O greatly fortunate Nanda and Yaod; drkyatha-you will see; kam-Ka; antike-nearby; anta-within; hdi- the heart; sa-He; bhtnm-of the living entities; ste- remains; jyoti-light; iva-like; edasi-in fuel. Following Lord Ka's instructions, Uddhava spoke the following words (rmad-Bhgavatam 10.46.36) to Nanda and Yaod. Although seeming ambiguous, these words actually describe the svrasik stage of spiritual realization. Uddhava said: "My dear Mother Yaod and Nanda Mahrja, Ka promised that He would come back to

Vndvana after finishing His business in Mathur. This promise He will surely fulfill. I therefore request you both, who are the best among all fortunates, to be not aggrieved on account of Ka's absence.* "You are already perceiving His presence twenty-four hours a day, and yet He will come and see you very soon. Actually He is present everywhere and in everyone's heart, just as fire is present in wood."* Text 2 he mah-bhgau r-vrajevarau, m khidyatm yata r-ka drkyatha. katham? yata sa antike eva ste; tasyntika-sthiter avybhicre dnta bhtnm antar hdi paramtmalakaam jyotir iva edhasi cgni-lakaam jyotir iva iti. atra nirantara-tat-sphurtir eva bhavat prinm iti bhva. arthntare tttarrdhasya hetutvspaatvam. paramtma-rpentar hdi sthitaypi darannyamt. uddhava r-vrajevarau. he-O; mah-bhgau-greatly fortunate; r-vraja-varau-O king and Queen of Vrajabhumi; m khidyatm-don't lament; yata-because; r-kam-r Ka; drkyatha-you will see; kathamhow is this possible?; yata-because; sa-he; antike-nearby; ste-stays; tasy- of Him; ntika-sthitestaying nearby; avybhicra-in non-separation; dnta-an example; bhtnam-of the living entities; ana-within; hdi-the heart; param-lakaam- as the Supersoul; jyoti-light; iva-like; edhasi-in fuel; c-and; gni-of fire; lakaam-characteristics; jyoti-light; iva-like; iti-thus; atrahere; nirantara-continual; tat-His; sphurti-manifestation; eva-certainly; bhavat-of them; prinm-living entities; iti-thus; bhva-the meaning; arth-ntare-another interpretation; tbut; ttar-of the second; rdhasya-half of the verse; hetutv-of the cause; spaatvam-ambiguity; param-tma-as the Supersoul; rp-form; nta-within; hdi-the heart; sthitisy- staying; pi-also; daran-of the sight; nyamte- because of the oubt; uddhava-spoken by Uddhava; r-vrajavarau-to Nanda and Yaod. In this verse the word mah-bhgau" (greatly fortunate) refers to Nanda and Yaod, the king and queen of Vrajabhmi. Uddhava says to them: "Do not be unhappy, you will see Ka." Why does Uddhava say that? "Because Ka is already staying nearby" is the answer Uddhava gives. Then he speaks the following example: "Just as fire and light are present within firewood, in the same way, Ka, in His form as the all-pervading Supersoul is present in the hearts of all living entities." The second half of this verse may also be interpreted to mean: "It is as if (iva) Ka is the Supersoul present in the hearts of all living entities." In this way there is some doubt as towhether Ka will become visible as the Supersoul, or in some othe way. In this way it may be understood that Ka will become visible to Nanda and Yaod by the process of svrasik realization. In this way Nanda and Yaod will not see the form of the Supersoul but the original form of Ka, who was enjoying His pastimes. Anuccheda 156

Text 1 eva r-bhagavn uvca bhavatn viyogo me na hi sarvtman kvacit me may saha bhavatnm so 'yam viyoga; sa sarvtmaa sarvepi prakena na vidyate. ki tarhy ekena prakaa-lly virjamnena prakena viyoga; aprakaa-lly tv anyena samyoga evety artha. evam-in this way; r-bhagava-the Supreme Personality of Godhead; uvca-said; bhavatnm-of you; viyoga- separation; me-with; na-not; hi-certainly; sarva-atman-in all respects; kvacit-at any time; me-the word "me"; may seha-with me; bhavatnm-of you; sah ayam-that; viyogaseparation; sa-that; sarva-atman-the word; "sarvatman"; sarvea-by all; api-even; prakenamanifestation; na-not; vidyate-is; kim-how? tarhi-then; ekena-by one; prakaa-llym-in the manifest pastimes; virjamnena-manifested; prakena-manifestation; viyoga-separation; aprakaa-llym-in the unmanifest pastimes; tu-but; anyena-with another; samyoga-meeting; evacertainly; iti-thus; The svrasik stage of realization is also described by Lord Ka Himself in His message to the gops (rmad-Bhgavatam 10.47.29): "My dear gops, you should understand that it is not possible for you to be separated from Me at any time."* Although the gops seemed to be separated from Ka, as He appeared in His prakaa-ll (manifested pastimes), they were always thinking of Him, and thus perceiving His presence directly in His aprakaa-ll (unmanifested pastimes). Being situated in the stage of svrasik realization, the gops thus constantly saw r Ka. In this way, although they were separated from His prakaa form, they associated with Him in another way (in His aprakaa pastimes). In this way r Ka's statement that it is not possible to be separated from Him may be understood. Text 2 atraitad ukta bhavati na cntar na bahir yasya ity di dmodara-ll-praghaaka-dy mdbhakaa-lldau r-vrajevary-dn tathnubhty ca r-vigrahasya madhyamatva eva

vibhtva dyate. tac ca paraspara-virodhi-dharma-dvayam ekatrcintya-aktimati tasmin nsambhavam, rutes tu abda-ml tvt ity etan nyyena, ity eva bhagavat-sandarbhe praghaakena vivtam asti. atra-here; etat-this ; uktm-statement; bhavati-is; na cntar na bahir yasya iti adi Srimad Bhgavatam 10.9.13; dmodara-of Lord Dmodara; ll-pastimes; praghaaka- the precept; dy-by the sight; mt-clay; bhakaa- eating; lla-adau-beginning with the pastimes; r-vraja-ivari-of the queen of Vrajabhumi; dnm-and the other residents of Vrajabhumi; tatha-in that way; anubhtyby perceiving; ca-also; r-vigrahasya-of the transcendental form of r Ka; madhyamatve-in the position of moving among them; eva-certainly; vibhtvam-power and opulence; dyate-may be seen; tat-that; ca-also; paraspara-mutually; virodhi-contradictory; dharma-natures; dvayam-two; ekatra-in one place; acintya-ektimati-possessing inconceivable potencies; tasmin-in Him; na-not; asambhavam-without birth; rute-of the ruti-sastra; tu-but; abda-of Vedic revelation; mlatvtbecause of being the origin; iti-thus; etat-this; nyyena-by the nyaya-sastra; iti-thus; evam-in this way; bhagavat-sandarbhe-in the Bhagavat-sandarbe (Anucchedas 30-39); praghaakena-by the doctrine; vivtam- explained; asti-is. Because r Ka is full of all inconceivable potencies He is able to appear before His devotees in His aprakaa form when He is not visible to them in His prakaa form. The wonderful potencies of Lord Ka's form were seen by Mother Yaod and the other residents of Vndvana in His pastimes of being bound with a rope by Mother Yaod, and revealing His Universal form to Mother Yaod when He was suspected of eating clay. These two pastimes may appear to be selfcontradictory: the first showing r Ka as an ordinary child able to be bound up by His mother, and the second pastime showing r Ka as the all-pervading and omnipotent Supreme Personality of Godhead. Actually, however, there is no contradiction, for Lord Ka may appear as a helpless child or as the Supreme Lord by His inconceivable potencies. These inconceivable potencies are described in the Vedic literatures, which are the most authoritative source of knowledge, as confirmed in Vednta-stra 2.1.27: rutes tu abda-mlatvt "Vedic literature is the most authoritative source of knowledge." The reader is referred to the Bhagavat-sandarbha (Anucchedas 30-39) for a more elaborate explanation of this subject. Text 3 tad eva vibhtve sati yugapad aneka-sthndy-adhihnrtha rpntara-si pia-peit. kintu yugapan madhyamatva-vibhtva-prakikay tayaivcintya-akty tad-icchnusreaika eva r-vigraho 'nekadh prakate, bimba iva svecchopdhibhi. kintu tatropdhi-mtra-jvanatvena skt spardy-abhvena vaipartyodaya-niyamena bimbasya paricchinnatvena ca prativimbatvam

atra tu svbhvika-akti-sphuritatvena skt-spardi-bhvena yatheccham udayena r-vigrahasya vibhtvena ca bimbatvam eveti viea. tat-therefore; evam-in this way; vibhtve sati-when r Ka's transcendental powers and opulences are manifest; yugapat-simultaneously; aneka-in many; sthna- places; adi-beginning with; adhihna-manifestation; artham-the meaning; rpa forms; antara-of other; si- creation; piapeit-unnecessary endeavor; kintu-however; yugapat-simultaneously; madhyamatva-in the midst; vibhtva-of His powers and opulences; prakikay-manifesting; acintya- inconceivable; aktya-by potency; tat-iccha-anusra- according to His own desire; eka-one; eva-certainly; r-vigrahatranscendental form; anekadh-in many ways; prakate-is manifested; bimba-reflection; iva-like; sva-iccha-according to His own desire; updhibhi-with designations; kintu-however; tatra-there; updhi-designation; mara-only; jvanatvena-by potency; skt-directly; spara-adi-by touch, and other functions of the senses; abhvena-by the absence; vipartya-udaya-niyamena-in a different way; bimbasya-of the reflection; paricchinnatvena-as broen; ca-also; pratibimbatvam-the state of being reflected; atra-here; tu-certainly; svbhavika-natural; akti-of potencies; sphuritatvena-by the manifestation; skt- directly; sapra-adi-of touch and other functions of the senses; bhvena-by the prescens; yatha-as; iccham-desired; udayena-by arisal; r-vigrahasya-of Lord Ka's transcendental form; vibhtvena-with power and opulence; ca- also; bimbatvam-the state of being a reflection; eva-certainly; iti-thus; viea-specific. When Ka manifests His forms in many different places simultaneously, He does not have to separately create many new forms, but He simply manifests His own original form in many places at once, as He wishes, by the agency of His inconceivable potencies. He manifests His own form in many places just as single form may be reflected in many places by the use of mirrors. A person who causes his form to be reflected in many mirrors cannot perform the functions of His senses through the reflected forms: for example he cannot see, hear, touch, etc. through his reflected forms. This may be true for an ordinary person, but for Lord Ka He can see, hear, touch, and perform all sensory activities through these "reflected" forms. This is the specific potency of Lord Ka's expanded or "reflected" forms. Text 4 evam eva sarvem api prakana pratvam ha ruti om pram ada pram ida prt pram udacyate prasya pram dya pram evvaiyate. evam-in this way; eva-certainly; sarvesam-of all; praknam-of the manifestations of Lord Ka's form; puratvam-perfection and completeness; ha-describes; ruti-the Isopanisad (1), and Bhadaranyaka Upanisad (6.5.4); om-the Complete Whole; pram-perfectly complete; ada-that

pram-perfectly complete; idam-this phenomenal world; pra-from the all perfect; pramcomplete unit; udacyate-produced; prasya-of the Complete Whole; pram- completely all; dyahaving been taken away; pram-the complete balance; eva-even; avaiyate-is remaining. That all the viu-tattva expansions of Lord Ka are perfect and complete manifestations of the Lord, equal to his original form in all respects, is confirmed in the following verse found in two Upaniads (Iopaniad 1) and Bhad-rayaka Upaniad 6.5.4): "The Personality of Godhead is perfect and complete. And because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as a complete whole. Whatever is produced of the complete whole is also complete by itself. And because He is the Complete Whole, even though so many complete units emanate from Him, He remains the complete balance."* Text 5 atra ca te prakana tayaivcintya-akty pthak pthag eva kriydni bhavanti. ata eva yuga pad virbhtn praka-bhedavlambinn nimeonmedi-kriym avirodha. ata eva vibhor api paraspara-viruddha-kriy-garayasypi tat-tat-kry-karttva yathrtham eva. tad ayathrthatvena bahua r-bhgavatdi-varitam, vidu tu tad-udbhava sukha nopapadyata iti tad-anyathnupapatti ctra pramam. atra-here; ca-also; tem-of them; prakn-of the various direct expansions of Lord Ka; taya-by this; eva-certainly; acintya-akty-by the inconceivable potency; pthak prthak-in various ways; eva-certainly; kriya-adni- various activities; bhavanti-are; atah eva-therefore; yugapatsimultaneously; virbhtnm-manifested; praka-bheda- avlambinnm-manifested differently; nimea-unmea-adi-kriyanam-performing different activities, such as rising, taking rest, etc.; avirodha-without contradiction; atah eva- therefore; vibho-of the all-powerful Lord; pi-also; paraspara-mutually; viruddha-contradictory; kriy-of actitivies; karttvam-the condition of being the performer; yatha-artham-proper; eva-certainly; tat-therefore; ayathrthatvena-as incorrect; bahua-many; r-bhgavata-adi-by rmad-Bhgavatam and other Vedic literatures; varitamdescribed; vidum-of the learned devotees; tu-also; tat-udbhavam-arising form that; sukhamtranscendental bliss; na-not; upapadyate-is obtained; iti- thu; tat-anyatha-otherwise; anupapattiuntenable; ca-atra; pramam-evidence. r Ka is thus perfect and complete, and innumerable perfect and complete viu-tattva forms may emanate from Him, but He remains undiminished in all respects. By His inconceivable potency He may expand in many different forms simultaneously, and each of these forms may perform many different activities. These forms may perform different activities simultaneously. That this is described in rmad-Bhgavatam and other Vedic literatures and the great learned devotees also describe it and delight in learning about it is evidence to prove this remarkable

feature of the Lord. Text 6 ittham evbhipretya r-nradeva citra bataitad ekena vapu yugapat pthak ity dau vapu ekatve 'pi pthak-prakatva teu pthak pthak kriydhihnditva tdaaktis tv anyatra munijandau na sambhavatti svaya citratva coktam. citram-wonderful; bata- oh; etat-this; ekena-with one; vapu-form; yugapat- simultaneously; pthak-separately; ittham-in this way; eva- certainly; abhipretya-intending; r-nradanea-by r Nrada muni; iti-thus; adau-in the passage beginning; vapu-by form; ekatve-in oneness; apialthough; prhak-prakasatvam-the state of being manifested variously; tesu-in them; prthak prthakvariosuly; kriya-of activities; adisthanatvam-condition of performing; tadrsa-like this; saktipotency; tu-certainly; anyatra-in other places; munijana-adau-in great sages and other elevated personalities; na-not; sambhavati-is iti-thus; svayam-personally; citratvam-astonishment; ca-also; uktam-is described. Lord Ka's ability to be manifested in many places simultaneously and perform many different activities at the same time by His mystic potency is not shared by any one else. No yog or sage can perform such wonderful activities, and therefore Nrada Muni spoke the following verse after seeing the many expansions of the Lord at Dvrak (rmad-Bhgavatam 10.69.2): "It is astounding that Lord Ka, who is one without a second, expanded Himself in sixteen thousand similar forms to marry sixteen thousand queens in their respective homes."* Text 7 ea eva praka kvacid tma-abdenocyate, kvacid rpdi-abdena ca. yath tatraiva na hi sarvtmana kvacit iti. anyatra ktv tv antam tmnam iti. tvad-rpa-dharo 'vyaya iti ca, keneccha-arri iti ca. ea-this; eva-certainly; praka-manifestation; kvacit-sometimes; tma-abdena-by the word "atma"; ucyate-is expressed; kvacit-sometimes; rpa-adi-abdena-by the word "rpa", or by other words; ca-also; yath-just as; tatra- there; eva-certainly; ; na-not; hi-certainly; sarva-atman- by the supreme Lord who expands into many different forms simultaneously; kvacit-sometimes; iti-thus; anyatra-in another verse; ktv-having expanded; tvantam-into those; tmnam-forms; iti-thus; tvat-like that; rpa-form; dhara-manifesting; avyaya-the imperishable Supreme Personality of

Godhead; iti-thus; ca-also; kena-by Ka; iccha-arni-who is able to assume any form He likes. That r Ka is able to expand into many different forms simultaneously is also confirmed in the following verses from rmad-Bhgavatam, where the words "atm", "rpa", and other words also are used to describe the Lord's transcendental forms: na hi sarvtman kvacit "Lord Ka is able to assume any form He likes." ktv tvantam tmnam "Lord Ka expanded into as many forms as there were gops." -10.33.19 tvad-rpa-dharo 'vyaya "The imperishable Personality of Godhead then expanded Himself into 16,108 forms and married all 16,000 queens at the same moment." -10.59.42 keneccha-arri "Lord Ka is able to assume any form according to His will." -11.30.40 Text 8 tatra nn-kriydy-adhihnatvd eva ll-rasa-poya teu prakev abhimna-bheda parasparam ananusandhna ca prya svecchayor-karotty api gamyate. eva tad-icchamayatvt tat-parikarev api jeyam. tatra tev api praka-bhedo yath, kany-oaa-sahasra-vivhe rdevaky-diu. ukta hi k-kdbhi anena devaky-di-bandhujana-samgame 'pi pratigha yaugapadyena scita iti. tatra-there; nn-kriya-various activities; adi- beginning with adhihnatvt-because of performing; eva- certainly; ll-rasa-of the Lord's transcendental pastimes; poaya-for increasing; teu-in those; prakeu- manifestation; abhimna-considered; bhedam-difference; parasparamamong themselves; ananusandhmam-without close inspection; ca-also; prya-for the most part; sva-icchaya- according to His own desire; ur-karoti-accepts; iti-thus; api-also; gamyate-is understood; evam-in this way; tat-icchamayatvt-because of His own wish; tat-parikeu-among His associates; api-also; jeyam-it is understood; tatra-there; teu-among them; api-also; praka-of manifestation; bheda-distinction; yath-just as; kany-girls; soaa-sahasra-of sixteen thousand;

vivhe-in the marriage; r-devaki-diu-in Devaki-devi and the other associates of the Lord; uktamis described; hi-certainly; k-kdbhi-by rdhare Svami; anena-by this devaki-di-beginning with Devaka-devi; bandhujana-of relatives; samgama-assembly;api-although; pratigham-in each and every house; yauga-padyena-by the joint verses; scita-indicted; iti-thus; By His own wish, Lord Ka may expand into many different forms and perform many different activities simultaneously, although the Lord's associates in those pastimes generally do not give any thought to all these wonders. An example of this is the occasion of Lord Ka's marriage to 16,000 queens simultaneously in the presence of Devak-dev and His other relatives. An astonishing feature of this pastime is described by rla rdhara Svm in His commentary on rmadBhgavatam 10.69.2 (quoted in Text 6). rdhara Svm says: "When Lord Ka married 16,000 queens in 16,000 palaces all at the same moment, Devak-dev and the Lord's other intimate relatives also became expanded and witnessed all the Lord's simultaneous marriages." Text 9 teu r-ke ca praka-bhedd abhimna-kriy-bhedo yath r-nrada-da-yogamyvaibhave. tatra hy ekatra divyantam akais tatrpi priyay coddhavena ca pjita paray bhakty pratyutthnsandibhi iti tatrnyatra mantrayanta ca kasmicin mantribhi codhhavdibhi iti. teu-among them; r-ke-in r Ka; ca-also; praka-of manifestation; bhedt-because of distinction; abhimna-kriy-of activities; bheda-difference; yath-just as; r-nrada-by Nrada Muni; da-observed; yogamy-of yogamaya; vaibhave-in the potency; tatra-there; hi-certainly; ekatra-in a certain verse; divyantam-playing; akai-with chess; tatra-there; api- also; priyay-with His wife; ca-and Uddhava; ca-also; pjita-worshipped; paray-with great; bhakty-devotion; prtyutthna-asana-adibhi-with a royal throne and other paraphernalia; iti-thus; ((rmadBhgavatam 10.69.20); tatra-there; anyatra-in another verse; mantrayantam-giving advice; ca-also; kasmicit-in another place; mantribhi-with couselors; ca- also; uddhava-adibhi-headed by Uddhava; iti-thus; (rmad-Bhgavatam 10.69.27). That the intimate associates of Lord Ka may also appear in different forms simultaneously,

just as the Lord can, is described in the following verses of rmad-Bhgavatam (10.69.20 and 27), where Nrada's visit to Ka's palaces in Dvrak reveals the simultaneous expansion of Uddhava, the Intimate associate of the Lord: "In one palace Nrada saw Lord Ka engaged in playing chess along with His dear wife and Uddhava. The Lord immediately got up from His seat and invited Nrada to sit on His personal seat. The Lord again worshiped Him with as much paraphernalia for reception as He had in the palace of Rukmi. Nrada then left that palace and visited other palaces where he again saw Lord Ka engaged in different activities. In another palace Nrada saw Lord Ka consulting with ministers like Uddhava and others on important matters of business."* Text 10 bhva-bhedd abhimna-bhedo lakyate. ayam eva tad-avastho 'ham atrsmti. eva oaasahasra-vivhe kutracit r-ka-samaka magalika karma kurvaty devakys tad-daranasukha bhavati. tat-paroka tu tad-daranotkaheti. tath yoga-my-vaibhava-darana eva kvacid uddhavena sayoga kvacid viyoga iti vicitrat. bhva-of love; bhedt-because of difference; abhimna- of identity; bheda-difference; lakyateis characterized; ayam-He; eva-certainly; tat-avastha-in that condition; aham-I; atra-here; asmiam; iti-thus; evam-in this way; aaa-sahasra-of 16,000 queens; vivhe-in the marriage; kutracitsomewhere; r-ka of r Ka; samakm-in the presence; mangalikam-auspicious; karmaactivities; kurvaty-performing; devaky-of Devaki; tat-darana-of seeing Him; sukhamhappiness; bhavati-is; tat-parokam-in His absence; tu-but; tat-darana-for the sight of Him; utkaha-longing; iti-thus; tath-in that way; yogamy-of the Lord potency yogamaya; vaibhavathe power; darane-in the sight; eva-certainly; kvacit-in some circumstances; uddhavena-with Uddhava; sayoga-association; kvacit-in some circumstances; viyoga-separation; iti-thus; vicitrat-wonder. r Ka appears in various forms according to the nature of His devotee's love for Him. If the devotee aspires to see the Lord in a certain way, the Lord appears in that aspect, and says to the devotee: "Here I am, just as you have desired Me." The Lord may sometimes appear before the devotee, and sometimes also may be far away from the devotee. For example, when Lord Ka played the part of the ideal husband of 16,000 wives in Dvrak, sometimes Devak-dev would perform her household duties in the association of her great son, and she would feel transcendental bliss. Then again, sometimes she would not have His association, and she would long to see Him. In the same way Uddhava and the other devotees would sometimes have Lord Ka's association, and sometimes they would be separated from Him. This meeting and separation of the Lord and His devotees is a very wonderful activity effected by the Lord's yogamy potency. Text 11

tad eva tatra praka-bhede sati tad-bhedenbhimna-kriy-bhede ca sthite tadn vndvana-praka-viee sthitena r-kasyprakaa prakena tsm aprakaa-praktmikn sayoga, tat praka-viee prak-sthitena samprati mathur gatena tat-prakaa-prakena prakaa-praktmikn ts viyoga iti vyavatihate. etena tadn praka-dvayenaiva svktena sthna-traye 'pi sa-parikara-r-ka-nityvasthayita-vkyam anupahata syt. prakaallym anyatra sa-parikarasya tasya kadcid gamane 'pi prakntarevasthnd iti. tasmt sdhktam bhavatnm 'viyogo me ity di. seya nitya-sayogit parama-rahasyeti brahma-jnasdya-bhagy samacchadyaivopadi. dyate cnyatpi rahasyopadee 'rthntaresamacchannokti. yath mahbhrate jtu-gha gacchata pav prati vidurasya; yath v ahe haryavdn prati r-nradasya. tat-therefore; evam-in this way; tatra-there; praka- of manifestation; bhede-in the difference; sati-being so; tat-bhedena-with that distinction; abhimna-kriy-bhede-in various different activities; ca-also; sthite-situated; stadnm-then; vndvana-in Vndvana; praka- manifestation; viee-specific; sthitena-situated; r-kasya-of r Ka; aprakaa-unmanifested; prakena-by presence; tsm-of the gopis; aprakaa- unmanifested; praka-presence; atmiknm-perceiving; sayoga-contact; tat-of Him; praka-manifestation; viee-specific; prak-sthitena-formerly situated there; samprati-at the present time; mathur-to Mathur; gatena- gone; tat-prakaaprakena-with the maniufested presence; prakaa-prakaa-atmiknm-perceiving the manifest presence; tsm-of the gops ; viyoga-seperation; iti-thus; vyavatihate-manifested; etena-by this; tadnm-at that time; praka-manifestation; dvayena-by the two; eva- certainly; r-ktenaaccepted; sthna-traye-in three places (Dvaraka, Mathura, and Gokla): api-also; sa-parikara- with His associates; r-ka-of r Ka; nitya-eternal; avasthayita-residence; vkyam-statement; anupahatam- not fefuted; syt-may be; prakaa-llym-in Lord Ka's manifested pastimes; anyatra-in other places; sa-parikarasya-with His associates; tasya-of Lord Ka; kadcit-sometimes; gamane-going; api-also; praka-antarea-by another kind of manifestation; avasthnt- because of residence; iti-thus; ; tasmt-therefore; sdhu- well; uktam-said;.fn 2 bhavatnm-of you; viyoga-separation; me-with Me; iti-thus; di-in the verse beginning with these words (rmad-Bhgavatam 10.47.29); sa iyam-this; nitya-eternal sayogit-association; parama-supeme; rahasya-secret; iti- thus; brahma-spiritual jna-knowledge; sdya- similarity; bhagy-by deceptive words; samacchadya-having concealed; eva-certainly; upadi-instructed; dyate- is seen; ca-also; anyatra-in other places; api-also; rahasya- confidential; upadee-in instructions; artha-meaning; antara- with another; samacchana-concealed; ukti-statement; yathjust as; mehabharate-in the Mahbhrata; jtu-of lac; gham-to the house; gacchata-going; pavn prati-to the Pandavas; vidurasya-of Vidura; yath-just as; v-or; ahe-in the Sixth Canto of rmad-Bhgavatam; haryava-adin-the Haryavs and other sons of Daksa; prati-to; rnradasya-of Nrada Muni. When Lord Ka is not directly pesent before His devotees He remains present in His aprakaa (unmanifested) form. In this way, even when He had gone to Mathur and Dvrak, He remained present before the gops and other inhabitants of Vndvana. By either His prakaa (manifest) or

aprakaa (unmanifest) presence He always remains in Vndvana, Mathur, and Dvaak. Although superficially a description of His all-pervading feature as the Supersoul, Lord Ka's instruction to the gops that "It is not possible for you to be separated from Me" (rmadBhgavatam 10.47.29), is actually a description of His eternal aprakaa presence in Vndvana, and the gops constant perception of Him in the srasik form of meditation. In this way, while apparently speaking about the Supersoul, Ka actually described His eternal prescence in Vndvana and His eternal association with the residents of Vndvana. Such a method of indirectly expressing one thing while appearing to say another may be seen in many places inVedic literature. For example, such a device was used by Vidura to warn the Pavas travelling to the house of lac, and a similar method of expression was also used by Nrada Muni in his allegorical explanations to the Haryavas and Savalvas, the sons of Mahrja Daka (as described in the Sixth Canto of rmad-Bhgavatam). Anuccheda 157

Text 1 yad eva punar api tathaivopadiati yath bhtni bhteu kha vyv-agnir jala mah tathha ca mana-prabhtendriya-guraya yat-because; evam-in this way; punah again; api-also; tatha-in that way; eva-certainly; upaditiinstructs; yath-just as; bhtni-the material elements; bhteu-in the varieties of material manifestation and in the moving and non-moving living entities; kham-ether; vyu-air; agni-fire; jalam-water; mah-earth; tatha-in the same way; aham-I; ca- also; mana-the mind; pra-the lifebreath; bhta- elements of the body;indriya-senses; gua-and qualitities; araya-the shelter. Superficially describing the all-pervading Supersoul, Lord Ka actually described the gops' constant meditation on Him and their uninterrupted svrasik perception of Him through strong feelings of separation in the following verse from rmad-Bhgavatam (10.47.29): "My dear gops, just as the five material elements of earth, water, fire, air, and ether are allpervading within this material world, and present in the bodies of all living entities, in the same way, I am always present within you. I reside in your minds, senses, and Your life-breath, for I have taken shelter in all these places."* Text 2

yath khdni kraa-rpi bhtni vyv-diu sva-sva-krya-rpeu bhteu avasthitni. tatrkasya sthitir vyau vayor agnv ity di, tath bhavatv aha bahir anupalabhyamno 'pi nitya tihmety evrtha. katha-bhto 'ham? bhavatn mad-eka-jvtn mana-dyraya anyath nimeam api mad-viyogena tny api na tiheyur iti bhva. yad v ki-rpas tihasty kkym ha bhavatnm mana-dy-raya-bhto yo dvibhuja-ymasundara-veuvinodi-rpas tad-rpa eveti. yath-the word "yath"; ka-adn-ether, and the other material elements; kraa-rpi-causes; bhtni- elements; vyu-disu-in air and other elements; sva-sva-own; krya-rpeu-in the effects; bhteu-in the elements; avasthitni-situated; tatra-there; akasya-of ether; sthiti-resting place; vyau-in air; vyo-of air; agnu- in fire; iti-di-and the other elements in the same way; tath-in the same way; bhavatu-in you; aham-I; bahi-outside; anupalabhyamna-not attainable; apialthough; nityam- eternally; tihma-I am situated; iti-thus; eva-certainly; artha-the meaning; katham-bhta-like what?; aham-I am; bhavatnm-of you; mat-eka-jvtnm-for whom I am the very life anbd soul; mahah-di-in the mind and other senses; raya-taken shelter; anyathotherwise; nimeam-for a second; api-even; mat-viyogena-by separation from Me; tni- they; apieven; na-not; tiheyuhj-could be situated; iti- thus; bhva-the meaning; yat v-or; kim-rpa-in what for?; tihasi-are you situated; iti-thus; kkym- in the desire; ha-he says; bhavatnm-of you; mahah-di- of the mind and other senses; rayah-bhta-taken shelter; ya-who; dvi-bhujawith two hands; ymasundara-whose form is black and beautiful; veu-the flute; vinodi-playing; rpa-with the form; tat-rpa-with that form; eva- certainly; iti-thus; This statement of r Ka may be interpreted in the following way: "The material elements are causes of each other. For example, ether is the cause of air, air of fire, fire of water, and water of earth. Each elemental cause is situated within its effect. For example, ether is situated within air, air within fire, fire within water, and water within earth. Because4 I am the cause of everything, I am situated within everything in the same way, because as a general rule a cause is always situated within its effect. Even though we have been externally separated, I am still remaining always within you in this way. Especially for you, O gops of Vraja, who have dedicated your life and soul to Me, separation between us is not possible at any time, for I always reside within your minds and senses. How do I reside there? In what form? I remain always there in My original form, playing the flute with two hands and handsome with a dark complexion." Anuccheda 158

Text 1 nanv ittha praka-vaicitr katha syt, yay viraha-sayogayor yugapad eva sthitir ity

sakyhya tmany evtmantmna sje hanmy anuplaye tma-mynubhvena bhtendriya-gutmaa nanu-is it not so?; ittham-in this way; praka-of manifestation; vaicitr-wonder; katham-how is it possible; syt-that it may be; yay-by which; viraha-of separation; sayogayo-and association; yugapat-simultaneously; eva- certainly; sthiti-situation; iti-thus; akya-having doubted; aha-He says; tmani-in the atma; eva-certainly; atmna-by the atma; atmnam-the atma; sje-I create; hanmi-I destroy; anuplaye-I protect; tma-mya-anbhvena-by My own potency; bhta-of the elements; indriya-and senses; gua-and qualities; atman-by the atma. Someone may object: How is it possible for the gops to be simultaneously associated with r Ka, and then again separated from Him? This is very astonishing. In order to allay this doubt, r Ka spoke the following words in His message to the gops (rmad-Bhgavatam 10.47.30): "My dear gops, you should understand this appearance of Mine in My aprakaa form in your meditation on Me. By My inconceivable internal potency I appear in this aprakaa form with all My transcendental attributes and thus I relieve the distresses born from My absence." Text 2 tmani ananta-praka-maye r-vigraha-lakae svasmin tman svayam tmnam prakavieam sje abhivyajaymi. kena? nimitta-bhtena tma-mynubhvena acintyy svarpaakte prabhvena; svarpa-bhty nitya-akty mykhyy yuta iti madhva-bhya-dhta-caturveda-ikhta. tmani-the word; "atmani"; ananta-unlimited; praka- manifestations; maye-consisting of; rvigraha-lakne-the form of r Ka; svasmin-in His own; atmana-the word "atmana"; svayammeans "personally;" tmnam-the word "atmanam"; praka-vieam-means "specific manifestation; sje-the word "sje"; abhivyajaymi-means "I manifest"' kena-how?; nimitta-bhtena-by His instrument; tma-mya-anubhvena-by His potency; acintyy-inconceivable; svarpa-of His transcendental form; akte-of the potency; mya-akhyy-named maya; yuta-endowed with; itithus; madhva-of Madhvacarya; bhya-in the commentary; dhta- quoted; catuh-veda-ikhtafrom the Catur-veda-sikha; In this verse the word "tman" may be understood to mean "the form of r Ka, which is manifested in unlimited kinds of expansion". The word "svayam" may mean "personally", and the word "tmnam" may mean "this specific form"' The word "sje" may mean "I manifest". Understood

in this way, the verse may be interpreted to mean "Out of all my unlimited forms, I personally appear in this specific form (the aprakaa form perceived in svrasik meditation)." One may ask: By what method does Lord Ka appear in this way? The answer to this question is that the Lord appears in this way by the agency of His personal inconceivable potency (tmamynubhvena). This potency of the Lord is described in the following statement from the Caturveda-ikh quoted in Madhvcrya's commentary explaining this verse: "The Supreme Lord possesses His own eternal potency, which is manifested from His own transcendental form, and which is known as my." Text 3 kdena? bhtendriya-gutman bhtni paramrtha-satyni yni mamendriyi, ye ca guarpa-rasdayas tem tman prakakenety artha. buddhndriya iti pahe tman iti asya vieaam. buddhayo ntakarani, indriyi bahi-karani, gua-rpdayas tni sarvy api tm svarpa yatra teneti. kidresena-what is the nature?; bhuta-indria-guna-atmana- the word "bhutendriya-gunatamana" bhutani-the word "bhuta"; prama-artha-satyani-means "transcendental"; yani-which; mama- My; indriyani-senses; ye-which; va-also; guna-qualities; rupa-rasa-adya-beginning with the beauty of His transcendental form; tesam-of them; atmana-by the self; iti-prakasakena- manifesting; iti-thus; artha-the meaning; buddhindriya-the word "bhuddhinriya; iti-thus; pathe-in the text; atmana-itithe worde "atmana" asya-of that word; visesanam-modifier; buddhaya-the word "buddhi"; antahkaranani-means the mind and intelligence; indriyani-the word "indriya; bahi-karanani- means "the external senses"; guna-qualifies; rupa-adya- beginning with beauty; tani-them; sarvani-all; api-also; atma-self; svarupam-own form; yatra-where; tena-by that; iti- thus; One may ask: How is this aprakaa form manifested? To this question the answer may be given: Ka appears with His own transcendental qualities and senses: "bhendriya-gutman". In this word "bhta" means "transcendental", "gua" means the handsomeness of Lord Ka's form and His other transcendental attributes", and "tman" means "manifesting". In some texts of rmadBhgavatam we find the word "buddhndriya" instead of "bhtendriya". According to this reading, the Lord appears with His own transcendental mind and intelligence. Text 4 tad evam virbhya anu pact kadpi hanmi, tato 'nyatra gacchmi; han his-gatyo. kadpi anu pact puna playe, svayam gatya palaymi, nija-viraha-dunn iti ea. etat-kraa tu yat tv aham bhavatn vai ity dau vakyate. tat-therefore; evam-in this way; virbhya-having become manifested; anu-the word "anu";

pact-means "afterwards"; kadpi-at a certain time; hanmi-I destroy; tata-of this; anyatraotherwise; gacchmi-I go; han-the verbal root "han"; hia-gatyo-in the sense of killing; kadpi-at a certain time; anu-the word "anu"; pact-means "afterwareds"; puna-again; playe-I protect; svayam- personally; gatya-having arrived; palaymi-I maintain; nija-own; viraha-separation; dunnafflicted; iti-thus; sea- the remainder; etat-of that; kraam-the cause; tu-also; yat tv aham bhavatnm vai iti adau-in the rmad-Bhgavatam 10.47.34; vakyate-about to be described; In this verse (quoted in Text 1) the word "anu" means "after appearing in this way" and "hanmi" means "I go". The verb "han" may mean either "to kill" or "to go". The word "playe" means "after coming, I protect from the sufferings created by separation from Me". This will be described in rmad-Bhagavatam 10.47.34. Text 5 hanter arthntare traym eka-karmakatve 'pi tam tmna praka kadcit tirodhpaymi. tasmt ta prakam kya praka-vaividhym ek-karomty arthh. hante-of the verb "han"; artha-antare-in the alternate meaning; traynm-of the three; ekakarmakatve-in the single actor; api-also; tam-Him; tmna-own; prakam-form; kadcit-at a certain time; tirodhapaymi-disappears; tasmt-from that; tam-that; prakam-form; kya-pulling; praka-of form; vividhym-plurality; ek-karomi-I become one; iti-thus; artha-the meaning. If the alternate meaning of the verb "han" (to kill) is accepted, it may be interpreted to mean that the Lord sometimes makes His form invisible. One example of this is when the thousands of expansions (of Lord Ka at Dvrak meet together at a certain time and) become a single Ka (who enters the Sudharm assembly house). Text 6 evam eva daama-saptitamdhyye svmibhir api vykhytam eva sarva-ghebhya pthak ptha nirgatynantaram eka eva sudharma prviat iti. evam-in this way; eva-certainly; daama-of the Tenth Canto of rmad-Bhgavatam; saptitamaadhyye-in the 70th Chapter; svmibhi-by Rdhara Svami; api-certainly; vykhytam-is explained; evam-in this way; sarva-ghebhya-from all the palaces in Dvaraka; pthak pthak-in various forms; nirgatya-after having left; anantaram-afterwards; eka- one; eva-certainly; ; sudharmam-the sudharama assembly house prviat-entered; iti-thus; This is described in the following words by rdhara Svm (in his commentary on rmad-

Bhgavatam 10.70.17): "The many expansions of r Ka, having each left His own respective palace in Dvrak, become a single Ka who then entered the Sudharm assembly house." Text 7 tath ca madhva-bhya-dhta padma-vacanam sa devo bahudh bhtv nirgua puruottama ek-bhya puna ete nirdoo harir di-kt iti. tath-in the same way; ca-also; madhva-of Madhvacarya; bhya-in the commentary; dhtamquoted; padma-of the Padma Purana; vacanam-the statement; sa-He; deva-the Supreme Personality of Godhead; bahudh-many; bhtv-having becoem; nirgua-above the three modes of material nature; purua- uttama-the Supreme Person; ek-bhya-having become one; puhaagain; ete-lies down; nirdoa-free from al fault; hari-Hari; di-kt-the original creator of everything; iti- thus; This is also confirmed by rpda Madvcrya who, in his commentary on this verse quotes the following statement from the Padma Pura:" "The Supreme Personality of Godhead, Lord Hari, is the original creator of everything. He is always free from any fault or defect, and He is always transcendental to the influences of the three modes of material nature. He sometimes expands Himself into many forms, and then again all His expansions enter Him, and He becomes one." Text 8 ruti ca akara-bhya-dhta sa ekadh bhavati tridh bhavati ity dy. ruti-the ruti-sastra; ca-also; akara-of akarcrya; bhya-in the commentary; dhtaquoted; sa-he; ekadh-in one form; bhavati-is manifested; tridh- in many forms; bhavati-is manifested; tridh-in many forms; bhavati-is manifested; iti-thus; dy-in the passage beginning. The manyfold expansions of the Supreme Personality of Godhead are also described in the following verse from the ruti-stra, (quoted in the commentary of ankarcrya):

"The Supreme Personality of Godhead is sometimes manifested as one, and then again, sometimes He expands Himself into many forms." Text 9 tad-anantara punar api tam tmna playe punar abhivyajya nija-preha-janai saha kray sambhtnanda karomty artha. eva hanmy allo 'pi sva-viyogi-jana-viaya-kruyakta-bhvntarea svayam eva prayukta iti na doa akya; chindy sva-bhum api va pratikla-lam itivat. tat-anantaram-afterwards puna-again; api-also; tam- that; tmnam-atma; playe-I maintain; puna-again; abhivyaja-I manifest; nija-with my own; preha-janaih-dear devotees; saha-along with; kray-with pastimes; sambhta-anandam-bliss; karomi-I experience; iti-thus; artha-the meaning; evam-in this way; hanmi-I destroy; alla-not a very pleasant word; api-although; svaviyogi-separated from Me; jana-personss; viaya-field of experience; kruya-merciful kta-being; bhva-antarea-because of love; svayam- personally; eva-certainly; prayukta-appeared; iti-thus; nanot; dosa-fault; akya-worthy of being suspected; chindym-sva bhum api va pratikla-stam itivat-as rmad-Bhgavatam 3.16.6 In this verse the phrase "tmna playe" means "I appear before My devotees and enjoy transcendental bliss by performing pastimes in their association". One should not take it that the use of the word "hanmi" is a literary fault in theis verse. A similar phrase is spoken by the Lord in the following words (rmad-Bhgavatam 3.16.6): "chindy sva-bhum api va pratikla-lam." Anuccheda 159

Text 1 nanu prakaam eva mathury vikrasty atrsmka sambhvan katha jyatm ity akya tsm evnubhva pramayati tm jnamaya uddho vyatirikto 'gunvaya suupti-svapna-jgradbhir mano-vttibhir yate nanu-is it not so; prakaam-manifested; eva-certainly; mathurym-in Matura; vikrasi-You perform pastimes; iti- thus; atra-here; asmkam-of us; sambhvan-possibilty; katham-how is it

possible; jyatm-may become produced; iti- thus; akya-having doubted; tsm-of the gops; evacertainly; anubhvan-the direct experience; pramayati- demnstrates; tm-the self; jna-mayafull of transcendental knowledge; uddha-pure; vyatirikta-aloof from material entanglement; agua-anvaya-free from the three modes of material nature; suupti in deep sleep; svapnadreaming sleep; jgradbi-and the wakeful condition; manah-vttibhi- with the activities of the mind; yate-goes. After hearing Lord Ka's explanation of His aprakaa presence in Vndvana, even after He had gone to Mathur, the gops might protest: "My dear Ka, at present You are enjoying pastimes in Mathur, how is it possible for You to be still present with us in the village of Vndvana?" In order to answer the gops' doubt, as well as to explain their svrasik perception of Him, Lord Ka spoke the following verse (rmad-Bhgavatam 10.47.31): "This Personality of Godhead is free from all phases of material entanglement and from the grip of the three modes of nature. He is pure and full of all transcendental knowledge. He appears in the thoughts of His devotees whether they are awake, dreaming, or deeply asleep."* Text 2 yadv, ast tvad aprakaa-lly mad-viyogbhva-vrt prakaa-llym api tathnusandhyatm ity ha tm jnamaya ity di. yad v-or; astm-there may be; tvat-to that extent; aprakaa-llym-in the unmanifested pastimes; mat-from me; viyoga-separation; abhva-non-existance; vrt-explanation; prakaallym-in the manifested pastimes; api-also; tatha-in the same way; anusandyatm-may be investigated; iti-thus; In this verse r Ka says that just as He is present before His devotees in His manifested (prakaa) pastimes, He is also not separated from them in His aprakaa (unmanifested) pastimes. Although appearing to be absent from them, He is always manifested within their thoughts. Text 3 artha cyam tm-abdo 'sminn asmac-cabdrtha-paras tata ca tm aha r-ka-lakao bhavatn suupty-di-lakabhi mano vttibhir yate anubhyate eva. artha-the meaning; ca-also; ayam-this; tm-abda- the word "atma"; asmin-in this context; asmat-sabda-para- menas "I"; tata-therefore; ca-also; tm-the word "tm"; aham-I; r-kalakaa-r Ka; bhavatnm-of the gops; suupti-di-lakabhi-in wakefulness, dreaming, and deep sleep; manah-vttibhi-by the activities of the mind; yate-is perceived; anubhyate-is

perceived; eva- certainly. In this verse the word "tm" means "I, r Ka", and the phrase "mano-vttibhir yate" means " I am perceived in meditation by the gops when they are awake, dreaming, and even deeply sleeping." Text 4 kda? jnamaya nn-vidy-vidagdha; uddha doa-rahita. vigato 'tirikto yasmd iti v vieetirikta iti v vyatirikta sarvottama. gunvaya sarva-gua-l; ata eva sa ca sphrtirpo 'yam anubhava kadcit skkratvaypi kalpyata iti cira-kla-virahe 'pi ts sandhukaakraa jeyam. kdsa-what is His nature? jnamaya-jnamaya"; nn-in various; vidy-departments of knowledge; vidagdha-expert; uddha-pure; doa-fault; rahita-withot; vigata-separated; atirikta-best; yasmt- from which; iti-thus; v-or; vieea-specifically; atirikta-best; iti-thus; vor; vieea-specifically; atirikta-best; iti-thus; v-or; vyatirikta-the word "vyatirikta"; sarvauttama-means "the best of all"; gua- anvaya-the word " gunvaya" sarva-gua'l-means "full of all auspicious attributes"' atah eva-therefore; sa-He; ca-also; sphrti-is manifest; rpa-whose form; ayam-this; anubhava-direct perception; kadcit-at certain times; skt-kratvaya-for direct appearance; api-also; kalpyate-is suitable; iti-thus; cira-kla-for a long time; virahe-in separation; aieven; tsm-of the gops ; sadhukaa-of intensifying the love; kraam-the cause; jeyam-may be known. How is this Supreme "tm" described? He is expert in all kinds of knowledge (j"namaya), pure and free from any fault (uddhah), superior to all living entities (vyatirikta), and full of all auspicious attributes (sarva-gua-l). The perception of Lord Ka's aprakaa form in the gops' meditation enlivened them, increased their love for Him, and made it possible for them to bear the long period of their spearation from Him. Text 5 atra suupte 'pi tat-sprti-nirdea sarvadaiva sphurmti-mtr-ttparyaka. yadv tatra ts svapna-jgrator ananya-vttitva siddham eva. vtty-antarsambhavt tu r-ka-samdhilakae suupte 'pi tasminn eva svapna-jgrad-gatn vtti-vaicitr tad-anubhvitamtrveatay praveo bhavati. tad uttara-kle prktai sukham aham asvapsam itivat tbhi sa evnusandhyata iti tathoktam. atra-here; susupte-in deep sleep; api-even; tat-of r Ka; sphrti-nirdea-appearance; sarvadaat every moment; eva-certainly; sphurmi-I am manifest; iti-thus; mtr-only; ttparyaka-meaning;

yad v-or; tatra-there; tsm-of the gops; svapna-in dream; jgrato-or awake; ananya-without any other; vttitvam-activity; siddham- perfection; eva-certainly; ; vtti-activity; antara-other; asmbhavt-because of the absence; tu-but; r-ka-samdhi-lakae-in ecstatic meditation on r Ka; suupte-in deep sleep; api-even; tasmin-in that; eva- certainly; svapna-jgrat-gatnm-of the gops who were either awake or asleep; vtti-vaicitrm-who activities were wonderful; tatanubhvita-by that perception of r Ka in constant meditation; mtra-only; aveatay-by the entrance; pravea-appearance; bhavati-is; tat-therefore; uttara-kle-after that; prktai-by ordinary conditioned souls; sukham-happily; aham-I; asvapsam-slept; itivat-like; tbhi-by the gops; sa-He; anusandhyate-was seen in meditatin; iti-thus; tatha-in that way; uktam-said. Lord Ka appeared before them even in their sleep. That is the meaning of His statement: "I am always manifest before you." This proves that whether awake or asleep they did not do anything but meditate on Him. Whether awake, asleep, or in deep sleep, the gops were always wonderfully able to see Lord Ka in meditation. In this way Lord Ka entered them and appeared before them. The gops constantly saw Lord Ka, even in the condition of dreamless deep sleep (the kind of sleep which, when experienced by ordinary conditioned souls, is described by them with the words "I slept well".). Text 6 tath hi garue jgarat-svapna-suupteu yoga-sthasya ca yogina y kcin manaso vtti sa bhavaty acyutray iti tatha hi-furthermore; garue-in the Garuda Purana; jgrat-either waking; svapna-dreaming; suupteu-or in deep sleep; yoga-sthasya-situated in yoga; ca-also; yogina-the aspiring transcendentalist; y-which; kcit-some; manasa-fo the mind; vtti-activity; sa-that; bhavati-is; acyuta-to the infalliable Supreme Personality of Godhead; aray-in relation with; iti-thus; Constant meditation on Lord Ka is also described in the following verse from the Garua Pura: "Whether awake, dreaming, or in deep sleep, transcendentalists continuously meditate on the infallible Supreme Personality of Godhead (Lord Acyuta)." Anuccheda 160

Text 1 nanu tathpy asmkam viraha eva sarvopamrdaka sphurati, ki karma ity akya, hanta yadi mad-viyogitbhimni-mano-vtti katham api roddhu aknutha, tad svata eva nityasayogitvam udeyatty evam upadeena vaktu yoga-stra-prakriym ha dvbhym nanu-is it not so?; tatha-api-nevertheless; asmkam-our; viraha-seperation; eva-certainly; sarvacompletely; upmardaka-devestating; sphurati-is manifest; kim-what is this?; karma-activity; itithus; akya-doubting; hanta- indeed; yadi-if; mat-from Me; viyogita-seperation; abhimniconsidering; mana-of the mind; vttim-activity; katham api- somehow; roddhum-to obstruct; aknutha-you may be able; tad-then; svata-personally; eva-certainly; nitya- eternal;sayogitvamassociation; udeyati-will become manifested; evam-in this way; upadeena-by the instruction; vaktum-to speak; yoga-stra-of the yoga-scriptures; prikriya-activities; ha-He spoke; dvbhymin the next two verses. At this point the gops might reply: "We now feel the devastating effect of seperation from You, O Ka." How is it that You now tell us we are not separated from You?" Considering that the gops might raise this objection, r Ka decided to instruct them with the following words: "My dear friends, if you become able to free Yourselves from the illusion of thinking that You are separated from Me, you will find that will have My association at every moment." Intending to give this instruction to the gops, Lord Ka spoke the next two verses from rmad-Bhgavatam (10.47.32-33) in which He describes the process of meditation prescribed in the yoga-stras. The first of these verses (10.47.32) follows: Text 2 yenendriyrthn dhyyeta m svapnavad utthita tan-niruddhyd indriyi vinidra pratyapadyate yena-by whom; indriya-arthn-the objects of the senses; dhyyeta-may meditate; m-false; svapnavat-like a dream; uttita-awakened; tat-that; niruddhyt-by supressing; indriyi-the senses; vinidra-awakened from sleep; pratyapadyata-becomes. "The living entity in his sleeping or dreaming condition sees his dream body, senses, and senseobjects as real, and in his awake condition sees the same things as unreal. In the same way one who is awake to spiritual knowledge sees that the external material body, senses, and sense-objects are temporary. He should check the activities of the material senses, therefore, in order to actually understand the eternal Absolute Truth."*

Text 3 utthita pumn yath mithy-bhtam eva svapna dhyyati, eva badhitn api indriyrthan abddn yena manas dhyyeta cintayet, dhyya ca yenendriyi pratyapadyata prpa, tanmana vinidrah analasa sana niruddhyt niyacched iti. utthita-risen from sleep; pumn-person; yath-just as; mithya bhtam-false; eva-certainly; svapnam-dream; dhyyati-considers; evam-in the same way; badhitn-checked; api-although; nidriya-of the senses; arthn-the objects; abda-adin-beginning with sound; yena-by which; manasby the mind; dhyyaeta-cintayet-may consider; dhyayan-thinking in this way; ca-and; yena-with the mind; indriyi-the senses; pratyapadyata prpa-attains; tat-maha-his mind; vindira analasaawake; san-being; niruddhyt-niyacchet- controls; iti-thus; This verse explains that just as a person who is awakened (utthita) from a dream sees all the activities of the dream as unreal. In the same way a transcendentalist who is awake (vinidra) to spiritual knowledge should consider (dhyyeta) that the sense-objects (indriyrthn), such as sound, sight, smell, taste, and touch, when manifested in matter are similarly unreal because they are temporary. Such a wise person should restrict (niruddhyt) the activities of the material senses in order to attain a higher spiritual goal. Text 4 yadyapi svapndivat tad-vihras tsu njndhyasta, prakaa-lly tasyprptes tsm evnubhva-siddhatvt, tathpy aprakaa-lly nitya-sayogam anusandhpayitu tasya tdatvenaivopadeo bhagavat yogya iti tathoktam. eke 'pi sayogo viyogo nsty eveti va tathoktam. yadyapi-although; svapna-adivat-like a dream or other kind of illusion; tat-from Ka; viharathe separation; tsu- among the gops; na-not; ajna-ignorance; adhyasta-may be attributed; prakaa-llym-in the Lord's manifested pastimes; tasya-of Lord Ka; aprpte-from not attaining; tsm-of the gops; eva-certainly; anubhva-of direct perception; siddhatvt-because of perfection; tathapi- nevertheless; aprakaa-llym-in the unmanifested pastimes; nitya-eternal; sayogam-contact; sanusandhpayitum-to reveal; tasya-of that; tdatvena-like this; upadeainstruction; bhagavat-by the Supreme Personality of Godhead; yogya-appropriate; iti-thus; tathain that way; uktam- described; eka-ae-in one expansion; api-although; sayoga-contact; viyoga-separation; na-not; asti-is; eva- certainly; iti-thus; va-or; tatha-in that way; uktamexplained In the verse r Ka hinted to the gops that their conception of being separated from Him was

an illusion, like the illusions one sees in a dream. He wanted to explain to them that if they were associating with Him in His aprakaa feature, by constantly meditatting on Him, they were certainly not separated from Him, but were continuously associating with Him. Anuccheda 161

Text 1 mano-nirodham eva stauti etad-anta sammnayo yoga snkhya mansinm tygas tapo dama satya samudrnta ivpag mana-of the mind; inrodham-control; eva-certainly; stauti-He glorifies; etat-having Him; antaas their goal; sammnaya-study of the Vedic literature; yoga-yogah snkhyam-empiric philosophy; maninm-of the philosophers; tyga-renunciation; tapa-austerity; dama-control of the mind; satyam-truthfulness; samudra-anta-entering the ocean; iva-just like; apag-rivers. In the next verse (10.47.33), Lord Ka continued His explanation, hinting to the gops that because they were always thinking of Him, they were therefore not actually separated from Him. Lord Ka said: "My dear gops, all kinds of spiritual paths are intended to bring the follower closer to Me in Ka consciousness. Different processes of spiritual realization such as Vedic study, yoga, study of sakhya philosophy (as followed by great thinkers), renunciation, austerity, self-control, truthfulness, and other auspicious activities, are intended to bring the followers closer to Me. All these different ways of determining the goal of life are compared to rivers. I am like the ocean, and as rivers flow down towards the ocean, all attempts for knowledge flow towards Me."* Text 2 ea mano-nirodho 'nta sampti phala yasya sa. sammnya veda, sa tatra paryavasyatty artha. mrga-bhede 'py ekatra paryavasne dnta samaudrnth paga nadya iva iti. yasmt sarvair eva veddividbhi praasyate mano-nirodhas tasmd yyam api mad-viyogbhimni-manovttim niyacchateti padya-dvayena dhvanitam. ea-this; mana-of the mind; nirodha-control; anta- end; sampti-conclusion; phalam-

result; yasya-of whom; sa-he; sammnya-the word "sammnya"; veda-means the Vedas; sathat; tatra-here; paryavasyati-attain completion; iti-thus; artha-the meaning; mrge-of spiritual paths; bhede-in the distinction; api-although; ekatra-in one place; prayavasne-in the conclusion; dtnta-an example; samudra-in the ocean; anta-the word "paga"; nadya-mens "rivers"; ivajust like; iti-thus; yasmt- because; sarvai-by all; veda-adi-vidbhi-the knowers of Vedic literatures; praasyate-is pacified; mana-of the mind; nirodha-control; tasmt-therefore; yyam-you; api-also; mat-viyoga-abhimni-considering youselves sepaerated from Me; mana-of the mind; vttimactivity; niyacchata-you should control; iti-thus; padya-dvayena-by these two verses; dhvanitamspoken in this way. In this verse r Ka gives the example of the rivers and the ocean. Just as many rivers flow to the ocean, in the same way, study of the Vedic literatures, and other spiritual practices all find their ultimate conclusion in Ka consciousness. r Ka also explains to the gops that they who understand the meaning of the Vedas carefully control the activities of the mind. Therefore Lord Ka advises the gops to control their minds and become free from the misconception of thinking that they are separated from Him. Anuccheda 162

Text 1 nanu, aho yadi tvad-virahena vayam ati-dukit ity ata kplu-cittas tvam asmabhya nijaprpti-sdhanam upadiasi, tarhi svaya kim u prakaam eva nayasi, tasmt kaitavam evedm tava kplutvam ity akyha nanu-is it not so?; aho-Oh; yadi-if; tvat-from You; virahena-by separation; vayam-we; atidukhit-greatly distresses; iti-thus; ata-therefore; kpalu-with a merciful; citta-heart; tvamYou; asmabhyam-to us; nija-prpti-for attaining You; sdhanam-method; upadiasi-You are teaching; tarhi-then; svayam-personally; kim u-why is it?; prakatam-appearance; eva-certainly; nanot; ayasi-you are manifesting; tasmt-for this reason; kaitavam-cheating; eva- certainly; idam-this; tava-Your; kplutvam-mercy; iti- thus; akya-considering that the gops might think in this way; aha-Lord Ka said. At this point r Ka considered that the gops response to His instructions might take the form of the following thoughts: "My dear Ka, we are certainly distressed by Your long absence. You advertise Yourself as very merciful by giving this philosophical instruction to us. However, if you are actually merciful to us, then why do You not return to Vndvana and appear before us as associate with us as before. We think that Your clever words and Your so-called mercy to us are simply meant for cleverly cheating

us." Considering that the gopis might be thinking in this way, Lord Ka spoke the following words (rmad-Bhgavatam 10.47.34): Text 2 yat tv aha bhavatnm vai dre varte priyo dm manasa sannikarsrtha mad-anudhyana-kmay yat-because; tu-certainly; aham-I; bhavatnm-of you; vai-certainly; dre-far away; varte-I remain; priay-dear; dm-to the eyes; manasa-of the mind; sannikarsa-of attracting; artham-for the purpose; mat-upon Me; anudhyana- meditation; kmyay-with great desire. "My dear gops, although you were accostumed to love Me from the very beginning of your lives, in order to increase your superexcellent love for Me, I have purposely separated Myself from you. I have done this so that you may be in constant meditation on Me."* Text 3 bhavatn d priya apy aham yad dre varte, tad-bhavatn mad-anudhynecchay ya manasa sannikara tad artham mama bhavan-nikae sthitau mad-artha bhavatn dyevvea syd dre tu manasy eveti tatra mama sannikaram syd ity etad artha. bhavatnm-of you; dsm-of the eyes; priya-dear; api-although; aham-I am; yat-because; drefar away; varte- I remain; tat-therefore; bhavatnm-of you; mat-upon Me; anudhyna-meditation; icchay-with a desire; ya-who; manasa-of the mind; sannikara-attraction; tat-artham-for this purpose; mama-My; bhavan-you; nikae-near; sthitau- situation; mat-artham-for My sake; bhavatnm-of you; dya- by the sight; iva-like; avea-entrance; syt-may be; dre-from a distance; tu-but; manasi-in the mind; eva- certainly; iti-thus; utatra-there mama-My; sannikaramattraction; syt-may be; iti-thus; etat-this; artha-the meaning. In this verse r Ka says to the gops: "Although you are all full of love for Me and very eager to always see Me (bhavatn dm priya), I have now separated Myself from your company (yad dre varte) In order that you may constandly meditate upon Me (manasa sannikarrtham). In this way you may always see Me within your minds, just as formerly you always saw Me with your eyes."

Anuccheda 163 tad eva nidarayati yath dra-care prehe mana viya vartate str ca na tath ceta sannike 'ki-gocare ca krt stru prehasya ca. tat-therefore; eva-certainly; nidarayati-Lord Ka reveals; yath-just as; dra-care-faraway; prehe- beloved; manah-the mind; viya-having entered; vartate- remains; strm-of women; caand; na-not tath-in the same way; ceta-the mind sannikte-attracted; aki-gocare-in the sense of sight; ca-krt-from the word "ca (and)"; stru-among women; prehasya-of the beloved; ca-also; Lord Ka continued His explanation in the next verse (rmad-Bhgavatam 10.47.35): "When a woman's beloved is away, she thinks of Him meditatively, and he is present before her. In fact she is more conscious of him than when he was actually present. In the same way you have become more conscious of Me in this condition of separation then when I was directly present before you."* Anuccheda 164 mana-sannikare ki syt tatrha mayy veya mana ke vimuktea-vtti yat anusmarantyo m nitya acirn m upeyatha vimukta aea viraha-tat-kraa-bhvan-rpa vttaya yena tan-mana mayi ka-rpa eva veya m ka-rpam eva acirt eva sampa eva eyatha, ananya-vedyatay prpsyatha. mana-of the mind; sannikare-in the attraction; kim- that result; syt-may occur; tatra-in this connection; aha- r Ka says; mayi-in Me; veya-having entered; mana-the mind; ke-Ka; vimukta-aea-vtti- free from thinking of anything else; yat-which; anusmarantya- meditating; ma-on Me; nityam-constantly; acirt-quickly; mm-Me; upeyatha-you will attain; vimuktafreed; aea-complete; viraha-separation; tat-kraa-that cause; bhvan-of meditation; rpa-in

the form; vttaya-activities; yena-by which; tat-mana-the mind; mayi-in Me; ka-rpe-in the form of Ka; eva- certainly; veya-having entered; mm-Me; ka-rpam- in the form of Ka; eva-certainly; acirte-quickly; eva- certainly; sampe-near; eva-certainly; eyatha-you will go; ananya-vedyatay-without being aware of anyone else; prpsyatha-you will attain. In the next verse (rmad-Bhgavatam 10.47.36), Lord Ka describes the result obtained by the gops' constant meditation on Him: "My dear gops, because you constantly think of Me without thinking of anything else, or ever forgetting Me, You will quickly attain Me."* Anuccheda 165

Text 1 tarhi katha prakaa mgacchase? tatrha y may krat rtry vane 'smin vraja sthita alabdha-rasa klyyo mpur mad-vrya-cintay tarhi-then; katham-why is it?; prakaam ma agacchasi-you are not present before us; tatra-to this question; aha-Lord Ka replies; y-which; may-with Me; krat- performing pastimes; rtrymat night; vane asmin-in this forest of Vndvana; vraje-in Vraja; sthita-situated; labdha-not attained; rasa-dance; klyya-fortunate gops; ma-Me; apu-attained; mat-vrya-of My transcendental glories; cintay-by meditation. The gops might reply to this statement by saying: "If by thinking of You one quickly attains Your association, then why have You not already appeared before us?" To answer this question, r Ka spoke the following verse (rmad-Bhgavatam 10.47.37): "My dear gops, when I performed the rsa dance with you in the evening of the arat season in this forest of Vndvana, some fortunate gops were forcibly prevented from going to see Me. These gops immediately left their bodies and quickly attained My eternal association by constantly thinking of My transcendental glories. In this way they quickly attained Me by thinking of Me."*

Text 2 tdvad bahir-vighna-vncanrtha ity artha. t hi tad-rtri-prakaa-rasa-mtram alabdhavatyo 'py asmin vndvana eva sarva-vighaspastaprakaa-vicitra-kra-nidhna mm apur eveti. tath ca vsana-bhya-dhtam markandeya-vcanam: tadnm eva ta prpta rmanta bhakta-vatsalam dhynata paramnanda ka gokula-nyika iti. tadvat-in that way; bahi-external; vighna-impediments; vncan-artham-for removing; iti-thus; artha-the meaning; t-the gops; hi-certainly; tat-rtri-on that night; prakaa-manifest; rasamtram-the rasa dance; alabdhavatyah-not attaining; api-although; asmin-in this; vndvane- forest of Vndvana; eva-certainly; sarva-all; vigha- impediments; aspasta-not manifest; aprakaaaprakaa, unmanifest presence; vicitra-wonderful; kra-pastimes; nidhnam-abode; mm-Me; apuattained; eva-certainly; iti- thus; tath-in the same way; ca-also; vsana-bhya-in the commentary Vsana-bhya; dhtam-quoted; markandeya-of the Markandeya Purana; vcanam-the statement; tadnm-then; eva-certainly; ta-the gops; prpta-attained; rmantam- full of the transcendental beauty and opulence; bhakta-to the devotees; vatsalam-affectionate; dhynata-by meditation; parama-anandam-full of transcendental bliss; kam-r Ka; gokula-of Gokula; nyika-the ladies; iti-thus. In this verse r Ka says that when certain gops were prevented from entering the arena of the rsa dance He personally appeared before them in His aprakaa form, and those gops gave up their bodies mediatating on Ka and directly seeing Him in His aprakaa feature, and in this way they attained the direct association of r Ka, who eternally enjoys wonderful pastimes with His devotees. The same incident is also described in the following verse from the Mrkaeya Pura, quoted in the Vsana-bhya: "When some of the gops were prevented from entering the arena of the rsa-dance, they gave up their bodies meditating on Lord Ka, who is full of transcendental bliss, handsomeness, and opulence, and who is full of love for His devotees. By meditating on Him in that way, those gops attained His eternal association." Text 3 tatrpi klyya sarva-vigha-rahita. arthntare sa-arira eva ca. tsm arira-paritygdika tu mayikam eveti bhva. tasmt tsm vraje prakayennuplmbht tath mayi bhaktir hi bhtnm ity adi vakyamnnusrena markaeya-vacannusrena ca tadiybhipsita-rpa-rpa-

vilsasyaiva mama prpte siddhtvc ca vidyata eva prakaay asya lilaya pthak tasminn anya lla, tasym ca mm eva yusmkam api sthitir adhyvasiyatam. tatrpi-nevertheless; klyya-the word "klynya"; sarva-from all; vigha-impediments; rahita- free; artha-antare-in a second meaning; sa-arira-with the body; eva-certainly; ca-also; tsm-of these gops; arira-the body; parityga-abandonment; adikam-beginning with; tu-but; mayikam-material; eva-certainly; iti-thus; bhava-the meaning; tasmt-therefore; tsm-of the gops; vraje-in Vrajajbhumi; prakayena-y the manifestation; anuplmbht-because of not being perceived; tath-in that way; mayi bhaktih hi bhtnm iti adi-in rmad-Bhgavatam 10.82.44: mayi bhaktir hi bhtnm amtatvya kalpate diy yad sn mat-sneho bhavatn mad-pana vakyamna-to be spoken; anusrena-in accordance with; markaeya-of the Markaeya Purana; vacana-the statement; anusarena-in accordance with; ca-also; tadiya-His; abhipsita- desired; rpaform; vilsyasya-and pastimes; eva-certainly; prakaay-manifested; asya-of this; lilaya-pastimes; pthak-variously; tasmin-in this; anya-another; lla- pastime; tasya-in that pastime; ca-also; maMe; eva- certainly; yusmkam-of you; api-also; sthiti-situation; adhyvasiyatam-attained. In this verse the word "klyya" may be interpreted to mean either "free from all impediments" or "along with the body". If the second interpretation is accepted, it is to be understood that these gops left behind material bodies in order to convince their husbands that they had not gone to Ka, although in their original spiritual forms they attained the association of Lord Ka in His aprakaa pastimes. These gops entered the etenal spiritual world to associate with Lord Ka and enjoy pastimes with Him in the specific way they desired. This is described in the previous statement quoted from Mrkaeya Pura and also in the following verse spoken by Lord Ka in rmad-Bhgavatam (10.82.44): "Lord Ka told the gops: The means of attaining My favor is loving service unto Me, and fortunately you are all thus engaged. Those living beings who render service unto Me are eligible to be transferred to the spiritual world and attain eternal life with knowledge and bliss."* Text 4 yam eva ll madiy-vrajgamanasakt-pratijnusarena ghram eva yadu-purya sakd bhavat-prema-yantritay samagatyha sarvebhya eva vraja-vsibhya santatam darayiyamti bhava. asmin iti nirdet tdnm api svasy vndvansthatvam.

yam-which; eva-certainly; llm-pastime;madiy-My; vraja-to Vrajbhumi; agamana-entrance; asakt-many times; pratija-promis; anusrena-in accordance with; ghram- quickly; eva-certainly; yadu-purya sakt-from Dvaraka; bhagavat-prema-by love of God; yantritaya-by the controlling power; samagatya-having met; aham-I; sarvebhya-to all; eva- certainly; vraja-vsibhya-the residents of Vrahabhumi; santatam-continually; darayiyami-I will reveal; iti-thus; bhava-the meaning; asmin-in this; iti-thus; nirdet-by specifically mentioning; tdnm-then; api-also; svasyaof Himself; vndvansthatvam-residence in Vndvana; sucayati-He indicates; prakrene-passage; asmin-in this; idam-this; uktam-said; bhavati-is; In these verses it is as if Ka had said to the gops: "I am completely submissive to the pure love of My devotees, and therefore every day I leave the city of the Yadus and come to Vrajabhmi, revealing My prakaa form to the residents there. This is just according My repeated promise to return to Vndvana." We may also note that the use of the word "asmin" (in this Vndvana) (in rmad-Bhgavatam 10.4737, quoted in Text 1) indicates r Ka remaining in Vndvana, even after it was understood by the people in general that He was living in the city of the Yadus. Text 5 na hy atra tsm adhytama-vidy reyas-kr bhavati tasmn mad-bhakti-yuktasya yogino vai mad-tmana na jna na ca vairgya praya reyo bhaved iha iti bhgavate. na-not; hi-cerainly; atra-in this connection; tsm-of the gopis; adhytama-transcendental; vidyknowledge; reyah-kr-better; bhavati-is; tasmt-therefore; maj-bhakti-yuktasya-of one who has devotion for Me; yogina- engaged in bhakti-yoga; vai-certainly; mat-tmana-who has become completely dedicated to Me; na-not; jnam- transcendental knowlegde; na-not; ca-and; vairgyamrenunciation; praya-generally; reya-better; bhavet-may be; iha-here. iti-thus; bhgavata-spoken by the Supreme Personality of Godhead. The gops were able to attract r Ka to continuously stay among them in His aprakaa form because they were situated in the platform of pure devotional service, a position more exalted than the attainment of transcendental knowledge or the performance of severe austerities. That devotional service to r Ka is superior to the cultivation of knowledge or austerity is confirmed by Lord Ka Himself in the following verse (rmad-Bhgavatam 11.20.31): " A pure devotee who is completely dedicated to My service is already situated in the topmost

perfection of life. His position will not be improved by adopting the inferior activities of cultivation of transcendental knowledge or performance of severe austerities."* Text 6 jne praysam udapsya namanta eva jvanti iti brahma ca sdharaa-bhaktnm apy anupadeyatvenoktatvt. na ca tac-chravaena tsm viraha-jvala samyati. jne praysam udapsya namanta eva jvanti:rmad-Bhgavatam 10.14.3: jne praysam udapsya namanta eva jvanti san-mukharit bhavadya-vrtm sthne sthit ruti-gat tanu-v-manobhir ye pryao 'jita jito 'py asi tais tri-lokym iti-thus; brhmaa-spoken by Lord Brahma; ca-also; sdharaa-ordinary; bhaktnm-of devotees; api-also; anupadeyatvena-because of being unacceptable; uktatvt-from the statement; na-not; caand; tat-of r Ka; sravenena-by hearing; tsm-of the gops; viraha-of separation; jvala-the flames; samyati-become pacified. The cultivation of impersonalism will not extinguish the burning fire of the gops' separation from Ka. Even for ordinary devotees, the cultivation of impersonal spiritual knowledge is never recommended. This is described in the following verse spoken by Lord Brahm to Lord Ka in rmad-Bhgavatam (10.14.3): "My dear Lord, those devotees who have thrown away the impersonal conception of the Absolute Truth and have therefore abandoned discussing empiric philosophical thruths should hear from self-realized devotees about Your holy name, form, pastimes and qualitities. They should completely follow the principles of devotional service and remain free from illicit sex, gambling, intoxication and animal slaughter. Surrendering themselves fully with body, words and mind, they can live in any rama or social status. Indeed, You are conquered by such persons, although You are always unconquerable."*

Text 7 ta syma manohara vin sdharana-bhaktnm api svargpavarga-na rakev api tulyrtha-darsina ity ukta-dia

tam-Him; symam-the blackish form of r Ka; manah-haram-enchanting to the mind; vinwithout; sdharana-ordinary; bhaktnm-of devotees; api-even; svarga-apavarga-narakaesu api tulyrtha-darsina iti ukta-dia-rmad-Bhgavatam 6.10.28: nryaa-par sarve na kutacana bibhyati svargpavarga-narakev api tulyrtha-darina Even ordinary devotees reject the knowledge and liberation offered by the impersonalists. Ordinary devotees reject these things because they prevent one from seeing and understanding the handsome dark form of r Ka. That the devotees reject the liberation offered by the impersonalists is described in the following verse of rmad-Bhgavatam (6.10.28): "Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Nryaa, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord."* Text 8 ntyantika vigaayasy api te prasdam ity ady ukta-dia v heya-rupatvennubhvt. na atyantika vigaayasi api te prasdam iti adi ukta-dia-by the statement of rmadBhgavatam 3.15.48: ntyantika vigaayanty api te prasda kimv anyad arpita-bhaya bhruva unnayais te ye 'ga tvad-aghri-ara bhavata kathy krtanya-trtha-yaasa kual rasa-j v-or; heya-rupatvena-as worthy of being abandoned; anubhavat-by direct perception. That the devotees reject the impersonalists illusory liberation is also confirmed in the words of the Four Kumras to the Supreme Personality of Godhead (rmad-Bhgavatam 3.15.48): "Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the

heavenly kingdom."* Text 9 tsm tu sva-rasasya parama-virodhy eva tat. purva ca ruyata priya-sandeo bhavatn sukhvaha ity evoktam tsm-of the gops; tu-also; sva-rasasya-of their own mellows of devotional service to r Ka; parama-supreme; virodhi-obstruction; eva-certainly; tat-that impersonalist conception of spiritual knowledge; purvam-formerly; ca-also; ruyatam-let it be heard; priay-of your beloved Ka; sandea-the message; bhavatnm-of You; sukha-happiness; avaha-bringing; iti-thus; evacertainly; uktam-said. The impersonalist theory is the greatest possible impediment to the gops' ecstatic love of Ka, which is described by Uddhava in these words (rmad-Bhgavatam 10.47.28): "My dear gops, please hear this message from Lord Ka, the Supreme Lord whom You love very dearly. Hearing this message from Ka will greatly delight you."* Text 10 ata ukta tsm evabhipraya-kathane r-svmibhir api nnu kim anyan ivsmn tma-vidyay lobhayasi? vaya tu sarva-sundara-sarvlankarana tvay viraha naiva sahmahe iti. tasmd vidurasyeva kutoktir iyam tiy ukta evartho bhavaty antaranga sa ca r-yudhihirasyeva tsm eva gamya iti. r-bhagavn vraja-devi. ata-from this; uktam-spoken; tsm-of the gops; eva-certainly; abhipraya-of the intention; kathane-in the statement; r-svmibhi-by Rdhara Svami; api-also; nnu-is it not so?; kim-what?; anyan-others; iva-just like; asmn-to us; tma-vidyaya-with the false theories of the impersonlists; lobhayasi-You are cheating; vayam-we; tu-but; sarva-with all; sundara-beautiful; sarva-with all; alankarena ornaments; tvay-with you; viraham-separation; na-not; eva- certainly; sahmahe-we are able to tolerate; iti-thus; tasmt-therefore; vidurasya-of Vidura; iva-just like; kuta-ukti-a riddle; iyam-this; iti-thus; ukte-said; eva- certainly; artha-the meaning; bhavati-is; antah-anga-hidden and confidential; sa-he; ca-also; r-yudhihirasya-of Maharaja yuddhithira; iva-just like; tsa-of gops; eva- certainly; gamya-approachable; iti-thus; r-bhagavn- spoken by the Supreme Personality of Godhead; vraja-devai-to the gops of Vrajabhumi. In his commentary on rmad-Bhgavatam 10.47.34, rdhara Svm gives following glimpse into

the gops' thoughts when they heard r Ka's message, The gops thought: "O Ka, why are you trying to cheat us by speaking these theories of the impersonalists to us as if we were outsiders? You may speak in this way to others, but not to us. O Lord, we think that You are the ultimate in all handsomeness, and we are completely unable to tolerate being seperated from You." When traveling to the house of lac where Duryodhana had planned to kill the Pavas, Vidura spoke a riddle to the five Pavas hinting the nature of Duryodhana's plan, and Yudhihira was able to undertand the information concealed in Vidura's words. In the same way r Ka informed the gops of His eternal presence among them in His aprakaa form and the gops were able to understand the meaning of this riddle He spoke to them. Anuccheda 166

Text 1 purvkhynusrenaivha eva priyatamdiam karnya vraja-yoita ta cur uddhavam prts tat-sandeagata-smti purva-previous; akhya-account; anusrena-in accordance with; eva-certainly; aha-Sukadeva Gosvami said; evam-in this way; priyatama-of the most dear Ka; aditam-instruction; karnyahaving heard; vraja-yoita-the gopis of Vrajabhumi; ta-they; ucu-spoke; uddhavam-to Uddhava; prta-pleased; tat-of Lord Ka; sandea-message; agata-smti- remembering. The gops were able to understand the description of r Ka's aprakaa presence among them and they became pleased and satisfied to understand that they were not actually separated from Him. Their satisfaction is described by ukadeva Gosvm (rmad-Bhgavatam 10.47.38): "After hearing the message written by their dearmost Ka, the gops became pleased and satisfied. Remembering that message, they spoke the following words to Uddhava."* Text 2 tat-sandeenagat smrtir nitya-sayognusandhana-rpa ys tdsya. ata eva prta. ita

para kadcid aprakaa-lilnubhve sati ts santoa prakaa-ll-daranatas tu viraha eveti bhava-dvaitam lakyate. tat-of Lord Ka; sandeena-with the message; agat-aarrived; smrti-memory; nitya-eternal; sayoga-association; anusandhana-rpa-in connection with; ysm-of whom; tdsya-similarity; atah eva-therefore; prta-they were pleased; ita-from this; param-greatly; kadcit-at a certain time; aprakaa-unmanifested; lila-pastimes; anubhve sati- when preceived; tsm-of them; santoasatisfaction; prakaa-ll-manifest pastimes; daranata-from the observation; tu-also; virahaseparation; eva-certainly; iti- thus; bhava-of nature; dvaitam-duality; lakyate-is characterized. Remembering Lord Ka's instructions, the gops were able to directly see Lord Ka's aprakaa form and pastimes and they became relieved of their strong feelings of seperation, They became very much pleased and satisfied (prt). Anuccheda 167 tatra santoam ha tatas ta ka-sandeair vyapeta-viraha-jvara uddhavam pjay cakrur jtvtmnam adhokajam yath tena sandiam tathaiva tmnam anubhya adhokajam cnubhyety artha. r-uka. tatra-in this connection; santoam-the satisfaction of the gops; aha-Sukadeva Gosvami describes; tata-then ta- the gops; ka-of Lord Ka; sandeai-by the instructions; vyapetaextinguished; viraha-of separation; jvara-the flames; uddhavam-Uddhava; pjayam cakruworshipped; jtva-understanding; atmnam-the Supreme Personality of Godhead; adhokajamwho remains invisible to the conditioned souls; yath-just as; tena-Lord Ka; sanditaminstructed; tatha-in the same way; eva-certainly; tmnam-the Supreme Personality of Godhead; anubhya- perceiving; adhokajam-who cannot be seen with materially contaminated senses; caalso; anubhya-perceiving; iti-thus; artha-the meaning; r-uka-spoken by ukadeva Gosvami. rla ukadeva Gosvm describes the gops' satisfaction (rmad-Bhgavatam 10.47.53): "Uddhava's messages and instructions saved the gops from the burning flames of separation from Ka, and the gops acknowledged the benediction from Uddhava. Uddhava practically acted as the preceptor spiritual master of the gops, and they in return worshiped Him as they would worship Ka."*

Anuccheda 168 sva-viraha vyajayati apy eyatha drhas tapta sva-ktay uc sajvayan nu no gatrair yathendro vanam ambudai spaam. r-gopya uddhavam. sva-their; viraham-separation; vyajayati-reveals; api-perhaps; eyati-Ka will come; iha-here; darha-the descendant of Darha; tapta-burning; sva-ktay-on His account; suc-with grief; sajvayan-restoring to life; nu- certainly; na-us; gatrai-with the touch of His hands; yatha- just as; indra-Maharaja Indra; vanam-the forest; ambudaid- with clouds; spstam-the meaning is clear; r-gopyah-spoken by the gops; uddhavam-to Uddhava. The gops described their intense feelings of separation from Ka is the following words spoken to Uddhava (rmad-Bhgavatam 10.47.44): "Separation from Ka makes us agitated, as if there were fire in our bodies. Ka proposed to come back to Vndvana to extinguish the fire, just as a cloud appears in the sky to extinguish the forest fire by its downpour".* Anuccheda 169

Text 1 eva yath rmad-uddhava-dvaropadia tath kuruketre skd api svayam upadiam mayi bhaktir hi bhtnm amtatvya kalpate diy yad sn mat-sneho bhavatn mad-pana evam-in this way; yath-just as; rmat-uddhava-dvara-delivered by Uddhava; upaditaminstruction; tath-in the same way; kuruketre-at Kuruketra; skst-personally; api-also; svayamdirectly; upaditam-instructed; mayi-to Me; bhakti-devotional service; hi-certainly; bhtnm-of the living beings; amtatvya-the eternal life; kalpate-brings about; diy-by good fortune; yatwhich; st-was; mat- for Me; sneha-the affection; bhavatnm-of all of you; mat-of Me; pana-

the obtaining. The same instructions sent to the gops in the letter carried by Uddhava were also personally spoken to the gops at a later time at the holy place of Kuruketra. At that time Lord Ka personally said to the gops (rmad-Bhgavatam 10.82.44): "Devotional service rendered to Me by the living beings revives their eternal life. O My dear damsels of Vraja, your affection for Me is your good forutne, for it is the only means by which you ahve obtained My favor."* Text 2 ity atra tdrin sksd eva tat-prpti phala nnyem ivmtatva-mtram ity etat tsm asvasana-rpa-bhagavad-vcannntara. nnu tva dvrakym eva sad krasi, vaya tu vndvana-vsinya. katha prpsyama ity asakya yumbhir nitya-sayukta evham asmti tathvidham tmnam upadiati dvbhym. iti-thus; latra-in the verse; tdinm-of those like them; skst-directly; eva-certainly; tat-of Lord Ka; prpti-the attainment; phalam-result; na-not; anyem-of others; iva-just like; amtatva-immortality; mtram-only; iti-thus; etat-this; tsm-of the gops; asvasana-rpa- for consoling; bhagavat-of the Supreme Lord; vcana-words; anntaram-afterwards; nnu-is it not so?; tvam-You; dvrakym-in Dvaraka; eva-certainly; sad-eternally; krasi-perform pastimes; vayamwe; tu-but; vndvana-vsinya-residents of Vndvana; katham-how is it possible?; prpsyama-we will be able to attain; iti-thus; asakya-considering; yumbhi-with you; nitya-eternally; sayukta-associated; eva-certainly; aham-I; asmi-am; iti- thus; tath-vidham-in that way; tmnam-personally; upadiati-instructs; dvbhym-in the following two verse (rmadBhgavatam 10.82.45-46). In this verse Lord Ka says that they who become His pure devotees (as the gops were) are eligible to become liberated. Others, who take up a process of spiritual realization other than bhakti-yoga will remain unable to become liberated. Considering that the gops might say: "My dear Ka, at present You are always remaining at Dvrak and enjoying pastimes there. We, however, must always remain in Vndvana. Under these circumstances, how is it possible for us to attain Your association?", Ka consoled them by saying that He eternally remains in their association in His aprakaa form. This was explained by Him in the following wprds (rmad-Bhgavatam 10.82.4546): Text 3 aha hi sarva-bhtnm

dir anto 'ntaram bahi bhautikn yath kham vbhr vayur jyotir agana eva hy etni bhtni bhutev tmtman tata ubhaya mayy ath pare payatbhatam akare aham-I; hi-certainly; sarva-of all; bhtnm-living entities; di-origin; anta-end; antaraminside; bahi- outside; bhautiknm-of material elements; yath-just as; kham-ether; v-or; abham; vayu-air; jyoti-light; agana-O gops; evam-in the same way; hi-certainly; etni-these; bhtni-living entities; bhuteu-among the material elelments; tma-the self; atman-by the self; tata-then; payata-please see; abhatam-manifested; akare-in the imperishable. "My dear gops, just as the material elements are present within all material objects (which have the material elements as their origin), in the same way, because I am the origin (and also the cause of dissolution) of everything, I am present everywhere, within and without everything. You saw Me in My prakaa form in the forest of Vndvana. Now please see Me in My aprakaa form, eternally manifested before you in meditation."* Text 4 yath aham ahakro bhtdi sarve bhtn khadinm ady-antdi-rpa. ahakrntargatany eva khdinty artha. yath ca khadini bhtni bhautikna saravasaindhavdinam ady-anta-rupni khadina antargatny eva tanty artha. evam etni prakaa-llym anubhyamnni yumka mamtaspadni bhtni paramrtha-satya-vastuni. rvndvandin bhteu aprakaa-ll-gateu paramrtha-satya-vastuu vartante. yumka prakaallbhimny-ahantaspadam tma. cprakaa-ll-llbhimany-ahantaspadena tman tata vypta. eva idamtahmtaspada yat ubhaya tac ca puna pare prakaam atra dsyamne 'pi tsym vndtavya virahmane akare nitya eva yumat-sangin mayy raya-rpe abhatam virajamna payata iti. tasmt praks-bhedd eva tat-tad-vastv-adid-bheda-vyapadea-virahasayoga-vyavstha cetidam atrpi vyaktam. yath-just as; aham-I; ahakra-conception of ego; bhta-of living entities; adi-origin; sarvem-of all; bhtnm-material elelments; kha-adinm-ether, air, fire, water and earth; adibeginning; anta-end; adi-orginal; rpa-form; ahakra-false-ego; antah-gatani-within; evacertainly; kh-adini-the material elements; iti-thus; artha-the meaning; yath-just as; kha-adinibeginning with ether; bhtni-the material elelments; bhautiknam-of what is constructed from the materila elements; sarava-a shallow dish; saindhava-salt; adinam-beginning with; adi-beginning; anta- end; rupi-forms; kha-adinam-of ether and the other elements; antah-gatni-within; evacertainly; tani-they; iti-thus; artha-the meaning; evam-in this way; etni-these; prakaa-llym-in

the manifest pastimes; anubhyamnni-being perceived; yumkam-of you; mamata- ego; aspadniabodes; bhtni-elements; parama-artha-the spiritual goal of life; satya-vastuni-transcendental realities; r-vndvana-adin-beginning with the abode of Vdvana; bhteu-among them; aprakaa-ll-gateu-in the unmanifested pastimes; parama-artha-satya-vastuu-spiritual realities; vartante-are; yumkam-of you; prakaa-lla-abhimni-manifested in the prakaa pastimes; ahntaego; aspadam-abode; tma-the word "atma"; ca-and; aprakaa-lla-abhimni-manifested in the prakaa pastimes; ahnta-ego; aspadam-abode; tma-the word "atma"; ca-and; aprakaa- llaabhimni-in the aprakaa pastimes; ahanta-of ego; aspadena-by the abode; atmana-by the "tman"; tata-the word "tata"; vypta-means "pervaded"; eam-in this way; idanta-the state of being like this; ahanta-ego; aspadam- abode; yat-which; ubhayam-both; tat-that; ca-also; puha- again; pare-in the Supreme; prakaam-manifested; atra-here; dryamne-being observed; api-although; tsym-in that; vnda-atavyam-forest of Vndvana; virahmane-separated; akare-imperishable; nityameternally; eva-certainly; yumat-with you; sangin-associated; mayi-in Me; raya-rpe-the ultimate shelter; abhatam-the word "abhatam"; virajamnam-means "is manifested; payata-please see; itithus; tasmt-therefore; praka-of manifestation; bhedt- from distinction; eva-certainly; tat-tatvarious; vastu- substances; adi-beginning with; bheda-distinction; vyapadea- by name; virahaseparation; sayoga-and meeting; vyavstha- condition; ca-and; iti-thus; idam-this; atra-here; apialso; vyaktam-manifested In these verses Ka says: "Just as (yath) the material elements are present within all material objects (which have the material elements as their origin), in the same way, because I am the origin of everything, I am also present within everything." Lord Ka explains that He is present in both His manifest prakaa (tm) and all-pervading aprakaa (tman) forms. He said: "In My prakaa form (pare) you saw Me in the forest of Vndvana. Now please see Me in My aprakaa form (akare) eternally manifested before you. I am the Supreme Lord and the ultimate shelter of all living entities, and there is no real difference between My prakaa and aprakaa forms." Anuccheda 170

Text 1 r-bhagavac-chiknurpam eva r-ir uvca adhytma-ikay gopy eva kena ikita tad-anusmaraa-dhvastajva-koas tam dhyagan r-bhagavat-of the Supreme Personality of Godhead; ik-the instructions; anurpamfollowing; eva-certainly; r-i-rla ukadeva Gosvami; uvca-said; adhytma-spiritual ; ikay-

with instruction; gopy-the gops; evam-in this way; kena-by r Ka; ikita- taught; tatthat; anusmarana-by rememberance; dhvasta- destroyed; jva-koa-material illusion; tam-on Him; dyagan-meditated; After describing Lord Ka instructions to the gops, rla ukadeva Gosvmi described the gops' response (rmad-Bhgavatam 10.82.47): "By hearing and remembering Lord Ka's instruction about His presence among them in His aprakaa form, the gops became free from all illusion. They constantly meditated on Ka, and thus always associated with Him in His aprakaa form." Text 2 dhytma-sikaya tad-upadeentmna r-kam adhiktya y ik tay v; tath-vidha yad upditam tad-anusmaraena nitya-siddhprakaa-llaya punar anusandhanena dhvasta tyaktaprya jva-koa prapacas tatra prakaybhiniveo ybhis ta. ta svayam upadiam nitya-sayukta-rpa r-kam dhyagan pranihitavatyah. tatrpi purva-darita-ruti-puradi-gata-nityata-vkya mayi bhaktir hi iti phala-bheda-vkya ca na jna na ca vairgyam ity ady ayuktata vyaji-vkyam cnusandhya paroka-vdrthaprayuktam arthntara na prameyam. dhytm-about Himself; sikaya-by instruction; tat- upadeena-by that instruction; atmnamthe Supreme Person; r-ka-r Ka; adhiktya-in relation to; y- which; sik-instruction; taywith that; v-or; tath- vidham-in that way; yat-which; upditam-instructed; tat- anusmarnena-by remembering that; nitya-siddha-etrnally perfect; aprakaa-unmanifested; llaya-of pastimes; punaagain; anusandhanena-by meditative understanding; dhvasta-the word "dhvasta"; tyakta-prayameans "given up"; jva-kosa- the word "jva-kosa"; prapaca-material conception; tatra- there; prakaya-to the manifest pastimes; abhinivea- attachment; ybhi-by them; ta-they; tam-Him; svayam- personally; upaditam-instructed; nitya-saykta-eternally associated; rpam-form; rkam-r Ka; dhyagan-the word "dhyagan"; pranihitavatya-means "meditated on"; tatrnevertheless; purva-peviously; darita-shown; ruti-in the ruti; puraa-Puraas; adi-and other Vedic literatures; gata-within; nityate-eternality; vakyam-statements describing; mayi bhaktih hi itirmad-Bhgavatam 10.82.44; phala-of results; bheda-dinstinction; vakyam- description; ca-also; na jnam na ca vairgyam- iti adi-rmad-Bhgavatam 11.20.31; aykta-unsuitablilty; vyajimanifesting; vakyam-statement; ca-also; anusandhaya-having examined; paroka-vda-arthaprayuktam-a hidden meaning; artha-antaram-another meaning; na not; prameyam-ascertainable. By remembering (tad-anusmaraa) Lord Ka's instructions about His aprakaa presence (dhytma-ikay) among them, the gops gave up their illusion of being attached to r Ka's prakaa form, and not being aware of His eternal presence in their midst in His aprakaa form. Understanding Lord Ka instructions, the gops constantly meditated on His form and pastimes,

and in that way continuously associated with Him. r Ka's eternal presence among the gops in His aprakaa form is described in the following verses of rmad-Bhgavatam: "Devotional service rendered to Me by the living beings revives their eternal life. O My dear damsels of Vraja, your affection for Me is your good fortune, for it is the only means by which you have obtained My favor."* -10.82.44 "A pure devotee who is completely dedicated to My service is already situated in the topmost perfection of life. His position will not be improved by adopting the inferior activities of the cultivation of transcendental knowledge or performance of severe austerities." -11.20.31 If one analyzes these verses and tries to discover another hidden meaning here, he will not find any suitable alternate meaning. What we have just explained is the only appropriate interpretation. Anuccheda 171

Text 1 atha jna-rpa prakartham asvi-kurvan nitya-ll-rpa rahasyrtha svi-kurvan api purvavt puna ca prakaa-llbhiniveena viraha-bhta parama-dainyottaram evam prrthayam sur ity ha atha-now; jna-rpam-of knowledge; prakata- manifested; artham-meaning; asvi-kurvan-not accepting; nitya-eternal; ll-of pastimes; rpam-form; rahasya- confidential; artham-meaning; svikurvah-accepting; api- also; purvavt-as before; puna-again; ca-also; prakaa-lla-to Lord Ka's prakata pastimes; abhiniveena-with great attachment; viraha-os separation; bhta-afraid; paramaof great; dainya-humbleness; uttaram-reply; evam-in this way; prrthayam su-prayed; iti-thus; hasaid. In this way it may be understood that by accepting r Ka's instructions as true, the gops did not accept the monistic conception of the all-pervasiveness of the Absolute, but rather understood Ka's confidential explanation of His eternal presence among them in His aprakaa form. Even though the gops were able to understand that Lord Ka was always present before them in His aprakaa form, they became afraid of being again separated from His prakaa form, and with great humbleness offered the following prayer (rmad-Bhgavatam 10.82.48): Text 2

hu ca te nalina-nbha padravinda yogevarair hdi vicintyam agdha-bodhai sasra-kpa-patitottaravalamba geha jum api manasy udiyt sad na hu-the gops said; ca-and; te-Your; nalina-nbha-O Lord, whose navel is just like a lotus flower; pada-aravindam- lotus feet; yoga-varai-by great mystic yogs; hdi- within the heart; vicintyam-to be meditated upon; agdha-bodhai-who are highly learned philosophers; sasrakpa- in the dark well of material existence; patita-of those fallen; uttaraa-for deliverance; avalambam-the only shelter; geham- in family affairs; jum-of those engaged; api-although; manasiin the minds; udiyt-let be awakened; sad-always; na-our. "The gops spoke thus: Dear Lord, whose navel is just like a lotus flower, Your lotus feet are the only shelter for those who have fallen into the deep well of material existence. Your feet are worshiped and meditated upon by great mystic yogs and highly learned philosophers. We wish that these lotus feet may also be awakened within our hearts, although we are only ordinary persons engaged in household affairs."* Text 3 sta tvd durvidhihatanam asmka tad-darana-gandha-vartpi he nlina-nbha tava padravinda tvad-upadenusrensmka manasy apy udiyat. nnu kim ivtrsambhavya? tatrhu yogevarai. eva hdi vicintya na tv asmbhis tat-smaranrambha eva mrcchagaminibhi. tad uktam uddhava prati svaya-bhgavata stam-let there be; tvt-in that way; durvidhi-by misfortune; hatanam-struck; asmkam-of us; tat-of that; darana-of the sight; gandha-slight; varta-news; api-even; he-O; nlina-nbha-O Lord whose navel is just like a lotus flower; tava-Your; pada-aravindam-lotus feet; tvat-upadea- Your instructions; anusarena-according to; asmkam-of us; manasi-in the minds; api-although; udiyaet-let it be awakened; nan-is it not so?; kim iva-is it?; atra-in this case; asambhavyam-impossible; tatra-in this connection; ahu-they say; yoge-ivarai-by great mystic yogis; eva-certainly; hdi-within the heart; vicintyam-to be meditated upon; na- not; tu-but; amsbhi-by us; tat-smarana-of remembering Your lotus feet; arambhe-in the activity; eva-certainly; mrccha-gamibhibewildered. In this verse the gops say: "O Lord, please permit us, who are very unfortunate, to have an occasional glimpse of Your lotus feet. O Lord whose navel is like a lotus flower, we wish that Your lotus feet may be awakenend within our hearts." If Ka were to ask the gops: "What is the difficulty? Why is it impossible or so difficult for you to remain content by meditating on My lotus

feet?" then the gops might reply: "O Lord, Your feet are worshiped and meditated upon by great mystic yogs and highly learned philosophers. We are only ordinary persons engaged in household afairs. How is it possible, then, for us to meditate on Your lotus feet, which are the proper object of meditation for great souls. Text 4 tad uktam uddhava prati svaya-bhagavat mayi ta preysa preha dra-sthe gokula-striya smarantyo 'nga vimuhyanti virahotkaha-vihvala iti. ta-that; uktam-said; uddhavam prati-to Uddhava; svayam-bhgavata-by the Supreme Personality of Godhead; mayi-Me; ta-they; preysam-prehe-the most dear; dra sthe-far away; gokula-of Gokula; striya-the women; smarantya- meditating; anga-O friend; vimuhyanti-are overwhelmed; viraha- of separation; utkaha-with anxiety; vihvala-agitated; iti-thus. Always eager to directly associate with r Ka, the gops continuously meditated upon Him. This is described in the following verse (rmad-Bhgavatam 10.46.5) spoken by Lord Ka to Uddhava: "My dear Uddhava, the gops are always absorbed in thoughts of Me, who am most dear to them. Since I have gone away to Mathur, they are alwyas thinking of Me in such a way that they remain overwhelmed and almost dead in anxiety due to separation from Me."* Text 5 tad evopapadayanti agadha-bodhai skd-darane 'py akubhita-buddhibhi, na tv asmbhir iva tad-daranecchay kubhita-buddhibhi. caranasyravindata-rpaka ca, tat-sparenaiva dahaantir bhavati, na tu smaraneneti jpayanti. tat-therefore; eva-certainly; upapadayanti-they explain; agadha-bodhai-who are highly learned philosophers; skst- darane-in directly seeing; api-even; akubhita-with unagitated; buddhibhiintelligence; na-not; tu-but; asmbhi-by us; iva-as it were; tat-Your lotus feet; darana-to see; icchay-with the desire; kubhita-with agitated; buddhibhi-intelligence; caranasya-of the feet; aravindata-of a lotus flower; rpakam-metaphor; ca-also; tat-of them; sparena-by the touch; evacertainly; daha-of the fire; anti-extinguishing; bhavati-comes into existence; na- not; tu-but; smaranena-by remembering; iti-thus; jpayati- they presented their appeal.

In this verse the gops protest to Ka that they cannot remain satisfied simply by remembering His lotus feet, but they insist that they must have His direct association. In this verse they intended to say: "O Lord, the highly learned philosophers are able to meditate upon You because their minds are tranquil and free from all desires, including the desire to directly attain Your lotus feet. This peaceful condition of the mind is certainly a prerequisite in the matter of meditation. We are not able to meditate on Your lotus feet because our minds are agitated with the desire to directly see You, and therfore, in that unpeaceful condition, we cannot fix our minds in meditation. The metaphor comparing Your feet to a lotus flower is very appropriate, for a lotus flower is very cooling to the touch, although simply thinking of a lotus flower is not at all cooling. Therefore, in the same way, our burning desire to associate with You can be relieved only by the direct contact of Your lotus feet. Our desires ill not be satisfied simply by meditating on You. Text 6 nanu tath nididhysanam eva yogevarn sasra-duhkham iva bhavatn virahadukha dri-ktya tad-udya kariyatty asakyhu sasra-kpa-patitn eva uttaranavlamba, na tv asmka viraha-sindhu-nimgnn tac-cintnarambhe dukhavddher evnubhuymntvd iti bhava. nanu-is it not so?; tath-in that way; nididhysanam- meditation; eva-certainly; yoga-ivarnmof the yogis; sasra-of material existence; dukham-suffering; iva-as it were; bhavatnm-of you; viraha-of separation; duhkham- suffering; dri-ktya-casting far away; tat-udyam-the arisal of that; kariyati-will do; iti-thus; asakya- considering; ahu-they said; sasra-kpa-in the dark well of material existence; patitnm-of those fallen; eva- certainly; uttarana-for deliverance; avlamba-the only shelter; na-not; tu-but; asmkam-of us; viraha-of separation; sindhu-in the ocean; nimgnnmdrowning; tat-cintna-arambhe-in the activity of remembering Your lotus feet; dukha-of suffering; vddhe-of the increase; eva-certainly; anubhuymntvt-because of experiencing; iti-thus; bhava-the meaning. The gops thought that Ka might say to them: "The great mystic yogs meditate on My lotus feet and thus become relieved from the sufferings of material existence. Please, therefore, take up this process of meditating on My lotus feet and you will become free from the suffering of separation from Me just as the yogs become free from suffering in the same way". By distingusihing themsleves from the yogs in this verse, the gops intended to say to Ka: "They who have fallen into the dark well of material existence may become delivered by meditating on Your lotus feet, but such meditation is not helpful for us, who are drowning in the ocean of separation from You. When we remember Your lotus feet we do not at all experience relief, but rather the intense suffering of our separation only increases." Text 7

nanv adhunaivtrgatya muhur m skd evnubhavata, tatrhu geha juam iti tava sagatis ca tvat-prva-sagama-vilsa-dhmni tat-tade-asmt-kma-dughe svabhviksmt-prtinilaye nija-ghe gokula eva bhavatu, na tu dvrakdav iti sva-manoratha-vieena tasminn eva prtimatnm ity artha. ya kaumra-hara sa eva hi vara ity adivat. tasmd asmka manasi taccaraa-cintanbhavat svayam-aga manasysamarthyad-anbhi-rucer v sksd eva r-vndvana eva yady agacchasi, tadaiva nistara iti bhava. nanu-is it not so?; adhuna-at present; eva-certainly; atra-here; agatya-having arrived; muhuconstantly; mm-Me; skt-directly; eva-certainly; anubhavata-you may see; tatra-in this connection; ahu-they said; geham-in family affairs; juam-of those engaged; para-of others; ghnnm-of the waves; asvdhinnm-not independant; iti-thus; artha-the meaning; yad v-or; geham juam-the words "geham juam"; iti-thus; tava-Your; sagati- association; ca-also; tvat-Your; prva-previous; sagama-in the association; dhmni-in the abode; tat-tat-various; asmt-of us; kmadesires; dughe-fulfilling; svabhvik-by nature; asmt-of us; prti-nilaye-the object of love; nija-in Your; ghe-home; gokule-in Gokula; eva-certainly; bhavatu-should be; na-not; tu-but; dvraka-adauin Dvraka or other places; iti-thus; sva-manoratha-vieena-with a specific desire; tasmin-in that place; eva-certainly; prtimatnm-with attachment; iti-thus; artha-the meaning; ya kumrahara sa eva hi vara iti adi vat-as in the followingverse (Caitanya-caritamrta, Madhya lila 13.122): ya kaumra-hara sa eva hi varas t eva caitra-kaps te conmlita-mlat-saurabhaya prauh kadambnil s caivsmi tathpi tatra surata-vypra-ll-vidhau rev-rodhasi vetas-taru-tale ceta samutkahate tasmt-therefore; asmkam-of us; manasi-in the mind; tat-caraa-of Ka's lotus feet; cintanameditation; abhavat- because of inability; anbhiruce-because of lack of desire; v-of; skstdirectly; eva-certainly; r-vndvane- in Vndvana; eva-certainly; yadi-if; agacchasi-You come; tada-then; eva-certainly; nstara-felief; iti-thus; bhava-the meaning; The gops also thought that Ka might suggest that they return with Him to Dvrak, where they may associate with Him without interruption. For this reason the gops said the words "geha jum" (we are only ordinary persons engaged in household affairs). In this way they reminded Ka that they were the wives of others, and not independent of their husbands. It was not possible for them to leave their husbands and go with Him to Dvrak. One may also interpret the words "geha jum" to mean "My dear Ka it is not at all suitable for us to associate with You in Dvrak or any other place except for this land of Vndvana. We are very attached to this land of Vndvana, which seems to us to fulfill all our desires, and which is the place where we formerly enjoyed pastimes in Your company. This desire of the gops to remain in Vndvana and enjoy Ka's association there is described in the following verse (Caitanya-caritmta Madhya-ll 13.122):

"That very personality who stole away my heart during my youth is now again my master. These are the same moonlit nights of the mont of Caitra. The same frgrance of mlat flowers is there, and the same sweet breezes are blowing from the kadamba forest. In our intimate relationship, I am also the same lover, yet still my mind is not happy here. I am eager to go back to that place on the bank of the Rev under the Vetas tree. That is my desire."* By these words (geha jum) the gops said to Ka: "We cannot become relieved of our distress by meditating on Your lotus feet, and we are not able to return to Dvrak with You, nor would we desire to do so if we could. Therefore the only solution to our plight is if You personally return with us to Vndvana and grant us Your association there." Anuccheda 172

Text 1 tad eva svarasiky aprakaa-ll darit. athprakaa-prakaa-lle dve 'py artha-vieeha gopn tat-patn ca sarvem api dehinm yo 'nta carati so 'dhyaka ea krana-deha-bhk tat-therefore; evam-in this way; svarasiki-in the svarasiki state of self-realization; aprakaaunmanifested; ll pastimes; darit-are revealed; atha-now; aprakaa- unmanifested; prakaa-and manifested; lle-pastimes; dve- both; api-also; artha-vieea-with the specific description; gopnmof the gops; tat-patnm-and of their husbands; ca-also; sarvesm-of everyone; api-also; dehinmsituated within a body; yah-who; anta-within; carati-moves; sa-He; adhyaka-the witness; eaHe; krana- for pastimes; deha-bhk-with a form. r Ka's prakaa form, and also His aprakaa form which appeared in the hearts of the of the devotees in the stage of svrsik meditation, are both described in the following verse from rmadBhgavatam (10.33.35): "The same r Ka who appeared in Vndvana in His prakaa form and enjoyed pastimes in the company of the cowherd men of Vndvana, also appeared in His aprakaa form within the hearts of all of the Vraja-gops and the cowherd men who were their husbands." Text 2

anta anta-sthitam aprakaa yath syt tah gopnm ta-patnm ca tat-pati-manyn krana-deha-bhk san tem eva gokula-yuva-rjataya adhyaka ca san ya carati krati, sa ea prakaa-ll-gato 'pi bhtv sarvem viva-vartinm dehinm api krana-deha-bhk san, te plakatvendhyako 'pi san carati tasmd andita eva tbhi kr-litvena siddhatvt tac-chaktirp ts sagame vastuta eva para-drat-doo 'pi nsti. anta-the word "anta; anta-sthitam-meanis "situated within"; aprakaam-unmanifested; yathjust as; syt-may be; tath-in the same way; gopnm-of the gops; tat-patnm-of their husbands; caalso; tat-patim-their husband; manynm-considered; krana-for pastimes; deha-the form; manifesting; san-being so; tem-of them; eva-certainly; gokula-of Gokula; yuva-rjatay-as the prince; adhyaka-the monarch; ca-also; san-being so; ya-who; carati-the word carati"; kratimeans "performs pastimes;" sah ea-He; prakaa-ll-gata-in His manifest pastimes; api-also; bhtv-having become; sarvem-of everyone; viva-vartinm-in the universe; dehinm-embodied beings; api-even; krana-for pastimes; deha-form; bhk-manifesting; san- being so; tem-of them; plakatvena-as the protector; adhyaka-the monarch; api-even; san-being; carati-performs pastimes; tasmt-therefore; andita-without beginning; eva- certainly; tbhi-witht he gopis; krlitvena- performing pastimes; siddhatvt-because of the perfecton; tat-sakti-of His potency; rpm-as the forms; tsm-of them; sagame-in the association; vastuta-in fact; eva- certainly; para-of another; dra-with the wife; doa- fault; api-even; na-not; asti-is. In His aprakaa form r Ka was manifested within (anta) the thoughts of the gops (tatpatnm). r Ka is known as "adhyaka" (the monarch) both because He is the playful (ya carati) prince of Gokula, and because He is the supreme monarch and protector of all living entities (sarve dehinm). Lord Ka is the real husband of the gops and He has been enjoying pastimes with them from time immemorial. Because the relationship of r Ka and the gops is actually eternal, r Ka cannot be criticized for "immorality" or "adultery". Text 3 tatas te tat-patitva ca nsuyan khalu kya ity adi vakyamna-di te ts ca prattika-mtram, na tu daihikam. tda-prtti-sampadn ca tsm utkaha-portham iti tatprakaraa-siddhntasya prakasth darit. r-uka. tata-therefore; tem-of them; tat-patitvam-the position of husband; ca-also; na asuyan khalu kya iti adi-in rmad-Bhgavatam 10.33.37: nsuyan khalu kya mohits tasya myay manyamn sva-parvasthn svn svn drn varjaukasa

vakyamna-about to be spoken; di-by this statement; tem-of the husbands; tsm-of the gops; ca-also; prattika-existing in the imagination; mtram-only; na-not; tu-but; daihikam-in an actual form; tda-in that way; pratti-sampadnm-conviction; ca-also; tsm-of the gops; utkahalonging; poa-increasing; artham-for the purpose of; iti tat-prakaraa-of that description; siddhntasya-of the conclusion; pra-akasth-without doubt; darit-demonstrated; r-ukaspoken by r ukadeva Gosvami. r Ka is the real husband of the gops. The cowherd men who played the role of being the gops' husbands were actually not their husbands. The husband and wife relationship between the various cowherd men and the gops was existing only in their imagination and only for enhancing Ka's prakya relationship with the gops. This is confirmed in the following statement of rla ukadeva Gosvm (rmad-Bhgavatam 10.33.37): "The gops' husbands thought that their wives were sleeping by their sides. Enamoured by the influence of the external energy of Ka, they thought that the gops were their wives. They could not understand that the had gone to dance with Ka."* Anuccheda 173

Text 1 eva tat-tal-ll-bhedenaikasypi tat-sthnasya praka-bheda r-vigrahavt. tad uktam va parama padam avabhti bhri iti ruty. evam-in the same way; tat-tat-in various; ll- pastimes; bhedena-by distinctions; ekasya-of the single Supreme Lord; api-even; tat-sthnasya-in the transcendental abode; praka-of manifestation; bheda-distinctions; r-vigrahavt-just as there are many different forms of the Supreme Lord; tat-therefore; uktam-it is said; va-the Supreme Personality of Godhead who fulfills all desires; paramam padam-in the transcendental abode; avabhti-is manifested; bhri-in many different forms; iti-thus; ruty-the Statement of the g Veda ( ). Just as the Supreme Personality of Godhead has many different forms in order to enjoy many different pastimes, in the same way, the transcendental abode of the Lord, although one, is manifested in many different forms. This is described in the following verse from the g Veda: "The transcendental abode of the Supreme Personality of Godhead, who fulfills all desires, is manifested in many different ways." Text 2

tatra tv itara-llnta-patibbhi pryaa itara-llvaka-vieo nopalabhyate; dyate ca prakaallym api asakri-bhvenaiva vicitrvakatvam. yath dvdaa-yojana-mtra-pramity dvraknta-pury kroa-dvaya-pramita-gha-koi-prabhti-vastuni, yath sv-alpe govardhanagarte tad-asakhya-gokula-pravea yath brhma dy vndvanasya sva-vka-tapakdyavakat brahmdy-ananta-vastv-avakat ca, yath ca r-nrada-da-yogamyvaibhave samakalam eva dvraky patastya-madhyhnika-ayntana-ll ity di, tad eva vndvanasya tvat praka-bhed udhriyante. tatra-in this connection; tu-also; itara-lla-anta-patibhi-with other pastimes; avakaopportunity; viea-specific; na-not; upalabhyate-is attained; dyate-is observed; ca-also; prakaallym-in the manifest pastimes; eva-certainly; vicitra-avakatvam- astonishing characteristics; yath-just as; dvdaa-yojana- of 12 yojanas (96 miles); mtra-only; pramitym- measurement; dvraka-of Dvraka; anta-purym-inner part of the city; kroa-dvaya-of 2 krosas (4 miles); pramitathe measurement; gha-palaces; koi-millions; prabhti- beginning with; vastuni-substances; yathjust as; su-alpe- very small; govardhana-of Govardhana Hill; garta-in the valley; tat-asakhyaimmeasurable; gokula-Gokula; pravea- entrance; yath-just as; brhman-by Lord Brahma; dyby his glance; vndvanasya-of Vndvana; sva- own; vka-trees; ta-blades of grass; paka-birds; adi-beginning with; avakat-entrance; brahma-universes; adi-beginning with; anantaunlimited; vastu-substances; avakat-entrance; ca-also;yath-just as; ca-also; r-nrada-by Nrada; da-seen; yogamy-of Yogamaya; vaibhave-in the potency; sama-kalam-simultaneously; evacertainly; dvrakym-at Dvrak; pratastya-of morning; madhyhnika-of midday; ayntana-of evening; ll-pastimes; iti-thus; di-beginning with; tat- therefore; vndvanasya-of Vndvana; tvat-in that way;praka-bhed-varying manifestations; udhriyante-are described. Each different abode of the Lord has its own specific feature, and specific pastimes are enjoyed in each abode. There is no overlapping of pastimes, where the pastimes of one abode are performed in another. However, even in the Lord's manifest pastimes within the material world, the Lord's abode manifests very wonderful features. For example, although the inner part of Dvrak city is only 12 yojanas (96 miles) in diameter, within that relatively small place there are millions of palaces 2 kroas (4 miles) across, as well as many gardens, lakes, and so on, all very large. Another example is the valley Govardhana Hill, which although very small in size, contains the infinitely large spiritual realm of Gokula. Another example is the small animals and plants in the forest of Vndvana, which were seen by Lord Brahm is be larger than innumerable universes. Another example may be seen in Dvrak City, where Nrada Muni observed the Lord's morning, midday, and evening pastimes occuring simultaneously (in othe words, Nrada saw that in Dvrak it was morning, midday, and evening all at the same time). In this way the Lord's abode of Goloka Vndvana is manifested in many different parts, each part being the place of specific pastimes. Text 3

tatrprakaa-llnugato yath ymale rudra-gaur-samvde vthy vthy nivso 'dhara-madhu-suvacas tatra santanaknm eke rakendu-koy-atpa-vida-kras teu caike kamante rame rtrer virame samudita-tapana-dyoti-sindhpamey ratngana suvaracita-mukura-rucas tebhya eke drumendra yat kusuma yad rgya yat phala ca varnane tat tadaiva prasyante vndvana-suradrum tatra-in this connection; aprakaa-lla-anugata-in the unmanifested pastimes; yath-just as; ymale-in the Ymala-tantra rudra-of Lord siva; gaur-and Parvati; savde-in the conversation; vithym-vithym-on every path; nivsa- residence; adhara-madhu-suvaca-O Parvati, whose speeches are very sweet and pleasing; tatra-there; santanaknm-of the desire-trees; eke-some; rakaindu-full moon, atpa-vida-kra-with the clear shining; teu-among them; ca-also; eke-some; kamante-appear very beautiful; rame-O Parvati; rtre- of night; virame-in the end; samuditaarisen; tapana-shining; dyoti-splendor; sindhu-ocean; upamey-compared to; ratna-of jewels; aganam-branches; suvara-acita-golden; mukura-of the buds; ruca-splendor; tebhya-from them; eke-some; druma-indra-desire-trees; yat-what; kusumam-flower; yad-when; mgyam-sought; yatwhat; phalam-fruit; ca-also; vara-anane-O beautiful-aced Parvati; tat-that; tada-then; eva-certainly; prasyante-blossoms forth; vndvana-of Vndvana; sura- drum-the dsire trees. Another wonderful feature of the Lord's abode is the presence of desire trees there. The desire trees in the aprakaa spiritual Goloka Vndvana are described in the following passage from the Yamala Tantra, where Lord iva says to Prvat: "My dear sweetly speaking Prvat, on each and every path in Goloka Vndvana are many different kinds of desire trees. Some are splendid as the pristine full moon, and some are like the newly rising sun, or like an expansive ocean of brilliant light. Some have jeweled branches, and some have buds splendid as gold. Whatever flower or fruit one wishes to pick from these desire trees is at once manifest on their branches." Text 4 artha ca he adhara-madhu-suvaca adhara-madhu-tulyni suvacsi yasys tath-bhte, he gauri. tatra r-vndvane ratngn santaknm madhye eke drumendra rakendu-koy-atpaviada-kara. he rame teu ca santakeu eke rtrer virame samudita-tpana-dyoti-sindhpameya kamante virjante, tebhya tan apy atikramya eke kamante. katha-bhta? suvaracita-mkuraruca iti. atra ca yad yat kusuma mgyam bhavati, yad ca yat phalam mgya bhavati, tadaiva

tad-vndvana-suradruma prasyante iti. artha-the meaning; ca-also; he-O; adhara-madhu-suvaca- this word "adhara-madhu-suvaca"; adhara-lips; madhu-honey; tulyni-equal; suvacsi-eloquent words; yasy-of whom; tath-bhtein that way; he gauri-O Gauri; tatra-there; r-vndvane-in Vndvana; ratna-agnm-with jewelled branches; santaknm-of the desire trees; madhye-in the midst; eke-some; druma-indradesire trees; raka-indu-the full moon; koi-millions; atpa-shining; viada-clear; kara-effulgence; he-rame-O goddess; teu-among them; ca- also; santakeu-desire trees; eke-some; rtre-of night; virame-at the end; samudita-arisen; tpana-shining dyuti- splendor; sindhu-ocean; upameyacompared to; kamante-the word "kamante"; virjate-means "shine beautifully"; tebhya- from them; api-even; atikramya-passing beyond; eke-some; kamante-shine beautifully; katham-bhuta-what are their characteristics?; suvara-with gold; acita-studded; mkura- buds; ruca-splendor; iti-thus; atrahere; ca-also; yad- when; yat-that; kusumam-flower; mgyam-issought; bhavati- is; yad-when; caalso; yat-what; phalam-fruit; mgyam- sought; bhavati-is; tada-then; eva-certainly; tat-vndvana-of Vndvana; suradruma-the desire trees; prasyante- cause it to blossom; iti-thus; In these verses the word "adhara-madu-suvaca" means "O Prvat, whose words are as sweet as honey", and the word "ratnganam" and "santaknm" mean "among the desire trees, whose branches are studded with jewels". The sentence "eke kamante" means "although some desire trees are as splendid as the moon, and others as splendid as the sun, some (eke) desire trees shine with a specific splendor, surpassing that of the others. The second verse means that whatever flower or fruit one may wish to take from the desire trees, they will immediately produce. Text 5 eva brahma-sahitym apy di-purua-govinda-stotra eva 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 sravati surabhihya ca sumahn nimerdhkhyo v vrajati na hi yatrpi samaya bhaje vetadvpa tam aham iha golokam iti ya vidantas te santa kiti-virala-cr katipaye evam-in the same way; brahma-sahitym-in the Brahma-samhita; api-also; di-purua-the Original Person; govinda- to Lord Govinda; stotre-in the prayers; eva-certainly; ; riya-the goddess of fortune; knt-the damsels; knta-the enjoyer; paarama-purua-the Supreme Personality of Godhead; kalpa-tarava-desire trees; druma-all the trees; bhmi-the land; cintmai-gaa-maymade of the transcendental touchstone jewel; toyam-the water; amtam- nectar; kath-talking;

gnam-song; nyam-dancing; gamanam-walking; api-also; va-the flute; priya-sakh- constant companion; cit-nandam-transcendental bliss; jyoti- effulgence; param-the supreme; api-also; tatthat; svdyam-everywhere perceived; api ca-also; sa-that; yatra-where; kra-of milk; abdhiocean; sravati-flows; surabhibhya-from the surabhi cows; ca-also; sumahn-great; nimea-ardhaakhya-the space of half a moment; v-or; vrajati-passes; na-not; hi-certainly; yatra- where; api-also; samaya-occasion; bhaje-worship; vetadvpam-vetadvpa; tm-that; aham-I; iha-here; golokamGoloka Vndvana; iti-thus; yam-which vidanta- know; te-they;santa-self-realized souls; kitivirala-cr-in this world; katipaye-a very few. The wonders of the spiritual Goloka Vndvana planet are also described in the following verses from Brahma-sahit (5.56-57): I worship Lord Ka's transcendental abode, known as vetadvpa, or Goloka Vndvana. The damsels of Vndvana, the gops, are super goddess of fortune. The enjoyer in Vndvana is the Supreme Personality of Godhead Ka. The trees there are all wish-fulfilling trees, and the land is made of transcendental touchstone. The water is all nectar, the talking is singing, the walking is dancing, and the constant companion of Ka is His flute. The effulgence of transcendental bliss is experienced everywhere. Therefore Vndvana-dhma is the only relishable abode.* "In that Vndvana numberless milk-cows always emit transcendental oceans of milk, and in that Vndvana there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few self-realised souls in this world."** Text 6 jyoti laukika-ll-mdhuryay mah-pralaye 'py anasvara srydi-rpa yat tatra vartate, tath tem asvadyam api yat kicit tat sarva cid-nanda-rpam param api parama-tattvam eva, na tu prktam. candrrkayo sthiti ca tatra vilakaenaiva gautamye tantre kathit. samnoditacandrrkam iti hi vndvana-vieaam. samnatva ca rtrau rtrau rka-candramayatvd iti. api ca iti parennvaya. rasveena tad-ajnd eva samayo na vrajati ity uktam. anyath paurvpryabhve sati cetmiky lly svarpa-hani syt. vetam: ubhra doa-rahitam ity artha dvpam tad ivnyasaga-uya sarvata param ity artha; tad-uktam ruty yath hi sarasi padma tihati tath bhmy tihati iti. jyoti-effulgence; laukika-earthly; ll-pastimes; mdhuryay-for the sweetness; mah-pralaye-at the time of universal destruction; api-even; anavaram-not destroyed; srya-adi-rpam-the sun, moon, and stars; yat-because; tath-there; vartate-are; tath-in the same way; tem-of them; asvadyam-relishable; api-also; yat-which; kicit- something; tat-that; sarvam-everything; citspiritual; nanda-bliss; rpam-with the form; param-transcendental; api-also; parama-tattvamspiritual; eva-certainly; gautamye tantra-in the Gautamiya Tantra; kathit-is described; samnaequal; udita-arisen; candra-moon; arkam-and sun; iti-thus; hi-certainly; vndvana-of Vndvana; vieaam- description; samnatvam-equality; ca-also; rtrau rtrau- night after night; rka-

candramayatvt-because of the full moon; iti-thus; api ca-also; iti-thus; api ca-also; iti- thus; parena anvaya-as previously stated; rasa-of the blissful spiritual relationships between Lord Ka and His liberated associates; aveena-because of the entranc; tat-ajnt-because of ignorance of time; evacertainly; samaya-time; na-does not; vrajati-exist; iti-thus; uktam- said; anyath-otherwise; paurvabefore; aprya-and after; abhve-non-existence; sati-being so; cea-atmiky- consiting of activities; lly-of pastimes; svarpa-the form; hani-destruction; syt-would be; vetam-the word "vetam"; ubhram-means "white" or "pure"; doa-of all fault; rahitam-free; iti-thus; artha-the meaning; dvpam- island; tat-that; iva-like; anya-with others; saga-contact; nyam-devoid of; sarvata-everything; paramabove; iti- thus; artha-the meaning; In these verses the word "jyoti" (effulgence) indicates that in the spiritual realm of Goloka Vndvana there are a spiritual and eternal sun and moon, which are not destroyed at the time of cosmic annihilation. That delightful sun and moon are eternal, and full of knowledge and bliss. They are not material and are different from the material sun and moon in many ways. For example, the material moon waxes and wanes, appearing as a full moon on only one day a month. In Goloka Vndvana, however, on each night the moon is full, and it never wanes. This is described in the Gautamya Tantra in the following words: "In Goloka Vndvana there are a spiritual sun and moon. There a full moon rises on each night, for the moon never wanes." We may also note in these verses the word "bhaje" (I worship). This word shows that the abode of r Ka is worshipable as the Lord Himself. The word "bhaje" is used here just as some verses previously Lord Brahm used the same word to worship Lord Ka (govindam di-purua tam aha bhajmi). The phrase "samayo na vrajati" indicates that the residents of Goloka Vndvana are so immersed in love of Ka and and enthralled by their pastimes with Him that they forget about time. This phrase should not be interpreted to mean that there is no sequence of events in the spiritual world, for if this were so it would be impossible for the Lord to enjoy pastimes there with His devotees. The word "vetam" (white) means "pure and free from all fault". The word "dvpam" (island) means that Goloka Vndvana is situated far above the material worlds. It is free from any touch of matter, just as a lotus flower remains always untouched by water. This is described in the following statement of the Gopla-tpan Upaniad (2.30): "As a lotus remains always untouched by water, so the spiritual world of Goloka Vndvana remains always untouched by matter." Text 7 kica brahma-sahitym eva tat-stavdau-cintmai-prakara-sadmasu kalpavka-lakvteu

iti. kica-furthermore; brahma-sahitym-in the Brahma-samhita (5.29); eva-certainly; tat-stavaof Brahma's prayers; adau-in the beginning; cintmai prakara-sadmasu kalpa-vka-lakvrteu itithe following verse: cintmai-prakara-sadmasu kalpa-vkalakvteu surabhr abhiplayantam lakm-sahasra-ata-sambhrama-sevyamna govindam di-purua tam aha bhajmi" The spiritual world of Goloka Vndvana is also described by Lord Brahm in the following verse from the Brahma-sahit (5.29): "I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundreds and thousands of goddesses of fortune."* Text 8 eva nrada-pacartre ca ruti-vidy-savde tata veta-mah-dvpas catur-diku vidiku ca adha cordhva ca din-nths toya krmtrava evam-in the same way; nrada-pacartre-in the Narada- pacartra; ca-also; ruti-between ruti; vidy-and vidya; savde-in the conversation; t ata-from that; veta-white; mah-great; dvpa-island; catuh-diku-in the four directions; vidiku-in the other directions; ca-also; adhabeneath; ca-also; urdhvam-above; ca-also; dik-nth-protectors of the directions; toyam-water; kra-of milk; amta-nectar; arava-an ocean. The spiritual world of Goloka Vndvana is also described in Nrada-pacartra: "The spiritual world of vetadvpa is a great white island surrounded by a nectar ocean of milk. Gaurds stand in all ten directions to protect this spiritual realm. Text 9

mah-vndvana tatra keli-vndvanni ca vk-drum caiva kalpacintmai-may sthal mah-vndvanam-a place known as Mah-vndvana; tatra-there; keli-vndvanni-places known as Keli-vndvana; ca-also; vks-the trees; kalpa-drum- desire trees; ca-also; evacertainly; cintmai-may-made of touchstone; sthal-the ground. "Within that spiritual realm is Mah-vndvana, and many places known as Keli-vndvana, where Lord Ka enjoys pastimes. These places are made of cintmai jewels and are filled with gorves of desire trees. Text 10 kr-vihaga-lakn ca surabhnm anekaa nn-citra-vicitra-rrsa-maala-bhmaya kr-vihaga-playful birds; laknm- characteristic; ca-also; surabhnm-surabh cows; anekaa-many; nn-various; citra-colorful; vicitra- wonderful; r-beautiful; rsa-for the rsadance; maala-bhmaya-areas. "In these places known as Vndvana are many playful birds and surabhi cows. There are many wonderful, colorful and beautiful places where the Lord enjoys the rsa-dance. Text 11 keli-kuja-nikujni nn-saukhya-sthalni ca pracra-chatra-ratnni phn easya bhnty aho keli-for pastimes; kuja-nikujni-various groves; nn-various; saukhya-for sporting; sthalniplaces; ca- also; pracra-chatra-pavillions; ratnni-jewels; phn- hoods; easya-of Ananta-ea; bhnti-are manifest; aho- Oh. "In these places are many groves where Lord Ka enjoys pastimes and many jeweled pavilions,

brilliant as the hoods of Ananta. Text 12 yac-chiro-ratna-vndnm atula-dyuti-vaibhava brahmaiva rajate tatra rpa ko vaktum arhati iti. yat-of which; sira-the roofs; ratna-of jewels; vndnm-of the multitudes; atula-incomparable; dyuti- splendor; vaibhava-opulence; brahma-the Brahman effulgence; eva-certainly; rajate-shines; tatra-there; rpam-beauty; ka-who?; vaktum-to describe; arhati-is able; iti-thus. "The splendor of the jewels on these roofs is the origin of the Brahman effulgence. In this way the abode of Goloka Vndvana is the summit of all beauty. Who is able to describe the beauty of Vndvana?" Text 13 ittha r-vndvanasyprakaa-llnugata-praka eva goloka iti vykhytam. tatrprakaally dvaividhye mantropsan-mayy kicid vilakna, sa ca tat-tan-mantreu yath-daritapratiniyata-ll-sthna-sannivea, yath prva-tpanym. ittham-in this way; r-vndvanasya-of r Vndvana; aprakaa-lla-anugata-of the unmanifested pastimes; praka-manifestation; eva-certainly; goloka- Goloka; iti-thus; vykhytam-in named; tatr-there; aprakaa-llyh-of the unmanifested pastimes; dvaividhye- two kinds; mantra-uypsan-mayym-in the stage of mantropasana; kicit-somewhat; vilakaadifferent; sa- that; ca-also; tat-tat-various; mantreu-in mantras; yath-as; darita-revealed; pratiniyata-eternal; ll-of pastimes; sthna-places; sannivea-entrance; yath-just as; prvatpanym-in the First Chapter of the Gopala-tapani Upansiad. In this way the spiritual realm where Lord Ka's aprakaa (unmanifested) pastimes (divided into mantropsan and svrasik) are manifest is known as Goloka Vndvana. This abode of Goloka Vndvana has been described in this book in many verses and it is also eloquently described in the First Chapter of Gopla-tpan Upaniad. Text 14

yath ca skande r-nrada-vkyam yasmin vndvana puya govindasya niketanam tat-sevaka-samkra tatraiva sthyate may yath-just as; ca-also; skande-in the Skanda Purana; r-nrada-of Nrada Muni; vkyam-the statement; yasmin- in which; vndvanam-Vndvana; puyam-pure; govindasya- of Lord Govinda; niketanam-the abode; tat-sevaka-with His servants; samkram-filled; tatra-there; eva-certainly; sthyate-may-I remain. The Lord's abode of Vndvana is also described in the Skanda Pura, where Nrada Muni says: "In that spiritual world is Lord Govinda's pure and splendid Vndvana, which is filled with devotees of the Lord. I also stay there. Text 15 bhuvi govinda-vaikuham tasmin vndvane npa yatra vnddayo bhty santi govinda-llas bhuvi-on the earth planet; govinda-of Lord govinda; vaikuntham-the spiritual planet; tasmin-in that; vndvane- Vndvana; nrpa-O king; yatra-where; vnda-Tulasi-devi; adaya-beginning with; bhrtya-the Lord's servants; santi-are; govinda -for Lord Govinda; lalasa-full of love. "That spiritual abode of Lord Govinda is also manifested on this earth planet, O king, and it is known as Vndvana-dhma. Tulas-dev, myself, and many other great devotees of Lord Govinda stay there." Text 16 atha prakaa-llnugata praka r-viu-pura-harivadau prasiddha. sa ea eva prakas tadn praktair api kaicid bhgya-vieodayvadbhir dade, sampraty asmbhir api tadao dyate. atra tu yat prkta-pradea iva rtayo 'valokyante, tat tu bhagavatva svecchay laukika-ll-viegi-kra-nibandhanam iti jeyam. r-bhagavad-dhmn te sarvath prapacttatvdi-guai ruti-smtibhy kta-pramatvt.

atha-now; prakaa-ll-manifest pastimes; anugata- following; praka-manifestation; r-viupura-in the Viu Purna; hari-vaa-Hari-vamsa; adau-and other Vedic literatures; prasiddhacelebrated; sa-ea-that; eva-certainly; praka-manifestation; taednm-then; praktai-by residents of the material world; api-even; kaicit-by certain; bhgya-viea-udayvadbhi-very fortunate; dade-was seen; samprati-at the present time; asmabhi-by us; api-even; tat-of that; amsa-a part; drsyate-is visible; atra-here; tu-also; yat-which; prkta-pradee-in the material world; iva-as it were; rtaya-the movements; avalokyante-are observed; tat-thyat; tu-also; bhagavati-to the Supreme Personality of Godhead; iva-as it were; sva-icchay-by His own desire; laukika-ordinary; ll-pastimes; viea-specific; agi-kra-nibandhanam- acceptance; iti-thus; jeyam-should be understood; r-bhagavat-of the Supreme Personality of Godhead; dhmnm-of the abodes; t emof them; sarvath-in all respects; prapaca-attava-being beyond the material nature; adi- original; guai-with qualitities; ruti-smribhy-by the ruti and Smrti literatures; kta-pramatvtbecause of being demonstrated. The on this earth where the Lord enjoyed His manifest pastimes are glorified in the Viu Pura, Hari-vaa, and other Vedic literatures. At the time of the Lord's manifest presence on this planet, certain very fortunate residents of this world had the opportunity to personally see the Lord and His abode, and even today we may see the transcendental places on this earth where the Lord, appearing like an ordinary human being, enjoyed pastimes. Even when manifested in this world, the abodes of the Lord are always transcendental and above the influence of the material energy. This is confirmed by the ruti and Smti literatures. Text 17 ata evoktam di-varhe vasanti mathury ye viu-rp hi te khalu ajns tan na payanti payanti jna-cakua iti. atah-eva-therefore; uktam-it is said; di-varhe-in the Varaha Purana; vasanti-reside; mathurya-in Mathur; ye- those who; viu-rpa-forms of Viu; hi-certainly; te- they; khaluindeed; ajn-ignorant persons; tan-them; na-do not; payanti-see; payanti-they see; jnacakua-those whose eyes are illumined with transcendental knowledge. The glories of the Lord's abode and its residents are described in the di-Varha Pura: "They who are situated in transcendental knowledge can see that the residents of Mathur have four-armed spiritual forms like the form of Lord Viu. This fact is not visible to ordinary persons, unaware of the transcendental nature of the Lord's abode."

Text 18 tad etan-mla-prame 'py aprakaa-llnugata praka r-vndvanasya te cautsukya-dhiyo rjan matv gopas tam varam ity dau daritam eva. tat etat-this; mla-prame-in evidence; api-also; aprakaa-lla-anugata-unmanifested pastimes; praka- manifestation; s-vndvanasya-of Vndvana-dhama; te- they; ca-also; autsukya-dhiyaeager to know; rajan-O king; matv-having considered; gopa-the cowherd men; tam-Him; ivaramthe Supreme Personality of Godhead; iti-thus; adau-in the passage beginning; darsitam-revealed; eva-certainly; That the Lord revealed His unmanifest pastimes in Vndvana is described in the rmadBhgavatam passage (10.28.11) where the Lord showed the vrajavss the spiritual world. Text 19 prakaa-llnugato yath aho am deva-varmarrcita padmbuja te sumana-phalrhanam namanty updya ikhbhir tmanas tamo-'pahatyai taru-janma yat-ktam ity di. tmana sumana-phala-rpam arhaam updya tmana eva ikhbhir namanti. yad yai. vat payat ca sasri tamo-'pahatyai taru-janma etat ktam iti. yat ktam iti ttyatatpuruo v. r-bhagavn r-baladevam. prakrt-lla-anugata-manifest pastimes; yath-just as; aho-Oh; am-these; deva-vara-amara-by the best of the demigods; arcitam-worshiped; pada-ambujam-lotus feet; te-your; sumana-of Sumaha flowers; phala-and fruits; arhanam- offerings; namanti-offer obeisances; updya-having offered; ikhbhi-with their branches; tmana-of themselves; tama-of the darkness of ignorance; upahatyai-for removal taru-as trees; janma-birth; yat-by whom; ktam-accepted; iti-thus; adi-in the passage beginning; atmana-from themselves; sumana-sumanah flowers; phala-and fruits; rupam-consisting of; arhanam-offering; upadaya-placing; atmana-from themselves; evacertainly; sikhabhi-with their branches; namanti-offer obeisances; yat-the word; "yat"; yai-means "by whom"; srnvatam-of the hearers; pasyatam-of the hearers; ca-also; samsarinam-of the residents

of the material world; tama-of the ignorance; upahatyai-for the removal; taru-as trees; janmabirth; etat-this krtam-accepted; iti-thus; yat-krtam-the word "yat-krtam";iti-thus; trtiya-tatpurusaas an instrumental tatpurusa compound; va-or; sri-bhagavan-spoken by Lord Ka; sri-baladevamto Lord Baladeva. The extraordinary nature of the Lord's abode in this world during His manifest pastimes is also described in the following verse spoken by Lord Ka to Lord Baladeva (rmad-Bhgavatam 10.15.5): "My dear brother You are superior to all of us, and Your lotus feet are worshiped by the demigods. Just see how these trees, their branches full with fruits and sumana flowers, have bent down to worship Your lotus feet. It appears that they are trying to get out of the darkness of being obliged to accept the form of trees. It futher appears that they have accepted the forms of trees in order to offer everything to You, so that those who see them or hear of their exemplary devotional service may become purified of the darkness of material life."* Anuccheda 174 yath ca sapady evbhita payan dio 'payat pura-sthitam vndvana janjvyadrumkra sam-priyam yatra naisarga-durvair sahsan n-mgdaya mitrvjitvsadruta-ru-tarakdikam samnm tmrmnm api, samasya sahacarasya r-bhagavato 'pi v, sarvato-bhvena sarvenaiva priyam iti tatrtad-aatva niidhya sarvato 'py nandtiaya-pradatva pradaritam. r-uka. yath-just; ca-also; apadi-immediately; eva-indeed; abhita-on all sides; payan-looking; dia-in the directions; apayat-Lord Brahm saw; pura-sthitam-situated in front of him; vndvanamVndvana; jana-jvya-druma-kram-dense with trees, which were the means of living for the inhabitants; sam-priyam-and which was equally pleasing in all seasons; yatra-where; naisarga-by nature; durvair-living in enmity; saha san-live together; n-human beings; mga-daya-and animals; mitri-friends; iva-like; ajita-of Lord r Ka; vsa-residence; druta-gone away; ruanger; taraka-dikam-thirst and so on. samnm-equally disposed to everyone; tma-armnm-of the transcendentalists who take pleasure in the Srlf; api-also; samasya-the word "sama"; sahacarasya-

companions; r-bhagavata-of the Supreme Personality of Godhead; api-also; v-or; -the letter "a"; sarvatah-bhvena-in all respects; sarva-aena-in all details; eva-certainly; priyam-dear; iti-thus; tatra-there; atat-aatvam-the conditon of beng material; niidhya-having rejected; sarvatacompletely; api- also; nanda-of bliss; atiaya-great; pradatvam-granting; pradaritam-os revealed; ruka-spoken by Rla ukadeva Gosvami. r Vndvana-dhma is the Lord's transcendental place, beyond the reach of the illusory energy. It is full of unlimited transcendental bliss, and it is pleasing to everyone, and especially to the self-satisfied, saintly devotees, who are equal to everyone, and inimical to no one. This confirmed by rla ukadeva Gosvm (rmad-Bhgavatam 10.13.59-60): "Then, looking in all directions, Lord Brahm immediately saw Vndvana before him, filled with trees, which were the means of livelihood for the inhabitants and which were equally pleasing in all seasons.* "Vndvana is the transcendental abode of the Lord, where there is no hunger, anger or thirst. Through naturally inimical, both human beings and fierce animals live there together in transcendental friendship."* Anuccheda 175

Text 1 tad eva r-kasya nitya-llspadatvena tny eva sthnni daritni. tac cvadhr rkasya vibhutve sati vyabhicri syt. tatra samdhyate te sthnn nitya-tal-llspadatvena ryamnatvt taddhra-akti-laka-svarpa-vibhutvam avagamyate. sa bhagava kasmin pratihati it sve mahmni iti rute. skd brahma gopla-pur ity de ca. tat-therefore; evam-in this way; r-kasya-of r Ka; nitya-eternal; lla-of pastimes; aspadatvena- as the abode; tni-they; eva-certainly; sthnni-places; daritni-reealed; tat-that; avadhrm-conclusion; r-kasya-about r Ka; vibhutve sati-in the all-pervasiveness; vyabhicri-error; syt-may be; tatra-in this matter; samdhyate-the doubt is resoved; tem-of them; sthnnm-of the places; nitya-eternal; tat-of Him; lla-of pastimes; aspadatvena-as the abode; ryamnatvt-because it is heard in the Vedic literatures; tat-of Him; adhra-for maintenance; akti-potency; lakaa- characterized; svarpa-form; vibhutvam-all-pervasiveness; avagamyate-may be understood; sa-He; bhagava-the Supreme Personality of Godhead; kasminwhere?; pratihati-is situated; iti-thus; sve-in His own; mahimni-glory; iti-thus; rute-from the ruti-sastra (Chandogya Upansiad 7.24.1); skt-directly; brahma-the Supreme spirit; gopla-of Lord Gopala; pur-the town (Vndvana); iti-thus; de-in the passage eginning (Gopala-tapani Upanisad 2.29) ca-also;

We have thus explained that Vndvana, Mathur, and Dvrak are the transcendental abodes where r Ka eternally enjoys pastimes. At this point someone may object, saying that because Lord Ka is all-pervading, it is improper to limit Him to these three places. He is present everwhere. To this objection we may reply that the Vedic literatures describe Vndvana, Mathur and Dvrak as the places where Lord Ka eternally enjoys pastimes, and the Vedic literatures also explain that Lord Ka is all-pervading by His potencies. His potencies, which He uses to maintain the material creation, are all-pervading, and in that sense He is peresent in every corner of the universe. He does not, however, eternally enjoy pastimes in every corner of the material universe. His presence in His original form as r Ka, and His eternal pastimes, are specifically manifest in Vndvana, Mathur, and Dvrak, and not in other places. This is confirmed in the following statements of Sruti-stra: "Where does the Supreme Personality of Godhead reside? He resides in His own glorious abode in the spiritual world.." -Chndogya Upaniad 7.24.1 "The Supreme Personality of Godhead in His original form eternally resides in His own spiritual abode known as Gopla-pur (Vndvana)." -Gopla-tpan Upaniad 2.29 Text 2 tatas tatraivvyavadhnena tasya ll. anye prktatvn na skt tasya sparo 'pi sambhavati. shra-aktis tu nataram. yatra kvacid va prakaa-lly tad-gamandika ryate. tad api tem dhra-akti-rp sthannm ved eva mantavyam. vaikuhntarasya tv apraktatve 'pi rka-vilsspadatkra-nija-yogyat-viebhavn na tdatvam iti jeyam. tata-therefore; tatra-there; avyavadhnena-without interruption; tasya-His; ll-pastimes; anyem-of other places; prktatvt-because of being material; na-not; skt-directly; tasya-His; spara-touch; api-even; sambhavati-is possible; dhra-for maintenance; akti- potency; tu-but; nataram-all-pervading; yatra-where; kvacit- at some place; va-or; prakaa-lilym-in the Lord's manifest pastimes; tat-of Lord Ka; gamana-going; adikam-beginning with; ryate-is heard in the Vedic literatures; tat-that; api-also; tem-of them; dhra-for maintencance; akti- potency; rpm-in the form of sthnnm-of the places; vet-because of entrance; eva-certainly; mantavyam- should be considered; vaikuha-Vaikuhaloka; antarasya- within; tu-but; aprkatatve-because of freedom from material contact; api-also; r-ka-of r Ka; vilsa- of the pastimes; aspadata-abode; kra-manifesting; nija-for Himself; yogyat-suitability; viea-specific; abhavt- because of non-existence; na-not; tdatvam-the ame nature; iti-thus; jeyam-may be known. r Ka eternally enjoys pastimes in Vndvana, Mathur, and Dvrak, without any

interruption. He does not appear in His original form in the material world and He never directly touches the material energy. He is all-pervading within the material world by His potency, but not in His original form. In Lord Ka's manifest pastimes we see that sometimes He travels outside of Vndvana, Mathur or Dvrak, and goes to other places, such as Mithil or Hastinpura. In such cases it sould be understood that these places are not part of the material world, but are extensions of His abodes of Vndvana, Mathur, and Dvrak. Even the many Vaikuha planets, although completely spiritual without any touch of matter, are not suitable for the Lord's pastimes in His original form as r Ka. Only Vndvana, Mathur, and Dvrak are residences suitable for Lord Ka. Text 3 athprakaa-prakaa-llayo samanvayas tv eva vivecanya tatra yadyapi tasyprakaa-lly blydikam api vartate, tathpi kiorkrasyaiva mukhyatvt tam rityaiva sarva pravartata iti prakaa-llpi tam rityaiva vaktavy yadv dvrakym api mathurym api vndvane 'pi yugapad eka eva kiorkti r-kkhyo bhagavn rmad-nakadundubhi-r-vrajarja-nandanarpea prapacika-lokprakaa nityam eva llyamna ste atha-now; aprakaa-unmanifest; prakaa-and manifest; lilayo-of the pastimes; samanvayasequence; tu-certainly; vivecanya-should be considered; tatra-there; yadyapi- although; tasy-of Lord Ka; aprakaa-llym-in the unmanifest pastimes; blya-childhood; adikam-and other ages; api-also; vartate-are manifest; tathpi-nevertheless; kiora-youthful akrasya-of the form; evacertainly; mukhyatvt-because of being the most important; tam-of that youthful form; rityataking shelter; sarvam-everything; pravartate-is manifested; iti-thus; prakaa-lla-the manifest pastimes; api-also; tam-that youthful form; ritya-having taken shelter; eva-certainly; vaktavyshould be said; yadv-or; dvrakym-in Dvrak; api-also; mathurym-in Mathura; api-also; vndvane-in Vndvana; api-also; simultaneously; eka-one; eva-certainly; ; kiora-youthful; sktiform; r-ka-akhya-known as r Ka; bhagavn-the supremely opulent Personality of Godhead; rmat-nakadundubhi-of Maharaja Vasudeva; r-vraja-rja-f the king of Vrajabhumi; nandana-as the son; rpea- in the form; prapacika-in the material world; loka-to the residents; aprakaam-unmanifested; nityam-eternally; eva- certainly; llyamna-performing pastimes; steremains. Although in the unmanifest (aprakaa) pastimes of the spiritual world, Lord Ka appears in all ages, beginning with His form as an infant, nevertheless, His form as a newly blossoming youth is prominent. This is also true in the Lord's manifest pastimes on this earth, where His pastimes as a youth are prominent. In His aprakaa pastimes in the spiritual world, which remain invisible to the residents of the material world, Lord Ka eternally appears as a fresh youth and eternally enjoys pastimes in Dvrak, Mathur and Vndvana, as the youthful son of Mahrja Vasudeva, and Mahraja Nanda, the king of Vraja. In this way it may be understood that of all ages in which Lord Ka manifests His form, the age of fresh youth (kiora) is the most important.

Text 4 atha kadcit bhakti-yogta-vidhnrtha katha payema hi striya ity dy ukta-dia saty apy anuagike bh-bhara-haradike krye svem nanda-camatkrapoayaiva loke 'smis tad-rti-saha-yoga-camatkrir nija-janma-blya-paugaa-kaiortmik laukika-ll prakaayas tad-artha prathamat evvatrit-rmad-anakadundubhi-ghe tadvidha-yadu-vnda-samvalite svayam eva bla-rpea praka-bhavati. atha-now; kadcit-at a certain time; bhakti-yoga-the science of devotional service; vidhnaartham-for executing; katham-how; payema-can observe; hi-certainly; stiya-women. iti adi uktadi-by this statement; sati-being so; api-also; anuagike-in this matter; bh-of the earth; bhara-of the burden; haraa-the lifting; dike-beginning with; krye-the activity; svem-of His own devotees; nanda-of transcendental bliss; camatkra-and wonder; poaya-for increasingt; evacertainly; loke asmin-in this world; tad-rti-saha-yoga-camatkri-astonishing to the residents of this world; nija-own; janma-of birth; blya-childhood; paugaa-age of 10 until 15 years; kiorayouth; tmika- consisting of; laukika-manifest in the material world; ll-pastimes; prakaayandisplaying; tat-artham-for that purpose; prathamata-at the begining; eva-certainly; avatritdescended; rmat-anakadundubhi-of Mahrja Vasudeva; ghe-in the home; tad-vidha-in that way; yadu-vnda-samvalite-in the association of the Yadu famiy; svayam-personally; eva- certainly; blarpea-as a child; praka-bhavati- appeared. Lord Ka appeared in this world in order to remove the burden of the earth, teach the science of devotional service, and fulfill many other objectives as well. This is described in the following prayer spoken by rmat Kuntdev to Lord Ka (rmad-Bhgavatam 1.8.20): "You Yourself descend to propagate the transcendental science of devotional service unto the hearts of the advanced transcendentalists and mental speculators, who are purified by being able to discriminate between matter and spirit. How, then, can we women know You perfectly?"* As Lord Ka was manifested in this material world to fulfill all these purposes, He also manifested the both ordinary and wonderful pastimes of His birth, childhood, adolescence, and youth. The Lord manifested these pastimes in order to astonish and delight His devotees and to fulfill this purpose He appeared in the Yadu dynasty, as a child in the home of Mahrja Vasudeva. Text 5 atha ca tatra tatra sthne vacana-jta-siddha-nityvasthita-kaiordi-vilsa-sampdanya tair

eva prakntareprakaam api sthitai parikarai ska nija-prakntareprakaam api viharaty eva. atha rmad-anakadundubhi-ghe 'vatrya ca tdvad eva prakntareprakaam api sthityaiva svaya praka-bhtasya savraja-r-vrajarjasya ghe 'pi tadyam andita eva siddha svavtsalya-mdhur jto 'ya nandayati, blo 'yam rigati paugao 'yam vikratty adi sva-vilsavieai puna punar navi-kartu samayati. atha-now; ca-also; tatra tatra sthne-in these various places; vacana-jta-by these statements; siddha-demonstrated; nitya-eternally avasthita-situated; kaiora-adi-beginning with youth; vilsapastimes; sampdanya-for manifesting; tai-with them; eva-certainly; prka-antarea-by the absence of manifestation; aprakaam-unmanifest; api-also; sthitai-situated there; parikarai-skamwith His associates; nija-praka-antarea-without His prakaa appearance; aprakaamunmanifested; api-also; viharati- performs pastimes; eva-certainly; atha-then; rmatanakadundubhi-of Maharaja Vasudeva; ghe-in the home; avatrya-having descended; ca-also; tdvat-in that way; eva-certainly; praka-antarea-by the absence of His prakaa presence; aprakaam-unmanifested; api-also; sthitya- by manifestation; eva-certainly; svayam-personally; praka-bhtasya-manifested; sa-vraja-with all the cowherd men and cowsl r-vraja-rjasya-of Nanda, the king of Vrajabhumi; ghe-in the home; api-also; tadyam-his own; andita-frm time immemorial; eva-certainly; siddham-perfect; sva-vtsyalya-mdhurm-the sweetness of parental love for Ka; jta-is born; ayam-He; nandayati-rejoices; bla-child; ayam-this; rigati-crawls; paugaa-adolescent; ayam-this; vikrdati-plays; adi-beginning with; sva-vilsa-vieai-with specific pastimes; punah puha-again and again; na-not; vikartum-to navi-kartum-to make new; samayati- arrives. We have already proven that r Ka eternally remains in His abodes of Dvrak, Mathur, and Vndvana. Therefore, it should be understood, that when He leaves one abode to go to another, He remains in the former place in His aprakaa form and continues to enjoy pastimes with His associates who remain in that particular abode. r Ka began His earthly pastimes by appearing in the home of Mahrja Vasudeva. Shortly afterwards He left that place in His prakaa form (although He remained there in His aprakaa form). He became manifested then in Vndvana, the home of Nanda Mahrja and the cowherd men who were his subjects and associates. Nanda Mahrja was eternally filled with the most exalted sentiments of paternal love for Ka, and when He got Ka as His infant son, he said "This newly born child brings me great pleasure." When Ka grew a little older, Nanda exclaimed in delight: "See how the little boy is crawling on His hands and knees." When Ka grew into adolescence, Nanda proclaimed: "ee how playful the boy is!" In this way Lord Ka brought newer and newer delight to Nanda Mahrja by performing various pastimes. Text 6 tatra ca sakala-mdhur-iromai-majarim akaiora-blya-keli-lakmm ullasya gokula-jann nitarm tma-va-ktntar-bahir-indriyn pdya punar api te samdhikam api premrdhi samvardhayan rmad-anakadundubhi-prabhtn api nandayan bh-bhra-rjanya-sagham api

sahram mathur yai. tata ca dvrakkhya sva-dhma-viea prakayitu samdra gatv tat-tal-ll-mdhur pariveayati. atha siddhu nija-prekitsu tat-tal-llsu ca tatra tatra nitya-siddham aprakaatvam evor-ktya tav aprakaau ll-prakau prakaa-ll prakabhym ekktya tath-vidha-tat-tan-nija-vndam apratyham evnandayatti. tatra-there; ca-also; sakala-of all; mdhur- sweetness; iromai-crest jewel; majarim-cluster; akaiora-from His youth; blya-to his childhood; keli-of pastimes; lakmm-opulence; ullasya-causing to shine; gokula-jann-the residents of Gokula; nitarm-completely; tma-va-kta-controlled; anta-within; bahi-and without; indriyn-senses; pdya-causing; puna-again; api-also; tem-of them; samdhikam-in meditation; api-also; prema- of pure love; rddhim-wealth; samvardhayanincreasing; rmat-ananakadundubhi-prabhtn-Maharaja Vasudeva and the other members of the yadu dynasty; api-also; nandayan-delighting; bh-of the earth; bhra-the burden; rjanya-of kins; sagham-multitude; api-also; sahran-destroying; mathurm-to Mathura; yti-goes; tata-then; caalso; dvraka-akhym-named Dvraka; sva-dhma-His own abode; vieam-specific; prakayitum-in order to manifest; samudram-to the ocean; gatv-having gone; tat-tat-ll-of various transcendental pastimes; mdhurm-sweetness; pariveayati-manifests; aha-then; siddhu-perfect; nija- by His own associates; prekitsu-observed; tat-tat-llsu- in His various pastimes; ca-also; tatra tatra-in various places; nitya-siddham-eternally perfect; aprakaatvam- unmanifest presence; eva-certainly; urktya-having accepted; tau-they; aprakaau-two unmanifest presences; ll-prakau-in pastimes; prakaa-ll-prakabhym- with the two forms of manifest pastimes; ek-ktya-making them one; tath-vidha-in that way; tat-tat-nija-vndam-His v arious associates; apratyham-without obstacle; eva-certainly; anandayati-delights. While remaining in Vndvana, Lord Ka displayed His childhood, adolescent, and youthful pastimes, which are the crest jewels of all charming sweetness. He continually enchanted the minds and senses of the cowherd residents of Gokula, and He caused them to constantly remember Him with ecstatic feelings of transcendental love. After that, Lord Ka traveled to Mathur, where He killed many demons and delighted Mahrja Vasudeva and the other members of the Yadu dynasty. After that, the Lord traveled to the ocean to manifest His transcendental abode of Dvrak, and enjoy many sweet pastimes there. When the Lord had completed all these pastimes in the company of His associates, He left the material world and returned to the spiritual world. At that time the Lord's prakaa (manifest) pastimes were no longer visible to the residents of the material world, and only the aprakaa (unmanifest) pastimes of the spiritual world (where Lord Ka delighted His associates without any impediment) remained. At that tme there was no longer any distinction between prakaa and aprakaa pastimes, for the Lord's pastimes could no longer be directly seen by the ordinary residents of the material world. Text 7 atra ca prn-kaiora-vypiny eva vraje prakaa-ll jey. kva cti-sukumrgau

kiorau npta-yauvanau iti. atra-in this connection; ca-also; pra-full; kaiora-the age of kaiora (10-15 years); vypinimanifesting; eva-certainly; vraje-in Vrajabhumi; prakaa- manifest; ll-pastimes; jey-may be undertood; kva-how is it?; ca-also; ati-very; sukumra-delicate; agau-bodies; kiorau-from 10-15; nanot; apta-attained; yauvanau-full youth; iti-thus. In Lord Ka's manifest pastimes in Vraja, He grew to the age of kaiora (15 years old), but at that age He left Vraja to go to Mathur. This is confirmed by the following verse from rmadBhgavatam (10.44.8), where the audience in Kasa's wrestling arena in Mathur describe Ka and Balarma as being in the age of kaiora: "Muika and Cra are just like thunderbolts, as strong as great mountains, and Ka Balarma are two delicate boys of tender age, who have not even reached the age of yauvana (16 years)."* Text 8 nsmtto yuvayos tta nityotkahitayor api blya-paugaa-kaior putrbhym abhavan kavacit iti. na-not; asmtta-of us; yuvayo-of you; tta-O father; nitya-always; utkahi tayo-anxious for Our protection; api-although; blya-babyhood; paugaa-childhood; kaior- and adolescence; putrbhym-for the two sons; abhavan-was; kvacit-at any time. That r Ka was in the last part of the kaiora period (15 years), when He entered Mathur is confirmed by the following verse from rmad-Bhgavatam (10.45.3) where Lord Ka says to Vasudeva and Devak: "My dear father and mother, although you have always been very anxious for the protection of Our lives, you could not enjoy the pleasure of having Us as your babies (blya), as your growing boys (paugaa) and as your adolescent youths (kaiora)."* Text 9 mansi tsm aravinda-locana pragalba-ll-hasitvalokanai jahra matta-dviradendra-vikramo

d dadac chr-ramatmanotsavam ity api hi ryate. mansi-the hearts; tsm-of the women of Mathura; aravinda-like the lotus flower; locanaeyes; pragalba- heroic; ll-pastimes; hasita-smiling; avalokanai-with glances; jahra-stole; mattamaddened; dvirada-indra-regal elephant; vikrama-prowess; dsm-to the eyes; dadat-gave; r-of the goddess of fortune; rama-the enjoyer; utsavam- festival; iti-thus; api-also; hi-certainly; ryateis heard. The youthful handsomeness of Lord Ka when he entered the city of Mathur at the close of His kiora age is described in the following statement of rmad-Bhgavatam (10.41.27): "Passing through the streets of Mathur very slowly, and smiling, heroic, lotus-eyed Lord Ka immediately stole the hearts of the women of Mathur. Lord Ka, who is the husband of the goddess of fortune, passed through the street appearing as handsome as a maddened elephant. Casting his smiling lotus glances at the residents of Mathur, He delighted their eyes with the beautiful sight of His transcendental form." Text 10 ata eva ekdaa sams tatra ghrci sa-balo 'vasat ity atraikdaa sama vypya ghrcirity ea evrtha. atah eva-therefore; ekdaa-eleven; sam-years; tatra- therein; gha-arci-covered fire; sabala-with Baladeva; avasat-resided. iti-thus; atra-in this verse; ekdaa-sama-eleven years; vypyaappearing; gha-hidden; arci-flame; iti-thus; ea-He; eva-certainly; artha-the meaning. We may note that although Lord Ka entered Mathur at the conclusion of His kaiora age (the stage of adolescence which generally occurs at the end of the fifteenth year), He only remained in Vndvana for eleven years. r Ka's eleven year stay in Vndvana is confirmed in the following statement of rmad-Bhgavatam (3.2.26): "Thereafter, His father, being afraid of Kasa, brought Him to the cow pastures of Mahrja Nanda, and there He lived for eleven years like a covered flame with His elder brother, Baladeva."* Text 11

athvaikdabhir eva sambhis tasya pra-kaioratva jeyam klenlpena rjare rma ka ca gokule agha-jnubhi padbhir vikakramatur ajas ity de. athva-or; ekadabhi-with eleven; eva-certainly; sambhi-years; tasya-His; pra-complete; kaioratvam- kaisora-age; jeyam-should be understood; klena alpena- within a very short time; rjare-O King (Mahrja Parkit); rma ka ca-both Rma and Ka; gokule-in the village of Gokula; aghta-jnubhi-without the help of crawling on their knees; padbhi-by Their legs alone; vicakramatu-began to walk; ajas-very easily. iti- thus; ade-in the passage beginning. From this statement we may understand that Lord Ka grew up more quickly than an ordinary child, and He attained the full age of kaiora (which generally takes 15 years to attain) in eleven years. That Lord Ka grew very quickly in His childhood is confirmed in the following statement of rmad-Bhgavatam (10.8.26): "O King Parkit, within a very short time both Rma and Ka began to walk very easily in Gokula on Their legs, by Their own strength, without the need to crawl."* Text 12 tad eva sthite llay dvaya-samnvaye tv aprakaa-llaiki-bhva-samaya caivam anusandheya. prathama r-vndvane tato dvrak-mathurayor iti. sarva-prakaa-ll-paryvasne yuga-ad eva hi dvrak-mathurayor ll-dvayaikyam. mathur-prakaa-lly eva dvrakym anugamant. ata eva rukmi-prabhtn mathurym apy aprakaa-praka ruyate. tat-therefore; evam-in this way; sthite-when situated; ll-dvaya-of the two pastimes; samnvayein the sequence; tu-but; aprakaa-unmanifested; lla-pastimes; eki-bhva-samaya-when they become one; ca-also; evam-in this way; anusandheyam-may be placed in the proper sequence; prathamam- first; r-vndvane-in r Vndvana; tata-then; dvrak-mathurayoh iti-thus; sarvaall; prakaa-manifest; ll-pastimes; paryvasne-at the conclusion; yugapat- simultaneously; evacertainly; hi-indeed; dvaraka-of Dvrak; mathurayo-and Mathura;ll-the pastimes; dvaya- two; ailyam-became one; mathur-of Mathur; prakaa- manifest; lly-of the pastimes; eva-certainly; dvrakyam-at Dvrak; anugamanto because o fimitation atah eva-therefore; rukmi-of Rukmidevi; pabhtnm- and the other associates of Lord Ka at Dvrak; mathurya at Mathur; apialso; aprakaa-unmanifest; praka-presence; sruyate-is described in the Vedic literatures.

Now let us consider the sequence of Lord Ka's prakaa and aprakaa pastimes on this earth planet. Lord Ka first enjoyed pastimes at Vndvana, and after that He enjoyed pastimes at Mathur and then Dvrak. After all the Lord's earthly pastimes were concluded, only His aprakaa (unmanifest) pastimes remained on the earth. At that time there was no longer any distinction between the Lord's prakaa and aprakaa pastimes. The Lord's pastimes at Dvrak are considered to be an extension of His pastimes at Mathur. The pastimes in both places are certainly very similar. It is even explained in some Vedic literatures that r Rukimi-dev and the Lord's other associates at Dvrak are also present in Mathur in their aprakaa (unmanifest) forms. Text 13 vndvane tv iya prakriy viiy kilhyate. tatra prathama r-vndvane-vasin tasya pra-koi-nirmachanya-darana-leasye virahah; tata rmad-uddhava-dvr santvnm. puna ca prvaved eva tes mah-vykulatym uditarya r-baladeva-dvrpi tathaiva samdhnam. vndvane-in Vndvana; tu-also; iyam-this; prakriy-activity; viiy-singled out; likhyate-is described in Vedic literatures; tatra-there; prathamam-at first; v-vndvana-of Vndvana; vasinm-of the inhabitants; tasya-of Lord Ka; pra-of life breath; koi-millions; nirmachanyavaluable; darana-sight; leasya-of a brief; viraha-separation; tata-therefore; rmat-uddhavadvr-by Uddhava; santvnm-consolation; puna-again; ca-also; prvavat-as before; eva-certainly; tesm-of them; mah-vykulatym-in great distress; uditeryam-arisen; r-baladeva-dvre-by Lord Balarama; api-also; tatha-in the same way; eva-certainly; samdhnam- peace. The separation felt by the residents of Vndvana after Lord Ka's departure to Mathur are specifically described in various Vedic literatures. In Ka's absence, the Vndvana residents were greatly afflicted with feelings of separation, and in that state they considered a momentary glimpse of Lord Ka to be more valuable to them than the value of their entire lives multiplied by millions of times. Uddhava visited them in order to console them, and after Uddhava's departure, when the distress of the devotees in Vndvana became again very great, Lord Balarma Himself returned to Vndvana in order to pacify them. Text 14 atha punar api paramotkaha-koi-visphu-hdayn sryoparga-vrjyvyajy tadavalokana-kmayay kururketra-gatn tes dharmn te cataknm iva nijga-nava-ghanasaghvalika-dnena tda-salpa-mandra-garjitena ca punar jvana-sacarm. atha dnakatipaya-saha-vsdin ca tn ati-ktarn annena durbhika-dukhitn iva santarpya taih saha nija-vihra-vieanam ekam eva rmyam spada s-vndvana praty eva prvavat sambhvity nijgamanvsa-vacana-racany prasthpanam.

atha-now; puna-again; api-also; parama-supreme; utkaha- longings; koi-millions; visphuamanifest; hdaynm-in their hearts; srya-of the sun; uparga-of the eclipse; vrjya-journey; vyajyy-on the pretext; tat-of Lord Ka; avalokana-the sight; kmay-with the desire; kuruketrato Kuruketra; gatnm-gone; tesm-of them; dharmn-the nature; te-they; cataknm-of cataka birds; iva-just like; nija-own; aga-limbs; nava-new; ghana-rain-cloud; sagha-multitude; avalokasight; dnena-by the gift; tda-like that; salpa-talking; mandra-deep; garjitena-by rumbling sounds; ca-also; puna-again; jvana- of the life; sacarm-attainment; atha-then; dna-days; katipaya-for a few; saha-with Him; vsa-remaining; adin- beginning with; ca-also; tn-them; atiktarn-very thin; annena-with food; durbhika-by the difficulty of obtaining food; dukhitndistressed; iva-just like; santarpya-having satisfied; taih-them; saha-with; nija-own; vihra-pastimes vieanam-of specific; ekam-one; eva-certianly; ryam-delightful; spadam-abode; s-vndvanamr Vndvana; prati-to; eva-certainly; Prvavat-as before; sambvity-considered; nija-own; agamana-arrival; avsa-aspiration; vacana-of words; racany-composed of; prasthpanamdispatch. The hearts of the residents of Vndvana were filled with unlimited intense longings to again see Lord Ka, and on the pretext of going on pilgramage during the time of a solar eclips, they went to the holy place of Kuruketra to see Ka. At Kuruketra the residents of Vndvana were just like cataka birds (who do not accept water to drink from any source other than rainwater, drunk by them as it falls through the sky), who have regained their almost lost lives by seeing the dark cloud of Lord Ka's form and hearing the grave thunder of His words. Then again, the residents of Vndvana also seemed like poverty-stricken men on the brink of starvation who have jsut gotten the urgently needed meal that was the personal association of Lord Ka. In this way, Lord Ka, after satisfying the residents of Vndvana with His own association, after enjoying some pastimes in their company, and after speaking (as He had also previously done) many words reassuring them that He would soon return to Vndvana e with them again, Lord Ka again sent them all back to their delightful abode of r Vndvana-dhma. Text 15 sryoparga-ytr tv iya drata prastutpi kasa-vadhn nti-bahu-savatsarntar. iuplalva-dantavakra-vdht prg eva jey. r-baladeva-tirtha-ytr hi duryodhana-vadhaika-klin. tasmin tasy kuruketram gate khalu duryodhana-vadha. sa ca sryoparga-ytry prva pahit sryoparga-ytr ca r-bhma-droa-duryodhandy-gamana-mayti. srya-of the sun; uparga-at the eclipse; ytr-the journey; tu-but; iyam-this; drata-far away; prastuta- described; api-although; kasa-of Kasa; vadht-from the killing; na-not; ati-very; bahumany; savatsara-years; antar-afterwards; iupla-of iupala; alva-Salva; dantavakra-and Dantavakra; vdht-the killings; prk- before; eva-certainly; jey-should be known; r-baladeva-of Lord Baladeva; tirtha-ytr-pilgrimage journey; hi- certainly duryodhana-of Duryodhana-vadha-the killing; eka-at the same; klin-time; tasmin-when He; tasym-during that pilgrimage; kuruksetram-

at Kuruketra; gate-arrived; khalu- certainly; duryodhana-of Duryodhana; vada-the killing; sathat; ca-also; srya-of the sun; uparga-at the eclipse; ytry-the journey; prvam-before; pahitis read; srya-of the sun; uparga-at the eclipse; ytr-journey; ca-also; r-bhma-of Bhmadeva; droa-Droacarya; duryodhana-Duryodhana; adi-and others; gamana-arrival; mayi- consisting of; iti-thus. This journey of the inhabitants of Vndvana to Kuruketra during the solar eclipse occurred only a few years after the killing of Kasa, and some years before the killing of iupla, lva, and Dantavakra. Although rmad-Bhgavatam describes this pastime (the journey of the residents of Vndvana to Kuruketra) after the description of Lord Balarma's pilgrimage to many holy places, and His arrival at Kuruketra during the war between the Pavas and the Kurus, and the killing of Duryodhana, the journey of the residents of Vndvana to Kuruketra occured before the Kuruketra war, because the Bhgavatam also explains that Bhma, Droa, and Duryodhana also came to Kuruketra at the time of the solar eclipse. This would not have been possible after the Kuruketra war (where they all died). Text 16 tatrya krama prathama sryoparga-ytr, tath r-yudhihira-sabh, tasy iuplavadha, tata kuru-pnva-dyuta, tadaiva lva-vadho vana-parvani prasiddhh. dantavakravadha ca tata, tath pavn vana-gamanam, tata r-baladevasya trtha-ytr, tata duryodhana-vadha iti. tasmd uparga-ytr kasa-vadhn nti-kla-vilambenbhavad iti lakyate. tatra-in this connection; krama-the sequence of events; prathamam-first; srya-uparga-ytrthe journey of the residents of Vndvana during the solar eclipse; tat-then; r...-yudhihirasabh-the Rajusuya sacrifice of Maharaja Yudhisthira; tasym-at the sacrifice; iupla-of iupla; vadha-the killing; vana-parvani-in the Vana-parva of the Mahabharata; prasiddha-celebrated; dantavakra-of Dantavakra; vadha-the killing; ca-also; tata-then; tata- then; pavnm-of the Pandavas; vana-to the forest; gamanam-going; tata-then; r-baladevasya-of Lord Baladeva; trthaytr-pilgrimage; tata-then; duryodhana- of Duryodhana; vada-the killing; iti-thus; tasmttherefore; uparga-at the time of the solar eclipse; ytr-the journey of the inhabitants of Vndvana; kasa-of Kasa; vadht- from the killing; na-not; ati-very; kla-long time; vilambenawith an interval; abhavat-was; iti-thus; lakyate- is described. The sequence of events may be given as follows: First, the residents of Vndvana traveled to Kuruketra at the time of the solar eclips, then (2) there was the Rjusya sacrifice of Mahrja Yudhihira, during which (3) iupla was killed. Then (4) there was the gambling match between the Kurus and Pavas, and then (5) the killing of lva, the celebrated description of which is found in the Vana-prarva of the Mahbhrata. After that (6) Dantavakra was killed, and after that (7) the Pavas were exiled to the forest. After that (8) Lord Balarma went on His tour of all the holy places, and after that (9) the Kuruketra war was fought, and Duryodhana was killed. From

this sequence of events we may conclude that the journey of the residents of Vndvana to Kuruketra at the time of the solar eclips happened not a very long time after the killing of Kasa. Text 17 yat tu tasym eva aste 'niruddho raky ktavarma ca ythapa iti, tad api r-pradyumnnirudhayor alpa-kald eva yauvana-prptya sambhavati. yathoktam nti-drghena klena sa kari rudha-yauvana iti. athvniruddha-nma kacit r-ka-nandana eva, yo dasmnte 'stadaa-mahratha-madhye gaita. tathaiva ca vykhyta tatra tair iti. yat tu-however; tasym-at the pilgirmage to Kuruketra; eva-certainly; aste-remains; aniruddhaAniruddha; rakym-for the protection; ktavarma-Ktavarma; ca- also; ythapa-the general; itithus; tat-therefore; api- also r-pradyumna-of Pradyumna; aniruddhayo-and Aniruddha; alpakalt-quickly; eva-certainly; yauvana-of full youth (16 years of age); prptya-by attianment; sambhavati-is possible; yatha-just as; uktam-it is said; na-not; ati-from a very; drghena-long; klenatime; sa-he; kari-Pradyumna, the son of Lord Ka; rudha-fully developed; yauvana-youth; itithus; athva-or; aniruddha-nma-named Aniruddha; kacit-a certain person; r-ka-nandanathe direct son of Lord Ka; eva-certainly; ya-who;dasama-of the Tenth Canto of rmadBhgavatam; ante-at the conclusion; aadaa-of the eighteen; mahratha-Mahratha warriors; madhy-in the midst; gaita-is counted; tatha-in the same way; eva-certainly; ca-also; vykhytammay be explained; tatra-there; tai-by them; iti-thus. In this connection someone may raise the objection that Lord Ka's grandson Aniruddha was already full grown when the residents of Vndvana met Lord Ka at Kuruketra and therefore that event must have been many years after the killing of Kasa. That Aniruddha was already an adult by that time is proven by the following statement of rmad-Bhgavatam (10.82.6): "When the residents of Vndvana and the members of the Yadu dynasty went to Kuruketra at the time of the solar eclips, some important personalities like Aniruddha, the son of Pradyumna, and Ktavarma, the commander-in-chief of the Yadu dynasty, along with Sucandra, uka, and araa, remained in Dvrak to protect the city."* This objection is answered by the fact that both Pradyumna and Aniruddha grew very quickly. It did not take many years for them to change from new-born infants to fully grown adults. And therefore, there need not have been an period of many years between the killing of Kasa and the

adulthood of Pradyumna and Aniruddha. The rapid growth to adulthood by Pradyumna and Aniruddha is described in the following statement of rmad-Bhgavatam (10.55.9): "Pradyumna, the son of Lord Ka grew very swiftly, and before long he was fully grown." Another explanation may also be given: Another person, one of the direct sons of Lord Ka was also named Aniruddha. This Aniruddha was one of the 18 mahratha sons of Lord Ka and he is mentioned at the end of the Tenth Canto of rmad-Bhgavatam. It may be that the Aniruddha who remained in Dvrak at the time of the pilgrimage to Kuruketra was this Aniruddha. At any rate, there was not a very long interval of time between the killing of Kasa and the meeting of Lord Ka with the inhabitants of Vndvana at Kuruketra. Text 18 ata kuruketra-yatryam eva rmad-anakduubhin r-kunti-devi pratyuktam kasa-pratapita sarve vaya yata dio daa etrhy eva puna sthna daivensdita svasa iti. ata-then; kuruketra-yatryam-during the pilgrimage at Kuruketra; eva-certainly; rmatanakduubhin-by Maharaja Vasudeva; r-kunti-devim-to rmati Kunti-devi; pratyuktamreplied; kasa-by Kasa; pratapita-troubled; sarve-all; vayam-we; yata-fled; diah daa-to the ten directions; etrhi-then; eva-certainly; puna-again; sthnam-our own places; daivena-by destiny; asdita- attained; svasa-my dear sister; iti-thus. That the meeting of Lord Ka with the inhabitants of Vndvana at Kuruketra happened shortly after the killing of Kasa is also confirmed by the following words spoken at that meeting in reply to rmat Kunt-dev by Mahrja Vasudeva (rmad-Bhgavatam (10.82.21): "My dear sister, you know that we were very much harassed by King Kasa, and by his persecutions we were scattered here and there. We were always full of anxieties. Only in the last few days have we returned to our own places, by the grace of God."* Text 19 ata prathama-darand eva draupadi-r-ka-mahi paraspara-vivha-prano 'pi sangacchate. atra agamiyaty adrghena

klena vrajam acyuta ity dikam api padyam sahym bhavet. ata-then; prathama-first; darant-from the sight; eva-certainly; draupadi-of Draupadi; r-kaof Lord Ka; mahim-and of the queens; paraspara-mutual; vivha-of the marriages; pranaquestions; api-also; sangacchate-harmonizes; atra-in that connection; agamiyati- will return; adrghena klena-in a short time; vrajam-to Vrajabhumi; acyuta-Lord Ka; iti-thus; dikambeginning; api-also; padyam-verse; sahym-support; bhavet- may be. We may also conclude that the meeting at Kuruketra happened not long after the killing of Kasa because Draupad asked the different queens of Ka how they had accepted the Lord's hand in marriage. That Draupad was just then learning about Lord Ka's marriages indicates that the meeting at Kuruketra happened soon after the killing of Kasa, and before the Rjasya sacrifice. It was also before the Rjasya sacrifice that Uddhava delivered Lord Ka's message to the gops and promised (rmad-Bhgavatam 10.46.34): "Lord Ka will soon return to Vrajabhmi." Text 20 praktam anusarama. atha vndvana prasthpitnm api te punar api nijadaranena mah-santpa-vddhim ativotkahbhi r-govinda sasmara. yam eva sksd dtavn paramatkaha rmad uddhavah. praktam-nature; anusarama-following; atha-then; vndvanam-Vndvana; prasthpitnmsituated; api- also; tem-of them; puna-again; api-also; nija-of their own Ka; adranena-by not seeing; mah-great; utkahbhi-with anxieties; r-govinda-Lord Govinda; sasmara-remembered; yam-whom; eva-certianly; skt- directly; dtavn-swa; parama-with great; utkatha- anxiety; rmat-uddhava-Uddhava. After the meeting at Kuruketra, Lord Ka became full of anxiety as He remembered the sufferings of the residents of Vndvana in their separation from Him. He personally sent Uddhava to see them, and when Uddhava saw the condition of the residents of Vraja, he also became full of anxiety about their condition. Text 21 tam avasram labdhv prastvntare

gyanti te viada-karma gheu devyo rja sva-atru-vadham tma-vimokaam ca gopy ca kujara-pater janaktmajy pitros ca labdha-ara munayo vaya ca iti vyajayam a. tam-that; vaasram-opportunity; labdhv-obtaining; prastva-prayer; antare-within; gyantiglorify; te-Your; viada-pure; karma-activities; gheu-in Your palaces; devya-the queens; rjmof the kings; sva-atru-of their enemies; vadham-killing; tma-themselves; vimokaam- release; caalso; gopy-the gopies; ca-also; kujara-pate-of the king of elephants; janaka-of Maharja Janaka; atmajaya-of the daughter; pirto-of Your parents; ca-also; labdha-attained; arana-shelter; munaya-sages; vayam-we; ca-also. iti-thus; vyajayam a-manifested. Uddhava's delivery of Lord Ka's message to the gops occured before the Rjasya sacrifice, for he mentioned them when he advised Lord Ka to kill Jarsandha and attend the Rjasya sacrifice. Uddhava said (rmad-Bhgavatam 10.71.9): "My dear Lord, when Jarsandha is killed then the queens of all the imprisoned kings will be so joyful at their husbands' being released by Your mercy that they will all begin to sing Your glories. They will be as pleased as the gops were when they were relieved from the hands of akhsura. All the great sages, the King of the elephants, Gajendra, the goddess of fortune, St, and even Your father and mother, were all delivered by Your causeless mercy. We also have been thus delivered, and we are always singing the transcendental glories of Your activities."* Text 22 tata ca rjasuya-sampty-antara alva-dantavakr-vadhnte jhatti svaya gokulam evjagama. tath ca padmottara-khae gadya-padyni tata-then; ca-also; rjasuya-of the Rjasuya sacrifice; sampti-completion; antaram-after; alvaof alva; dantavakr-and Dantavakr; vadha-of the killing; ante-after; jhatti-quickly; svayampersonally; gokulam-to Gokula; eva-certainly; ajagama-returned; tath-in that way; ca-also; padmauttara-khande-in the Uttara-khaa of the Padma Purana; gadya-in prose; padyni-and verse. After the Rjasya sacrifice had been concluded, and after the demons lva and Dantavakra were killed, Lord Ka quickly returned to Gokula. This is described in the following prose and verse passage from the Uttara-khaa of the Padma Pura: Text 23

atha iupla nihata rutv dantavakra kena yodddhu mathurm ajagma. ks tu tac chrutv ratham aruhya tena yoddhu mathurm ayayau tayor dantavakra-vasudevayor aho-rtram mathura-dvre sagrama samvartata. kas tu gaday ta jaghna. sa ca curita-sarvago vajranirbhinno mahdhara iva. gatsur avi-tale papta. so 'pi hare sarupyena yogi-gamya nitynanda-sukhada sasvtam parama pada avpa. ittha jaya-vijayau sanakdi-apa-vyjena kevala bhagavato lilrtha sastv avatrya janma-traye 'pi tenaiva nihatau janma-trayavasane muktim avptau. ko 'pi ta hatv yamun uttirya nanda-vraja gatv sotkanthau pitarav abhivdyasvsya tbhya asru-kaham ligita sakala-gopa-vndan pranmyasvsya bahuvastrbharadibhis tatra-sthn sarvn samarpaym sa. atha-then; siuplam-that Sisupala; nihatam-had been killed; rutv-having heard; dantavakraDantavakra; kena-with Ka; yoddhum-to fight; mathurm-at Mathur; ajagma-arrived; ka-Ka; tu-also; tat-that; srutv-having heard; rtham-a chariot; aruhya- ascending; tenawith him; yoddhum-to fight; mathurm-at Mathur; ayayau-arrived; tayo-of them; dantavakraDantavakra; vasudevayo-and Ka; aha-day; ratrm-and night; mathura-of Mathur; dvre-at the gate; sagrama- battle; smvartata-occured; ka-Ka; tu-but; gaday-with a club; tamhim; jaghna-struck; sa-the demon; ca-also; curita-crushed; sarva-all; aga-limbs; vajra-by lightning bolt; nirbhinna-struck; mahdhara-a mountain; iva-like; gata-asu-dead; avi-of the earth; tale-on the surface; papta-fell; sah api-that very demon; sarupyena-with the same form of the Lord; yogi-by the perfect yogis; gamyam- attainable; nitya-eternal; ananda-sukham bliss; damgranting; sasvtam-eternal; paramam-transcendental; padam-situation; avpa-ttained; ittham-thus; jaya-vijayau-Jaya and Vijaya; sanaka-adi-by the Four Kumaras; apa-of a curse; vyajena-on the pretext; kevalam-solely; bhagavata-of the Supreme Personality of Godhead; lila-of pastimes; artham-for the purpose; samstau-to the material world; avatrya-having descended; janma-traye-for three births; api-although; tena-by the lord; eva-certainly; nihatau-killed; janma-traya-avasane- at the completion of the three births;.fn 2 muktim-liberation; avptau-attained; ka-Lord Ka; api-also; tam- him; hatv-having killed; yamunm-the Yamuna river; uttirya- having corssed; nanda-vrajam-the cowherd land of Nanda Maharaja; gatv-having gone; sa-utkanthau-full of longing; pitarau- parents; abhivdya-greeting; asvsya-and comforting; tbhyam-by them; a-asru-covered with tears; kaham- necks; ligitaembraced; sakala-to all; gopa-vndn-the cowhered men; pranmya-offering obeisances; asvsya-and comforting; bahu-many; vastra-garments; abharaa-ornaments; adibhi-and with other gifts; tatrasthn-staying there; sarvn-all; samarpaym a-gave. "Hearing that iupla had been killed by Ka, Dantavakra arrived at Mathur to fight with the Lord, and when Lord Ka heard about this, He mounted a chariot and went to Mathur to fight with the demon. Ka and Dantavakra remained at the entrance of Mathur and fought day and night for a long time. In the midst of this battle Lord Ka struck Dantavakra so heavily with His club that the demon immediately fell down dead to the ground, all his limbs crushed by the force of Lord Ka's blow. He seemed like a great mountain smashed to pieces by a powerful bolt of lightning. Because he was killed by Lord Ka, the demon Dantavakra attained a spiritual form like the Lord's and entered the eternal and blissful spiritual world, which is only approached by the

perfect yogs. Dantavakra and iupla had actually been the gatekeepers of Vaikuha, and their names were Jaya and Vijaya. On the pretext of being cursed by the four Kumras, they had descended to the material world for three lifetimes in order t facilitate the pastimes of the Personality of Godhead. Now that the three lifetimes were completed, they were killed by the Lord, and they attained liberation, returning to their original posts in the spiritual world. "After killing this demon, Lord Ka crossed the Yamun river, and entered Vrajabhmi, the kingdom of Nanda Mahrja. His foster parents, Nanda and Yaod had been greatly aggrieved because of separation from the Him, and He greeted them and consoled them. Tears running down their necks, Lord Ka's parents embraced their dear son. Lord Ka also offered respectful obeisances to all the cowherd residents of Vraja, consoling them with many words, and offering them many gifts of costly garments, ornaments and other things. Text 24 kalindy puline ramye puya-vka-samcite gopa-narbhir ania kraym sa keava kalindy-of the Yamuna river; puline-on the shore; ramye4-delightful; puya-vka-with desire trees; samcite-filled; gopa-narbhi-with the gopis; aniam-day and night; kraym sa-performed pastimes; keava-Lord Keavah. "Having returned to Vndvana, Lord Ka continuously enjoyed pastimes, day and night, with the gops on the charming Yamun shore, which had many groves of transcendental desire-trees. Text 25 ramya-keli-sukhenaiva gopavea-dhara prabhu bahu-prema-rasetra msa-dvayam uvsa ha iti. ramya-delightful; keli-of pastimes; sukhena-with happiness; eva-certainly; gopa-vea-dhara-as a cowherd boy; prabhu-the Supreme Lord; bahu-of great; prema-love; rasea-with the mellows; atrathere; msa-dvayam-for two monts; avsa-uvasa-resided; ha-certianly. "The Lord remained in Vndvana for two months. Garbed as a cowherd boy, He enjoyed many delightful pastimes with the residents of Vraja, and reciprocated their expressions of love in many ways."

Text 26 atreda jeyam dantavakrasya mathurym gamana rjasynantaram indraprasthe rkvasthna jtv jarsandha-vadhrtha rmad-uddhava-yukti-cchyam avalambya gadkuala manyatvenaikakina dvandva-yuddhya tam hvayitu tad-artham eva tad-rra tad upadrvayitu ca. puna ca dvrak-gata ta rutv prahitasya mathur-dvra-gatena tena sagama. yat sthnam adypi dvrak-dig-gata tad iheti prasiddha vartate. sarvam etat rnradasya r-bhagavad-rathasy ca mano-mayatvt sambhavati. ata r-bhagavatenpi virodho nstty ala kalpa-bheda-kalpanya. yata eva jhaiti tasya lva-vadha-ravaam api tatrokta sampadyate. tath r-kasya gokulgamana ca r-bhgavata-sammatam eva atra-in this connection; idam-this; jeyam-may be understood; dantavakrasya-of Dantavakra; mathurym- at Mathur; gamanam-arrival; rjasya-the Rjasya sacrifice; anantaram-after; indraprasthe-at Indraprastha; r-Ka-of r Ka; avasthnam-residence; jtv-having understood; jarsandha-of Jarsandha; vadha-killing; artham-for the purpose; rmat-uddhava-of Uddhava; yukti-chyam-plan; avalambya-taking recourse; gad- at fighting with a club; kualamexpertise; manyatvena-with the conception; ekakinam-alone; dvandva-yuddhya for a dual; tamLord Ka; hvayitum-to call; tat-artham-for that purpose; eva-certainly tat-rram-His kingdom; tat-that; upadrvayitum-to cause to leave; ca-also; puna-again; ca- also; dvrak-gatam-at Dvaraka; tam-him; rutv-having heard; prahitasya-situated; mathur-dvra-gatena-at the gateway of Mathur; tena-with him; sagama-meeting; yat- which; sthnam-place; adya-today; api-even; dvrak-dik-gatam-the "Dvaraka-gate"; tat-that; iha-here; iti-thus; prasiddham-famus; vartate-is; sarvam-all; etat-this; r-nradasya-for r Nrada; r-bhagavat-rathasya- travelling on Lord Ka's personal chariot; ca-also; manah-maya-tvt-because it travels as fast as the mind; sambhavati- is possible; ata-therefore; r-bhagavatena-with the rmad-Bhgavatam; api-also; virodhadifference; na-not; asti-is; iti-thus; alam-sufficiently; kalpa-bheda-kalpanya- with understanding of the actual situation; yata-because; eva-certainly; jhaiti-qu ickly; tasya-of him; lva-of alva; vadha-of the death; ravaam-hearing; api-also; tatra- there; uktam-said; sampadyate-was; tath-in the same way; r-kasya-of r Ka; gokula-at Gokula agamanam-arrival; ca-also; r-bhgavata-with the rmad-Bhgavatam; sammatam-in harmony; evacertainly. It may seem to some readers that this account of the killing of Dantavakra and Lord Ka's return to Vndvana contradicts the description found in rmad-Bhgavatam. Actually there is no contradiction here, and the accounts of the Padma Pura and rmad-Bhgavatam are in perfect agreement. This may be understood in the following way: Dantavakra considered that, upon Uddhava's advice, Lord Ka had asked Bhma to kill Jarsandha in a club duel, because Lord Ka Himself was not very expert at fighting with clubs. Proud of His own skill in club-fighting, Dantavakra planned to challenge Lord Ka to a private club duel, and then kill Him. Dantvakra wanted to fight with Lord Ka alone in order to protect himself from any possible revenge Lord Ka's friends might try to take on him after he had killed the Lord. Thinking in this way,

Dantavakra specifically did not want to fight Lord Ka in Dvrak, but in some place far away from the Lord's capitol city. Thinking that Lord Ka had remained in Inraprastha after the Rjasya sacrifice had ended, Dantavakra sent a message challenging the Lord to come to Mathur and fight with him. The message came to Indraprastha, and Nrada Muni, travelling on Lord Ka's personal chariot, which moves as swiftly as the mind, instantly carried it to Dvrak, where Lord Ka had just finished killing lva. Lord Ka and Nrada Muni immediately travelled to Mathur on the Lord's transcendental chariot, (the place in Mathur where they arived is still known, even today, as the "Dvrak Gate"), and the Lord answered Dantavakra's challenge, and killed him. Because Vndvana is so close to Mathur, Lord Ka took the opportunity to visit the gopas and gops there. The Padma Pura's description of Lord Ka's return to Vndvana is in perfect harmony with the account of the Lord's pastimes found in rmad-Bhgavatam. This may be seen in the following quotation from rmad-Bhgavatam (10.39.35): Text 27 tas tath tapyatir vkya sva-prasthne yadttama santvaym sa sa-premair ysya iti dautakai iti. ta-the gopis; tath-in that way; tapyati-suffering; vkya-having seen; sva-prasthne-on the chariot; yadu-uttama-Lord Ka, the most exalted member of the Yadu dynasty; santvaym saconsoled; sa-premai-with love; ysye-I shall return; iti-thus; dautakai-with messages; iti-thus. "Ka was very much affected upon seeing the plight of the gops, and He therefore consoled them. He told them they should not be aggreived; He was coming back very soon after finishing His business."* Text 28 yta yya vraja tta vaya ca sneha-duhkhitn jtn vo draum eymo vidhya suhd sukham iti. yta-please go; yyam-you; vrajam-to Vrajabhumi; tta- O father; vayam-we; ca-also; sneha-by love; duhkhitn- distressed; jtn-relatives; va-you; draum-to see; eyma-we shall go; vidhyahaving given; suhdm-to our friends and well-wishers; sukham-happiness; iti-thus.

Lord Ka's promise to return to Vndvana is also recorded in the following verse (rmadBhgavatam 10.45.23) spoken by the Lord to Nanda and Yaod, shortly after the Lord had killed Kasa: "My dear father and mother, I know you will be feeling separation by returning to Vndvana and leaving Us here, but please rest assured that I shall be coming back to Vndvana just after giving some satisfaction to my real father and mother, Vasudeva and Devak, My grandfather, and other relatives and family members."* Text 29 hatv kasa raga-madhye pratpa sarva-stvatm yadha va samgatya ka satya karoti tat agamiyaty adrghena klena vrajam acyuta priya stvatm pati iti ca. hatv-having killed; kasam-Kamsa; taga-of the wrestling arena; madhye-in the middle; pratpam-the enemy; sarva-of all; stvatm-the members of the Yadu dynasty; yat- which; aha-said; va-to us; samgtya-assembled; ka- Lord Ka; satyam-truth; karoti-will do; tat-that; gamiyati-will arrive; adrgena-in a short; klena-time; vrajam-to Vraja; acyuta-the infallible Personality of Godhead; priyam-happiness; vidhasyate-will give; pitro-to His parents; bhagavnthe Supreme Personality of Godhead; stvatm-of the Yadu dynasty; pati-the master; iti-thus; caalso. The following verses (spoken by Uddhava to Nanda Mahraja and Yaod-dev) also record Lord Ka's promise to return to Vndvana (rmad-Bhgavatam 10.46.35 and 34): "I have brought a message from Ka to the effect that He will soon come back to Vndvana and satisfy you both by His personal presence. Now that Ka has killed King Kasa, the Ydava's enemy, in the wrestling arena, Ka has promised that He will come back to Vndvana after finishing His business in Mathur. This promise He will surely fulfill."* Text 30 tasya r-mukhena bhakta-mukhena ca bahua kalpnm anyathnupapatte satya-sakalpa iti rute. varn vaca satyam iti svaya r-bhgavata ca.

tasya-of Lord Ka; r-mukhena-from the mouth; bhakta-of the devotees; mukhena-by the mouth; ca-also; bahua-many times; kalpnm-of these expressions; anyatha-otherwise; anupapatte-no reason; satya-sakalpa-truthful; iti-thus; rute-from the ruti-sastra; varnmof the Supreme Personality of Godhead; vaca-the words; satyam- truth; iti-thus; svayam-directly; r-bhgavatam-in rmad-Bhgavatam (10.33.31); ca-also. Many different times Lord Ka promised that He would return to Vndvana, and His devotees also repeated that promise. It is not reasonable to assume that Lord Ka would not keep such a promise repeated so many times. Lord Ka always speaks truthfully and does not break His promise. This is confirmed by the ruti-stra, which says: "The Supreme Personality of Godhead is always truthful." rmad-Bhgavatam (10.33.31) also says: "The Supreme Personality of Godhead always speaks the truth." Text 31 na kevalam etvad eva knaam, tasya vrajgamanam api sphuam evety hu yarhy ambujkpasasra bho bhavn kurn madhn vtha suhd-didkay evam madhn mathurm veti vykhyya tadn tan-maale suhda vrajasth eva praka iti tair apy abhimatam. na-not; kevalam-only; etvat-in this way; eva- certainly; kraam-cause; tasya-of Lord Ka; vraja-in Vrajbhumi; agamanam-arrival; api-also; sphuam-clearly; eva-certainly; iti-thus; hu-they describe; yarhi-whenever; ambuja-aka-O lotus-eyed one; apasasra-You go away; bho-oh; bhavnYourself; kurn-the descendants of King Kuru; madhn-the inhabitants of Mathur Vrajabhmi); v-either; atha-therefore; suht-didkay-for meeting them; evam-in this way; madhn-the word "madhn"; mathurm- means Mathur; va-or; iti-thus; vykhya-having explained; tadnm-then; tat-madale-in that area; suhda-the word "suhda (friends)"; vrajasth-means "the residents of Vraja"; eva-certainly; praka-manifested; iti-thus; tai- by them; api-also; abhimatam-considered. These are not the only quotes where Lord Ka's return to Vndvana is promised or described. For example, Lord Ka's return to Vndvana is described in the following statement of the inhabitants of Dvrak (rmad-Bhgavatam 1.11.9), where (according to rdhara Svm) the word "madhn" refers to the residents of Vndvana (which is situated within the district of Mathur): "O lotus-eyed Lord, whenever You go away to Mathur, Vndvana or Hastinpura to meet

Your friends and relatives, every moment of Your absence seems like a million years. O infallible one, at that time our eyes become useless, as if bereft of sun."* Text 32 tatra yoga-prabhvena ntv sarva-jana hari ity atra sarva-abdt. dvrak-vsin r-bhagavantam. tatra-there; yoga-prabhvena-by His mystic potency; ntv-having carried; sarva-janam-all His friends and relatives; hari-Lord Hari; iti-thus; atra-in this connectio9n; sarva-abdt-from the word sarva (all)". dvrak-vsina-the residents of Dvrak; r-bhagavatam-to the Supreme Personality of Godhead. The Lord also arranged for the residents of Vndvana to visit Him at Dvrak. This is described in the following verse of rmad-Bhgavatam (10.50.57): "By His mystic potency Lord Ka brought all the residents of Vndvana to Dvrak." The word "sarva" (all) here must include the residents of Vndvana. This verse is spoken by the residents of Dvrak about the Supreme Personality of Godhead. Anuccheda 176 Text 1 tad etad gamana dantavakra-vadhnantaram eva r-bhgavata-sammatam, yata jtn vo draum eymo vidhya suhda sukham iti kasa-vadhnte. tat etat-this; arrival of Lord Ka in Vndvana; dantavakra-of Dantavakra; vadha-the killing; anantaram-after; eva-certainly; r-bhgavata-of the rmad-Bhgavatam; sammatam-opinion; yatabecause; jtn-relatives; va- you; draum-to see; eyma-we shall return; vidhya- having given; suhdm-to our friends; sukham-happiness; iti- thus; kasa-of Kasa; vadha-the death; ante-after.

That r Ka visited Vndvana after the killing of Dantavakra is confirmed by these verses of rmad-Bhgavatam, and also by the following verse (rmad-Bhgavatam 10.45.23), where Lord Ka (just after killing King Kasa) says to Nanda Mahrja and Yaod-dev: "My dear father and mother, I know you will be feeling separation by returning to Vndvana and leaving us here, but please rest assured that I will be coming back to Vndvana just after giving some satisfaction to my real father and mother, Vasudeva and Devak, My grandfather, and other relatives and family members."* Text 2 api smaratha na sakhya svnm artha-cikray gat cirayit atrupaka-kapaa-cetasa iti kuruketra-yatry ca r-bhagavad-vkyena tad-angamane dantavakra-vadhntam tac chatru-paka-kapaa-sukha-dnam. api-do you; smaratha-remember; na-us; sakhya-O friends; svnam-of one's own friends and relatives; artha-cikray-desiring the welfare; gatn-gone; cirayit- delayed; atru-paka-of enemies; kapaa-destruction; cetasa-thoughts; iti-thus; kuruketra-yatrym-at the Kuruketra pilgrimage; ca-also; r-bhgavat-of the Supreme Personality of Godhead; vkyena-by the statement; tat- His; angamane-in the non-return; dantavakra-of Dantavakra; vadha-the killing; antam-after; tat-His; satru-paka-of enemies; kapana-destruction; sukha-happiness; dnam-giving; eva-certainly; upekitam-neglected; st-was. That meeting of Lord Ka with the residents of Vndvana at the holy place of Kuruketra occured before His visit to Vndvana and also before the killing of Dantavakara is confirmed by the following words spoken by Lord Ka to the gops during their meeting at Kuruketra (rmadBhgavatam 10.82.41): "My dear friends, you know that Lord Balarma and Myself left Vndvana just to please our relatives and family members. Thus we were long engaged in fighting with our enemies, and were obliged to forget you, who were so much attached to Me in love and affection. I can understand that by this action I have been ungrateful to you, but still I know you are faithful to Me. May I inquire if you have been thinking of Us although We had to leave you behind? My dear gopis do you now dislike remembering Me, considering Me to have become unfaithful to you? Do you take My misbehavior with you very seriously?"* Lord Ka did not want to return to Vndvana until after most of the important demons had been killed. After Dantavakra was killed, however, He considered that most of the demons had

already been dispatched, and He could then return to Vndvana for a visit. Text 3 tad eva msa-dvyam prakaa kritv r-ka 'pi tn tma-virahrti-bhaya-pitn avadhya punar eva m bhd iti bh-bhra-hradi-prayojana-rpea nija-priya-jana-sahgamntaryena samvalita-prya prakaa-ll tal-ll-bahiragenprea janena durvedyatay tad-antaryasambhavana-lea-rahitay tay nija-santatprakaa-llyaik-ktya prvoktprakaa-llvakaarpa r-vndvanasyaiva praka-viea tebhya ka ca tatra chandobhi styamnam ity dy ukta-di svena nthena santha r-golokhya padam virbhavaym sa, ekena prakena dvravat ca jagmeti. tat-therefore; evam-in this way; msa-dvayam-for two months; prakaam-manifested; kritvperforming pastimes; r-ka-Lord Ka; api-also; ta-to them; tma- their hearts; viraha-of separation; arti-by distress; bhaya-by fear; pitn-tormented; avadhya-having heard; puna- again; evam-in this way; m-dot; bht-be; iti-thus; bh-of the earth; bhra-the burden; hraa-removal; adi- beginning with; prayojana-rpea-by the neccisity; nija-His own; priya-jana-dear devotees; sagama-to the meeting; antaryena-by the impediment; samvalita-pryam-mainly with direct meeting; prakaa-llm-manifest pastimes; tat-those; ll-pastimes; bahiragena-situated without proper knowledge; aprea-not transcendentally situated; janena-by the people; durvedyataydifficult to be understrood; tat-to that; antarya-impediments; sambhavana-possibility; leafragment; rahitay tay-devoid of; nija-His; santata- eternal; aprakaa-unmanifest; llya-with pastime; ek-ktya-joining; prva-previously; ukta-described; apraka- unmanifest; ll-for pastimes; avakaa-opportunity; rpam- consisting of; r-vndvanasya-of r Vndvana-dhama; evacertianly; praka-vieam-specific manifestation; tebhya-from them; kam-Lord Ka; ca-also; tatra- there; chandobhi-by the vedic hymns; styamnam-being glorified; iti di-beginning with these words; ukta-di-by the statement; svena-own; nthena-by the Lord; sa-ntham- having a ruler; r goloka-akhyam-named Goloka; padam-abode; virbhavaym sa-revealed; ekena-by one; prakena- manifestation; dvravatm-to Dvrak; caalso; jagma- went. Lord Ka then returned to Vndvana and enjoyed manifest pastimes with the devotees there for two months. When Lord Ka became aware that the inhabitants of Vndvana were very anxious about the possibility of being again seperated from, He reassured them, telling them that He would never be separated from them. He remained in Vndvana with them in His aprakaa form, invisible to the eyes of ordinary conditioned souls, and He fulfilled their earnest desire to have His association constantly. At the same time in His prakaa form He left Vndvana and returned again to Dvrak. Lord Ka's eternal aprakaa presence in Vndvana in the spiritual world (Goloka) is described in the following verse from rmad-Bhgavatam (10.28.18): "All the cowherd men saw Ka, who was being worshiped with excellent prayers on the Goloka Vndvana planet."

Text 4 tath pdmottara-khada eva tad-anantara gadyam atha tatrastha nanddaya sarve jan putra-dra-sahit pau-paki-mgdy ca vasudeva-prasdena divya-rpa-dhar vimnrh parama vaikutalokam pur iti. ka tu nanda-gopa-vrajaukas sarve parama niramaya sva-pada dattv divi deva-gaai sastyamno dvravat vivea iti ca. tatha-in the same way; pdma-of the Pdma Purana; uttara-khada-in the Uttara-khada; evacertainly; tat-antaram-after that; gadyam-prose passage; atha-then; tatrastha-staying in Vndvana; nanda-adaya-the cowherd residents headed by Nanda Maharaja; sarve-all; jan-the people; putra-children; dra-and wives; sahit-accompanied by; pau-cows; paki-birds; mga-deer; aday-and others; ca-also; vasudeva-of Lord Vasudeva; prasdena-by the mercy; divya-rpa-dharmanifesting spiritual forms; vimna- airplanes; arh-aboard; paramam-supreme; vaikuhalokam-spiritual planet; pu-attained; iti- thus; ka-Lord Ka; tu-but; nanda-of Nanda Mahraja; gopa-the cowherd; vraja-of Vrajabhumi; okasm-of the residents; sarvem-all; paramam-supreme; niramayam-free from all defects; sva-His own; padam-abode; dattv-having given; divi-in the spiritual world; deva-ganai-by the demigods; sastyamna-being glorified; dvravatm- Dvraka; vivea-entered; iti-thus; ca-also. After Lord Ka's two month visit to Vndvana He brought all the residents of Vndvana back with to Goloka Vndvana in the spiritual world. This is confirmed in the following prose passage from the Padma Puaa, Uttara-khaa (which immediately follows the passage quoted in Anuccheda 175, Texts 23-24): "Then, by Lord Ka's mercy, Nanda Mahrja, and all the cowherd men of Vraja, along with all their wives, children, cows and other domestic animals, as well as all the deer and other wild animals in the Vndvana forest, and every living entity in Vndvana, all manifested eternal spiritual forms and, boarding transcendental airplanes, traveled to Goloka Vndvana, the highest planet in the spiritual sky. Lord Ka thus gave to His friends eternal residence in His own abode, which is free from all imperfection. After this, Lord Ka, who was being glorified by the demigods in the upper material planets, entered Dvrak and continued His manifest pastimes within the material world." Text 5 tatra nanddaya putra-dra-sahit ity anena putr r-kdaya, dra r-yaoddaya iti labdhe putrdi-rpair eva r-kdibhi saha tat-prpte kathant prakntarea tatra te sthit ca tair api nvagateti labhyate. tatra-in this passage; nanda-adaya-headed by Nanda Maharaja; putra-children; dra-wives;

sahit-accompanied by; iti-thus; anena-by this; putr-children; r-ka-adaya-headed by Lord Ka; dra-wives; r-yasoda-adaya-headed by Yaoda-devi; iti-thus; labdhe- attained; putrta-of children; adi-beginning with; rpai-with forms; eva-certainly; r-ka-adibhi-headed by r Ka; saha-along with; tat-prpte-of the attainment; kathant-by the description; prakamanifestation; antarea-by another; tatra-there; tem-of them; sthiti- situation; ca-also; tai-by them; api-also; na-not; avagata- understood; iti-thus; labhayate-is attained. The phrase "nanddaya dra-sahit" in this passage means that Nanda Mahrja, Ka, Yaod-dev, and all the cowherd men, boys, and gops went to Goloka Vndvana. Ka remained with them, appearing as the youthful son of Mahrja Nanda, and all the residents of Vndvana became unaware tha Ka had ever gone to Mathur, or that they had ever been separated from Him. Text 6 vsudeva-prasdena akasmd gamana-rpea parama-prasdena divya-rpa-dhara tadanandotphullatay prvato 'py carya-rpvirbhva gata ity artha. vsudeva-of Lord Ka; prasdena-by the mercy; aksamt-causeless; gamana-rpea-arrived; parama- transcendental; prasdena-by mercy; divya-transcendental; rpa-forms; dharamanifesting; tat-nanda-with transcendental bliss; utphullatay-by the expansion; prvata-as before; api-also; acarya-wonderful; rpa-forms; avirbhvam-manifestation; gata-attained; iti-thus; artha- the meaning. The phrase "vsudeva-prasdena divya-rpa-dhar" means that by Lord Ka's causeless transcendental mercy the residents of Vndvana manifested wonderful and blissful spiritual forms. Text 7 vimnrh iti golokasya sarvopari-sthit-dty-apekay vastutas tv ayam abhiandhi. vimna-ariplanes; arh-aboard; iti-thus; golokasya-of Goloka Vndvana; sarva-everything else; upari- above; sthiti-situation; di-observation; apeksay-in relation to; vastuta-in truth; tualso; ayam-this; abhiandhi-is the meaning. The phrase beginning with the word "vimnrdh" means that they traveled on transcendental airplanes to the highest spiritual planet, Goloka Vndvana.

Text 8 ko 'pi ta hatv yamunm uttrya iti gadynusrea yamuny uttara-pra eva vrajavsas tadnm ity avagtamyate; sa ca tem vndvana-darankamatayaiva, tat-paritygena tatra gatatvt. ka-Lord Ka; api-also; tam-Dantavakra; hatv-having; killed; yamunm-the Yamun river; ittrya- having crossed; iti-thus; gadya-prose passage; anusrea-in accordance with; yamuny-of the Yamuna; uttara-opposite; pre-on the shore; eva-certainly; vraja-in Vrajabhumi; avsaresiding; tadnm-then; it-thus; avatgamyate-is understood; sa-He; ca-also; tem-of them; vndvana-of Vndvana; darana-sight; akamataya-unable to endure; eva-certainly; tat-of Lord Ka; paritygena-by the abondonment; tatra-there; gatatvt-because of having left. The phrase beginning with the words "ko 'pi ta hatv yamunm uttrya" means that after killing Dantavakra, Lord Ka crossed to the other side of the Yamun and entered Vndvana. He enjoyed pastimes with the residents of Vndvana, who found their life in Vndvana unbearable because of separation from Him. Text 9 tata ca vimna-iromai svenaiva rathena para-prpana-prvaka rmad-gopebhya rvndvana eva prva golokatay darite tat-braka-viea eva nigha niveaa vaikuhvptir iti. arke cen madhu vindeta kim artha parvata vrajet iti nyyt. samprthe 'vyayam arke-abda. na veda sv gatm bhraman iti vadat r-bhagavat te gatitvenpi vibhvito 'sau. tasmd vndvane nigha-pravea eva samajasa. atra vndvana-nitya-ll-vkya-vnda cdhikam apy asti pramam. tata-then; ca-also; vimna-of airplanes; ironain-by the crest-jewel; svena-by His own; evacertainly; rathena-chariot; para-the opposite shore; prpana- attainment; prvakam-previously; rmat-gopebhya-to the cowherd men; r-vndvane-in Vndvana; eva-certainly; prvampreviously; golokatay-as Goloka Vndvana; darite-when revealed; tat-that; prakamanifestation; viee-specific; eva-certainly; nigdham-concealed-; niveaam-entrance; vaikuhathe spiritual world; avpti-attainment; iti-thus; arke-nearby; cet-if; madhu- honey; vindeta-one find; kim artham-why?; parvatam-to a mountain; vrajet-would one go; iti-thus; nyyt-from the adage; sampa-of "nearby"; arthe-with the meaning; avyayam- always; arke-abda-the word "arke";

na-did not; veda- understand; svm-their own; gatim-destination; bhraman- bewildered; iti-thus; vadat-speaking; r-bhagavat-by the Supreme Personality of Godhead; tesm-of them; gatitvenaabout the destination; vibhvita-manifested; asau-this; tasmt-therefore; vndvane-in Vndvana; nigha- concealed; pravee-entrance; eva-certainly; samajasa- correctly; atra-here; vndvanain Vndvana; nity- eternal; ll-pastimes; vkya-descriptions; vndam-many; ca-also; adhikamabundance; api-also; asti-there is; pramam-evidence. Someone may raise the objection: If previously (rmad-Bhgavatam Canto 10 Chapter 28) Lord Ka had shown the highest planet in the spiritual world (goloka) to the cowhered men in Vndvana, and thus revealed that the Vndvana of this earth planet is in truth non-different from the Goloka Vndvana in the spiritual world, then why did He take them to the Goloka Vndvana in the spiritual world, if the earthly Vndvana and the Goloka Vndvana planet are actually identical? There is an adage "Why should one go to a mountain in search of honey, if honey is easily available nearby?" According to this understanding, therefore, there is no reason for Lord Ka to transfer the residents of Vndvana to the Goloka planet, because they are actually already living there. The answer to this objection follows: In the Tenth Canto, 28th Chapter of rmad-Bhgavatam, Lord Ka reveals His aprakaa (invisible to the eyes of ordianry conditioned souls) presence in Vndvana. In the spiritual world (goloka), Lord Ka, His associates, and His pastimes are all aprakaa (invisible to the conditined souls), whereas in the Lord's pastimes in the earthly Vndvana, these are all prakraa (visible to the conditioned souls). Therefore when this passage says that the Lord traveled to Goloka Vndvana with His associates, the primary understanding is that the Lord remained with them in His aprakaa (invisible to the conditioned souls) form. These aprakaa pastimes are known as the pasitmes of Goloka Vndvana, the highest planet in the spiritual world. Many scriptural passages confirm this explanation of the Lord's eternal pastimes in the Goloka Vndvana planet. Text 10 atha gadynte dvravat vivea iti ca alva-vadhrtha nirgatai r-bhagavat-pratygamana pratkyamnair ydavai sahaiveti r-bhgavatavd eva labhyate, ta vin svaya ghapravenaucityt. kardha menire 'rbhak ity divad alpa-kla-bhvanena v. atha-now; gadya-of the prose passage; ante-at the end; dvravatm-Dvraka; vivea-entered; itithus; ca-also; lva-of lva; vadha-killing; artham-for the purpose; nirgatai-left; r-bhagavat-of the Supreme Personality of Godhead; pratygamanam-return; pratkyamnai-waited; ydavaithe Yadus; saha-along with; eva-certainly; labhyate-is attained; tam-Him; vin-without; svayampersonally; gha-homes; pravea-entrance; anaucity-because of impropriety; kaa-moment; ardham-half; menire- considered; arbhak-the boys; iti-thus; di-in the passage beginning; vat-just like; alpa-brief; kla-time; bhvanena- with the conception; v-or.

The words "dvravat vivea" (and then the Lord entered Dvrak) at the end of the prose passage from the Padma Pura, Uttara-khanda (quoted in Anuccheda 176, Text 4) may be explained in the following way: Lord Ka and the members of the Yadu dynasty left Dvrak to kill lva. After lva was killed, the Ydavas waited for Lord Ka to return without Him. Therefore, after the killing of lva, Lord Ka entered Dvrak, along with all the members of the Yadu dynasty. This description follows the account given in rmad-Bhgavatam. Although the Ydavas waited for two months for Lord Ka to return from Vndvana, that two months seemed to them to be only a few moments. A similar contraction of time was experienced by the Vndvana cowherd boys stolen by Lord Brahm. This is described in the following words of rmad-Bhgavatam (10.14.43): "Although they had been absent for an entire year, the cowherd boys thought that year to be as long as half a moment." Text 11 tad eva puna r-gokulgamanbhipryeaiva r-vndvana-nathopsan-mantre nihatakasatvena tad-vieaa dattam. yath baudhyanokte govinda gopjana-vallabhea kassura-ghna tridaendra-vandya ity di. anyatra ca tatra govinda gopjana-vallabhea vidhvasta-kasa ity di. tat-therefore; evam-in this way; puna-again; r-gokula-to Gokula; agamana-return; abhipryea-with the meaning; eva-certianly; r-vndvana-of Vndvana; ntha-for the Lord; upsan-worship; mantre-in the mantra; nihata-kamsatvena-as the killer of Kasa; tat-of Him; vieaam-description; dattam-is given; yath-just as; baudhyana-of the Baudhyana; ukte-in the statement; govinda-O pleaser of the cows, land, and senses; gopjana-to the gops; vallabha-dear; iaO Supreme Controller; kasa- Kasa; asura-the demon; ghna-killer; tridaa-of the demigods; indraby the king (Indra); vandya-worshipped; iti- thus; di-in the passage beginning; another places; caalso; tatra-there; govinda-O Govinda; gopjana-to the gopis; vallabha-dear; ia-O Supreme controller; vidhvasta-kasa-O killer of Kasa; iti-thus; di-in the passage beginning. That Lord Ka returned to Vndvana after killing Kasa, lva, and Dantvakra is alluded to in many verses that describe the worship of Lord Ka as the master of Vndvana, and the killer of Kasa. That both descriptions are found in the same verses confirms the explanation that Lord Ka returned to Vndvana after killing Kasa. Examples of this may be found in the following statements of the Baudhyana-stra:

"O Lord Govinda, O Supreme Personality of Godhead who is worshiped by Lord Indra, the king of the demigods, O Lord who killed Kasa, and who is very dear to the gops." "O Lord Govinda, O Supreme Controller, O killer of Kasa, O Lord who is very dear to the gops." Text 12 ittham eva puna prpty-abhipryeoktam anusmarantyo m nityam acirn mm upaisyatha iti; diy yadsn mat-sneho bhavatn mad-pana iti; ittham-thus; eva-certainly; punaa-again; prpti- attainment; abhipryea-by the intention; uktam-is spoken; anusmarantya-remembering; mm-Me; nityam-constantly; acirt-quickly; mmMe; aupisyatha-you will attain; diy-by good fortune; yada-when; ast-there was; mat- for Me; sneha-love; bhavatnm-of you; mat-for Me; pana-attainment; iti-thus. When Lord Ka explained to the gops that they would again mmet Him, this should be taken as a prediction of His return to Vndvana. The following verses may be taken as examples of this prediction: "My dear gops, by constantly remembering Me, you will quickly attain My association."* -rmad-Bhgavatam 10.47.36 "O My dear damsels of Vraja, your affection for Me is your good fortune, for it is the only means by which you have attained My favor."* -rmad-Bhgavatam 10.82.44 Text 13 gopn s gurur sati iti ca. gopnm sah guru gati it ca-also in the following verse from rmad-Bhgavatam (10 83.1) athunghya bhavavn gopn sa gurur gati

yudhihiram athpcchat sarvs ca suhdo 'vyaya. That the gops were again to attain Lord Ka's association is also confirmed by the following statement of rmad-Bhgavatam (10 83.1): "Lord Ka is the spiritual master and ultimate destination which was to be attained by the gops."* Text 14 tathaiva kevalena hi bhvena ity di padya-dvaya-ktena sdhaka-cr gopn prathamatat-prpti-prastavena nitya-preyasnm api tan-mah-vyiognantara-prpti tasya viyogasyttatvanirded drahayati dvbhym tath-in the same way; eva-certainly; kevalena hi bhvena it di padya-dvay-ktena-by the following verses from rmad-Bhgavatam (11.12.7-8): kevalena hi bhvena gopyo gvo nag mg ye 'nye mha-dhiyo ng siddh mm yur ajas sdhaka-crnm-elevated devotees; gopnm-of the gopis; prathama-first; tat-of Lord Ka; prptiattainment; prastavena-from the beginning nitya-eternally; preyasnm- very dear; api-although; tatfrom Lord Ka; mah-great; viyoga-separation; anantara-after; prptim-attainment; tasya-of this; viyogasya-separation; attatva-passing over; nirdet-from the description; drahayati-confirms; dvbhym-by the following two verses ( rmad-Bhgavatam 11.12.10-11). Although the greatly elevated gops were extremely dear to Lord Ka from the very first time they met Him, they still were separated from Him for a certain time. Their reunion with Him and the end of their separation from Him is alluded to in the following verses of rmad-Bhgavatam (11.12.8, 11.12.10, and 11.12.11): "All the inhabitants of Vndvana, including the gops, cows, unmoving creatures, the twin arjuna trees, animals, living entities with stunted consciousness, bushes and thickets and snakes like Kliya all achieved the perfection of life by unalloyed love for Me and thus very easily achieved Me."*** Text 15

rmea srdha mathur prate vphalkin mayy anurakta-citt vigha-bhvena na me viyogatvrdhayo 'nya dadu sukhya rmea-with Balarma; srdham-with; mathurm-to Mathur City; prate-when brought; vphalkin-by Akrra; mayi-Myself; anurakta-constantly attached; citt- those whose consciousness was; vigha-extremely deep; bhvena-by love; na-not; me-than Me; viyogaseparation; tvra-intense; dhaya-mental distress, ansiety; anyam- other; dadu-they say; sukhyathat could make them ahppy. "The residents of Vndvana headed by the gops were always completely attached to Me with deepest love. Thus when I, along with My brother Balarma, was brought to Mathur City by My uncle Akrra, the residents of Vndvana suffered extreme mental distress due to separation from Me, and could not find any other source of happiness in their lives."*** Text 16 ts t kap prehatamena nt mayaiva vndvana-gocarea kardhavat t punar aga ts hn may kalpa-sam babhvu t t-all those; kap-nights; prehatamena- with the most dearly beloved; n-spent; mayiwith Me; eva-indeed; vndavana-in Vndvana; gocarea-who can be known in; kaa-a moment; rdhavat-like half; t-those very nights; punar-again; aga-dear Uddhava; tsm-for the gops; hn-bereft; may-of Me; kalp0a-a day of Brahm (4,320,000,000 years); sam-equal to; babhvubecame. "Dear Uddhava, all of those nights which the gops spent with Me, their most dearly beloved, in the land of Vndvana, seemed to them to pass in less than a moment. Bereft of My association, however, those same nights appeared to the gops to drag on forever, as if each night were equal to a day of Brahm."*** Text 17 atra vigha-bhvena viyoga-tvrdhaya satyo matta anyam nija-sakhydikam api na sukhya dadu. tata cdhun tu sukhya payantti viyogo nstty arthah. evam ts t kap may hn

satya kalpa-sam babhvu. adhun tu tdyo na bhavantti nsty eva viyoga ity artha. atra-in this verse; vigha-extremely deep; bhvena-by love; viyoga-separation; tvra-intense; adhaya-mental distress; datya-truth; matta-than Me; anyam-other; nija- own; sakhyafriendship; adikam-beginning with; api-even; na- not; sukhya-that could make the happy; daduthey saw; tata-therefore; ca-also; adhun-at present; tu-but; sukhya-for happiness; payanti-they see; iti-thus; viyoga-separation; na-not; asti-is; iti-thus; artha-the meaning; evam-in this way; tat-all those; kap-nights; may-of Me; hn-bereft; satya-in truth; kalpa-a day of Brahma; sam-equal to; babhvu-became; adhun-at present; tu-but; tdya-like that; na-not; bhavantiare; iti-thus; na-not; asti-is; eva-certainly; viyoga- separation; iti-thus; artha-the meaning. We may note that in these verses the verbs "dadu" (saw) and "babhvu" (became) are in the past tense. Using the past-tense, these verses describe the gops' unhappiness because of separation from Ka and their experiencing a single night to be as long as a day of Brahm because of Lord Ka's absence. Because these activities are described in the past, we may conclude that they are no longer happening at the time Lord Ka spoke these verses to Uddhava. At that time the gops' separation from Lord Ka had ended, and they were continually enjoying pastimes with Him in His aprakaa form. Anuccheda 177 Text 1 tata ca prakaprakaayo pthaktvpratipattyaivprakaa-bhvam padya sva-nma-rpayor eva t sthit ity ha t nvidan mayy anuyanga-baddhadhiya svam tmnam adas tathedam yath samdhau munayo 'adhi-toye nadya pravi iva nma-rpe tata-therefore; ca-also; prakaa-manifest; aprakaayo-and of unmanifest pastimes; pthaktvadistinction; apratipattya-by non-acceptance; eva-certainly; aprakaa-unmanifested; bhvam-nature; padya-attaining; sva-of His own; nma-holy name; rpayo-and form; eva- certainly; t-the gopis; sthit-situated; iti-thus; ha-He says; t-they (the gops); na-not; avidan-were aware of; mayi-in Me; anuanga-by intimate contact; baddha-bound up; dhiya-their consciousness; svam-their own; tmnam-body or self; ada-something remote; tath-considering like that; idam-this which is most near; yath-just as; samdhau-in yoga samdhi; munaya-great sages; abdhi-of the ocean; toye- in the water; nadya-the rivers; pravi-have entered; iva-like; nma-names; rpe-and forms. The Lord's presence in His prakaa (visible to the conditioned souls) and aprakaa (invisible to

the conditioned souls) forms is ultimately one. There is no real distinction between prakaa and aprakaa. Always engaged in ecstatic meitation on Lord Ka and perceiving Him in His aprakaa form, the gops forgot even about their own names and forms. This is described in the following verse of rmad-Bhgavatam (11.12.12) where Lord Ka says: "My dear Uddhava, just as the 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 gops of Vndvana were so completely attached to Me within their minds that they could not think of their bodies, nor of this world, nor of their future lives. Their entire consciousness was simply bound up in Me."*** Text 2 ts tath-bht virahautkahytiayenbhivyakta-durdhara-mah-bhva satya, atha kadcit ts daranrtha gate mayi labdhno ya anuaga mah-modana'bhvbhivyakti-kr punasayogas tena baddho dhr ys tath-bhta satya sva mamatspadam tmnam ahakrspada ca ada aprakaa-llnugatatvenbhimata v tathedam prakaa llnugatatvenbhimata v yath syt tath nvidan kintu dvayor aikyenaivvidur ity artha. t-the gopis; tath-bht-in that way; viraha-of separation; autkahya-with anxiety; atiayena-great; abhivyakta-manifested; durdhara-difficult to acheive; mah-bhva-ecstatic love; satya-truth; atha-now; kadcit-at certain times; tsm-of them; darana-seeing; artham-for the purpose; gate-gone; mayi-in Me; labdha-attained; ya-which; anuaga-contact; mah-great; modana-bliss; bhva- state; abhivyakti-kr-manifesting; puna-again; sayoga-meeting; tena-by that; baddha-bound; bh-mind; ysm-of whom; tath-bhta-in that way; satya-uthfully; svamown; mama-aspadam-concept of pssesiveness; tmnam-self; ahakra-aspadam-concept of self; caalso; ada-from this; aprakaa-unmanifest; lla-pastimes; anugatatvena-following; abhimatamconsidered; v-or; tatha-in that way; idam-this prakaa-manifested; lla-pastimes; anugatatvenafollowing; abhimatam-considered; v-or; yath-just as; syt-may be; tath-in the smae way; na-not; avidan-understood; kintu- however; dvayo-of the two; aikyena-as one; ev-certainly; aviduunderstood; iti-thus; artha-the meaning. In this verse Lord Ka describes the gops' ecstatic love for Him in the mood of separation. Having gotten the blissful opportunity to again see Lord Ka and associate with Him, the gops became absorbed in continuously thinking of Him. This continuous thought of Lord Ka absorbed all their attention, and eventually they could no longer think of who they were or what their possesions or status was. They could not understand if they were only remembering Lord Ka (aprakaa) or whether Lord Ka was actually present before them (prakaa), they were so intently meditating upon Him. Text 3

prakaprakaatay bhinna praka-dvayam abhimna-dvaya ll-dvaya cbhed enaivjnann iti vivakitam. tata ca nma ca rpa ca tasmin tat-tan-nma-rptmany aprakaapraka-viee pravia iva" na tu pravia, vastu-bhedd ity artha. nma-rpa iti samhra. prakaa-as manifested; aprakaatay-and as unmanifested; bhinnam-different; prakamanifestations; dvayam-two; abhimna-conceptions; dvayam-two; ll- pastimes; dvayam-two; caalso; abhedena-with no difference; ajnan-not understanding; iti-thus; vivakitam-intended to be said; tata-therefore; ca-also; nama-name ca-and; rpan- form; ca-also; tasmin-in that; tat-tatvarious nma-names; rpa-atmani-and forms; aprakaa-unmanifested; praka- appearance; vieespecific; pravia-entered; iva-just as if; na-not; tu-but; pravia-entered; vastu-of substance; bhedt-because of difference; iti-thus; artha- the meaning; nma-rpa-the word "nma-rpah"; itithus; samahra-a dvandva-samahara-samasa. The gops were unable to make any distinction between the names and forms (nma-rpe) in the Lord's prakaa and aprakaa pastimes. In both prakaa and aprakaa pastimes the Lord manifests the same form and His associates are also the same, He and His associates have the same names and forms, and the pastimes are also the same. Actually prakaa and aprakaa are the same, except that when the Lord and His pastimes are visible to the conditioned souls they are called prakaa, and when they are not seen by the conditioned souls, they are called aprakaa. We may also note in this connection that the phrase "pravia iva" (as if they had entered) indicates that the prakaa and aprakaa pastimes of the Lord did not merge together and become one series of pastimes. The prakaa and aprakaa pastimes were always identical, even from the very beginning, and therefore it is not possible for them to join together, for they never had been separate. for this reason, Lord Ka said "as if they had become one". We may aso note that the word "nma-rpe" is a samhradvandva-samsa (names and forms). Text 4 tatra prakaprakaa-ll-gatayor-nma-rpayor abhede dnta yath samdhau munaya iti. samdhir atra uddha-jivasyeti gamyam. tayor llayor bhedvedane dnta yathbdhi-toye nadya iti. yath nadya pthiv-gatam abedhi-toya-gata ca sva-sthiti bhedena na vindanti, kintbhaytasym api sthitau samudra-toynugatv evvianti, tath mad-anuage sati prakaam aprakaa ca ca ll-sthiti t ca bhedena na vidu, kintu mayy evviviur ity artha. dntas tv aya ll-bhedvedana eva, na tu sarvvedane; lokavat tu ll-kaivalyam itivat. tad eva prakaprakaa-llayor dvayor api ts sva-prptau bhva eva krna daritam. tatra-in this verse; prakaa-of manifest; aprakaa- and unmanifest; ll-pastimes; gatayo-gone; nma-names; rpayo-and of forms; abhede-in nondistinction; dnta-example; yath-just as; samdau-in trance; munaya-sages; iti-thus; samdhi-trance; atra-here; uddha-purified; jivasya-by the soul; iti-thus; gamyam- approachable; tayo-of the two; llayo-pastimes; bheda- difference;

avedane-in the description; dnta-example; yatha-just as; abdhi-of the ocean; toye-in the waters; nadya-the rivers; iti-thus; yath-just as; nadya-the rivers; pthiv-gatam-gone to the earth; abdhi-toya-the water of the ocean; gatam-gone; ca-also; sva-sthitim-own position; bhedena-with difference; na-do not; vindanti-find; kintu-however; ubhayasym-in goth; api-also; sthitau- situated; samudra-toya-anugatu-in the water of the ocean; eva-certainly; avianti-enter; tath-in the same way; mat-anuage-in My association; sati-when manifested; prakaam- manifest; aprakaaunmanifest; ca-also; ll-of pastimes; sthitim-sitation; t-the gopis; bhedena-as different; na- did not; vidu-understand; kintu-however; mayi-in Me; eva- certainly; aviviu-entered; iti-thus; artha-the meaning; dnta-example; tu-but; ayam-this; ll-of pastimes; bheda-difference; avedana-description; ae-part; eva- certainly; na-not; tu-but; sarva-everything avedana- describing ae-part; lokavat-just like ordinary living entities; tu-but; ll-pastimes;.fn 2 kaivalyam-transcendental; itivat-just like; tat-therefore; evam-in this way; prakata-of manifested; aprakaa-and unmanifested; llayo-pastimes; dvayo-of the two; api-also; tsm-of the gopis; svaprptau-in the attainment; bhva-state; eva-certainly; kraam-cause; daritam-is revealed. In order to explain that the names and forms of the Lord and His devotees are the same in both prakaa and aprakraa pastimes, Lord Ka gives the following example: "yath samdhau munaya" (just as great sages in the yoga trance of nirvikalpa-samdhi merge into self-realization). In other words, the Lord explains that the names and forms of the prakaa and aprakraa pastimes are not different, just as the minds of the yogs are not different from the object of their meditation. Lord Ka then gives another example to explain that the prakaa and aprakraa pastimes are actually identical. The Lord says: "yathbdhi-toye nadya" (just as rivers merge into the ocean). This example may be taken to describe the prakaa and aprakraa pastimes. In other words, just as the water flowing in different places of a river is not different from the water at the river's mouth about to enter the ocean, in the same way the Lord's prakaa and aprakraa pastimes are nondifferent. In other words, because the gops were immersed in constant meditation upon Lord Ka, they perceived His presence directly, and for them there was no distinction of prakaa and aprakraa. These examples of the yogs' meditation and the rivers' entering the ocean should be taken as explaining the non-difference of the Lord's prakaa and aprakraa pastimes. They should not be taken to explain that all variety is meaningless, as the impersonalists would have it. The Lord's pastimes are described in the following way in the Vednta-stra (2.1.33): "Tthe activities of the Supreme Personality of Godhead may appear like those of an ordinary human being, but they are not so in actual fact. They are all transcendental pastimes, and not in any way like the fruitive actions of the conditioned souls." In this way we have described the Lord's prakaa and aprakraa pastimes, and the gops' direct association with Lord Ka by continuously meditating upon Him in ecstatic love. Anuccheda 178

Text 1 tata cprakaa-lly pravia api yda tasya svarpa prptas tad darayann anyad apy anuvadati mat-km ramaa jram asvarpa-vido 'bal brahma m parama prpu sagc chata-sahasraa tata-therefore; ca-also; aprakaa-unmanifested; llym-in pastimes; pravita-entered; apialthough; ydam-like which; tasya-His; svarpam-original form; prpta-attained; tat-that; darayan-revealing anyat- another; api-even; anuvadati-repeats; mat-Me; km-those who desired; ramaam-a charming lover; jram-the lover of another's wife; asvarpa-vida-not knowing My actual situation; abal-women; brahma-the Absolute; mm-Me; paramam-supreme; prpu-they achieved; sagt-by association; ata-sahasraa-by hundreds of thousands. That the gops attained the direct association of Lord Ka in His original form by always meditating upon Him is confirmed in the following explanation spoken by Lord Ka (rmadBhgavatam 11.12.13): "All those hundreds of thousands of gops were unaware of My actual position, understanding Me to be their most charming lover and ardently desiring Me in that way. Thus, intimately associating wih Me, the gops attained Me, the Supreme Absolute Truth."*** Text 2 eva prvokta-rty ta abal brahma prpus tac ca parama bhagavad-rpa prpu. brahmao hi pratihham ity de. evam-in this way; prva-precious; ukta-rty-by the statement; ta-they; abal-the gopis; brahma-the Absolute Brahman; prpu-attained; tat-that; ca-also; paramam- supreme; bhagavat of the Personality of godhead; rpan-the form; prpu-they attained; brahmaa-of the Brahman; hicertainly; pratiha-the basis; aham-I am; iti de-from this passage (rmad-Bhagavad-gita 14.27). We may note in this verse that the word "brahma" means "the Supreme Absolute Truth", which should be understood to mean the transcendental form of the Supreme Personality of Godhead. If one argues that the owrd "brahma" means the impersonal Brahman effulgence, still the word "brahma" means Lord Ka, for the Brahman efulgence is the emanation of the bodily rays of Lord

Ka. This is confirmed in the following verse of Bhagavad-gt (14.27), where Lord Ka says: "I am the basis of the impersonal Brahman." Therefore the phrase "brahma prpu" indicates that the gops attained the association of the Supreme Personality of Godhead, Lord Ka. Text 3 tad eva sthite ts mad-aa-bhtn nitya-priyn sagd anya api tadnm eva gokulabhja ata-sahasraa prpu. sagasya tat-prpakatva ca jhaiti samna-bhva-janakatvt. yathoktam etat prvam eva kevalena hi bhvena gopyo gva ity di. eva gvdiv api dvividhatva gamyam. tat-therefore; evam-in this way; sthite-situated; tsm-of them; mat-aa-bhtnm-manifested from My transcendental potency; nitya-eternally; priynm-dear associates; sagt-from association; anya-others; api-also; tadnm-then; evga-certainly; gokulabhja-residents of Gokula; ata-in hundreds; sahasraa-and thousands; prpu-attained; sagasya-of association; tatprpakatvam- the cause of attainment; ca-also; jhaiti-at once; samna- equal; bhva-condition; janakatvt-because of being the origin; yatha-just as; uktam-described; etat-this; prvampreviously; eva-certainly; kevalena-exclusively; hi-certainly; bhvena-by love and devotion; gopyathe gops; gav-and surabhi cows; iti-di-in the passage beginning (rmad-Bhagavatam ); evamin this way; gva-adiu-among the surabhi cows and other residents of Gokula; api-also; dvividhatvam-two divisions; gamyam-may be understood. Some of the gops were intimate eternal associates of Lord Ka and manifestations of His internal potency, whereas many hundreds and thousands of other gops and residents of Gokula were pure devotees who were being elevated to that position from the status of conditioned souls. This second group is described in the following words (rmad-Bhgavatam 11.12.8): "It is only by pure love and devotion for Lord Ka that the gops, surabhi cows, and other residents of Vraja were able to attain His association."*** In this way we may understand that the residents of Gokula were divided into these two groups. Text 4 kim khya prpus tatrha m kkhyam eva, narkti para brahma iti pura-vacant, yo 'vatr madhye reho 'vatra ko bhavit katham asyvatrasya brahmat bhavatti tpanbhya ca.

kim-what?; khyam-name; prpu-attained; tatra-in this connection; aha-He says; mm-Me; ka-akhyam-named Ka; eva-certainly; nara-human; akti-from; praram-the supreme; brahmaAbsolute Truth; iti-thus; pura-of the rmad-Bhgavatam (7. ); vacant-from the statement; ya-who; avatrm-of the incarnations of Godhead; madhye-in the midst; reha-the best; avatra-incarnation; ka-who?; bhavit-will be; katham-how is it?; asy-of this; avatrasyaincarnation; brahmat-greatness; bhavati-is; iti-thus; tpanbhya-from the Gopala-tapani Upaniad; ca-also. Someone may ask what is the name of this "brahma" attained by the gops. The Lord answers the question when He says " m kkhyam eva" (I am the Supreme Brahman, and My name is Ka). Lord Ka is the Supreme Brahman, the Supreme Personality of Godhead. This is confirmed by all Vedic literatures. For example the rmad-Bhgavatam says: "The Absolute Truth has a humanlike form." In the Gopla-tpan Upaniad the question is asked: "Of all the features and forms of the Absolute Truth, what is His ultimate feature and original form?" To this question the following answer is given: "Lord Ka is the ultimate feature and the original form of the Absolute." Therefore, when it is described that the gops attained the Brahman, it does not mean that they attained something impersonal. Rather, it means that they attained the association of the Supreme Person, Lord Ka. Text 5 kdsa-sambandha tv prpus tatrha ramaa jram iti. ramaa patir nandana abdavad yaugikatva-badht. yath mitr-putro mitr-nandana evocyate, na tu mitr-pati. mitr-patir api mitr-ramaa evocyate, na tu mitr-putra iti. tata cyam artha. kda-what kind; sambandham-of relationship; tvm- with You; prpu-they attained; tatra-in this connection; aha-He says; ramaam-charming lover; jram-the lover of another's wife; iti thus; ramaa-the word "ramana"; pati- means "husband" or "lover"; nandana-abdavat-like the word "nandana (son)" yaugika-badht-because of improper usage; yath-just as; mitra-of Mitra; putrathe son; mitra-nandana-"mitra-nandana"; eva-certainly; ucyate-is said; na- not; tu-but; mitra-pati"mitra-pati"; mitra-of Mitra; pati-the husband or lover; api-although; mitra-ramaa-"mitraramana"; eva-certainly; ucyate-is said; na-not; tu-but; mitra-putra-"mitra-putra"; tatah-from this; ayam-this; artha-is the meaning.

One may ask: What relationship did the gops have with Lord Ka? The answer to this question is found in the words "ramaa jram" (Lord Ka was the gops' lover). We may carefully note the distinction between the words "ramaa" (lover) and "nandana" (son). For example, when we say "mitr-ramaa", we mean " Mitr's lover or husband", and when we say "mitr-nandana" we mean "Mitr's son". Text 6 yath bhsmam udra-daraya kata karotty atra kriy khalu vieasya kti pratyayayanti vieanm api pratyayayti, kata karoti ta ca bhmam ity di rty, tathtrpi prpta brahma prpus tac ca parama bhagavad-rpa tac ca m r-kkhyam svaya bhagavad-rpam ity di rty. yath-just as; bhmam-fearful; udra-expanded; darayam-visible; katam-the adjective "kata"; karoti-does iti-thus; atra-here; kriy-activity; khalu-certainly; vieasya-of the specific word; ktimaction; pratyayayanti-explain; vieanm-of the adjectives; api-also; pratyayayati-explains; katham-how is it; karoti-he does; tam- that; ca-also; bhmam iti di-beginning with the word "bhma"; rty-according to the context; tatha-in that way; atra-here; api-also; praptam-attained; brahma-the Supreme; prpu-they attained; tat-that; ca-also; parama- transcendental; bhagavat-of the Personality of Godhead; rpam- form; tat-that; ca-also; mm-Me; r-ka-akhyam-named r Ka; svayam-personally; bhagavat-of the Personality of Godhead; rpam-the form- iti-thus; dibeginning with; rty according to the context. We may understand that the word "brahma" in this verse refers to the personal form of r Ka, the Supreme Personality of Godhead, by studying the context of the word. In this context to interpret the word "brahma" to mean the impersonal Brahman effulgence would be inappropriate. The word must mean Lord Ka here. The appropriate meaning of a word may be seen by the context in which it is used. For example, the word "kata" may mean "fearful," "expanded", "visible", or "beautiful". The only way to determine the proper meaning in a particular sentence is obviously to study the context in which the word is used. In the context of this verse the word "brahma" clearly refers to Lord Ka. Text 7 kintu jram ity ukter eva ramaa-vieatve labdhe ramaa-padam adhikam syd ity akardhikyenrthdhikyam iti nyyd adhikrtham eva bodhayati. tatra cdhika-padasyaivrtha paryavasyatti prayatne nopadanj jratva ca prattika-mtram. kintu-however; jram iti-the word "jara"; ukte-vrom the word; eva-certainly; ramaa-of

"ramana"; vieatve-as a figure of speech; labdhe-attained; ramaa-padam-the word "ramaa"; adhikam-specific; syt-is; iti-thus; akara-of the letters; adhikyena-more than; artha-the ordinary meaning; adhikyam-exceeding; iti-thus; nyyt-from the nyaya-sastra; adhika-expanded; arthammeaning; eva-certainly; bodhayati- teaches; tatra-there; ca-also; adhika-expanded; padasya-of the word; eva-certainly; artha-meaning; prayavasyati-is determined; iti-thus; prayatne-with great endeavor; na-not; upadant-as a figure of speech; jratvam-as a paramour; ca- also; prattika-an imagination; mtram-only. In this verse the word "jra" (paramour) should be understood to mean "husband". The word "jra" here is a playful figure of speech (as described in the nyya-stra), and does not exactly convey the simple face-value of the word. Actually Lord Ka was the eternal husband of the gops, and they had no other lover or husband other than Lord Ka. The idea that the gopis had other husbands and that Lord Ka was their paramour was an illusion existing only in the gops' imagination. They considered Lord Ka their paramour, although in fact He ws their husband. Text 8 gopn tat-patnm ca ity deh kintu sdharav api para-brahmaa sarvitvt sarvapttvc ca patitvam eva. gopnm-of the gopis; iti de-in the passage beginning with these words; kintu-however; sdharau-among women in general; api-also; para-brahmaa-of the Supreme Personality of Godhead; sarva-aitvt-because of being the orginial source of all emanations; sarva-pttvtbecause of being the ultimate protector of all living entities; ca-also; patitvam-the lord and husband; eva-certainly. That Lord Ka is the eternal husband of the gops is confirmed int he following statement of rmad-Bhgavatam (10.33.35): gopn tat-patn ca "Lord Ka was the gops' husband." It also may be understood that because Lord Ka is the Supreme Personality of Godhead, the ultimate source of all emanations, and the supreme protector of all living entities, He is the natural master of all living entities and the natural husband of all women. For these reasons, therefore, it is appropriate to say that Lord Ka is the husband of the gops (and not their paramour). Text 9

tathoktam pigalay tman ramaena vai iti, reme 'nena yath ram iti tatha-in the same way; uktam-spoken; pigalay-by Pigal; taman-ramaena vai iti-the rmad-Bhgavatam (11.8.39): santu raddadhaty etad yath lbhena jvat viharmy amuaivham tman ramaena vai; reme anena yath ram iti- rmad-Bhgavatam (11.8.34): suht prehatamo ntha tm cya arrim tam vikrytmanaivham rame 'nena yath ram. That Lord Ka is the ultimate master and husband of all living entities is described by Pigal in the following words (rmad-Bhgavatam 11.8.34 and 39): "I am now completely satisfied and I have full faith in the Lord's mercy. Therefore I will maintain myself with whatever comes of its own accord. I shall enjoy life only with the Lord as my husband because He is the real source of love and happiness."*** "The Supreme Personality of Godhead is absolutely the most dear one for all living beings because He is everyone's well-wisher and Lord. He is the supreme Soul situated in everyone's heart. Therefore I will now pay the price of complete surrender, and thus purchasing the Lord I will enjoy with Him just as Lakm-dev."*** Text 10 lakm-devy ca sa vai pati syd akutobhaya svaya samantata pti bhaytura janam lakm-devy-by Lakm-devi; ca-also; sa-he; vai-indeed; pati-a husband; syt-would be; akutahbhayah.-who is not fearful of anyone; svayam-self-sufficient; saman-tata-entirely; pti-maintains; bhaya-turam-who is very afraid; janam-a person;

rmat Lakm-dev also confirms that Lord Ka is the ultimate husband of all living entities (rmad-Bhgavatam 5.18.20): "He alone who is never afraid but who, on the contrary, gives complete shelter to all fearful persons can actually become a husband and protector. Therefore, my Lord, you are the only husband, and no one else can claim this position. If you were not the only husband, You would be afraid of others. Therefore persons learned in all Vedic literature accept only Your Lordship as everyone's master, and they think no one else a better husband and protector than You."* Text 11 tasmt prva ya jratvena pratta prpu, pacn nija-rpam eva ta prpur iti. tath jram ity evokte paryavasitam na siddhyed iti ramaam ity ucyate. ramaam ity evokte bhagavattva r-ka-rpatva ca na siddhyati, mm ity evokte brahmatva bhagavattva ca pramnantara-skaka bhavatti skd eva tat tad ucyate. tasmt-therefore; prvam-at first; yam-whom; jratvena-as lover; prattam-believed; prpu-they attained; pact-afterwards; nija-His own; rpam-form; eva-certainly; tam-Him; prpu-attained; itithus; tath-in the same way; jram-paramour; iti-thus; eva-certainly; ukte- in the statement; paryvasitam-determined; na-not; siddhyet-is established; iti-thus; ramaam-husband; iti-thus; ucyate-is said; ramaam-husband; iti-thus; eva-certainly; ukte-in the statement; bhagavattam-as the Supreme Personality of Godhead; r-ka-rpatvam- in the form of r Ka; ca- also; na-not; siddhyati-is completed; mm-Me; iti-thus; eva-certainly; ukte-in the statement; brahmatvam-as the Supreme Brahman; bhagavattvam-as the supremely opulent Personality of Godhead; ca-also; pramna-evidence; antara-without; sa-with; akakam-the word necessary to complete the meaning; bhavati- is; iti-thus; skt-directly; eva-certainly; tat tat-in various ways; ucyate-is said. In this verse (rmad-Bhgavatam 11.12.13, quoted in Anuccheda 178, Text 1) r Ka is described in different ways. First He is described as the gops' paramour (jram), and then as the gops' husband (ramaam). These descriptions are then superseded by the description of Him as the supremely opulent Personality of Godhead. It should be understood that the conception of Lord Ka as the gops' paramour is corrected by the description of Him as the gops' husband. This description also is corrected by the description of Him as the Supreme Personality of Godhead. Text 12 prva-prattatvt ramaa-padenpi jratvam eva pratyeteti tan-nirasrtha tat-tad-anuvda cvaya krya. brahma m paramam ity eu pdeu paha-kramasyvivakitatvj jra-bhvasya ca prvatvd arthika eva kramo labhyate. ea eva ca sarvatra balyn. tato na viparyayenrtha ca krya. km cprpte hi stram artha-vad iti nyyena, dadhna juhotty di-vad aprpte ramaa

pada eva ttparyam, na tu prva-prva-prpte brahmdi-jra-parynte. prva-previous; prattatvt-from the conception; ramaa-padena-by the word "ramaa"; api-also; jratavam-the state of being a paramour; eva-certainly; pratyeta-may be accepted; iti-thus; tat-of that; nirasa-refutataion; artham- for the purpose; tat-tat-various; anuvda-explanations; ca- also; avayam-inevitably; krya-should be done; brahma- Supreme Brahman; mm-Me; paramamabsolute; iti-thus; eu-in these; pdeu-words; paha-kramasya-of the sequence of words; avivakitatvt-because of not being the actual intention of the speaker; jra-of a paramour; bhvasya-of the condition; ca-also; prvatvt-because of being placed before; arthika-according to the meaning; eva-certainly; krama- sequence; labhyate-is obtained; ea-this; eva-certainly; caalso; sarvatra-in all conditions; balyn-the most convincing interpretation; tata-therefore; na-not; viparyayena-opposite; artha-meaning; ca-also; krya- should be accepted; kim ca-futhermore; aprpte-not attained; hi-certainly; artha-vat-with meaning; itithus; nyyena-by the example dadhnawith yogurt; juhoti-he offers sacrifice; di-beginning with; vat-just as; aprpte-not attained; ramaapade-in the word "ramaa" eva-certainly; ttparyan- explanation; na-not; tu-but; prva-prvapreviously; prpte-attained; brahma-the Supreme Brahman; adi-geginning with; jra-with the description of the paramour; parynte-as the conclusion; In this verse three conceptions of Lord Ka are presented, each one correcting the preceding one. The idea that Lord Ka is the gops' paramour is superseded by the description of Him as their husband. That description is also supreseded by the description of Him as the Supreme Personality of Godhead. Although the word "ramaa" precedes the word "jra" in this verse, it should be understood to be before it in the sequence of ideas (which is more importand that the mere sequence of words). This is described in the following statement of the nyya-stra: "The Vedic literatures should be understood according to their context." An example may be seen in the interpretation of the Vedic statement begining with the words "dadhn juhoti". Text 13 nandagopa-suta devi pati me kuru te nama iti kta-japn kumrn tu pati-bhavan-prteti cet tarhi tsm anavadya-bhvn sakalpa-siddhir eva r-bhagavat sutar kary. nanda-gopa-of Nanda Maharaja; sutam-the son; devi-goddess Katyayani; patim-husband; me-my; kuru-please make; te-unto you; nama-I offer my respectful obeisances; iti-thus; kta-japnmoffering prayers; kumrnm-of the young girls; tu-also; pati-bhavan-prta-with the conception as husband; iti-thus; cet-if; tarhi-then; tsm-of them; anavadya-bhvnm-without any fault;

sakalpa-of the desire; siddhi-attainment; eva-certainly; r-bhagavat-by the Supreme Personality of Godhead; sutarm-nicely; kary-should be done. We may also note that the unmarried gops prayed to goddess Katyyan to have Lord Ka as their husband. Their prayers are recorded in the following words of rmad-Bhgavatam (10.22.2): "The unmarried girls used to pray with great devotion to the goddess Katyyan, addressing her as follows: O goddess please be kind to us, and arrange for our marriage with the son of Nanda Mahrja, Ka."* It should be understood that Lord Ka is very inclined to fulfill this desire of the pure-hearted gops. There is no reason for us to assume that He did not. Text 14 tatraiva ca svayam ag-ktam yatbal ity dau. siddh iti. may iti ca. tatra-in this connection; ca-also; svayam-personally; ag-ktam-accepted; yavatbal iti dau siddh iti may iti ca-in the following vers from the rmad-Bhgavatam (10.22.21): yatbal vraja siddh mayem rasyatha kap yad uddiya vratam ida cerur aryrcana sat. Lord Ka personally fulfilled the gops' wish, and He accepted them in the following words (rmad-Bhgavatam 10.22.21): "My dear gops, your desire to have Me as your husband will be fulfilled because with this desire you have worshiped goddess Katyyan. I promise you that during the next autumn season you shall be able to meet with Me, and you shall enjoy Me as your husband."* Text 15 sarvatra paryavasna-nirpa-dravea-prptir eva khalu siddhnta-rasa-stnayo sammat. pracnair adhunikai ca laukiklaukika-varakai kavibhis tathaivopakhyyate. rmad-asmadupajvya-caraair api lalita-mdhave tathaiva samarpitam. r-bhagavat ca yat tv aha bhavatn vai ity din y may krit rtrym ity dy-antena tathaivbhipretam. jra-bhva-maya. sagama ca sadaiva sopadravas tasmd asau paryavasna-pururthatve tat-tac-chstra-sammato na

syt. sarvatra-everywhere; paryavasna-conclusion; nirpa- drava-ia-their worshippable Lord Ka; prpti- attainment; eva-certainly; khalu-indeed; siddhnta-of the siddhanta; rasa-and rasa; strayo-sastras; sammat- concluded; pracnai-former; adhunikai-and present; laukikaappearing like those of an ordinary human beign; alukika- appearing very extraordinary; varakaidescribing; kavibhi- by poets and philosophers; tatha-in that way; eva-certainly; upakhyyte-is described; rmat-full of all glory and opulence; asmat-my; upajvya-life and soul; caraai-by the lotus feet; api-also; lalita-mdhave-in the play Lalita-Mdhava; tatha-in the same way; evacertainly; samarpitam- placed; r-bhagavat-by the Supreme Personality of Godhead; ca-also; yat tu aham bhavatnm vai iti din- beginning with rmad-Bhgavatam (10.47.34); yh may krdith rtrym iti di-antena-and concluding with rmad-Bhgavatam (10.47.37); The original verses are given below: yat tv aha bhavatn vai dre vrte priyo dam manasa sannikrrtha mad-anudhyna-kmyy yath dre-care prehe mana viya vartate str ca na tath ceta sannike 'ki-gocare mayy aveya mana ke vimuktea-vtti yat anusmarantyo m nityam acirn mm upeyatha y may krat rtry vane 'smin vraja sthita alabdha-rasa kalyyo mpur mad-vrya-cintay tath-in that way; abhipretam-intended; jra-bhva-maya- the conception that Lord Ka is the paramour of the gops; sagama-connection; ca-also; sad-always; eva-certainly; sa-upadravafought with calamity; tasmt-therefore; asau- this; paryavasna-purua-arthatve-in the conclusive description of the Supreme Personality of Godhead; tat-tat-the various; sstra-of the Vedic literatures; sammata-concluded; na-not; syt-is. That Lord Ka returned to Vndvana, and that He was the actual husband of the gops is confirmed by all siddhnta-stras and rasa-stras, and by all philosophers and poets, ancient and contemporary, engaged in describing the Supreme Lord's pastimes, which are sometimes like the

activities of an ordinary human being, and sometimes are extraordinary and superhuman. These conclusions are also confirmed in the Lalita-Mdhava-naka by rla Rpa Gosvm, whose lotus feet are my life and soul, and they are also confirmed by the Supreme Personality of Godhead Himself in the following words (rmad-Bhgavatam 10.47.34-37): "My dear gops, although you were accostumed to love Me from the very beginning of your lives, in order to increase your superexcellent love for Me, I have pruposely separated Myself from you. I have done this so that you may be in constant meditation on Me.* "When a women's beloved is away, she thinks of him meditatively, and he is present before her. In fact, she is more conscious of him than when he was actually present. In the same way you have become more conscious of Me in this condition of separation than when I was directly present before you.* "My dear gops, because you constantly think of Me without thinking of anything else, or ever forgetting Me, You will quickly attain Me.* "My dear gops, when I performed the rsa dance with you in the evening of the arat season in this forest of Vndvana, some fortunate gops were forcibly prevented from going to see Me. These gops immediately left their bodies and quickly attained My eternal association by constantly thinking of My transcendental glories. In this way they quickly attained Me by thinking of Me."* From this we may understand that the conception that Lord Ka is the gops' paramour is frought with danger and calamity. Such a conclusion is not correct and it is not supported by the evidence of Vedic literature. Text 16 tath para-koi-sakhyn nija-pdbja-dalair ity di yugale kuja-gati gamit na vidma kamalena kavara vasana v iti cety di-rtnm udbhaa-mah-bhavana ts vraje bhva-sagopn prvam api dukaram st. tath-in the same way; para-koi-sakhynm-of millions; nija-own; pda-feet; abja-lotus; dalaiwith petal; iti-thus; di-in the passage beginning; yugale-in the two verses rmad-Bhgavatam (10.35.16-17): nija-pdbja-dalair dhvaja-vajranirajakua-vicitra-lalmai vraja-bhuva samayan khura-toda varsma-dhrya-gatir rita-veu

vrajati tena vaya sa-vilsavikarpita-mano-bhava-vega kuja-gati gamit na vidma kamalena kavara vasana v iti-thus; ca-also; iti-thus; di-rtnm-of this passage; udbhaa-exalted; mah-bhavanam-ecstatic love; tsm-of the gops; vraje-in Vrajabhumi; bhva-of ecstatic love; sagopnm-hiding; prvamformerly; api-although; dukaram-difficult; st-was. When Lord Ka was enjoying His prakaa pastimes in Vrajabhmi, it was very difficult for the millions of gops to conceal the great ecstatic love they felt for Him. This is described in the following verses of rmad-Bhgavatam (10.35.16-17): "Another gop said: My dear friend, when Ka returns home with His cows, the footprint of the soles of His feet-with flag, thunderbolt, trident, and lotus flower-relieves the pain the earth feels when the cows traverse it. He walks in a stride which is so attactive, and He carries His flute. Just by looking at Him we become lusty to enjoy His company. At that time, our movements cease. We become just like trees and stand perfectly still. We even forget what we look like."* Text 17 mah-virahe tu jt nivarayma samupetya madhavam kin no 'kariayn kula-vddha-bandhava iti. mah-virahe-in ecstatic love felt in separation; tu-also; jt-produced; nivarayma-let us ward off; samupetya- having met; mdhvam-Lord Ka; kim-what?; na-to us; akariyan-might do; kulavddha-bandhava-our elders. iti- thus. As Lord Ka was departing for Mathur, the gops found it very difficult to conceal their ecstatic love for Him. This is described in the following statement of rmad-Bhgavatam (10.39.26): "The gops prayed to the demigods to create some natural disturbance, such as a hurricane, storm or heavy rainfall, so that Ka could not go to Mathur. They then began to consider: `Despite our elderly parents and guardians, we shall personlly stop Ka from going Mathur. We have no other alternative than to take this direct action. Everyone has gone against us to take away Ka from our sight. Without Him we cannot live for a moment.'"* Text 18

visjya lajj rurudu sma su-svara govinda dmodara mdhaveti ca iti. visjya-abandoning; lajjm-shame; rurudu sma-they cried; su-svaram-in sweet voices; govinda-O Govinda; dmodara-O Dmodara; mdhava-O Mdhava; iti-thus; ca-also; iti- thus. The gops' anxiety at Lord Ka's departure from Vndvana is also described in the following verse (rmad-Bhgavatam 10.39.29): "The gops became more and more griefstricken at Ka's leaving Vndvana. They could not check their minds, and they began to cry loudly, calling the different names of Ka, `O dear Dmodara! Dear Mdhava!'"* Text 19 t man-manask mat-pr mad-arthe tyakta-daihik iti. tn-they; mat-upon Me; manaska-with minds fixed; mat-pr-their lives dedicated to Me; mat-arthe-for My sake; tyaka-abandoned; daihik-all wordly obligations; iti-thus; (the verse concludes: mam eva dayitam prestham atmanam manasa gatah). Lord Ka described the gops' great love for Him in the folllowing words (rmad-Bhgavatam 10.46.4): "The gops are always absorbed in thoughts of Me. They have dedicated body, desire, life and soul and to Me. I am anxious not only for gops, but for anyone who sacrifices society, friendship, love and personal comforts for Me. It is My duty to protect such exalted devotees. The gops are the most dear. They are always thinking of Me in such a way that they remain overwhelmed and almost dead in anxiety due to separation from Me. They are keeping alive simply by thinking that I am returning to them very soon."* Text 20 ka-dte samyte uddhave tyakta-lauikik iti, gata-hriy iti.

ka-dte-when the messenger of Lord Ka; samyte-arrived; uddhave-Uddhava; tyaktagops abandoned; lauikik-all their ordinary duties; iti-thus;-gata-gone; hriy-shame;-the entire passage rmad-Bhgavatam (10.47.9-10): iti gopyo hi govinde gata-vk-kya-mnas ka-dte samyte uddhave tyakta-lauikik gyantya priya-karmi rudyantya ca gata-hriy tasya sasmtay sasmtya yni kaiora-blyayo. The gops' great love for Lord Ka in separation from Him is also described in the following words (rmad-Bhgavatam 10.47.9-10): "Uddhava understood that gops of Vndvana were all simply absorbed in the thought of Ka and His childhood activities. While talking about Ka with Uddhava, they forgot all about their household business. They even forgot about themselves as their interest in Ka increased more and more."* Text 21 kcin madhukara dv iti. kcit madhukaram kv iti- rmad-Bhgavatam (10.47.11): kcin madhukara dv dhyyanti priya-sagamam priya-prasthpita dta kalpayitvedam abravt. The ecstatic love of gops in separation from Lord Ka is also described in the passage narrating rmat Rdhr's taking a bumble-bee as Lord Ka's messenger. This passage begins with the following verse (rmad-Bhgavatam 10.47.11): "One of gops, namely rmat Rdhr, was so much absorbed in thoughts of Ka by dint of Her personal touch with Him that She actually began to talk with a bumblebee, which was flying there and trying to touch Her lotus feet. While another gop was talking with Ka's messenger

Uddhava, rmat Rdhr took that bumblebee to be a messenger from Ka and began to talk with it as follows: `Bumblebee, you are accustomed to drinking honey from the flowers, and therefore you have preferred to be a messenger of Ka, who is of the same nature as you.'"* Text 22 y dustyaja svajanam rya-patha ca hitv iti. yh dustyajam svajanam rya-patham ca hitv iti-in rmad-Bhgavatam (10.47.54): sm aho caraa-ruu-jum aha sy vndvane kim api gulma-latauadhnm y dustyaja svajam rya-patha ca hitv bhejur mukunda-padavi rutibhir vimgym. Uddhava glorifies the exalted status of gops in the following words (rmad-Bhgavatam 10.47.54): "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 they 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."* Text 23 gopyo hasantya papracchu rma-sandarandt iti. gopyah hasantya papracchdh rma-sandarana-adt iti-in rmad-Bhgavatam (10.65.9): gopyo hasantya papracchu rma-sandaradt kvacid ste sukha ka pura strjana-vallabha. The gops also revealed their ecstatic love for Ka when they spoke to Lord Balarma (rmadBhgavatam 10.65.9):

"When the gops arrived, Lord Balarma glanced over them with loving eyes. Being overjoyed, the gops, who had so ong been mortified on account of Ka's and Balarma's absence, began to ask about the welfare of the two brothers. They laughed and specifically asked Balarma whether Ka was enjoying His life surrounded by the enlightened women of Dvrak Pur. `Does He sometimes remember His father Nanda and His mother Yaod and the other friends with whom He so intimately behaved while He was in Vndvana? Does Ka have any plans to come here to see His mother Yaod, and does He remember us gops, who are now pitiably bereft of His company? Ka might have forgotten us in the midst of the cultured women of Dvrak, but as far as we are concerned, we are still remembering Him by collecting flowers and sewing them into garlands. When He does not come, however, we simply pass our time by crying. If only He would come here and accept these garlands that we have made.'"* Text 24 mtaram pitara bhratn patn putrn svasr api yad-arthe jahima drha dustyajn svajann prabho iti ca ryate. mtaram-mother; pitaram-father; bhratn-brothers; patn-husbands; putrn-children; svassisters; api-also; tay-arthe-for whose sake; jahima-abandon; drha-O Lord Ka; dustyajndifficult to give up; svajann-own friends and relatives; prabho-O Lord (the concluding line of the verse is): t na sadya parityajya gat sancchinna-sauhrd. The gops continued (rmad-Bhgavatam 10.65.11): "Dear Lord Balarma, descendant of Darha, You know that we would give up everything for Ka's friendship. Even in great distress one cannot give up the connection of family members, but although it might be impossible for others, we gave up our fathers, mothers, sisters and relatives without caring at all about our renunciation."* Text 25 atra nivarayma ity dikam yath saklpta tathaiva visjya lajjm ity din caritam. ts lajj-tyga khalu bhva-vyaktyaiva syt, sarve gokula-vsinm rodandi-smyt. tatas tad-

vyakti-prvaka-rodana-dvrena tbhir nivraam api yogyam iti. atra-here; nivarayma-"check Him!; iti-thus; dikam- beginning; yath-just as; saklptamconsidered; tatha-in the same way; eva-certainly; visjya-having abandoned; lajjm-shame; iti-thus; din-in the passage beginning with these words; caritam-activity; tsm-of the gops; lajja- of shame; tyga-abandonment; khalu-certainly; bhva-of ecstatic love; vyaktya-by the manifestation; eva-certainly; syt-is; sarvem-of all; gokula-vsinm-the residents of Gokula; rodana-crying; adibeginning with; smyt-because of equality; tata-therefore; tat-of this; vyakti-manifestation; prvaka-previous; rodana-dvrena-by crying; tbhi-by the gops; nivaraam-checking; api-even; yogyam-is suitable; iti-thus. In these verses (rmad-Bhvagatam 10.39.26 and 29, quoted in Text 17 ans 18) the gops attempted to stop Lord Ka from going to Mathur (nivarayma). Impelled by ecstatic love, they could not restrain themselves (visjya lajjm), and they began to cry loudly, calling the different names of Ka. Indeed, all the residents of Gokula were crying, and the gops were trying to stop Ka from going to Mathur. Text 26 eva tyakt laukik ity diu ca suhv eva bhva-vyaktir gamyate. kim bahun mtaram ity dau matr-dn jahima ity uktam na tu prva-rgavat pati-sutnvaya-bhrat-bndhavn ativillaghyeti-mtram uktam. evam-in this way; tyakta-abandoned; laukika-ordinary duties; iti-thus; diu-in the verses beginning with these words (rmad-Bhvagatam 10.47.9-11); ca-also; suhu-clearly; eva-certainly; bhva-ecstatic love; vyakti-manifestation; gamyate-is understood; kim bahun-what to speak of ; mtaram it dau-the statement of rmad-Bhgavatam (10.65.11); matr-mother; dn-beginning with; jahima-we abandon; iti- thus; uktam-said; na-not; tu-but; prva-rgavat-as the previous expression of love; pati-husband; suta-children; anvaya-and family; bhrat-brother; bndhavn-and other relatives; ati-vilaghya-rejecting; iti-thus; mtram-only; uktam-said. The gops' ecstatic love for Lord Ka is seen in rmad-Bhgavatam 10.47.9-10 (quoted in Text 20). How much more is it seen in the description of rmad-Bhvagatam 10.65.11 (quoted in Text 24)? This is not like the first stirrings of love. The gops gave up their mothers, children, brothers and relatives for Lord Ka's sake. Text 27 gopyo hasantya iti tnmada-lakaa tadn hsyogyatvt, yathaiva kcin madhukara dv ity dv unmd eva dyate.

gopya-the gops; hasantya-laughing; iti-thus; tu- certainly; unmada-of insanity; lakaamsymptom; tadnm- then; hsa-of laughter; ayogyatvt-because of innapropriateness; yatha-just as; eva-certainly; kcit-a certain gopi; madhukaram-a bumble-bee; dv-having seen; iti-thus; du-in the passage beginning with these words; unmd-madness; eva-certainly; dyate-is seen. Sometimes the gops manifested symptoms of transcendental insanity because of their intense love for Ka and their separation from Him. For example (rmad-Bhvagatam 10.65.9 quoted in Text 23), when the gops, aggrieved at their separation from Lord Ka, inquired about Ka from Lord Balarma, they laughed (gopyo hasantya) as they spoke. Such distressed and inappropriate laughter is a symptom of insanity. Another example of transcendental insanity is seen when rmati Rdhr addressed the bumble-bee, taking it to be a messenger of Ka (rmadBhagavatam 10.47.11, quoted in Text 21). Text 28 tad eva tadn tu durdhara-mah-bhvenonmatta-cen nirpatrapa-vyajita-bhvn tyakta-mtr-dn tsm asakhyn bhvasya sagopana nopapadyata eva. tad-that; evam-in this way; tadnm-then; tu-indeed; durdhara-mah-bhvena-by intense love; unmatta-mad; cenm-activities; nirpatrapa-without embarrassment; vyajita-manifested; bhvnm-love; tyakta-abandoned; mt-mothers; dnm-beginning with; tsm-of them; asakhynm-numberless; bhvasya-of love; sagopanam-concealment; na-not; upapadyate-is; evaindeed. The gops' abandonment of their mothers and other relatives may also be taken as another symptom of their transcendental insanity (rmad-Bhvagatam 10.65.11, quoted in Text 24). In this way numberless gops were unable to conceal their ecstatic love for Lord Ka, and they often manifested the symptoms of transcendental insanity. Text 29 kintu jto 'py asau mah-viraha-pay sarvair ajt iva st. anantara tv anusandhna eva. sa tu bhva-sagopanyaiva kla-katipaya svasya rasatm avaheti. vyaktatve tu svasya parem api sarva eva stuto dharmamayatva-prattau jtym eveti rasa-vid matam. kintu-however; jata-known; api-although; asau-this; mah-viraha-pay-by the great suffering of separation; sarvai- by everyone; ajt-unkown; iva-as if; st-became; anantaramafterwards; tu-but; anusandhne-in investigation; eva-certainly; sa-that; tu-but; bhva-ecstatic love; sagopanya-by concealment; eva-certainly; kla-katipayam- for a certain time; svasya-of His

own; rasatm-mellows of ecstatic love; avaha-supports; iti-thus; vyaktatve-in the manifestation; tubut; svasya-of His own; esm-of others; api-although; sarve-all; eva-certainly; stuta-glorified; dharmamayatva-piety; prattau-in the establishment; jtym-produced; eva-certainly; iti-thus; rasavidm-of those who understand the ecstatic mellows of devotional service; matam-opinion. Because of the great suffering of separation from Ka, the residents of Vndvana became insane. In this condition they tried for some time to conceal their ecstatic love for Lord Ka, and everyone in Vndvana, impelled by this transcendental insanity, forgot about the marriages of Lord Ka and the gops. Imagining the gops to be the wives of others, the maddened inhabitants of Vndvana considered the love of Ka and the gops to be the relationship of a paramour with the wives of others. When the exalted devotees expert in understanding the mellows of devotional service carefully studied the entire situation in Vndvana, they came to this conclusion. They were perfectly convinced that the dealings of Lord Ka with the gops did not in any way violate the principles of morality. Text 30 adharmamayatva-prattau tv llatay vyahanyata eva rasa. adharmamayatva ca dvi-vidh; prakyatvena pra-sparena ca tasmd yathaivarya-jna-mayy r-parkit-sabhyam aivaryajna-rtyaiva tat parihtya rasvahatva samhitam. tath lokaval-ll-kaivalyvalambane prema mayy r-gokula-sabhy loka-rtyaiva samdheyam. adharmamayatva-impiety; prattau-in the belief; tu-but; llatay-with vulgarity; vyahanyate-is destroyed; eva- certainly; rasa-the mellow of devotional service; adharmamayatvam-impiety; caalso; dvi-vidh-of two kinds; prakyatvena-as adultery; pra-sparena-as illicit sex; ca-also; tasmttherefore; yatha-as; aivarya-of opulence; jna-knowledge; mayym-consisting of; r-parkit-of Maharaja Pariksit; sabhym-in the assembly; aivarya-of opulence; jna-rtya-with knowledge; eva-certainly; tat- that; parihtya-abandoning; rasa-avahatvam-with the mellows of devotional service; samhitam-composed; tath-in the same way; lokavat-like those of an ordinary human being; ll- pastimes; kaivalya-in transcendance; avalambane-in the situation; prema-mayymconsisting of pure love for Lord Ka; r-gokula-of Gokula; sabhym-in the assembly; loka-rtyaappearing like that of the material world; samdheyam-may be considered. Sexual immorality is of two kinds: prakya and pra-spara. The idea that Lord Ka's dealings with the gops are on the level of these sinful activities completely destroys the proper understanding of the mellows of devotional service. This misconception was carefully refuted by ukadeva Gosvm (rmad-Bhgavatam (10.33.29-36) in His explanation of the rsa-dance to Mahrja Parkit. rla ukadeva Gosvm presented to Mahrja Parkit various arguments that could be appreciated by him and His associates, who were all aware of Lord Ka's transcendental opulence. Although ukadeva Gosvm's explanations were presented in terms of Lord Ka's opulent feature (aivarya), which is most prominently manifested in Dvrak-dhma, these

arguments apply very well to Lord Ka's pastimes in Vndvana, which appear like those of an ordinary person, but are actually beyond the limitations of the material world. Text 31 tath hi nsuyan khalu kya mohits tasya myay manyamna sva-parva-sthn svn svn drn vrajaukasa tath hi-furthermore; na-not; asuyan-they consider sinful; khalu-certainly; kya-for Ka; mohit- bewildered; tasya-His; myay-by potency; manyamna- considering; sva-parva-by their sides; sthn-remaining; svn svn-their own; drn-wives; vraja-okasa-residents of Vrajabhumi. We may note in this connection that the cowhered men were unaware that their wives had gone to dance with Lord Ka. This is confirmed in the following statement of Srila ukadeva Gosvm (rmad-Bhvagatam 10.33.37): "The so-called husbands of the gops felt no enmity towards Lord Ka. Enamoured by the influence of the external energy of Ka, they thought that their wives were sleeping by their sides. They could not understand that they had gone to dance with Ka."* Text 32 iti yat ryate tasypy ayam artha. myay mohit santo nsuyan tasya sva-nitya-preyas-svkra-lakane katham asv asmad-dhmrtha-suht-priyatma-tanaya-praya jvatutama pradra-svkrmagala-magal-karotti doropa nkurvann ity artha. my-mohitatvam evha many iti. svarpa-siddhn bhagavad-drm apra-kartka-balt kra-parihrrtham tat-tadkratay my-kalpita ye sve sve drs tan sva-parvasthn manyamna svamaty nicinvna ity artha. iti-thus; yat-which; ryate-is heard; tasya-of that; api-also; ayam-this; artha-the meaning; myay-by the illusory potency; mohit-bewildered; santa-being so; na- did not; asuyan-envy; tasya-His; sva-own; nitya-eternally; preyas-dear gops; svkra-acceptance; lakane-in the description; katham-how is it?; asu-He; asmat-our; dhma- land; artha-wealth; suht-friends; priyadear wives; atma-tanaya-children; pra-aaya-own llife freath; jvatu-tama-supreme source of life; pra-others; dra-wives; svkra-of accepting; amagala-in auspicious; magal-karoti-makes auspicious; iti-thus; doa-of fault; aropam- imposition; na-not; akurvan-doing; iti-thus; artha-the meaning; my-mohitatvam-the state of being bewildered by maya; eva-certainly; aha-he describes;

manya iti-the phrase beginning with the word "manyamana; svarpa-siddhnm-situated in their original spiritual forms; bhagavat-of the Supreme Personality of Godhead; dram-of the wives; apra-another; kartka-the doer; baltkra-force; pariha-abandonment; artham-for the purpose; tattat-kratay-wityh forms; my-by the Lord's maya potency; kalpita-fashioned; ye- which; sve svetheir own; dr-wives; tan-them; sva-parva-sthn-staying by their own sides; manyamnaconsidering; sva-maty-with their own conceptions; nicinvna-believing; iti-thus; artha-the meaning; This verse says that the cowherdmen did not blame Lord Ka for performing the rsa-dance with the gops. They thought: "Lord Ka is more dear to us than our homes, land, wealth, friends, wives, children, or even our own life-breath. If He dances with the wives of others, that inauspicious action becomes supremely pure and auspicious because it is performed by Him. Therefore there is no reason to criticise Him in any way." This verse also states that the cowherd men, bewildered by the Lord's my were unaware that their wives had gone to dance with Lord Ka. The gops went to Lord Ka in their original spiritual forms, and by Lord Ka's potency, illusory material forms that resembled the gops' forms were left at the homes of the cowherd men, who took these forms to be their wives. In this way the coherd men were unaware that their wives had gone to dance with Ka. They thought their wives were sleeping by their sides. Text 33 parama-samarthaya tasya myay nija-prabhu-preyasn tad-eknurga-svabhva marydrakartha pariayam rbhya sadaiva svadhnaty yogyatvt tad dinam upalakaam eveti. tad eva ca tat-patim-manydiv eva vivahdi-ayandi-samayev eva ca svarpa-siddh avavrire. anyeu cnyad ca kalpita eveti gamyate. tvad eva ca yukta tsu maydrakaotkahvardhanaika-prayojanatvt tasy. parama-samarthaya-supremely competent; tasya-this; myay-bewildering potency; nija-own; prabhu-master; preyasnm-of those who are dear; tat-eka-anurga-svabhm-by nature full of pure, undivided love for Lord Ka; maryd-rules of morality; rakaa-artham-for protecting. pariyamwedding; rbhya-having performed; sada- constantly; eva-certainly; sa-avadhnatym-in great carefulness; yogyatvt-because of suitability; tat-that; dinam-day; upalakaam-impled byt not expressed; eva- certainly; iti-thus; tat-therefore; evam-in this way; ca- also; tat-their; patimhusband; manya-adiu-considering; eva-certainly; vivaha-marriage day; adi-beginning with ayanataking rest; adi-beginning with; samayeu-at various occasions; eva-certainly; ca-also; svarpasiddh-perfect spiritual forms; avavivre-accepteded; anyeu-among other; ca- also; anyadotherwise; ca-also; kalpita-forms fashioned from the illusory potency; eva-certainly; iti-thus; gamyate- may be understood; tvat-to that extent; eva-certainly;ca- also; yuktam-engaged; tsuamong the gopsmaryd- morality; rakaa-for protection; utkaha-anxiety; avardhana-for decreasing; eka-sole; prayojanatvt-because of the necessity; tasy-of that.

In order to protect the gops' morality, the Lord's supremely expert yogamy potency arranged that the gops, who are full of pure love for Lord Ka, and most dear to Him, would marry Lord Ka, whom they always consider to be their real husband. When associating with Lord Ka, the gops assume their original spiritual forms, and again, when associating with their so-called cowherd husbands, they manifest another, illusory form, different from their original spiritual forms. All this is performed by the agency of the Lord's yogamy potency in order to preserve the moral conduct of the gops and free them from a situation that would distress them. Text 34 yathaiva hi, tava suta sati yad-adhra-bimbe datta ced ity dau, urantya patn kcit ity dau, t varyamn patighi ity dau ca, svarpa-siddhnm eva darana tatra tatrvagatam. evam anyatrpy avagamyam. yatha-just as; eva-certainly; hi-indeed; tava suta sati yad-adhra-bimbe datta cet iti dau-in rmad-Bhgavatam (Canto10 Chapter 35.14)- usrantya-serving; patn- husbands; kcit-some gops; iti dau-in that passage (rmad-Bhvagatam 10.29.6) ta-the gops; vayamna-forbidden; patibhi-by their husbands; iti-thus; dau-in the passage beginning (rmad-Bhvagatam 10.29.8); ca-also; svarpa-siddhnm- situated in their original spiritual bodies; eva-certainly; daranamseeing; tatra tatra-here and there; avagatam- understood; evam-in the same way; anyatra-in other places; api-also; avagamyam-may be understood. In many places of rmad-Bhgavatam the original spiritual forms of the gops are described. For example, the description of the gops feelings of separation from Lord Ka (rmad-Bhgavatam Canto 10 Chapter 35), is spoken by the gops in their original feature, and the account of the rsadance (beginning with rmad-Bhgavatam Canto 10, Chapter 29) describes the gops in their original forms. Text 35 tsm anya-kta-dhvasbhvasya kraa prabhava ca sambhvyate ya etasmin mah-bhg prti kurvanti mnav nrayo 'bhibhavanty etn viu-pakn ivsur" iti kaimutya prpte. tsm-of the gops; anya-by another; kta-performed; dhvasa-negation; abhvasya-nonexistence; kraam-cause; prabhava-strength; ca-also; sambhvyate-is possible; ye-those persons

who; etasmin-unto this child; mah-bhg-veryfortunate; prtim-affection; kurvanti-execute; mnav-such persons; na-not; araya-the enemies; abhibhavanti-do overcome; etn-those who are attached to Ka; viu-pakn-the demigods, who always have Lord Viu on their side; iva-like; asur-the demons; iti-thus; kaimutya-what to speak of; prpte-from the attainment. When the gops wanted to join Lord Ka in the rsa-dance, their superiors and so-called husbands tried to check them. However, because the gops are pure devotees of Ka, they cannot be restrained in their attempt to meet Him. This is described in rmad-Bhgavatam (10.8.18): "Demons [asuras] cannot harm the demigods, who always have Lord Viu on their side. Similarly, any person or group attached to Ka is extremely fortunate. Because such persons are very much affectionate towards Ka, they cannot be defeated by demons like the associates of Kasa [or by the internal enemies, the senses]."* That the gops were beyond the control of their so-called husbands, also demonstrates that the gops did not really have any husband other than Ka. Text 36 atha tsm apatya-ravaa ca mt-prabhtnm apatye tad vyavahrt. svapatyatve sati vibhava-vaiguyena rasbhsatvam padyeta. atha-now; tsm-of the gops; apatya-of children; ravaam-hearing; ca-also; mt-of their mothers; prabhtnm-and others; apatye-children; tat-therefore; vyavahrt-because of engagement; sva-apatyatve-their own children; sati-if considered; vaibhava-vaiguyuena-as vulgar; rasa-abhsatvam-incompatible mellows; padyeta-is obtained. In rmad-Bhgavatam (10.29.19) we find mention of the gops' children. This should be assumed to refer to the yonger children of the gops' mothers, or to the children of the other elderly gops. The idea that the word "apatya" here refers to the gops' own children is a vulgar idea. This idea is an inappropriate mixing of rasas (rasbhsa). Text 37 tata ca bhajate td kr y rtv tat-paro bhavet iti. tata-then; ca-also; bhajate-worships; td-like this; kr-pastimes; h-which; rtv-

hearing; tat-para-attachet to the Supreme Personality of Godhead; bhavet- may become; iti-thus. rla ukadeva Gosvm explains (rmad-Bhgavatam 10.32.26): "Simply by hearing about Lord Ka's transcendental pastimes, one becomes attached to the Lord." If the gops had children by others, that would be an unpleasant and vulgar situation, and it would make the Lord's pastimes not at all pleasing and attractive. Because Lord Ka's pastimes are always attractive, therefore, it mus be understood that the gops did not have children. Text 38 sieva ity dau sarva arat-kavya-kath-rasraya iti ca virudhyate. sieva iti dau sarva arat-kvya-kath-rasa-raya iti-the following verse from rmadBhgavatam (10.33.26): sieva tmany avaruddha-saurata sarva arat kavya-kath-rasraya; ca-also; virudhyate-is in disagreement. The idea that the gops had husbands other tha Ka, and children also, is vulgar and incorrect. This is confirmed by rla ukadeva Gosvm (rmad-Bhgavatam 10.33.25): "While strolling on the bank of the Yamun, Ka recited various kinds of poetry. He thus enjoyed the company of the gops in the soothing moonlight of autumn."* Text 39 para-putratva-pratipdanyaiva hi pyayantya in paya ity evoktam. na tu sutn stanam iti. para-of others; putratva-children; pratipdanya-for extablishing; hi-certainly; pyayantyafeeding; in-the children; paya-milk; iti-thus; eva-certainly; uktam-said; na-not; tu-but; sutnown children; stanam-breast-milk; iti-thus. That the children mentioned in this connection were not the gops' own children, but the children of others, is also confirmed in the following statement of rmad-Bhgavatam: "The gops

were feeding the children milk." We may note that this passage does not specify "their own" children, and does not say that the gops were feeding the children milk from their breasts. From this we may conclude that these were not the gops' own children. Text 40 ata eva mtara pitara putr bhratara pataya ca vai iti parihsatvenaiva r-bhagavad-vkya rasya sampadyate, vastavatvena tu vairsyyaiva syt, tsm ag-kariyamnatvt. atah eva-therefore; mtara-mothers; pitara-husbands; putra-sons; bhratara-brothers; pataya-husbands; ca-also; vai-certainly; iti-thus; parihsatvena-with joking; r-bhagavat-of the Supreme Personality of Godhead; vkyam- statement; rasya-for transcendental mellows; sampadyate-is produced; vastavatvena-in actuality; tu-but; vairsyya-for a perverted expression of mellows; syt-may be; tsm-of them; ag-kariyamnatvt-about to accept. When Lord Ka was about to perform the rsa-dance, He joked with the gops, saying (rmadBhvagatam 10.29.19): "My dear friends, I can understand that you have left your homes without permission of your gaurdians; therefore I think your mothers, your fathers, your elderly brothers or even your sons, and what to speak of your husbands, must be very anxious to find you."* This description of the gops' husbands and sons should be taken as a joking fabrication invented by Ka. This view may be easily accepted by studying the nature of these joking words spoken by the Lord. Accepted as joking words, this statement is perfectly compatible with the mellows of devotional service. If these words, however, are taken to be literally true, they are a vulgar expression of that which is incompatible with the mellows of devotional service. Therefore, in this instance the literal interpretation should be abandoned. Text 41 kvacit tbhir eva teu yat pati-abda prayuktas tad bahir loka-vyavaharata eva nntar-dita, yat paty-apaty-suhdam ity din tad-ag-krt. kvacit-in some places; tbhi-by the gops; eva- certainly; tesu-among them; yat-which; patiabdha-the word "pati (husband)"; prayukta-used; tat-that; bahih-loka-vyavaharata-according to

the conventions of the external material world; eva-certainly; na-not; antah-dita- according to internal perception; yat pati-apatya-suhdam iti din-according to the rmad-Bhgavatam (10.29.29): yat paty-apatya-suhdm anuvttir aga str sva-dharma iti dharma-vid tvayoktam astv evam etad upadea-pade tvaye preho bhavs tanu-bht kila bandhur tm tat-ag-krt-because of Lord Ka's acceptance of the gops. In some circumstances there may be reference to the gops' "husbands". These references are only according to the understanding of ordinary people. In truth, the gops had no real husband except for Ka. The description of the gops' husbands found in rmad-Bhgavatam 10.29.29 and other places should be understood in that way. Text 42 mm eva dayita preham tmna manas gata iti bhagavat tsm tma-karaa-prakant. mm-to Me; eva-certainly; dayitam-husband; preham- most dear; tmnam-self; manas-by the mind; gata-gone; iti-thus; bhagavat-by the Supreme Personality of Godhead; tsm-of the gops; tma-karaa-of the mind; prakant-from the manifestation. The gops always thought of Lord Ka as their husband. this is described by Lord Ka Himself in the following statement to Uddhava (rmad-Bhgavatam 10.46.4): "The gops always meditate upon Me as their dearmost husband." Text 43 gopya kim acarad ayam ity dau damodardhra-sudhm api gopiknm svam ity anena tbhi svayam ukte ca. gopya kim acarad ayam ity dau damodardhra-sudhm api gopiknm svam ity anena-by the description in rmad-Bhgavatam:

gopya kim carad ayam kuala sma venur dmodardhara-sudhm api gopiknm bhukte svaya yad avaia-rasa hradinyo hyat-tvaco 'ru mumucus taravo yathry tbhi-by the gops; svayam-personally; ukte-from the statement; ca-also. The gops themselves describe Lord Ka as their only husband (rmad-Bhgavatam (10.21.9): "My dear gops, what auspicious activities must the flute have performed to enjoy the nectar of Ka's lips independently and leave only a taste for the 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."* Text 44 tata etad ukta bhavati,rsa-pacdhyayyam nsuyan khalu kya ity ukta-di. tata-therefore; etat-this; uktam-said; bhavati-is; rsa-paca-adhyayyam-in the five chapters of rmad-Bhgavatam which describe the rasa-dance; na-did not; asuyan- envy; khalu-indeed; kya-Lord Ka; iti-thus; ukta-di-by the indication of these words. From these descriptions of rmad-Bhgavatam we may understand that Lord Ka was the real husband of the gops. The cowherd men who appeared to be the gops' husbands according to external vision were illusory presentations fashioned by the Lord's yogamy potency. Understood in this way, the statement of rmad-Bhgavatam (10.33.37, quoted in Text 31): "The gops' husbands harbored no ill feelings toward Lord Ka." does not at all contradict the statement that Lord Ka was the only real husband of the gops. Text 45 sa vo hi svm iti t prati tpan-sthita-durvsaso vkyavat. sa-He; va-your; svm-husband; iti-thus; ta prati-to the gops; tpan-sthita-in the Gopalatapani Upanisad; durvsasa-of Durvsa Muni; vakyatvat-from the statement;

That Lord Ka is the husband of the gops is also confirmed in Gopla-tpan Upaniad, where Durvs Muni says to the gops "Lord Ka is your husband." Text 46 ka-vadhva ity ukta-rty ca. ka-of Lord Ka; vadhva-the wives; iti-thus; ukta-rty-according to the statement; ca-also; That the gops are Lord Ka's wives is also confirmed in the following statement of rmadBhgavatam: "The gops are Lord Ka's wives." Text 47 ya khalu yogmym uprita iti ravat tat-tad-artha-bhagavan niyukta-yogamykalpitakalpitatay yogamyaika-vidita, svata parata ca pracchanna-dvividhyamna san, ts tu pacad yogamyayaiva devy prapitbhy marydotkalitbhy sva-plitasya rasa-poa-taro paryavasana-nirpa-drava-mah-sukha-prpti-rpya phalya muny-kdi-vany-dikam dvriktya v svayam eva praka-bhya eva v r-gokula-vsina prati tathaiva vyakti-kta; svarpea mm eva ramaa prpta; nsuyan khalu kya ity dy uktsya-parinrasya samyaktvya tatkalpitas tu sva-sva-patim ity eva r-bhagavantam. ya-who; khalu-certainly; yogamym-the yogamy potency; uprita-taken shelter; iti-thus; ravat-from the rmad-Bhgavatam; tat-tat-various; artha-meanings; bhagavat-the Supreme Personality of Godhead; niyukta-engaged; yogamya-by the yogamya potency; akalpita- not fashioned; kalpitatay-and fashioned; yogamaya-yogamaya; eka-one; vadita-understood; svataown; parata-others; pracchanna-conclealed; dvividhyamnah san-were manifested in two ways; t-they; tu-but; pacat-after; yogamyaya-by Yogamya; eva-certainly; devy-by the goddess; prapitbhym-attained; maryda-boundary of morality; utkalitbhyam-pastimes; sva-by Him; plitasya-protected; rasa-poa-of transcendental mellows; taro-of the desire tree; prayavasanaconclusion; drava-of pastimes; mah-great; sukha-happiness; prpti-of attainment; rpyaconsisting;phalya-result; muni-of the sage; ka-from the sky; adi-beginning with; vanistatements; dikam- beginning with; dvri-ktya-concealing; v-or; svayam- directly; eva-certainly; prkat-bhya-revealing; eva- certainly; v-r-gokula-of Gokula; vsina-the residents; prsti-to; tatha-in the same way; eva-certainly; vyakt-kta-manifested; svarpea-in My original form; mmMe; eva-certainly; ramaam-as their husband; prpta-they attained; na-did not; asuyan-envy; khalu-certainly; kya-Lord Ka; iti-thus; di-in the passage beginning with these words; uktasaid; asya-envy; parihrasya-rejecting samyaktvya-for propriety;.fn 2 tat-kalpita-created by yogamaya; tu-also; sva-sva-patim-to gopa-husbands; iti-thus; eva-certainly;

r-bhagavatantam- to the Supreme Personality of Godhead. rmad-Bhgavatam also explains: "The gops had taken shelter of the Lord's internal potency known as yogamy." In order to facilitate the Lord's pastimes with His devoteees, the yogamy potency manifested the gops in two differnt ways. By the agency of yogamy, the gops appeared in their original spiritual forms and associated with Lord Ka. In these original forms Lord Ka was their only husband. Then again, illusory representations of the gops were also manifested in Gokula, and these illusory forms became the wives of the various cowherd men. In this way, when the gops went to join Lord Ka in the rsa-dance, they went in their original spiritual forms, whereas the illusory forms manifested by yogamy remained with their various gopa-husbands. In this way, in their original forms, the gops obtained Lord Ka as their only husband (svarpea mm eva ramaa prpta). Text 48 dyate ca, samj-chaydivat kalpanya vyaktatvam eva parima sarvatra. tad ittham eva mt pitrdnm abhia sidhyati. r-bhagavn. dyate-is observed; ca-also; samja-of names chaya- and shadows; adivat-beginning with; kalpanya-because of the conception; +vyaktatvam-manifestation; eva-certainly; parimafransformation; sarvatra-everywhere; tat- therefore; ittham-in this way; eva-certainly; mtmothers; pitr-fathers; adnm-and of others; abhiam-desire; sidhyati-is fulfilled; r-bhagavan-the Supreme Personality of Godhead. These illusory representations of the gops were expansions of their names and shadow reflections of their forms. Just as the reflection of a fruit cannot be tasted, however, these reflections of the gops were not actually the wives of the cowherd men. The entire relationship was illusory. The gops were actually the wives of Lord Ka. The gops' mothers, fathers, friends, and relatives desired that that Lord Ka would become the gops' husband, and the Lord fulfilled their desire. Anuccheda 179 Text 1 prvokta evprakaa-ll-pravea-prakaa-llvikra-rpo 'rthas tad-anantara-pranottarbhym

apy abhipreto 'sti. pranavat r-uddhava uvca prva-previously; ukta-described; eva-certainly; aprakaa-unmanifested; ll-pastimes; praveaentrance; prakaa-manifest; lla-pastimes; aviokra-manifestation; rpa-consisting of; arthameaning; tat-that; anantara- after; prana-question; uttarbhym-and answer; api-also; abhipretaintended; asti-is; pranavat-as a question; r-uddhava-r Uddhava; uvca-said rmadBhgavatam (11.12.16). Lord Ka's prakaa (visible to the conditioned souls) and aprakaa (invisible to the conditioned souls) pastimes, which have already been discussed in these pages, were also described in rmad-Bhgavatam (11.12.16), in the following question by r Uddhava and the answer given by Lord Ka: Text 2 saaya vato vca tava yogevarevara na nivartata tma-stho yena brhmyati me mana r-uddhava uvca-r Uddhava said; saaya- doubt; vata-of one who is hearing; vcamword; tava- Your; yoga-vara-the lords of mystic power; vara-You who are the Lord of; na-not; nivartate-goes away; tma-in the heart; stha-situated; yena-by which; brhmyati-is bewildered; memy; mana-mind. "r Uddhava said: O Lord of all masters of mystic power, I have heard Your words, but the doubt in my heart does not go away; thus my mind is bewildered."*** Text 3 tava vca vata avadhrayato 'pi mama tma-stha saaya mayoditev avahita ity adikdhyya-traya-gata-mah-vkyrtha-parylocansamarthyam na vivartate:. kuta yena yata eva rmea srdha mathur prate ity di lakat tava vkyn mama mano bhrmyati. hanta tsm anana sagama kutra katha vidyata iti cintay na sva-stha vartata ity artha. tava-Your; vcam-statement; vata-hearing; avadhrayata-hearing; api-although; mama-my; tma-in the heart; stha-situated; saaya-doubt; maya-by me; uditeu-expressed; avahitalistening; iti-thus; adika- beginning; adhyya-chapters; traya-three; gata-gone; mah-vkya-of the most important statements of the Vedas; artha- meaning parylocana-understanding; asamarthyaminability; na- does not; vivartate-disappear; kuta-beacuse of what reson?; yena-with wom; yata-

because; eva-certainly; rmea-Lord Balarama; srdham-along with; mathurm-to Mathur; pratewent; iti-thus; di-in the passage beginning with these words; lakat-from the description; tavaYour; vkyt-because of the words; mama-my; mana-mind; bhrmyati-is bewildered; hanta-Oh; tsm-of the gops; anena-by this; sagama-association; kutra-where?; katham- how is it?; vidyateexists; cintay-with the conception; na- not; sva-stham-in Your own place; vartate-remains; iti-thus; artha-the meaning. In this verse the words "tava vca vata" mean "hearing these words". "tma-stha saaya" means "my inability to understand what You have said in the last three chapters has not gone away". Why? "Because my mind is bewildered by Your statement (rmad-Bhgavatam 11.12.10): rmea srdham mathur prate vphalkin mayy anurakta-citt vigha-bhvena na me viyogatvrdhayo 'nya dadu sukhya When Akrra took Balarma and Me to Mathur, the gops, their hearts full of love for Me, were tormented by separation from Me and could see no happiness apart from Me. How is it that they always have Your association? It seems that they do not have Your association." Anuccheda 180 Text 1 athottaram tatra tasya saayam apanetu dvbhy tvat tac citta sva-sthyan r-bhagavn uvca sa ea jva vivara-prasti prena ghoea guh pravia mano-maya skmam upetya rpa mtr svaro vara iti sthaviha atha-now; uttaram-the answer; tatra-there; tasya-of Uddhava; saayam-doubt; apanetum-to remove; dvbhym-by two verses; tvat-until; tat-that; cittam-conception; sva-sthyan-putting at ease; r-bhagavn-the Supreme Personality of Godhead; uvca-said; sah esa-that same person; jiva-the life of all living entities, and specifically the life of the residents of Vraja; vivara-prasutiappearing in prakata and aprakata forms; pranena-more dear than life; ghosena-with the residents of Vraja; guham-in an invisible form in Vraja; pravista-entered; mana-mayam-of mental energy; suksmam- subtle; upetya-attaining; rupam-a form; matra-with transcendental senses; svara-with a transcendental form; varhah-iti-manifest.

In order to resolve Uddhava's doubt, Lord Ka spoke the following two verses (rmadBhvagatam 11.12.17-18): "My dear Uddhava, I am the life of all living entities, and I am especially the life of the residents of Vraja. Although I appear in both prakaa and aprakaa forms, I am now present in Vndvana in My aprakaa form, along with my friends, the cowherd men, boys, and gops. Although present in My aprakaa transcendental form, endowed with transcendental senses, I am genarally invisible to the conditioned souls, although they may percieve Me with their minds, by meditating upon Me with devotion." Text 2 sa ea mal-lakaa jva jagat jvana-hetu; vieato vrajasya jvana-hetur vpi paramevara prena mat-pra-tulyena goea vrajena saha vivara-prasti vivard aprakaallta prasti prakaa-llym abhivyaktir yasya tath-bhta san puna guhm aprakaa-lilym eva pravia. sa ea-that very person; mat-lakaa-I; jva-life; jagatm-of all the universes; jvana-of life; hetu-the origin; vieata-specifically; vrajasya-of Vraja; jvana- of life; hetu-the origin; va-or; apialso; parama-isvara- the Supreme Controller; prena-with life; mat-pra-to My own life; tulyenaequal; ghoea-with the residents of the cow-pasture; vrajena-known as Vraja saha-along with; vivara-prasti-separation; vivart-because of separation; aprakaa-llym-in the manifest pastimes; abhivyakti- manifestation; yasya-of whom; tath-bhta-in that way; san-being so; puna-again; guhm-unmanifest presence; aprakaa-llym-in unmanifest pastimes; eva-certainly; pravia-entered. In this verse the words "sa ea jva" mean "I, who am the Supreme Personality of Godhead, the life of all universes, and specifically the life of the residents of Vraja." The words "prena ghoea" mean "with the residents of Vraja, who are more dear to Me than life." The words "vivara-prasti" mean "I, who appear in manifest (prakaa) and unmanifest (aprakaa) pastimes", and the words "guh pravia mean "I am now appearing in Vraja in my unmanifest (aprakaa) feature, invisible to the eyes of the conditioned souls." Text 3 kda san, ki ktv? mtr mama cakur-dni, svara rpam, iti ittham staviha svaparijannm prakaa eva san. anyem skmam adya bahiraga-bhaktn ca manomayam kathacin manasy eva gamya yad rpam prakas tad upetya.

kda san-in what way am I maniest?; kim-what?; ktv-having done; mtr-with My senses; mama-My; caku-dni-eyes and other senses; svara rpam-with My transcendental form; itiittham-thus; sthaviha-manifest; sva-parijannm-to my confidential associates; prakaamanifest; eva-certainly; san-being so; anyem-to others; skmam-subtle; adyam-invisible; bahiraga-bhaktnm-to the neophyte devotees; ca-also; mana-mayam-in the mental platform; kathncit-to a certain extent; manasi-in the mind; eva-certainly; gamyam-approachable; yat-which; rpam-form; praka-manifestation; tat-therefore; upetya-having approached. How is He manifest? What does He do? The Lord says the word "mtr", which means "with My eyes and other senses." He says "svara", which means "in My transcendental form". The word "iti" here means "in this way" and "sthaviha" means "manifest before My personal associates". "Skmam" means "not seen by outsiders, the neophyte devotees." "Manomayam means "entered the heart" and "rpam upetya" means "manifesting". Anuccheda 181 Text 1 prakaa-llvikra ca sa-dnta spaayati yathnala khe 'nila-bandhur um balena druy adhimathyamna au prajto havi samedhate tathaiva me vyaktir iya hi v prakaa-lla-of the manifest pastimes; avikram- appearance; ca-also; sa-with; dntam-an example; spaayati-explains; yath-just as; anala-fire; khe-in the space within wood; anila-air; bandhu-one who accompanies; um-heat; balena-strongly; drui-within the wood; adhimathyamna-being kindled by friction; au-very tiny; prajta-is born; havi-with ghee; clarified butter; samedhate-it increases; tath-similarly; eva indeed; me-My; vyakti-manifestation; iyam-this; hi-certainly; v-the explanation; Lord Ka explains His prakaa appearance and pastimes by giving the following example (rmad-Bhgavatam 11.12.18): "When firewood is rubbed together, heat is produced by contact with air, and by vigorously rubbing the sticks, a spark of fire appears. Once the fire is kindled, ghee is added and the fire blazes. Similarly, I become manifest in this world in My prakaa pastimes."*** Text 2

dnto 'ya garbhdi-kramevirbhva-mtre. ttye 'pi tad ukta rmad-uddhavenaiva ajo 'pi jto bhagavn yathgni iti; vyakti virbhva; yasmt iyam sva-rahasyaika-vijasya mm eva v. ntrsambhvan vidheyety artha. dnta-example; ayam-this; garbha-adi-beginning with infancy; kramea-in sequence; avirbhva-mtra-of manifestation; ae-in a part; ttye-in the third Canto of rmad-Bhgavatam (3.2.15); api-even; tat-that; uktam-said; rmat-uddhavena-by r Uddhava; eva-certainly; ajaunborn; api-although; jta-born; bhagavn-the Supreme Personality of Godhead; yatha-just like; agni-fire; iti- thus; vyakti-virbhva-manifestation; yasmt-from which; iyam-this; sva-rahasyaconfidential knowledge; vijasya-of one who is aware; mm-Me; eva-certainly; v-words; na- not; atra-here; asmbhvan-impossibility; vidheya-may be considered; iti-thus; artha-the meaning. In this verse an example is given to explain the Lord's birth-pastimes within this material world. This same example was also given by r Uddhava in the following words (rmad-Bhgavatam 3.2.15): "The Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by the mahat-tattva."* One who understands the confidential truth about Lord Ka's descent to this material world can properly understand the meaning of this example (iya v). Text 3 tata cnantara vakyamna eva gadi ity-adi-granthas tu ssaypanodane vykhyeya. evam prvokta-vkya-dvayasyaivrtha-bhedena gadi laukika bhaam api jeyam. tasypy utpattir jeyety artha. sa ca sa-tt-paryako 'rtha-bheda tkym eva dyata iti. r-uka. tata-then; ca-also; anantaram-afterwards; vakyamna-which will be spoken; evam gadi iti adi grantha-rmad-Bhgavatam 11.12.27: gadi karma gatir visargo ghrno raso dk spara-ruti ca sakalpa-vijnam athbhimna stra raja-sattva-tamo-vikra tu-also; saaya-doubt; apanodane-in removal; vykhyeya- may be explained; evam-in this way; prva-previously; ukta- spoken; vkya-statement; dvayasya-of the two; eva-certainly; artha-of meaning; bhedena-with the difference; gadi-the word "gadi"; lalukikam-of the material world;

bhaam-speech; api-also; jeyam-shoud be understood; tasya-of that; api- also; utpatti-arisal; jeya-should be understood; iti-thus; artha-the meaning; sa-that; va-also; ttparyaka-meaning; artha-of meaning; bheda-difference; tkym-in rdhara Svami's commentary; eva-certainly; dyate-is seen; iti- thus; r-uka-spoken by rla ukadeva Gosvami. Some readers may doubt that the words "iya v" mean "this explanation may be given". They may say that the words actually mean "The Supreme Personality of Godhead appears in the form of the Vedas". This interpretation cannot be accepted, however, because a few verses after this (11.12.27), in the verse beginning "eva gadi", Lord Ka uses the word "gadi" (synonymous with "v") to mean "speech". The two words should be accepted to mean the same thing (speech). They do not mean "the Vedas" in this context. This explanation is corroborated by the comments of rla rdhara Svm. Anuccheda 182 Text 1 tad eva rmad-bhgavate punar vrajgamandi-rpo 'yam artho bahud labdho 'pi padmottara khaavad yan na spaay varita, tat khalu nijea-devaasya bahir-mukhn pratyacchanecchayantar-mukhh pratyutkahvardhanecchayeti gamyate. yata evoktam paroka-vd aya paroka tu mama priyam iti. tat-therefore; evam-in this way; rmat-bhgavate-in the rmad-Bhgavatam; puna-again; vrajato Vrajbhumi; agamana-return; adi-beginning with; rpa-consisting of; ayam-this; arthameaning; bahudh-in many ways; labdha- obtained; api-although; padma-uttara-khaa-vat-in the Uttara-khanda of the Padma Pura; yat-wich; na-not; spaatay-with califty; varita-described; tat- therefore; khalu-certainly; nija-ia-devasya-of the worshipable Supreme Lord; bahih-mukhnto the ordinary living entities, who do not understand the confidential details of Lord Ka's pastimes; pratyacchanna-to cover; icchaya-with a desire; antah-mukhn-to the confidential devotees of the Lord; pratyutkaha-with eagerness; vardhana-increasing; icchaya- with a desire; itithus; gamyate-may be considered; yata- because; eva-certainly; uktam-it is said; paroka-vdobscure explanations; aya-sages; parokam-difficult to be understood; tu-but; mama-to Me; priyam-dear; iti-thus. At this point someone may object, saying that although Lord Ka's return to Vrajabhmi is clearly described in the Uttara-khaa of the Padma Pura, it is only hinted at in the rmadBhgavatam. The reason this is not openly described in rmad-Bhgavatam is that ukadeva Gosvm wanted to conceal this confidential pastime from the understanding of the ordinary

conditioned souls, and at the same time describe it to the intimate devotees of the Lord. In order to fulfill both purposes ukadeva Gosvm described this pastime in an indirect way, so that the intimate devotees could understand it and others would not understand it. This method of speaking is described by Lord Ka Himself in the following words of rmad-Bhgavatam (11.21.35): "The explanation of the Vedas and the great sages are very obscure and are not easily understood. This is not accidental, but deliberate, for in this way I am not exposed to the materialists. Only the pure-hearted devotees can understand the truth about Me by reading the Vedas or hearing the descriptions of the sages." Text 2 yad etat tu may kudratarea taralyitam kamata tat kam-la rmn gokula-vallbha yat etat-whatever; tu-but; may-by me; kudratarea- very insignificant; taralyitam-wavered; kamatam-may forgive; tat-that; kam-la-merciful; rmn-full of all beauty and opulence; gokula-vallabha-Lord Ka who is very dear to the residents of Gokula. The insignificant author of this book (Jva Gosvm) prays that if I am wrong in my presentation of this matter, may the merciful Lord Ka, who is very dear to the residents of Gokula, please forgive me. Text 3 tad etat rla-vndvane ll-dvayasya mlana svasaram eva prastutam; dvraky tu prasiddham eva. tatra maualdi-ll myiky eveti prvam eva daritm,vastutas tu dvrakym eva sa-parikarasya r-bhagavato nighatay sthiti. ydavn ca nitya-parikratvt tat tygena svaya-bhagavat evntardhne tair atikobheomatta-ceair upamardit prthivy eva nasyed iti prathama tam antardhpanam. tat etat-that; rla-vndvana-in Vndvana; ll-dvayasya-of the prakata and aprakata pastimes; mlanam- meeting; sa avasaram-at the proper time; eva-certainly; prastutam-is described; dvrakym-at Dvarka; tu-also; prasiddham-celebrated; eva-certainly; tatra-there; mauala-adi-llthe pastimes of the Lord's dissappearance, beginning with the fratricidal war which destroyed the Yadu dynasty; myiki-illusory; eva-certainly; iti-thus; prvam- previously; eva-certainly; daritmestablished; vastuta- in truth; tu-but; dvrakym-in Dvaraka; eva-certainly; sa-parikarasya-with His associates; r-bhagavata-of the Supreme Personality of Godhead; nighatay-in a concealed condition; sthiti-situation; ydavnm-of the member of the Yadu dynasty; ca-also; nitya-

parikratvt-because of being eternal associates of the Lord; tat-that; tygena-by abandoning; svayam-personally; bhagavat-of the Supreme Lord; eva-certainly; antardhne-on the dissappearance; tai-by them; ati-kobhea-with great agitation; unmata-ceai- with intoxicated activities; upamardit-crushed; prthivi-the earth; eva-certainly; nasyet-may be destroyed; iti-thus; prathamam-first; tem-of them; antardhpanam- dissappearance. At a certian point in Lord Ka's pastimes, He became no longer present to the eyes of the conditioned souls in Vndvana and Dvrak. At that time He remained in those two holy places in His aprakaa (unmanifest) form, and there was no longer any distinction between prakaa and aprakaa. Because the members of the Yadu dynasty are the Lord's eternal associates, they also remained in Dvrak with the Lord, although all of them were invisible to the eyes of ordinary living entities. The fratricidal war that destroyed the Yadu dynasty and the other activities culminating in the Lord's departure from the earth planet are the play of the Lord's illusory potency, and the reality of all these activities is different from what first seems to be. Lord Ka considered that after His departure from the earth the members of the Yadu dynasty would be afflicted by separation from Him and in a maddened condition would destroy the earth. In order to prevent this, Lord Ka arranged that the Yadu dynasty would leave the earth before His own departure. Text 4 ata evoktam bh-bhra-rja-ptan yadubhir nirasya gupta sva-bhubhir acintayad aprameya manye 'vaner nanu gato 'py agata hi bhra yad ydava kulam aho aviahyam ste atah eva-therefore; uktam-it is said (rmad-Bhgavatam 11.1.3); bh-bhra-existing as the burden of the earth; rja-of the kings; ptan-the armies; yadubhi-by the Yadus; nirasyaeliminating; guptai-protected; sva-bhubhi-by Hi own arms; acintayat-He considered; aprameya-the unfathomable Lord; manye-I think; avane-of the earth; nanu- one may say; gatait is gone; api-but; agatam-it is not gone; hi-indeed; bhram-the burden; yat-because; ydavam-of the Yadus; kulam-the dynasty; aho-ah; aviah-yam-intolerable; ste-remains. The reason for the destruction of the Yadu dynasty is given in rmad-Bhgavatam (11.1.3): "The Supreme Personality of Godhead used the Yadu dynasty, which was protected by His own arms, to eliminate the kings who with their armies had been the burden of this earth. Then the unfathomable Lord thought to Himself, `Although some may say that the earth's burden is now gone, in My opinion it is not yet gone, because there still remains the Ydava dynasty itself, whose

strength is unbearable for the earth.'"*** Text 5 atra tem adharmikatay tu pthiv-bhratva na mantavyam: brahmanynm vadyn nitya vddhopasevinm vipra-pa katham abhd vnm ka-cetasm ity dau; atra-in this connection; tem-of the members of the Yadu dynasty; adharmikatay-by the impiety; tu-but; pthiv-of the earth; bhratvam-the burden; na-not; mantavyam-should be considered; brahmaynm-of them who were respectful to the brhmaas; vadnynmcharitable; nityam-always; vddha-upasevinm-engaged in serving elders; vipra-pa- the brhmaas' curse; katham-how; abht-did it come about; vnm-of the Vis; ka-cetasmwhose minds were totally absorbed in thought of Lord Ka; iti dau-in the passage beginning. It should not be thought that the earth was overburdened by the impiety of the Yadu dynasty. That the Yadu dynasty was supremely pious, and that the earth was not burdened by the Yadu's impiety is confirmed in the following verses of rmad-Bhgavatam (11.1.8. and 10.90.46): "King Parkit inquired: How could the brhmaas curse the Vis, who were always respectful to the brhmaas, charitable, and inclined to serve senior and exalted personalities and whose minds were always fully absorbed in thought of Lord Ka?"*** Text 6 aysananlpakr-snndi-karmasu na vidu santam tmna vaya ka-cetasa ity adau ca parama-sadhutva-prasiddheh. ayn-sleeping; asana-sitting; aana-walking; alpa- taking; kr-recreation; snna-bathing; adibeginning with; karmasu-in activities; na-did not; vidu-know; santam- being; tmnamthemselves; vaya-the Yadavas; ka-cetasa-thinking of Ka; iti adau-in the passage beginning; ca-also; parama-supreme; sadhutva-of piety; prasiddhe-because of fame; iti-thus; adauin the passage beginning; ca-also; parama-supreme; sadhutva-piety; prasiddhe-because of fame.

"The Ydavas loved Ka so intensely that in their regular activities-in sleeping, sitting, travelling, talking, sporting, cleansing, and bathing-they were simply absorbed in thoughts of Ka. and paid no attention to bodily necessities."*** Text 7 pthv-bhra ca vyakti-bhulya-mtrea neyate, parvata-samudrdnm anantnm vidyamnatvt. pthiv-of the earth; bhra-burden; ca-also; vyakti-bhulya-mtrea-merely by a great manifestation; na-not; iyate-is overburdened; parvata-mountains; samudra-oceans; adnm-and of many other grand manifestations; anantnm- unlimited; vidyamnatvt-because of the existence. The earth continually carries many great mountains, oceans, and limitless other things without feeling overburdened. Therefore we cannot properly say that the earth became overburdened merely by the increase of a katriya dynasty. Clearly Lord Ka had certain reasons from removing the Yadu dynasty form the earth, and the mere number of Ydavas was burdening the earth was certainly not one of them. Text 8 tath na vastavyam ity di bhagavad-vkyasya ttparyam idam. myaypi yadn tadatvadarana mamnanda-vaibhava-dhmni madya-jana-sukhada-mad-vilsaika-nidhau dvraky nocitam, prabhse tu tat-tad-yogd ucitam iti. tath-in the same way; na- ; vastavyam- ; iti- ; di-in the passage beginning (rmad-Bhgavatam 11.7.5): na vastavyam ihsmbhir jijiviubhir ryak prabhsa su-mahat-puya ysymo 'dyaiva m ciram bhagavat-of the Supreme Personality of Godhead; vkyasya-of the statement; ttparyam-meaning; idam-this; myaya-by the illusory potency; api-even; yadnm-of the Yadavas; tadatva-like this; daranam-sight; mama-My; ananda-vaibhava-of transcendental bliss; dhmi-in the abode; madyaMy; jana-pure devotees; sukhada-delighting; mat-My; vilsa- of the pastimes; eka-sole; nidhau-the ocean; dvrakym-in Dvaraka; na-not; ucitam-is fit; prabhse-at Prabhasa-ksetra; tu-but; tat-tatyogt-because of these things; ucitam- suitable; iti-thus.

Lord Ka thought: "It is not proper that the illusory activities of the destruction of the Ydavas by fratricidal war occur in the holy place of Dvrak, which delights My pure devotees, and which is like a great ocean of My transcendental pastimes. I shall therefore lead the Ydavas to Prabhsaketra, and these illusory activities may occur there." For this reason Lord Ka spoke the following words to the elder members of the Yadu dynasty (rmad-Bhgavatam 11.7.5.): "My dear respected elders, we must not remain any longer in this place if we wish to keep our lives intact. Let us go this very day to the most pious place Prabhsa. We have no time to delay."*** Text 9 tath jijviubhi ity uktv vjinni bhaviyma iti coktv vastutas tu te tadatva na bhaviyatty evokta. tath-in the same way; jijviubhi-iti-the statement in rmad-Bhgavatam 11.6.3.; uktv-saying; vjini bhaviyma iti-rmad-Bhgavatam 11.6.34-38: r-bhagavn uvca ete vai su-mahotpt vyuttihantha sarvata pas ca na kulasysd na vastavyam ihsmbhir jijviubhir ryak prabhsa su-mahat-puya ysymo 'dyaiva m ciram yatra sntv daka pd ghto yakmaou-rt vimukta kilbit sadyo bheje bhya kalodayam vaya ca tasminn plutya tarpayitv pin surn bhojayitvoijo viprn nn-guavatndhas teu dnni ptreu raddhayoptv mahnti vai vjinni tariymo dnair naubhir ivravam

ca-also; uktv-having said; vastuta-in truth; tu-also; tem-of them; tadtvam-condition like that; na-not; bhaviyati-will be; iti-thus; eva-certainly; uktam-said. Lord Ka spoke the following words to convince the Ydavas to leave Dvrak and go to Prabhsa-ketra, where the fratricidal war and destruction of the Yadu dynasty could take place (rmad-Bhgavatam 11.6.34-38): "The Supreme Personality of Godhead said: Our dynasty has been cursed by the brhmaas. Such a curse is impossible to counteract, and thus great disturbances are appearing everywhere around us.*** "My dear respected elders, we must not remain any longer in this place if we wish to keep our lives intact. Let us go this very day to the most pious place Prabhsa. We have no time to delay.*** "Once the moon was afflicted with consumption because of the curse of Daka, but just by taking bath at Prabhsa-ketra, the moon was immediately freed from his sinful reaction and again resumed the waxing of his phases.*** "By bathing at Prabhsa-ketra, by offering sacrifice there to placate the forefathers and demigods, by feeding the worshipable brhmaas with various delicious foodstuffs and bestowing opulent gifts upon them as the most suitable candidates for charity, we will certainly cross over these terrible dangers through acts of charity, just as one can cross over a great ocean in a suitable boat."*** Text 10 atra ca asmbhi iti vayam iti coktv svenaikya-sdanya svtma-vad anyath-bhvatvam ekagatitva ca vyajitam iti. atra-in this connection; ca-also; asmabi iti-in rmad-Bhgavatam 11.6.35; vayam iti-rmadBhgavatam 11.6.38; ca-also; uktv-having spoken; svena-with His own; aikya-the same nature; scanya-with the indication; sva-atma-vat-as Himself; anyath-bhvatvam-spiritual position different from material manifestation; eka-gatitvam-with a single object; ca- also; vyajitammanifested; iti-thus. We may note that in the last part of this statement (verses 37-38), the Lord hinted to the Ydavas that they would become liberated from the material world and enter the spiritual world. They would attain spiritual bodies, like the Lord's own body. Text 11 tad eva tai ska r-bhagavato dvrkym eva nitya sthitim ha

tat-therefore; evam-in this way; sthite-situated; tai-skam-with His associates; r-bhagavata-of the Supreme Personality of Godhead; dvrakym-in Dvaraka; eva- certainly; nityam-eternal; sthitim-residents; ha-describes. In the following verses (rmad-Bhgavatam 11.31.23-24), Lord Ka describes His eternal residence in Dvrak, accompanied by His liberated associates: Text 12 dvrak hari tyakt samudro 'plvayat kat varjayitv mah-rj rmad-bhagavad-layam dvrakm-Dvrak; hari-by Lord Hari; tyaktm- abandoned; samudra-the ocean; aplvayatinundated; kat-in a moment; varjayitv-having left; mah-rj-O king; rmat-full of all beauty and opulence; bhagavat-of the Supreme Personality of Godhead; layam-the abode. "O King, after Lord Hari, the supremely opulent Personality of Godhead, left His abode of Dvrak, the ocean immediately rose and flooded it." Text 13 nitya sannihitas tatra bhagavn madhusdana smtyeubha-hara sarva-magala-magalam nityam-eternally; sannihita-remains; tatra-there; bhagavn-the Supreme Personality of Godhead; madhusdana- Lord Ka; smtya-by rememberence; aea-all; aubha- inauspicious things; haram-removing; sarva-magala-magalam- the most auspicious. "Remembrance of the holy abode of Dvrak brings all-auspiciousness and drives away everything that is inauspicious. The Supreme Lord Ka stays eternally in the city of Dvrak." Text 14

loka-dyaiva hari tyaktam atyaktam iti v nityam sannihita iti v vakyamt. tata cobhayathpy plavana parito jalena parikhavad varaam. taj-jala-majjana ca samudreaiva rbhagavad-jay tyakta-bhmi-lakaasya hastinpura-prasthpita-bahirjana-ghdy-adhihnabahir-varaasyaiva. loka-of the conditioned souls; dya-by the vision; eva-certainly; hari-by Lord Hari; tyaktamabandoned; atyaktam-not abandoned; iti-thus; v-or; nityam-eternally; sannihita-remaining; itithus; v-or; vakyamt-about to be described; tata-therefore; ca-also; ubhayatha-in both ways; api-also; plavanam-inundation; parita-on all sides; jalena-by water; parikhavat-as a moat; varaam- covering; tat-that; jala-of water; majjanam-inundation; ca- also; samudrea-by the ocean; iva-just like; r-bhgavat- of the Supreme Personality of Godhead; jay-by the order; tyakta-abandoned; bhmi-place; lakaasya-characterized as; hastinapura-in Hastinpura; prathpita-established; bahih-jana-who had not descended with the Lord from the spiritual world; gha-adi-palaces and other paraphernalia; adhihna-esblishment; bahi-externally; varaasyacovering; eva- certainly. To the eyes of the conditioned souls, it seemed that Lord Hari had abandoned Dvrak, although actually He had not, for it is said that He never leaves Dvrak (nitya sannihitas tatra). All the Lord's associates that had not descended with Him from the spiritual world were then sent by the Lord to Hastinpura, and by Lord Ka's order, the water of the ocean, which had surrounded Dvrak like a great moat, rose and flooded the city, covering all the palaces and other buildings of Dvrak. Text 15 tath racana vivakarma tasyaiva prakaa-lly prpacika-miratvt. ata sudharmdn svargd gamana ca yujyate. aprakaa-lly tato 'pi divyatara sabhntardikam api syt. tath-in the same way; racanam-construction; vivakarma-by Vivakar; tasya-of that; evacertainly; prakaa-lly-of the manifest pastimes; prpacika-with the material energy; miratvtbecause of being mixed; ata-therefore; sudharma-adnm-of the Sudharma assembly-house and other gifts; svargt-from the heavenly planets; gamanam-return; ca-also; yujyate-occurs; aprakaallym-in the unmanifest pastimes; tata-than them; api- even; divyataram-more splendid; sabhaantara-adikam-assembly houses and other paraphernalia; api-even; syt-is. Although identical with the Dvrak in the spiritual world, the earthly Dvrak manifest during Lord Ka's prakaa pastimes became unmanifested after His departure. The parts of Dvrak that had been specially created by Vivakarm for the Lord's manifest pastimes, and were therefore somewhat tinted with matter, and those parts of Dvrak that were gifts from the demigods, such as the Sudharm assembly-house, were returned to their original places in the upper material planets,

where the demigods reside. The Dvrak of Lord Ka's aprakaa pastimes in the spiritual world is equipped with assembly houses and other paraphernalia far more opulent and dazzling than the Suddharm assembly house of the demigods. Text 16 rmn ydavdi-gha-vnda-lakaa-obhopasobhavn yo bhagavad-layas ta varjayitv tad evam adypi samudra-madhye kadcid asau drata kicid dyata iti ttratyn mahat prasiddhi. rmn-the word "srimat"; ydava-of the Yadavas; adi- and the other residents of Dvaraka; ghaof palaces; vnda- multitude; lakaa-characterized by; ibha-upasobhavn-full of variegated beauty and opulence; ya-which; bhagavat-of the Supreme Personality of Godhead; laya-abode; tamthat; varjayitva-having abandoned; tat-that; evam-in the same way; adya-today; api-even; samudraof the ocean; madhye-in the middle; kadcit-sometimes; asau-this; drata-from a distance; kicitsomewhat; dyate-is seen; iti-thus; ttratynm-of the local residents; mahat-great; prasiddhifame. In these verses the word "rmat" describes Dvrak as full of all beauty and opulence because of the grand palaces of the Ydavas and other residents of the city. After Lord Ka had abandoned Dvrak, it was flooded by the ocean, and even today some ruins of what was once Dvrak may be seen in the middle of the ocean. These remains of Dvrak are famous among the people who live nearby. Text 17 atra mahrja iti sambodhanam dtnta-garbham; yad v mahanto rjno ydava-laka yatra tath-bhta tad-laya r-ka-nitya-dhma-svarpa dvrak-puram. atra-in this verse; maha-rja-iti-the word "maharja"; sambodhanam-in thevocative -case; dnta-garbham-an example; yat v-or; mahanta-great; rjna-kings; ydava-laka-meaning the Yadu dynasty; yatra-where; tath-bhtam-in that way; tat-that; layam-place; r-ka- of Lord Ka; nitya-eternal; dhma-abode; svarpam-the original form; dvrak-of Dvrak; puram-the city. In this verse the (rmad-Bhgavatam 11.31.23, quoted in Text 12) the word "mahrja" may be understood to be in the vocative-case. In this way it is used to address King Parkit "O great king." The word "mahrja" may also be taken as part of a compound word "mahrja-rmad-bhagavadlayam" which would then mean "Dvrak, the eternal abode of the Supreme Personality of Godhead, which is full of all opulences and the residence of the great Ydava kings."

Text 18 na kevala pura-mtrastivam, tatra ca rmati bhagavad-laye madhusdana r-kah nityam eva sannihita;artht tu ttratynm. ki v na tatra sannihita? bhagavn ydavdilakakhilaivaryavn eva. na-not; kevalam-alone; pura-mtra-only the city; astitvam-remains; tatra-there; also; rmatiopulent; bhagavat-of the Supreme Personality of Godhead; laye-in the abode; madhusdana-the killer of the Madhu demon; r-ka-Sri Ka; nityam-eternally; eva-certainly; sannihitaremains; artht-that is to say; ttraynm-of those remaining there; kim v na-is it not so?; tatrathere; sannihita-remains; bhagavn-the word "bhagavan"; ydava-of the Ydavas; adi-and the other residents of Dvaraka; lakaa-characterized by; akhila-all; aivaryavn-with the opulences; eva-certainly. It is not only that the city of Dvrak still remains on this earth, but Lord Ka also remains there accompanied by the members of the Yadu dynasty. This is confirmed by the phrase (rmadBhgavatam 11.31.24, quoted in Text 13): nitya sannihitas tatra bhagavn madhusdana "Lord Ka stays eternally in Dvrak." The word "bhagavn" here means "accompanied by all the opulences of the Yadu dynasty and the other residents of Dvrak." Text 19 tad layam eva viinai smty iti. skd adhun vyakta-tad-daranbhvt smty ity uktam. ya svayam eva-bhtas tasy tv anyath sambhvitatvam api nstti bhva. evam eva r-viupure tat-that; layam-abode; eva-certainly; viinai-is glorified; smty iti-by the phrase beginning with the word "smty"; skt-directly; adhun-at present; vyakta- manifested; tat-of that; daranasight; abhvt-because of the non-manifestation; smty-iti uktam-the statement beginning with the words "by the rememberance"; ya-wich; svayam-personally; tasy-of the Lord; tu-but; anyathotherwise; sambhvitatvam-conception; api-also; na-not; asti-is; iti-thus; bhva-the meaning; evamin this way; eva- certainly; r-viu-pure-in the Viu Pura.

In these verses the abode of Dvrak is glorified in the following words: "Remembrance of the holy abode of Dvrak brings all auspiciousness, and drives away everything that is inauspicious." The use of the word "smty" (by remembrance) in this verse indicates that the abode of Dvrak is not directly visible at the present time. This is true for Dvrak in general, although the principal palace of Lord Ka is a notable exception to this. Lord Ka's principal palace is directly manifest even today. This is described in the following verses of Viu Pura (5.9-11): Text 20 plvaym sa ta ny dvrak ca mahodadhi yadudeva-gha tv eka nplvayata sgara plvaym sa-inundated; tam-that; nym-deserted; dvrakm-Dvrak; ca-also; maha-udadhithe great ocean; yadudeva-of Lord Ka, the monarch of the Yadu dynasty; gham-the palace; tubut; ekam-alone; na-did not; aplvayata-inundate; sgara-the ocean. "When the Ydavas had abandoned Dvrak, the ocean flooded the entire city, covering everything with water, except for the principal palace of Lord Ka, the worshipable Deity of the Ydavas, which was not covered. Text 21 ntyakramat tato brahmas tad adypi mahodadhi nitya sannihitas tatra bhagavn keavo yata na-did not; atyakramat-overpower; tata-therefore; brahman-O brahmana; tat-that; adya-today; api-even; maha-udadhi-the great ocean; nityam-eternally; sannihita- remains; tatra-there; bhagavn-the Supreme Personality of Godhead; keava-Lord Keava; yata-because. "O brhmaa, because Lord Ka stays eternally in that principal palace of Dvrak, that specific palace was not covered by the ocean, and even today it remains untouched by water.

Text 22 tad atva-mah-puya sarva-ppa-praanam viu-krnvita sthna dtv ppt pramucyate. r-uka. tat-that; atva-mah-puyam-extremely pious; sarva- all; ppa-sins; praanam-destroying; viu-of Lord Viu; krda-of the pastimes; anvitam-filled; sthnam- place; dv-having seen; ppt-from sins; pramucyate- one become delivered; r-uka-spoken by rla ukadeva Gosvm. "That principal palace of Lord Ka is very sacred, and it purifies one from all sinful reactions. In that place, even today, Lord Viu enjoys transcendental pastimes. Anyone fortunate enough to see this palace of the Lord becomes free from all sins." Anuccheda 183 Text 1 tad evam aprakaa-prakaa-llayo samnvayo darita. ata eva padmottara-khae bhoga-llsabdbhym ucyete bhogo nitya-sthitis tasya ll saharate kad ity din kadcit samharate sa llety artha. atra prakaa-llgata-bhavasya viraha-samyogdi-llvaicitr-bhra-vahitvena balavattaratvd ubhaya-llaiki-bhavanntaram api tan-mayas tem abhimno 'nuvartata eva. tat-therefore; evam-in this way; aprakaa-unmanifest; prakaa-and manifest; llayo-of the pastimes; samnvaya- relationship; darita-is revealed; atah eva-therefore; padma-uttara-khaein the Uttara-khaa of the Padma Pura; bhoga-"bhoga"; ll-"ll"; a sabdbhym-with the words; ucyete-is described; bhoga-the unmanifest pastimes; nitya-eternally; sthiti-situated; tasya-of Lord Ka; llm-manifest pastimes; samharate-concludes; kad-when?; iti din-in the passage beginning; yam-which; kadcit-at a certain time; samharate-concludes; sa-that; lla-manifest pastimes; iti-thus; artha-the meaning; atra-here; prakaa-ll-gata-bhavasya-of the condition of the manifest pastimes; viraha-separation; samyoga-and meeting; adi-beginning with; ll-of pastimes; vaicitr-bhra-vahitvena-with wonder; balavattaratvt-because of intensity; ubhaya-both; llamanifest and unmanifest pastimes; eki-bhava-become one; anntaram-afterwards; api-although; tatmaya-consisting of that; tem-of them; abhimna-concetion; anuvartate- follows; eva-certainly.

The relationship between Lord Ka's prakaa and aprakaa pastimes is described in the following statement of Padma Pura, Uttara-khaa: "When the Lord's prakaa (manifest) pastimes are concluded, then the Lord enjoys aprakaa (invisible to the conditioned souls) pastimes, which are eternal, and never end." The Lord remains within the material world for a certain time, performs His astonishing prakaa pastimes, where sometimes the devotees have the opportunity to associate with Him, and sometimes again they become separated from Him. When the prakaa pastimes are completed, the Lord remains in His aprakaa pastimes. Text 2 tatraivarya-jna-samvalita-bhvn r-ydavn sa bhva nnam eva sambhavati aho sarva-daivnanya-jvatnm asmkam it r-kkhyo bhagavn aya nn-llmta-nirjharai sandrnanda-camatkram svdayitu ydava-ikha-maer nityam eva pit-bhva-samddhasya rmad-anakadundubher ghe svn svn ala cakra. tatra-there; aivarya-of opulence; jna-with knowledge; samvalita-mixed; bhvnm-natures;rydavnm-of the members of the Yadu dynasty; sa-He; bhvan-being; nnam-certainly; evam-in this way; sambhavati-appears; aho-Oh; sarva-all; daiva-dieties; ananya-jvatnm-without any other source of life; asmkam-of us; it-master; r-ka-akhya-named r Ka; bhagavn-the supremely opulent Personality of Godhead; ayam- He; nn-various; lla-of pastimes; amta-of nectar; nirjharai-with the switftly moving streams; sandra-intense; ananda-bliss; camatkramwonder; svdayitum-to relish; ydava-of the Yadu dynasty; ikha-mae-of the crest jewel; nityameternally; eva-certainly; pit-bhva-samddhasya- considering himself the father of the Lord; rmatanaka dundubhe-of Maharaja Vasudeva; ghe-in the home; svn svn-His own associates; alam cakra-decorated. When Lord Ka's prakaa pastimes are concluded, and there is no longer any difference between the prakaa and aprakaa pastimes, the members of the Yadu dynasty whose love for Ka is mixed with the knowledge of His transcendental opulences again meet Lord Ka in the spiritual world. At that time they think: "Lord Ka is the Supreme Personality of Godhead. He is our supreme master and the only goal of our lives. To relish the wonderful bliss of sporting in the flowing nectarean rivers of His transcendental pastimes, He has now decorating the home of the crest jewel of the Yadu dynasty, Mahrja Vasudeva, who is convinced that Lord Ka is His own son." Text 3

tata ca sadhitsmad-nanda-satra-pradhna-vividha-kary parama-bandhavo 'sau paramevaras tat-tad-rpn evasmn punar brahmdyair api duradhigame r-mathur-nmni rdvrak-nmni va parama-dhmni nn-mdhur-dhribhir tma-llbhir anulita eva bibhrjita iti. tata-then; ca-also; sadhita-accomplished; asmat-our; nanda-satra-transcendental bliss; pradhna-primarily; vividha-various; kary-performing activities; parama- transcendental; bandhava-friend and relative; asau-He; parama-ivara-the Supreme Personality of Godhead; tattat-rpn-in various forms; eva-certainly; asmn-us; puna-again; brahma-adyai-by Brahma and the other demigods; api-even; duradhigame-difficult to approach; r-mathur-nmni-named Mathur; r-dvrak-nmni-named Dvrak; va-or; parama- transcendental; dhmni-in the abode; nn-various; mdhur-of sweetness; dhribhi-with the best; tma- His own; llbhi-with transcendental pastimes; anulita- engaged; eva-certainly; bibhrjita-appears very splendid; itithus. The Ydavas think: "Lord Ka is the Supreme Personality of Godhead, and He is our greatest friend and relative. His transcendental activities plunge us in transcendental bliss. He now enjoys sweet transcendental pastimes in His own spiritual abode, which is known as Mathur and Dvrak, and which the demigod Brahm and those like him find very difficult to enter." Text 4 so 'yam abhimna r-vndvane tu nija-nija-sambandha-sandhyaka-premaiknusri rvraja-vsinm nnam eva samujjmbhate sah ayam-that very; abhimna-conception; r-vndvane-in Vndvana; tu-but; nija-nija-their own; sambandha-sandhyaka-relationships; prema-pure love; eka-anusrim-exclusive; r-vrajavsinm-of the residents of Vraja; nnam-certainly; evam-in this way; samujjjbhate- becomes manifested. Although the Ydavas and other residents of Mathur and Dvrak think of Lord Ka as the dearmost friend and relative, their love for Him is mixed with the knowledge that He is the Supreme, all-powerful, and all-opulent Personality of Godhead. The residents of Vraja, however, are unaware that Lord Ka is the Personality of Godhead. They consider Him their master, friend, son, or lover, and they love Him with undivided pure devotion. When the Lord's prakaa pastimes are concluded, and there is no longer any distinction betweeen prakaa and aprakaa pastimes, the residents of Vraja think: Text 5 aho yo 'sau gokula-kula-bhga-dheya-puja-majula-prako mda d jvana-sacaya-

nirmachanya-pda-lachana-leo vachtta-sukha-santati-santanako mah-vana-vraja-mahkhani-jani-nlamair virst. aho-Oh; yah asay-that very person; gokula-of Gokula; kula-of the community; bhga-dheya-of transcendental opulence; puja-abundance; majula-charming; prakan- manifestation; maamlike ours; dm-of the eyes; jvana-of lives; sacaya-by the multitude; nirmachanya- worshipable; pda-of the lotus feet; lachana-lea-the markings; vacha-desire; atta-beyond; sukha-of transcendental bliss; santati-abundance; santanaka-granting; mah-vana-of the forest of Mahavana; vraja-multitude; mah- great; khani-in the mine; jani-born; nlamai-sapphire; virsthas become manifested. "The same person who. His handsomeness the great wealth of the community of Gokula, the markings on His lotus feet worshiped by our eyes birth after birth, Himself a delight that brings limitless transcendental bliss greater than our desires or expectations, Himself a great sapphire born from the great jewel-mine of Mahvana, . . . Text 6 yo 'sau dua-bhoja-rja-visai ptandi-graha-samhair uparakto 'pi muhur anuklena vidhin te svayam eva viaa prvaka cakorebhya candram ivasmbhym avatra evst. yah asau-the very person who; dua-wicked; bhoja-rja-by the king of the Bhoja dynasty (Kamsa); visai-sent; putana-Ptana; adi-beginning with; graha-of demons; samhai-by multitudes; uparakta-attacked; anuklena vidhin-with a benediction; tem-of them; svayampersonally; eva-certainly; vina-destruction; prvakam- previously; cakorebhya-to the cakora birds; candram-the moon; iva-like; asmbhym-to us; avatra-descended; eva-certainly; asthas. . . .the same person who was attacked by Ptan and a host of other demons sent by the wicked Bhoja king, but was saved when kind fate personally killed them all, who is like a moon descended for us cakora birds, . . . Text 7 yo 'sau tda-tadya-mah-gua-gad eva parituyadbhir muni-devair iva dattena kenpi prabhvena muhur api vipad-gand tma-kleam aganayann eva nah paritrtavn. yah asau-that very person; tda-like that; tadya- His; mah-great; gua-of transcendental virtues; gat- because of the multitude; eva-certainly; parituyadbhi- pleased; muni-devai-by the great sages and demigods; iva-as it were; dattena-given; kenpi-something; prabhvena-potency;

muhu-again and again; api-even; vipat-of calamities; gant- form a multitude; tma-to the self; kleam-giving distress; aganayan-not able to count; eva-certainly; na-us; paritrtavn-protected. . . .the same person who, granted great powers by the demigods and sages pleased by the multitude of His exalted virtues, at every moment protected us from the limitless sufferings of a host of calamities, . . . Text 8 yo 'sau nija-la-rpa-lvaya-gua-vilsa-keli-vinigha-sauhdya-prakaana-ctur-gumphitamdhurbhir asmn suhu pu cakra. yah asau-that same person; nija-with His own; la- exemplary character; rpa-lvaya-bodily beauty; gua- virtues; vilsa-keli-playful pastimes; vinigha-intimate; sauhdya-friendship; prakaana-manifestation; crur- expertise; gumhita-strung; mdhurbhi-with sweetness; asmn-us; suhu-intensely; pun cakra-enlivened. . . .the same person who enlivened us with His exemplary good character, handsomeness, virtue, playfulness, intimate friendship, expert intelligence, and charming sweetness, . . . Text 9 yo 'sau laghunpi gubhsensmkam nanda-sandoham abhivindamno yad yad api mdam abhilita tad atta v tat tad api pratilavam apy acarya-bhta nija-mdhurya-vrya ullsitavn. yah asau-that same person; laghuna-with a little; api- even; gua-of His transcendental qualities; abhsena-with the dim reflection; asmkam-of us; nanda-of bliss; sandoham- abundance; abhivandamna-discovering; yat yat-whatever; api- even; mdam-of those like us; abhilitamdesired; tat- that; attam-beyond; v-or; tat tat-that; api-even; prati-lavam-at every moment; apieven; acarya-bhtam-wonderful; nija-His own; mdhurya-of sweetness; vryam-superexcellence; ullsitavn-shone. . . .the same person the faint reflection of whose virtues filled us with bliss beyond what we could desire, the same person who shone with a wonderful sweetness at every moment, . . . Text 10

yo 'sau sakala-sdhu-janvanya vikhypita-ydava-sambandhas tad dvr svayam api rjanysura-sagha-samhraya yadu-pur prasthitavn. yad asau-that same person; sakala-all; sdhu-jana-of His devotees; avanya-for protecting; vikhypita-celebrated; ydava-of the Yadu dynasty; sambandha-relative; tat-dvr- with the help of His associates; svayam-personally; api-also; rjanya-kings; asura-demoniac; sagha-multitude; samhraya-for killing; yadu-purm-Dvaraka, the capitol of the Yadus; prasthitavn-left for. . . .the same person who, famous a the Ydavas' relative, established the city of Yadupur (Dvrak) to protect all the devotees and destroy the demon-kings, . . . Text 11 yo 'sau krynurodhena tatraiva cirya tihata tmano viprayogena santapta-buddhh uddhavdibhir asmn asakd vsaym sa. yah asau-that same person; krya-duty; anurodhena-in accordance with; tatra-there; evacertainly; cirya-for a long time; tihata-remaining; tmana-personally; viprayogena-by separation;santapta-distressed; buddh- intelligence; uddhava-adibhi-by sending Uddhava and others; asmn-us; asakt-repeatedly; vsaym sa-comforted. . . .the same person who, duty-bound to stay there for a long time, by sending Uddhava and others again and again comforted us when our hearts burned in separation from Him, . . . Text 12 yo 'sau punar utkaha-koi-samka-mrtibhis trtha-vrjya-vyjena kuruketra-pragatair asmbhi vsa-mtrvaiair ivmra-varibhir upalabdho babhva. yah asau-that same person; puna-again; utkaha-koi-samka-mrtibhi-filled with millions of longings; trtha-vrjya-pilgrimage; vyjena-on the pretext of; kuruketra-to Kuruketra; pragataigone; asmbhi-by us; vsa-mtra-avaiai-deas with separation; iva-as if; amta-of nectar; varidhi-the ocean; upalabdha-seen; babhva-was. . . .the same person who was like an ocean of nectar reached by us when only our breath remained, our forms were filled with longings, and we had come to Kuruketra on the pretext of a pilgrimage, . .. Text 13

yo 'sau tath-vidhn asmn tma-sannidhau msa-katipaya samvsya parama-svajanatay mhaiva ktbhimnebhyo ydavebhyo nigha kam api sneha-mudrm asmsu samudghatayy bhavatm evham iti vyajanay muhur evsmn abhita sandhkitavn. yah asau-that same person; tath-vidhn-like this; asmn-us; tma-sannidhau-nearby; msakatipayam-for a few months; samvsya-resided; parama-svajanatay-with His own people; mhauselessly; kta-abhimnebhya-proud; ydavebhya-to the Yadavas; nigham-concealed; kam apisome; sneha-of love; mudrm-sign; asmsu-to us; samudghatayy-indicating; bhavatm-of you; evacertainly; aham-I am; iti-thus; vyajanay-by a hint; muhu-at every moment; eva-certainly; asmn abhita-us; sandhkitavn- kindled the love. . . .the same person who, hiding from the Ydavas foolishly proud of their kinship with Him, stayed with us for some months, and who, by showing love for us, and by saying "I am yours," at every moment kindled our love for Him, . . . Text 14 yo 'sau r-vndvanam evsmkam tmano 'pi paramam abham iti niakya apathdin nijajhatity-gamane visrabhya sgraham asmn atraiva prasthpitavn. yah asau-that same person; r-vndvanam-Vndvana; eva-certainly; asmkam-of us; tmanathan Yourself; api- even; paramam-more; abham-dear; iti-thus; niakya- having bound; apathaadin-with many promises; nija-Your own; jhatiti-swift; gamane-in the return; visrabhyabelieving; sa-agraham-with determination; asmn-us; atra- here; eva-certainly; prasthpitavnestablished. . . .the same person who, knowing that we desired to stay in Vndvana even more than we desired Him, and promising to return soon, sent us, who have full faith in Him, here, . . . Text 15 so 'yam aho aktpara-kartavya-ea evsmn nijgamana vin smarabdha-pra-koi-mocanavyavasyn sakya jhaiti svaya gokula, sapratam gamya nija-viraha-kla-vyla-mukhn nikasya ca svvalokanamta-prea sicann evste. sah ayam-that same person; aho-Oh; akta-apara-kartavya- without completing; ea-the remainder of His mission; eva- certainly; asmn-us; nija-own; agamanam-arrival; vin- without; samrabdha-begun; pra-of life; koi-millions; mocana-abandonment; vyavasyn-determination;

sakya- fearing; jhaiti-immediately; svayam-personally; gokulam-to Gokula; smpratam-at the present moment; gamya-having arrived; nija-His own; viraha-of separation; kla-black; vyla-of the snake; mukhn-from the mouth; nikasya-having removed; ca-also; sva-His own; avalokana-of the glance; amta-of the nectar; prea-by the flood; sican- sprinkling; eva-certainly; aste-is. . . .that same person, even though His mission is not yet complete, fearing that without His return millions of us would give up our lives, has now suddenly come to Gokula, pulled us from the mouth of the black snake of separation, and sprinkled us with a flood of nectar from His glance. Text 16 tatra ca pratikaam api nava-nav-ktennanya-sdhananea kenpi sneha-sandohamayena kevalena nija-svabhva-vieea, tatrpi nija-saundarya-vrymta-pra-prpacaya-cayanena, tatrpi vividha-mai-pupdi-bhaa-para-bhga-parbhogena, tatrpi vilsa-mdhur-dhuraviedhnena, tatrpi vicitra-gua-ganollsa-camatkra-vidy-vinodena, tatrpi go-planagavkaraa-blya-tlya-krana-mohana-mantryta-mural-vda-nad-vibhramena, tatrpi gokulanirgamana-pravedi-ll- ctur-mdhurydambarea, tatrpi suhd yath-yathm anusantarpaa-keli-kal-viea-prakita-snehtiayensmn upallayann evste, yena vayam aho samaya-gamangamanam api sambhlayitu na parayma iti. tatra-there; ca-also; pratikaam-at every moment; api-even; nava-nav-ktena-ever new and fresh; ananya-sdharanea-unparalleled; kempi-with something; sneha-of love; sandoha-an abundance; mayena-consisting of; kevalena- transcendental; nija-His own; svabhva-nature; vieea- specific; tatra-there; api-even; nija-with His own; saundarya-beauty; vrya-excellent; amta-of nectar; pra-prpacaya-cayanena-with the great inundation; tatra-there; api-also; vividhawith various; mai-jewels; pupa-flowers; adi-and other things; bhaa-bhusana-ornaments; paraexcellent; bhga-opulence; para-with transcendental; abhogena-happiness; tatra-there; api-also; vilsa-of pastimes; mdhur-of sweetness; dhura-viea-adhnena-with great opulence; tatra- there; api-also; vicitra-wonderful; gua-of transcendental qualities; gana-of the multitude; ullsa-splendor; camatkara- wonderful; vidy-of transcendental knowledge; vinodena-with the pastimes; tatra-there; api-also; go-of the surabhi cows; plana-protection; gava-of he cows; akaraa-calling; blya-to those of a child; tlya-equal; krana-pastimes; mohana-enchanting; mantryta-singing; mural-of the flute; vda-the sound; nad-of the rivers; vibhramena-with the pastime; tatra-there; api-also; gokulafrom Gokula; pravea- entrance; adi-beginning with; ll-of pastimes; ctur- expertise; mdhuryaand sweetness; adambharea-by happiness; tatra-there; api-also; suhdm-of His friends; yathyathm-properly; anusa ntarpaa-pleasing; keli-kal- transcendental pastimes; viea-specific; prakita- manifest; snaha sneha-love; atiayena-with great; asmn-us; upallayan-is affectionate; eva-certainly; aste-is; yenawith whom; vayam-we; aho-Oh; samaya-gamana-agamana-although; api-although; sambhlayitumto speaking-not; na-not; parayma-we are able; iti-thus.

With wonderful great love, with His very affectionate nature, with the nectar flood of His handsomeness, with the splendor of His many jewel and flower ornaments, with the great sweetness of His pastimes, with the splendor of His wonderful virtues and the bliss of His wonderful knowledge, with His pastimes of playing the flute, speaking charming words, playing as a child, calling the cows, and protecting the cows, with the sweetness of His pastimes of leaving and entering Gokula, and with the playful love that delights His friends, He loves us dearly. We cannot say how the time passes in His company. Text 17 etad-anusrea dvrakta samgate r-ke kecid vrajavsinm eva tadn tanam ullsavacanam jayati jana-nivsa ity dikam r-uka-mukhd virbhtam iti vrajaikanta-bhakt vycakate. akleenaivrtha-viea-parisphurte sambhavati ca r-bhgavatasya vicitrrthatvam, vidvat-kmadhenu-rpatvt. etat-anusarea-in accordance with this; dvrakta- from Dvrak; samgate-arrived; r-knewhen r Ka; kecit-of certain; vraja-vsinm-residents of Vraja; eva-certainly; tadnm-then; tanam-that; ullasa-of joy; vacanam-expression in words; jayati-nivsa-rmad-Bhgavatam 10.90.48: jayati jana-nivso devak-janma-vdo yadu-vara-pariat svair dorbhir asyann adharmam sthira-cara-vjina-ghna susmita-r-mukhena vraja-pur-vanitn vardhayan kma-devam; iti dikam-in the passage beginning; r-uka-of rla ukadeva Gosvm; mukht-from the mouth; virbham- manifest; iti-thus; vraja-of Vraja; eka-anta-bhakt-the pure devotees; vycakate-said; akleena-without difficulty; eva-certainly; artha-meaning; viea-specific; parisphurte- from the manifestation; sambhavati-is produced; ca-also; r-bhgavatasya-of rmad-Bhgavatam; vicitravariegated; artham-meanings; vidvat-kmadenu-rpatvt-as from a kamadhenu cow. The rimad-Bhgavatam is like a wish-fulfilling kmadhenu cow in that it gives a great variety of information in every verse. There are thus many different explanations of each verse. For example, the following verse (10.90.48) may be understood to be spoken by the jubilant residents of Vndvana, when Ka returned there from Dvrak: The following verse (rmad-Bhgavatam 10.90.48) manifested from rla ukadeva Gosvm's mouth may be interpreted as words of joy spoken by the residents of Vraja when Ka had just arrived from Dvrak: "Lord r Ka is He who is known as jana-nivsa, the ultimate resort of all living entities, and

who 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 as well as every man who is impious. By His presence He destroys all things inauspicious 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!"* Because it is a wise kamadhenu cow, rmad-Bhgavatam easily gives a wonderful variety of meanings. Text 18 tath hi jayati ity di. ko 'pi so 'yam asmka jvana-koi-priyatamo vivak-pracrea rvndvanasyaiva vieata sthvar jagama ca tad-virahd yad-dukha tan-nihant jayati sarvotkrea vartate; artht r-vndvanasya sthvarm api bhvo varita eva. tath hi-furthermore; jayati iti di-rmad-Bhgavatam 10.90.48; kah api-a certain person; sah ayam-He; asmkam-of us; jvana-than life; koi-millions of time; priyatama-more dear vivakpracrea-with all pervasiveness; r-vndvanasya-of r Vndvana; vieata-specifically; sthvarm-of the inanimate trees and plants; jngamnm-of the moving living beings; ca-also; tat-virahto-because of separation from Him; yat-which; dukham-suffering; tat-of that; nihantthe destroyer; jayati-conquers; sarva-utkrea-as superexcellent; vartate-is; artht-that is to say; rvndvane-in Vndvana; eva-certainly; r-vndvanasya-of Vndvana; sthvrm-of the inanimate trees and plants; api-even; bhva-pure love; varita-is described; eva-certainly. In this verse the word "jayati" means "is very glorious". The residents of Vndvana glorify Lord Ka, saying that His fame is spread all over the land of Vndvana, and He is millions of times more dear to them than their own lives. The word "jayati" also means "conquers". In this sense the word means that Lord Ka dispels the sufferings the residents of Vndvana, including the gopas, gops, cows, and even the inanimate plants and trees, felt because of separation from Him. In this way the intense ecstatic love of Ka experienced by the residents of Vndvana, including even the plants and trees, is described in this verse. Text 19 kena viiah? su-smitena r-mukhena atena sadtanam nandaika-rasatvam, svesu sadaiva suprasannatva ca tasya prakitam. kena-how?; viia-is He glorious; su-simtena- gracefully smiling; r-mukhena-with His beautiful face; etena-with this; sada-continually; atanam-manifest; nanda- bliss; eka-sole; rasatvamnectar; svesu-among His own devotees; sada-eternally; suprasannatvam-auspiciousness; ca- also;

tasya-of Him; prakitam-is manifest. How is He glorious (jayati)? His gracefully smiling face brings eternal transcendental bliss and auspiciousness to His devotees. Text 20 kim krvan? vraja-rpa yat puram tat-sambandhinyo y vanit janitnurg kula-vadhvs tsm kmadevam sarva-premnandopari-virjamnatvt ts kmas tu deva parama-divyarpas tam vardhayan. kim-what?; krvan-is He doing; vraja-rpam-Vraja; yat- which; puram-village; tatsambandhinya-residing there; y- which; vanit-women; janita-anurg-full of love of Ka; kula-vadhv-pious girls; tsm-of them; kmadevam-cupid; sarva-all; prema-pure love of Ka; upari-above; virjamnatvt-because of shining; tsm-of them; kma-cupid; tu-even; deva-diety; parama-supreme; divya-transcendental; rpa-form; tam-that; vardhayan- increasing. What does He do? He increases the lusty desires of the gops (vraja-pura-vanitn vardhayan kma-devam). In that phrase "vraja-pura" means "the village of Vraja," "vanit" means "the affectionate and pious women", "kma" means "lusty desire manifested from the splendor of the bliss of all transcendental love", and "deva" means "He whose form is supremely splendid". Text 21 nanu devaky putro 'yam ity eva vadanti, tat katha yumkam atrsmadyatvenbhimna? tatrha jana nivsa jana sva-janam asmka nivsatvd rayatvd eva tathbhidhyata ity artha. sva-janev asmsu kta-vsatvd eva v. nanu-is it not so?; devaky-of Devak; putra-He is the son; ayam-He; iti-thus; evam-in this way; vadanti-they say; tat-therefore; katham-how is it?; yumkam-of you; atra- here; asmadyatvenaas our property; abhimna-is considered; tatra-in this connection; aha-He says; jana-with His own associates; nivsa-resides; jannm-of the people; sva-jannm-of His own people; asmkam-of us; nivsatvt- because residing with; rayatvt-because of being the shelter; eva-certainly; tatha-in that way; abhidhyate-is named; iti-thus; artha-the meaning; sva-janeu-among His own associates; asmsu-among us; kta-vsatvt-because of residing with; eva-certainly; v-or. The residents of Vndvana may be challenged in the following way: Lord Ka is known as the son of Devak, and therefore He is the associate of Devak and the Ydavas. How can you claim that He is your intimate associate?

To this objection the residents of Vndvana have replied with the word "jana-nivsa". "Jana" here means "with His own people" and "nivsa" means "residence". (The residents of Vraja may say:) Lord Ka resides with us, and He is our supreme shelter. Because He stays with us, He is our intimate friend. Text 22 tata cdhikarae kartarir aunto vsu, sa ca divyati kratti deva ca sa iti vigraha prg aya vsudevasya ity dik r-gargoktir api nsmka bhtti bhva. tata-therefore; ca-also; adhikarae-in this matter; kartari-the performer of action; aunikathe affix vas+u; vsu-the word "vsu"; sa-He; ca-also; divyati-krati- performs pastimes; iti-thus; deva-performer of pastimes; sa- He; ca-also; iti-thus; vigraha-the form; prk ayam vsudevasya iti dik-rmad-Bhgavatam 10.8.14: prg aya vasudevasya kvacij jtas tavtmaja vsudeva iti rmn abhij sampracakate r-garga-of Gargamuni; ukti-the statement; api-although; na-not; asmkam-of us; bhti-shines; itithus; bhva- the meaning. Here someone may protest that Lord Ka is known as "Vsudeva", the son of Mahrja Vasudeva, and therefore Lord Ka's relationship with Mahrja Vasudeva and the Ydavas is prominent, and not His relationship with the cowherd residents of Vndvana. Even if Gargamuni may describe Lord Ka as Vsudeva (rmad-Bhagavatam 10.8.14), and may explain that He is the son of Mahrja Vasudeva, we understand the word Vsudeva as a name of Lord Ka to mean "He who enjoys transcendental pastimes". (vas+u+deva). Text 23 kim artham asau devak-janma-vdo 'bhd ity kakym ha yadu-vara pariat sahya-rpa yatra tda yath syt tath svair dorbhi bhuja-pryair arjundibhi adharmam tat pracura dua-kulam asyn nihantum lakaa-ketvo kriyy at-pratyaya-smarat. tasytma-janmani khypite te te sahy bhaviyantty evam anusandhayety artha. kim artham-why?; asau-He; devak-janma-vda-appearing as the son of Devak; abht-was; itithus; kakym- in the explanation of the meaning; ha-he says; yadu-vara- the best of the Yadus; pariat-the assembly; sahya-rpe- assisting; yatra-where; tdam-in that way; yath-just as;

syt-may be; tath-in the same way; svai-with His own; dorbhi-arms; bhuja-pryai-with His arms; arjuna-Arjuna; adibhi-and others; adharmam-impiety; tat-that; pracuram- large; duakulam-community of demons; asyn nihantum-to destroy; lakaa-heto-because of indirect meaning of the word; kriyy at-pratyaya-smarat-because of the affix "satr"; tasya-His; atmajanmani-appearance; khpite- celebrated; te te-they; sahy-assitants; bhavitanti-will appear; itithus; evam-in this way; anusandheya-may be considered; iti-thus; artha-the meaning. The question may be raised: If Lord Ka is actually the son of Yaod and Nanda Mahrja, why did He first appear as the son of Devak? The answer to this question is: Lord Ka appeared as the son of Devak so He could associate with His dear devotees, the members of the Yadu dynasty (yadu-vara pariat). The Lord's associates all took birth with Him, and with the aid of Arjuna and other associates (svair dorbhi), the Lord destroyed the demons (asyann adharmam). Text 24 tathokta kasa-vadhntara r-kena r-vrajevara prati jtn vo draum eymo vidhya suhd sukham iti. tatha-in the same way; uktam-said; kasa-of Kasa; vadha-the death; antaram-after; r-kenaby r Ka; r-vraja-ivaram prati-to Nanda, the King of Vraja; jtn-relatives; va-you; draumto see; eyma-we will go; vidhya-having given; suhdm-to our friends; sukham-happiness; itithus. That the residents of Vndvana are the actual intimate relatives of r Ks is confirmed by the following statement of Lord Ka to Nanda Mahrja, spoken shortly after the killing of Kasa (rmad-Bhgavatam 10.45.23): "My dear father and mother, although I was born of Vasudeva, and Devak, you have been Our real father and mother, because from Our very birth and chilhood, you raised Us with great love and affection. Your affectionate love for Us was more than anyone can offer one's own children. You are actually Our father and mother, because you raised Us as your own children at a time when We were just like orphans. For certain reasons We were rejected by Our father and mother, and you protected Us. My dear father and mother, I know you will be feeling separation by returning to Vndvana and leaving Us here, but please rest assured that I shall be coming back to Vndvana just after giving some satisfaction to My real father and mother, Vasudeva and Devak, My grandfather, and other relatives and family members."* Text 25

atra vieaenaiva r-ka-rpa vieya-padam upasthpyate ayam udayati mudr-bhajna padminnm itivat. r-uka. atra-here; vieaena-by the epithet; eva-certainly; r-ka-rpam-r Ka; vieya-padamthe object of description; upasthpyete-is established; ayam udayati mudr-bhajha padminnmSahitya-darpana 9.6; itivat-just as; r-uka-spoken by rla ukadeva Gosvm. We may also note that the many nominitive-case words in this sentence are all epithets of r Ka. This is described in the following verse of Shitya-darpaa (9.6): ayam udayati mudr-bhajna padminnm. Anuccheda 184 Text 1 atha te tena paramnandena samaynanusandhnm apy uktam vrajati na hi yatrpi samaya iti. atas te r-kgamana-paramnanda-mattnm adyaivyam agata itva sad hdi vartate. atha-now; tem-of them; tena-by that; parama- transcendental; anandena-bliss; samayaananusandhnm-without time; api-also; uktam-is described; vrajati-goes; na hi-not; yatra-where; api-even; samaya-time; iti-thus; ata- therefore; tem-of them; r-ka-of r Ka; agamana-of the arrival; parama-supreme; ananda-bliss; mattnm-intoxicated; adya-today; eva-certainly; ayamHe; gata-has arrived; iti-thus; iva-just as; sad- continually; hdi-in the heart; vartate-is. Always experiencing the topmost transcedental bliss, the residents of Vndvana ar unaware of the passing of time. This is confirmed in the following statement of Brahma-sahit (5.8): "There is no time in the spiritual world." The residents of Goloka Vndvana, therefore are always maddened with transcendental bliss, thinking at every moment: "Lord Ka has just returned to Vndvana". Text 2 tad eva prakaa-llgata-bhva-vieasyprakaa-lly praved bahir antardhna-lldvitayasyaikya varitam. tatra yadyapi prva-prvam api tda-bhvas tem andita

evanuvartate, tathpi tam eva nava-nav-ktya samuddpayitu punah punar avatra iti jeyam. tat-therefore; evam-in this way; prakaa-lla-agata-in the manifest pastimes; bhva-vieasyaspecific condition; aprakaa-llym-in the unmanifest pastimes; pravet- because of entrance; bahi-external; antardhna-and internal; ll-pastimes; dvitayasya-of the two; aikyam-oneness; varitam-is described; tatra-there; yadyapi-although; prva-prvam-each preceding one; apialthough; td-bhva- with the same condition; tem-of them; andita-without any beginning; eva-certainly; anuvartate-is; tathpi- nevertheless; tam-that; eva-certainly; nava-nav-ktya- making ever fresh; samuddpayitum-to enliven; punah puna- again and again; avatra-incarnation; itithus; jeyam-may be understood. Actually there is no difference between the Lord's manifest and unmanifest pastimes. The Lord's ever-fresh pastimes are eternally performed, without any beginning in time. In order to display those pastimes within the material world, the Lord descends to this world again and again. When the Lord's pastimes are revealed to the material world, they are known as prakaa (manifest), and when the Lord does not choose to visit this world, but remains in His spiritual abode, the Lord continues to enjoy pastimes, but they are known as aprakaa (unmanifest). Text 3 tad eva r-kasya svaya-bhagavattva daritam. tatrpi r-gokule tat-praktiayo dyate. sa caivarya-gatas tvat satya-jnnantnanda-mtraika-rasa-mrti-brahma-koivaradarandau, kruya-gata ca ptany api skn mt-gati-dne. tat-therefore; evam-in this way; r-kasya-of r Ka; svayam-bhagavattvam-the position of the Supreme Personality of Gohead, full of all opulences; daritam-is established; tatrpinevertheless; r-gokule-in Gokula; tat-prak-atiaya-His supreme appearance; dyate-is observed; sa-He; ca-also; aivarya-gata-supreme opulence; tvat-in that way; satya-eternal; jnaknowledge; ananta- limitless; ananda-bliss; mtra-consisting of; eka-rasa- unchanging; mrti-form; brahma-of universe; koi-of millions; ivara-to the Brahmas who are controlling deities; daranaadau-displaying; kruya-gata-merciful; ca-also; ptany-of Putana; api-even; skt-directly; mt- of mother; gati-position; dne-in granting. We have proven that r Ka is the Original Supreme Personality of Godhead and the most excellent manifestation of His transcendental form is displayed in Vndvana. His transcendental glories may be divided into four broad categories: 1. opulence, 2. mercy, 3.sweetness, and 4. transcendental pastimes. An example of the display of His transcedental opulence may be seen in His revelation of millions of eternal, changeless, omnicient, and unlimitedly blissful Viu forms to Lord Brahm (In the pastime of Brahma-vimohana), and an example of His mercy may be seen in His granting the position of His own mother to the demoness Ptan.

Text 4 mdhurya-gata ca vraja-striyo yad vchanti pulindys ta-vrudha gavas crayato gop pada-spara mahtmana iti r-paa-mahi-prrthandau. mdhurya-gata-sweetness; ca-also; vraja-of Vraja; striya-the women; yat-what; vchantidesire; pulindy- on the shore; ta-grass; vrudha-and creepers; gava- cows; crayata-herding; gop-cowherd boys; pada-of the lotus feet; sparam-touch; maha-atmana-of the Supreme Personality of Godhead; iti-thus; r-paa-mahii-of the queens; prrthana-prayers; adau-at the beginning. The Lord's sweetness is described in the following prayer of the queens at Dvrak (rmadBhgavatam 10.83.43): "We simply desire the dust which accumulates underneath the lotus feet of Ka as He travels on the land of Vndvana as a cowherd boy. The gops especially, and also the cowherd men and the aborigine tribeswomen always desire to become the grass and straw on the street in Vndvana to be trampled on by the lotus feet of Ka. My dear Queen, we wish to remain as such life after life, without any other desire."* Text 5 atra sthito 'pi sarvato 'pi prema-varyasn ts tat-pada-spara-saubhgye tan-mdhuryapraktiaya-vaiiybhipryeaiva tathokti sagacchate. atra-here; sthita-remaining; api-although; sarvata- completely; api-although; premavaryasnm-of the greatest lovers of Ka; tsm-of them; tat-of Him; pada-of the lotus feet; tatHis; mdhurya-sweetness; praka- manifestation; atiaya-very; vaiihya-excellent; abhipryeawith the meaning; tatha-in that way; ukti-the statement; sagacchate-may be understood. In this verse the queens at Dvrak have described Lord Ka's sweetness by describing the good fortune of the gops, the greatest lovers of Ka, in being able to attain the touch of the Lord's lotus feet.

Text 6 tathaiva coktam trailokya-saubhgyam ida ca nirkya rpa yad go-dvija-druma-mg pulakny abibhran ity diu. tatha-in the same way; eva-certainly; ca-also; uktam- said; trailokya-of the three planetary systems; saubhgyam- good fortune; idam-this; ca-also; nirikya-seeing; rpam- the form; yat-which; go-the cows; dvija-birds; druma-trees; mg-and forest animals; pulakni abibhran-hairs stood upright in ecstasy;iti disu-in the passage beginning. The sweet beauty of Ka is also described in the following words spoken by the gops to Lord Ka (rmad-Bhgavatam 10.29.40): "O Lord, Your beauty is so sublime that not only men and women, but cows, birds, beasts, and even trees, fruits and flowers-everyone and everything-becomes enchanted, and what to speak of ourselves?"* Text 7 ato ll-gata ca csau lghyate pitarau nanvavindeta kodrrbhakehitam ity diu. ata-now; ll-gata-the Lord's transcendental pastimes; ca-also; asau-they; lghyate-are glorified; pitarau nanvadindeta kodrrbhakehitam ity diu- rmad-Bhgavatam 10.8.47: pitarau nnvavindet kodrrbhakehitam gyanty adypi kavayo yal loka-amalpaham. The glories of Lord Ka's transcendental pastimes are described in the following verse (rmadBhgavatam 10.8.47): "Although Ka was so pleased with Vasudeva and Devak that He descended as their son, they could not enjoy Ka's magnanimous childhood pastimes, which are so great that simply chanting about them vanquishes the contamination of the material world. Nanda Mahrja and Yaod,

however, enjoyed these pastimes fully, and therefore their position is always better than that of Vasudeva and Devak."* Text 8 atas tadynm apy utkara ukta vndvana govardhana yamun pulanni ca. vkyasd ity dau. ata-now; tadynm-of them; api-also; utkara- excellence; ukta-is described; vndvanam govardhanam yamun-pulanni ca viksyami iti dau-rmad-Bhgavatam 10.11.36: vndvana govardhana yamun-pulinni ca vkysd uttam prt rma-mdhavayor npa eva vrajaukas prti yacchantau bla-ceitai kala-vkyai. The excellence of Lord Ka's pastimes is also described in the following verses (rmadBhgavatam 10.11.36-37): "O King Parkit, when Rma and Ka saw Vndvana, Govardhana and the banks of the River Yamun, They both enjoyed great pleasure.* "In this way, Ka and Balarma, acting like small boys and talking in half-broken language, gave transcendental pleasure to all the inhabitants of Vraja."* Text 9 tata parikar tu sutarm aho bhgyam aho bhgyam ity dau. tata-then; parikarm-of the Lord's associates; tu-also; sutarm-the great excellence; aho bhagyam aho bhagyam iti adau-rmad-Bhgavatam 10. 14.32:

aho bhgyam aho bhgya nanda-gopa-vrajaukasm yan-mitra paramnanda pra brahma santanam. The exalted position of Lord Ka's personal associates is also described in the following verse (rmad-Bhgavatam 10.14.32): "How greatly fortunate are Nanda Mahrja, the cowherd men and all the inhabitants of Vrajabhmi! There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."* Text 10 "ittha satm ity dau ittham satm dau-in rmad-Bhgavatam 10.12.11: ittha satm brahma-sukhnubhty dsya gatn para-daivatena myritn nara-drakea ska vijahru kta-puya-puj. The Lord's associates are also glorified in the following verse (rmad-Bhgavatam 10.12.11): "In this way, all the cowherd boys used to play with Ka, who is the source of the Brahman effulgence for jns desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotess 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?"* Text 11 "nanda kim akarot ity dau. nanda kim akarot iti dau-rmad-Bhgavatam 10.8.46:

nanda kim akarod brahman reya eva mahodayam yaod ca mah-bhg papau yasy hari. The Lord's associates are also glorified in the following verse (rmad-Bhgavatam 10.8.46): "Having heard of the great fortune of mother Yaod, Parkit Mahrja inquired from ukadeva Gosvm: O learned brhmaa, mother Yaod's breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Mahrja perform to achieve such perfection in ecstatic love?"* Text 12 et param ity dau. et param iti dau-rmad-Bhgavatam 10.47.58: et param tanu-bhto bhuvi gopa-vadhvo govindam evam akhiltmani rha-bhv vchanti yad bhava-bhiyo munayo vaya ca. The Lord's associates are also glorified in the following verse (rmad-Bhgavatam 10.47.58): "Among all the living entities who have accepted the human form of life, the gops are superexcellently succesful in their mission. Their thought is thoroughly absorbed in the lotus feet of Ka. Great sages and saintly persons are also trying to be absorbed in meditation upon the lotus feet of Ka, who is Mukunda Himself, the giver of liberation, but the gops, having lovingly accepted the Lord, are automatically accustomed to this habit. They do not depend on any on any yogic practice."* Text 13 "gopyas tapa kim acaran ity dau. gopayah tapa kim acaran iti dau-rmad Bhgavatam 10.44.14: gopyas tapa kim acaran yad amuya rpa lvaya-sram asamordhvam ananya-siddham

dgbhi pibanty anusavbhinava durpam eknta-dhma yaasa riya aivarasya. The Lord's associates are also glorified in the following verse (rmad-Bhgavatam 10.44.14): "What austerities must the gops have performed? With their eyes they always drink the nectar of the face of Lord Ka, 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."* Text 14 tatrpi tatrti-uubhe tbhi ity dau ca tsu praktiaya-im darit. tatrpi-nevertheless; tatrti-uubhe tbhi iti adau-rmad-Bhgavatam 10.33.6: tatrti uubhe tbhir bhagavn devak-suta madhye man haimn mah-marakato yath ca-also; tsu-among the gopis; praka-atiaya-im-the Lord's appearance; darit-is demonstrated. The gops of Vndvana are also glorified in the following verse (rmad-Bhgavatam 10.33.6): "As the gops and Ka danced together, a very blissful musical sound was produced from the tinkling of their bells, ornaments and bangles. It appeared that Ka was a greenish sapphire locket in the midst of a golden necklace decorated with valuable stones."* Text 15 tata sarvsv api tsu anay rdhito nna bhagavn harir vara ity dibhi prema-varyastvena prasiddhy r-rdhiky tu kim uteti jeyam. tata-from this; sarvsu-among all; api-even; tsu- the gopis; anay rdhitah nnam bhagavn

harih vara iti adibhi-rmad-Bhgavan 10.30.24: anayrdhito nna bhagavn harih vara yan no vihya govinda prto ym anayad raha; prema-variyastvena-with greatest love for Ka; prasiddhayam-famous; sri-radhikayam-in rmati Radharani; tu-but; kim uta-what to speak of?; iti-thus; jneyam-should be understood. Among the gops, rmat Rdhr has the greatest love for Ka. She is indirectly described in the following verse of rmad-Bhgavatam (10.30.24), where the word "rdhita" hints at rmat Rdhr's name: "When the gops began to talk among themselves, they said: Dear friends, the gop who has been taken away by Ka to a secluded place must have worshiped (rdhita) the Lord more than anyone else."* Text 16 atra ceda tattvam dvitye sandarbhe khalu paramatvena r-bhagavanta nirpya tasya aktidvay rirpit. tatra pratham r-vaiavn r-bhagavad-vad upsya tadya-svarpa-bht, yanmayy eva khalu tasy s bhagavatt. ath dvitye ca te jagad-vad upekaya my-lakaa, yanmayy eva khalu tasy jagatt. tatra prvsy aktau aktimati bhagavac-chabdaval lakm-abda prayujyata iti dvitya eva daritam. tato 'smin sandarbhe tu r-bhagavn r-krsnkhya eveti nirdhrite tadiya svarpa-aktis tu kim khyeti nirdhryam. atra-in this connection; ca-also; idam-this; tattvam- truth; dvitye-in the second (rmadBhagavat); sandarbhe-Sandarbha; khalu-certainly; paramatvena-as the Supreme; r-bhagavantamthe Supreme Personality of Godhead; nirpya-describing; tasya-of Him; akti-potencies; dvay-two; nirpit-are described; tatra-in this connection; pratham-the first potency; r-vaiavnm-by the devotees; r-bhagavat-vat-as the Suprem Lord; upsya-worshipable; tadya-of the Lord; svarpaform the transcendental form; bht- manifested; yat-mayi-the Lord's potency; eva-certainly; khaluindeed; tasy-of Lord Ka; s-she; bhagavatt-full of all opulences; ath-then; dvitye-the second; ca-also; tem-by the devotees; jagat-vat-as the material universe; upekaya-considered; mylakaa-known as "maya", or illusion; yat-mayi-the Lord'a potency; eva-certainly; khalu- indeed; tasy-of the Lord; jagatt-the material manifestation; tatra-in this connection; prvsym-in the first; aktau-potency; akti-mati-in the SupremeLord, the master of all potencies; bhagavat-abdavat-as the word "bhagavan"; lakm-abda-the word "laksmi"; prayujyate-is used; iti-thus; dvitye-in the Second Sandarbha; eva- certainly; daritam-is demonstrated; tata-therefore; asmin- in this; sandarbhe-Sandarbha; tu-also; r-bhagavn-the Supreme Personality of Godhead; r-ka-r

Ka; akhya-named; eva-certainly; iti-thus; nirdhrite- demonstrated; tadiya-His; svar-a-aktiinternal potency; tu-but; kim-what; khya-na me; iti-thus; nirdhryam-should be established. In the Bhagavat-sandarbha we have proven that the ultimate feature of the Absolute Truth is the Supreme Personality of Godhead, full of all opulences and known as "bhagavn". In that sandarbha we have also established that the Supreme Lord has two potencies: 1. the transcedental potency known as "lakm", which is as worshipable as the Lord Himself, and 2. the material potency, which is the material world, and is known as "my", or illusion. These conclusions are accepted by the pure devotees of the Lord. In this sandarbha (r-Ka-sandarbha) we have demonstrated that the original name of the Supreme Lord (bhagavn) is "Ka". We shall now proceed to consider what is the name of His transcendental potency (lakm). Text 17 tatra dvayor api puryo r-mahiy-khy jey. mathurym aprakaa-lly rutau rukmiy prasiddher anysm upalakat. r-mahin tadya-svarpa-aktitva skanda-prabhsa-khae r-iva-gaur-savde gopy-ditya-mhtmye dam tatra-in this connection; dvayo-in the two; api-also; puryo-cities (Dvaraka and Mathura); rmahii-queens; khy-named; jey-should be known; mathurym-in Mathura; aprakaa-llym-in the Lord's unmanifest pastimes; rutau-in the Gopala-tapani Upanisad; rukmiy-of rmati Rukmini-devi; prasiddhe-celebrated; anysm-of the other queens; upalakat-because of implication; r-mahiinm-of the queens; tdiya-of Lord Ka; svarpa- of the transcendental form; aktitvam-being the potency; skanda-prabhsa-khae-in the Prabhasa-khanda of the Skanda Pura; r-iva-gaur-of Siva and Gauri; savde-in the conversation; gopi-ditya-mhtmye-in the Gopy-aditya-mahatmya; dam-is seen. The Lord's transcendental potency appears as the queens at Dvrak and Mathur. Although in the Lord's manifest pastimes the queens only appear at Dvrak, in the unmanifest (aprakaa) pastimes, they also appear in Mathur. This is confirmed by the Gopla-tpan Upanisad, which describes the presence of Rukmi in Mathur, and thus suggests that the other queens are also present there. That the queens of Lord Ka are His transcendental potencies is described in the following conversation between Lord iva and Gaur (Skanda Pura, Prabhsa-khaa, Gopyditya-mhtmya, Chapter 118, verses 4,5,10-16): Text 18 pur ko mah-tejo yad prabhsam gata

sahito yadavai sarvai a-pacsat-prakoibhi oaaiva sahasri gopyas tatra samgat lakm eka ttha hir ete ka-sut priye pur-formerly; ka-Ka; mah-teja- unlimitedly powerful; yad-when; prabhsam-at Prabhasa-ksetra; gata-arrived; sahita-accompanied by; yadavai- the members of the Yadu dynasty; sarvai-all; a-pacsat-prakoibhi-numbering 560 million; sodaa-sixteen; evacertainly; sahasri-thousand; gopya-gopis; tatra-there; samgat-assembled; lakm-100,000; ekam-one; tath-in the same way; hi-six; ete-they; ka-of Lord Ka; sut-the sons; priyamy dear Gauri. "My dear Gaur, when supremely powerful Lord Ka went to Prabhsa-ketra, He was accompanied by 560 million members of the Ydava dynasty. Also arriving at Prabhsa were 16,000 queens and 600,000 sons of Lord Ka. Text 19 ity upakramya tato gopyo mah-devi vidy yah oaa smt ts nmni te vakye tni hy eka-mana u lambin candrik knt krr nt mahoday bha nandin ok suparvavimal ksay ubhad obhan puy hasat kal kramt hasa eva mata ka paramtm janrdana iti-thus; upakramya-beginning; tata-then; gopya-the queens; mah-devi-O goddess; vidywith forms of transcendenrtal knowledge; ya-who; smt-considered; tsm-of them; nmni-the names; te-to you; vakye-I shall speak; tni-these names; hi-certainly; eka-mana-with single pointed concentration; u-please hear; lambin- Lambini; candrik-Candrika; knt-Knt; krr-

Krr; nt-nt; mahoday-Mahoday; bha- Bha; nandin-Nandin; ok-ok; suparvaSuparva; vimal-Vimal; ksay-Ksay; ubhad-ubhad; obhana-obhana; puy-Puy; hasast-Hasast; kal-Kal; kramt-in order; hasa-a swan; eva-certainly; mata-considered; ka-Ka; parama-atm-the Supersoul; janrdana-the rescuer from distress. "These queens have forms of transcendental knowledge. Their forms are not material. Among those queens who arrived at Prabhsa-ketra, sixteen were considered very prominent. O goddess, please listen with great attention, and I shall relate their names to you. These principal queens are named: 1. Lambin, 2. Candrik, 3. Knt, 4. Krr, 5. nt, 6. Mahoday, 7. Bha, 8. Nandin, 9. ok, 10. Suparva-vimal, 11. Kay, 12. ubhad, 13. obhan, 14. Puy, 15. Hasat, and 16. Kal. These are the names of the queens who are the associates of Lord Ka, who appears like a splendid transcendental swan, and who is the all-pervading Supersoul and the rescuer from distress. Text 20 tasyait aktayo devi oaaiva prakrtit candra-rp mata ka kal-rps tu t smt tasya-of Lord Ka; et-they; aktaya-potencies; devi-O goddess; oaa-sixteen; evacertainly; prakrtit-celebrated; candra-rp-appearing as the moon; mata-considered; kaLord Ka; kal-rp- appearing as sixteen phases of the moon; tu-also; t-they; smt-are considered. "These sixteen queens of Lord Ka are His transcendental potencies. Lord Ka appears like the splendid moon, and these queens appear like the sixteen phases of this Ka-moon. Text 21 sampra-magal tsm mlin oda kal pratipat tithim rabhya sacaraty u candram oaaiva kal ys tu gop-rp varnane ekaikaas t sambhinn sahasrea pthak pthak

sampra-magal-full of all auspiciousness; tsm- among them; mlin-decorated with garlands and ornaments; oa-the sixteenth; kal-Kal; pratipa-tithim-the new moon day; rabhya-having begun; sacarati-changes; u- quickly; candram-the moon; oaa-sixteen; eva- certainly; kalphases of the moon; y-wich; tu-certainly; gop-rp-queens; vara-anane-O beautiful faced Gauri; eka-ekaa-one after another; t-they; sambhinn-divide; sahasrea-by the thousands; pthak pthak-variously. "O beautiful Gaur, these queens appear like the sixteen phases of the moon, which begin with the new moon day and proceed for sixteen days, culminating in the full moon. Among these sixteen queens, Kal-dev, who is supremely auspicious, and nicely decorated with garlands and ornaments, is very prominent. These sixteen principal queens of Lord Ka expand into many thousands of queens. In this way the potencies of Lord Ka are manifest. Text 22 eva te kathita devi rahasya jna-sambhavam ya eva veda purua sa jeyo vaiavo budhai iti. evam-in this way; te-to you; kathitam-is spoken; devi-O goddess; rahasyam-secret; jnasambhavam-knowledge; ya-one who, evam-in this way; veda-understands; purua-a person; sahe; jeya-is known; vaiava-as a devotee of Lord Viu; budhai-by the wise. "O goddess, I have thus described to you the most confidential part of spiritual knowledge. One who understand this knowledge is known by the learned to be a pure devotee of Lord Viu." Text 23 atra gopya rjy ity artha gopo bh-po 'pi iti nma-lignusant. lambin avatra-akti; suprvavimala" suvimala; hasait ity atra prptasya hasa-abdasya vcyam ha hasa eva iti. atra-in these verses; gopya-the word "gopi"; rjy-means "queen"; iti-thus; artha-the meaning; gopa-the word "gopa"; bh-pa-means "king"; iti-thus; nma-liga-anusant-from the Amara-kosa dictionary; lambini-Lambin; avatra-akti-the Lord's potency which effects His descent to the material world; suprva-vimala-Supurvavimala; suvimala- the potency of purity; hasait-Hasait; iti-thus; atra-here; prptasya-attained; hasa-abdasya-the word "hasa" (swan); vcyam-object of description; ha-explains; hasa-the supreme swan; eva-certainly; itithus.

In these verses the word "gop" means "queen". This is confirmed by the Amara-koa dictionary in the words "gopo bhpo 'pi". The names of some of the Lord's queens are explained in the following words: 1.Lambin means "the Lord's potency that effects His descent into the material world", 2. Suparvavimal means "the Lord's potency of transcendental purity", and 3. Hasat means "the potency that pleases Lord Ka, who is compared to a swan (hasa eva). Text 24 sa ca candra-rp candra-dntenoddeya ity artha. anuktam antima mah-aktim ha sampra iti. seya tu kal-sami-rp jey. dntopapdanya candrasya tdatvam ha pratipat iti. asu etat tulyasu kalsu. vivakit ha oaaiva iti, oanm eva vidy-rpatvd etaupadeasya jna-sambhava-rahasyatvt, taj-jnasya vaivnumpaka-ligatvc ca. sa-He; ca-also; candra-rp-appearing like the moon; candra-of the moon; dntana-by the example; uddesya- with reference to; iti-thus; artha-the meaning; anuktam-not said; antimamfinal; mah-great; aktim-potency; ha-said; sampra iti-the phrase beginning with the word "sampurna"; sa iyam-that same potency; tu-certainly; kal-of the parts; sami-aggregate; rp-in the form; jey-should be understood; dnta-the example; upapdanya-for stating; candrasya-of the moon; tdatvam-condition of being like that; ha-he said; pratipat iti-the phrase beginning with the word "pratipat"; asu-among them; etat-tulyasu-equal; kalsu-parts; vivakitm-intention; ha-he says; oaa eva-iti-the phrase beginning with the words "oaiva"; oanm-of the sixteen; eva-certainly; vidy-rptvt-because of manifesting forms of transcendental knowledge; etat-upadeasya-of this construction; jna-sambhava-rahasyatvt-because of the explanation of confidential knowledge; tat-jnasya-of that knowledge; vaiaa-anumpaka-ligatvt-considered a devotee um-heat; balena-strongly; drui-within the wood; adhimathyamna-being kindled by friction; au-very tiny; prajta-is born; havi-with ghee; clarified butter; samedhate-it increases; tath-similarly; eva indeed; me-My; vyakti-manifestation; iyam-this; hi-certainly; v-the explanation; Lord Ka explains His prakaa appearance and pastimes by giving the following example (rmad-Bhgavatam 11.12.18): "When firewood is rubbed together, heat is produced by contact with air, and by vigorously rubbing the sticks, a spark of fire appears. Once the fire is kindled, ghee is added and the fire blazes. Similarly, I become manifest in this world in My prakaa pastimes."*** Text 2 dnto 'ya garbhdi-kramevirbhva-mtre. ttye 'pi tad ukta rmad-uddhavenaiva ajo 'pi jto bhagavn yathgni iti; vyakti virbhva; yasmt iyam sva-rahasyaika-vijasya mm

eva v. ntrsambhvan vidheyety artha. dnta-example; ayam-this; garbha-adi-beginning with infancy; kramea-in sequence; avirbhva-mtra-of manifestation; ae-in a part; ttye-in the third Canto of rmad-Bhgavatam (3.2.15); api-even; tat-that; uktam-said; rmat-uddhavena-by r Uddhava; eva-certainly; ajaunborn; api-although; jta-born; bhagavn-the Supreme Personality of Godhead; yatha-just like; agni-fire; iti- thus; vyakti-virbhva-manifestation; yasmt-from which; iyam-this; sva-rahasyaconfidential knowledge; vijasya-of one who is aware; mm-Me; eva-certainly; v-words; na- not; atra-here; asmbhvan-impossibility; vidheya-may be considered; iti-thus; artha-the meaning. In this verse an example is given to explain the Lord's birth-pastimes within this material world. This same example was also given by r Uddhava in the following words (rmad-Bhgavatam 3.2.15): "The Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by the mahat-tattva."* One who understands the confidential truth about Lord Ka's descent to this material world can properly understand the meaning of this example (iya v). Text 3 tata cnantara vakyamna eva gadi ity-adi-granthas tu ssaypanodane vykhyeya. evam prvokta-vkya-dvayasyaivrtha-bhedena gadi laukika bhaam api jeyam. tasypy utpattir jeyety artha. sa ca sa-tt-paryako 'rtha-bheda tkym eva dyata iti. r-uka. tata-then; ca-also; anantaram-afterwards; vakyamna-which will be spoken; evam gadi iti adi grantha-rmad-Bhgavatam 11.12.27: gadi karma gatir visargo ghrno raso dk spara-ruti ca sakalpa-vijnam athbhimna stra raja-sattva-tamo-vikra tu-also; saaya-doubt; apanodane-in removal; vykhyeya- may be explained; evam-in this way; prva-previously; ukta- spoken; vkya-statement; dvayasya-of the two; eva-certainly; artha-of meaning; bhedena-with the difference; gadi-the word "gadi"; lalukikam-of the material world; bhaam-speech; api-also; jeyam-shoud be understood; tasya-of that; api- also; utpatti-arisal; jeya-should be understood; iti-thus; artha-the meaning; sa-that; va-also; ttparyaka-meaning; artha-of meaning; bheda-difference; tkym-in rdhara Svami's commentary; eva-certainly; dyate-is seen; iti- thus; r-uka-spoken by rla ukadeva Gosvami.

Some readers may doubt that the words "iya v" mean "this explanation may be given". They may say that the words actually mean "The Supreme Personality of Godhead appears in the form of the Vedas". This interpretation cannot be accepted, however, because a few verses after this (11.12.27), in the verse beginning "eva gadi", Lord Ka uses the word "gadi" (synonymous with "v") to mean "speech". The two words should be accepted to mean the same thing (speech). They do not mean "the Vedas" in this context. This explanation is corroborated by the comments of rla rdhara Svm. Anuccheda 182 Text 1 tad eva rmad-bhgavate punar vrajgamandi-rpo 'yam artho bahud labdho 'pi padmottara khaavad yan na spaay varita, tat khalu nijea-devaasya bahir-mukhn pratyacchanecchayantar-mukhh pratyutkahvardhanecchayeti gamyate. yata evoktam paroka-vd aya paroka tu mama priyam iti. tat-therefore; evam-in this way; rmat-bhgavate-in the rmad-Bhgavatam; puna-again; vrajato Vrajbhumi; agamana-return; adi-beginning with; rpa-consisting of; ayam-this; arthameaning; bahudh-in many ways; labdha- obtained; api-although; padma-uttara-khaa-vat-in the Uttara-khanda of the Padma Pura; yat-wich; na-not; spaatay-with califty; varita-described; tat- therefore; khalu-certainly; nija-ia-devasya-of the worshipable Supreme Lord; bahih-mukhnto the ordinary living entities, who do not understand the confidential details of Lord Ka's pastimes; pratyacchanna-to cover; icchaya-with a desire; antah-mukhn-to the confidential devotees of the Lord; pratyutkaha-with eagerness; vardhana-increasing; icchaya- with a desire; itithus; gamyate-may be considered; yata- because; eva-certainly; uktam-it is said; paroka-vdobscure explanations; aya-sages; parokam-difficult to be understood; tu-but; mama-to Me; priyam-dear; iti-thus. At this point someone may object, saying that although Lord Ka's return to Vrajabhmi is clearly described in the Uttara-khaa of the Padma Pura, it is only hinted at in the rmadBhgavatam. The reason this is not openly described in rmad-Bhgavatam is that ukadeva Gosvm wanted to conceal this confidential pastime from the understanding of the ordinary conditioned souls, and at the same time describe it to the intimate devotees of the Lord. In order to fulfill both purposes ukadeva Gosvm described this pastime in an indirect way, so that the intimate devotees could understand it and others would not understand it. This method of speaking is described by Lord Ka Himself in the following words of rmad-Bhgavatam (11.21.35):

"The explanation of the Vedas and the great sages are very obscure and are not easily understood. This is not accidental, but deliberate, for in this way I am not exposed to the materialists. Only the pure-hearted devotees can understand the truth about Me by reading the Vedas or hearing the descriptions of the sages." Text 2 yad etat tu may kudratarea taralyitam kamata tat kam-la rmn gokula-vallbha yat etat-whatever; tu-but; may-by me; kudratarea- very insignificant; taralyitam-wavered; kamatam-may forgive; tat-that; kam-la-merciful; rmn-full of all beauty and opulence; gokula-vallabha-Lord Ka who is very dear to the residents of Gokula. The insignificant author of this book (Jva Gosvm) prays that if I am wrong in my presentation of this matter, may the merciful Lord Ka, who is very dear to the residents of Gokula, please forgive me. Text 3 tad etat rla-vndvane ll-dvayasya mlana svasaram eva prastutam; dvraky tu prasiddham eva. tatra maualdi-ll myiky eveti prvam eva daritm,vastutas tu dvrakym eva sa-parikarasya r-bhagavato nighatay sthiti. ydavn ca nitya-parikratvt tat tygena svaya-bhagavat evntardhne tair atikobheomatta-ceair upamardit prthivy eva nasyed iti prathama tam antardhpanam. tat etat-that; rla-vndvana-in Vndvana; ll-dvayasya-of the prakata and aprakata pastimes; mlanam- meeting; sa avasaram-at the proper time; eva-certainly; prastutam-is described; dvrakym-at Dvarka; tu-also; prasiddham-celebrated; eva-certainly; tatra-there; mauala-adi-llthe pastimes of the Lord's dissappearance, beginning with the fratricidal war which destroyed the Yadu dynasty; myiki-illusory; eva-certainly; iti-thus; prvam- previously; eva-certainly; daritmestablished; vastuta- in truth; tu-but; dvrakym-in Dvaraka; eva-certainly; sa-parikarasya-with His associates; r-bhagavata-of the Supreme Personality of Godhead; nighatay-in a concealed condition; sthiti-situation; ydavnm-of the member of the Yadu dynasty; ca-also; nityaparikratvt-because of being eternal associates of the Lord; tat-that; tygena-by abandoning; svayam-personally; bhagavat-of the Supreme Lord; eva-certainly; antardhne-on the dissappearance; tai-by them; ati-kobhea-with great agitation; unmata-ceai- with intoxicated activities; upamardit-crushed; prthivi-the earth; eva-certainly; nasyet-may be destroyed; iti-thus;

prathamam-first; tem-of them; antardhpanam- dissappearance. At a certian point in Lord Ka's pastimes, He became no longer present to the eyes of the conditioned souls in Vndvana and Dvrak. At that time He remained in those two holy places in His aprakaa (unmanifest) form, and there was no longer any distinction between prakaa and aprakaa. Because the members of the Yadu dynasty are the Lord's eternal associates, they also remained in Dvrak with the Lord, although all of them were invisible to the eyes of ordinary living entities. The fratricidal war that destroyed the Yadu dynasty and the other activities culminating in the Lord's departure from the earth planet are the play of the Lord's illusory potency, and the reality of all these activities is different from what first seems to be. Lord Ka considered that after His departure from the earth the members of the Yadu dynasty would be afflicted by separation from Him and in a maddened condition would destroy the earth. In order to prevent this, Lord Ka arranged that the Yadu dynasty would leave the earth before His own departure. Text 4 ata evoktam bh-bhra-rja-ptan yadubhir nirasya gupta sva-bhubhir acintayad aprameya manye 'vaner nanu gato 'py agata hi bhra yad ydava kulam aho aviahyam ste atah eva-therefore; uktam-it is said (rmad-Bhgavatam 11.1.3); bh-bhra-existing as the burden of the earth; rja-of the kings; ptan-the armies; yadubhi-by the Yadus; nirasyaeliminating; guptai-protected; sva-bhubhi-by Hi own arms; acintayat-He considered; aprameya-the unfathomable Lord; manye-I think; avane-of the earth; nanu- one may say; gatait is gone; api-but; agatam-it is not gone; hi-indeed; bhram-the burden; yat-because; ydavam-of the Yadus; kulam-the dynasty; aho-ah; aviah-yam-intolerable; ste-remains. The reason for the destruction of the Yadu dynasty is given in rmad-Bhgavatam (11.1.3): "The Supreme Personality of Godhead used the Yadu dynasty, which was protected by His own arms, to eliminate the kings who with their armies had been the burden of this earth. Then the unfathomable Lord thought to Himself, `Although some may say that the earth's burden is now gone, in My opinion it is not yet gone, because there still remains the Ydava dynasty itself, whose strength is unbearable for the earth.'"*** Text 5

atra tem adharmikatay tu pthiv-bhratva na mantavyam: brahmanynm vadyn nitya vddhopasevinm vipra-pa katham abhd vnm ka-cetasm ity dau; atra-in this connection; tem-of the members of the Yadu dynasty; adharmikatay-by the impiety; tu-but; pthiv-of the earth; bhratvam-the burden; na-not; mantavyam-should be considered; brahmaynm-of them who were respectful to the brhmaas; vadnynmcharitable; nityam-always; vddha-upasevinm-engaged in serving elders; vipra-pa- the brhmaas' curse; katham-how; abht-did it come about; vnm-of the Vis; ka-cetasmwhose minds were totally absorbed in thought of Lord Ka; iti dau-in the passage beginning. It should not be thought that the earth was overburdened by the impiety of the Yadu dynasty. That the Yadu dynasty was supremely pious, and that the earth was not burdened by the Yadu's impiety is confirmed in the following verses of rmad-Bhgavatam (11.1.8. and 10.90.46): "King Parkit inquired: How could the brhmaas curse the Vis, who were always respectful to the brhmaas, charitable, and inclined to serve senior and exalted personalities and whose minds were always fully absorbed in thought of Lord Ka?"*** Text 6 aysananlpakr-snndi-karmasu na vidu santam tmna vaya ka-cetasa ity adau ca parama-sadhutva-prasiddheh. ayn-sleeping; asana-sitting; aana-walking; alpa- taking; kr-recreation; snna-bathing; adibeginning with; karmasu-in activities; na-did not; vidu-know; santam- being; tmnamthemselves; vaya-the Yadavas; ka-cetasa-thinking of Ka; iti adau-in the passage beginning; ca-also; parama-supreme; sadhutva-of piety; prasiddhe-because of fame; iti-thus; adauin the passage beginning; ca-also; parama-supreme; sadhutva-piety; prasiddhe-because of fame. "The Ydavas loved Ka so intensely that in their regular activities-in sleeping, sitting, travelling, talking, sporting, cleansing, and bathing-they were simply absorbed in thoughts of Ka. and paid no attention to bodily necessities."***

Text 7 pthv-bhra ca vyakti-bhulya-mtrea neyate, parvata-samudrdnm anantnm vidyamnatvt. pthiv-of the earth; bhra-burden; ca-also; vyakti-bhulya-mtrea-merely by a great manifestation; na-not; iyate-is overburdened; parvata-mountains; samudra-oceans; adnm-and of many other grand manifestations; anantnm- unlimited; vidyamnatvt-because of the existence. The earth continually carries many great mountains, oceans, and limitless other things without feeling overburdened. Therefore we cannot properly say that the earth became overburdened merely by the increase of a katriya dynasty. Clearly Lord Ka had certain reasons from removing the Yadu dynasty form the earth, and the mere number of Ydavas was burdening the earth was certainly not one of them. Text 8 tath na vastavyam ity di bhagavad-vkyasya ttparyam idam. myaypi yadn tadatvadarana mamnanda-vaibhava-dhmni madya-jana-sukhada-mad-vilsaika-nidhau dvraky nocitam, prabhse tu tat-tad-yogd ucitam iti. tath-in the same way; na- ; vastavyam- ; iti- ; di-in the passage beginning (rmad-Bhgavatam 11.7.5): na vastavyam ihsmbhir jijiviubhir ryak prabhsa su-mahat-puya ysymo 'dyaiva m ciram bhagavat-of the Supreme Personality of Godhead; vkyasya-of the statement; ttparyam-meaning; idam-this; myaya-by the illusory potency; api-even; yadnm-of the Yadavas; tadatva-like this; daranam-sight; mama-My; ananda-vaibhava-of transcendental bliss; dhmi-in the abode; madyaMy; jana-pure devotees; sukhada-delighting; mat-My; vilsa- of the pastimes; eka-sole; nidhau-the ocean; dvrakym-in Dvaraka; na-not; ucitam-is fit; prabhse-at Prabhasa-ksetra; tu-but; tat-tatyogt-because of these things; ucitam- suitable; iti-thus. Lord Ka thought: "It is not proper that the illusory activities of the destruction of the Ydavas by fratricidal war occur in the holy place of Dvrak, which delights My pure devotees, and which is like a great ocean of My transcendental pastimes. I shall therefore lead the Ydavas to Prabhsa-

ketra, and these illusory activities may occur there." For this reason Lord Ka spoke the following words to the elder members of the Yadu dynasty (rmad-Bhgavatam 11.7.5.): "My dear respected elders, we must not remain any longer in this place if we wish to keep our lives intact. Let us go this very day to the most pious place Prabhsa. We have no time to delay."*** Text 9 tath jijviubhi ity uktv vjinni bhaviyma iti coktv vastutas tu te tadatva na bhaviyatty evokta. tath-in the same way; jijviubhi-iti-the statement in rmad-Bhgavatam 11.6.3.; uktv-saying; vjini bhaviyma iti-rmad-Bhgavatam 11.6.34-38: r-bhagavn uvca ete vai su-mahotpt vyuttihantha sarvata pas ca na kulasysd na vastavyam ihsmbhir jijviubhir ryak prabhsa su-mahat-puya ysymo 'dyaiva m ciram yatra sntv daka pd ghto yakmaou-rt vimukta kilbit sadyo bheje bhya kalodayam vaya ca tasminn plutya tarpayitv pin surn bhojayitvoijo viprn nn-guavatndhas teu dnni ptreu raddhayoptv mahnti vai vjinni tariymo dnair naubhir ivravam ca-also; uktv-having said; vastuta-in truth; tu-also; tem-of them; tadtvam-condition like that; na-not; bhaviyati-will be; iti-thus; eva-certainly; uktam-said.

Lord Ka spoke the following words to convince the Ydavas to leave Dvrak and go to Prabhsa-ketra, where the fratricidal war and destruction of the Yadu dynasty could take place (rmad-Bhgavatam 11.6.34-38): "The Supreme Personality of Godhead said: Our dynasty has been cursed by the brhmaas. Such a curse is impossible to counteract, and thus great disturbances are appearing everywhere around us.*** "My dear respected elders, we must not remain any longer in this place if we wish to keep our lives intact. Let us go this very day to the most pious place Prabhsa. We have no time to delay.*** "Once the moon was afflicted with consumption because of the curse of Daka, but just by taking bath at Prabhsa-ketra, the moon was immediately freed from his sinful reaction and again resumed the waxing of his phases.*** "By bathing at Prabhsa-ketra, by offering sacrifice there to placate the forefathers and demigods, by feeding the worshipable brhmaas with various delicious foodstuffs and bestowing opulent gifts upon them as the most suitable candidates for charity, we will certainly cross over these terrible dangers through acts of charity, just as one can cross over a great ocean in a suitable boat."*** Text 10 atra ca asmbhi iti vayam iti coktv svenaikya-sdanya svtma-vad anyath-bhvatvam ekagatitva ca vyajitam iti. atra-in this connection; ca-also; asmabi iti-in rmad-Bhgavatam 11.6.35; vayam iti-rmadBhgavatam 11.6.38; ca-also; uktv-having spoken; svena-with His own; aikya-the same nature; scanya-with the indication; sva-atma-vat-as Himself; anyath-bhvatvam-spiritual position different from material manifestation; eka-gatitvam-with a single object; ca- also; vyajitammanifested; iti-thus. We may note that in the last part of this statement (verses 37-38), the Lord hinted to the Ydavas that they would become liberated from the material world and enter the spiritual world. They would attain spiritual bodies, like the Lord's own body. Text 11 tad eva tai ska r-bhagavato dvrkym eva nitya sthitim ha tat-therefore; evam-in this way; sthite-situated; tai-skam-with His associates; r-bhagavata-of the Supreme Personality of Godhead; dvrakym-in Dvaraka; eva- certainly; nityam-eternal; sthitim-residents; ha-describes.

In the following verses (rmad-Bhgavatam 11.31.23-24), Lord Ka describes His eternal residence in Dvrak, accompanied by His liberated associates: Text 12 dvrak hari tyakt samudro 'plvayat kat varjayitv mah-rj rmad-bhagavad-layam dvrakm-Dvrak; hari-by Lord Hari; tyaktm- abandoned; samudra-the ocean; aplvayatinundated; kat-in a moment; varjayitv-having left; mah-rj-O king; rmat-full of all beauty and opulence; bhagavat-of the Supreme Personality of Godhead; layam-the abode. "O King, after Lord Hari, the supremely opulent Personality of Godhead, left His abode of Dvrak, the ocean immediately rose and flooded it." Text 13 nitya sannihitas tatra bhagavn madhusdana smtyeubha-hara sarva-magala-magalam nityam-eternally; sannihita-remains; tatra-there; bhagavn-the Supreme Personality of Godhead; madhusdana- Lord Ka; smtya-by rememberence; aea-all; aubha- inauspicious things; haram-removing; sarva-magala-magalam- the most auspicious. "Remembrance of the holy abode of Dvrak brings all-auspiciousness and drives away everything that is inauspicious. The Supreme Lord Ka stays eternally in the city of Dvrak." Text 14 loka-dyaiva hari tyaktam atyaktam iti v nityam sannihita iti v vakyamt. tata cobhayathpy plavana parito jalena parikhavad varaam. taj-jala-majjana ca samudreaiva rbhagavad-jay tyakta-bhmi-lakaasya hastinpura-prasthpita-bahirjana-ghdy-adhihnabahir-varaasyaiva.

loka-of the conditioned souls; dya-by the vision; eva-certainly; hari-by Lord Hari; tyaktamabandoned; atyaktam-not abandoned; iti-thus; v-or; nityam-eternally; sannihita-remaining; itithus; v-or; vakyamt-about to be described; tata-therefore; ca-also; ubhayatha-in both ways; api-also; plavanam-inundation; parita-on all sides; jalena-by water; parikhavat-as a moat; varaam- covering; tat-that; jala-of water; majjanam-inundation; ca- also; samudrea-by the ocean; iva-just like; r-bhgavat- of the Supreme Personality of Godhead; jay-by the order; tyakta-abandoned; bhmi-place; lakaasya-characterized as; hastinapura-in Hastinpura; prathpita-established; bahih-jana-who had not descended with the Lord from the spiritual world; gha-adi-palaces and other paraphernalia; adhihna-esblishment; bahi-externally; varaasyacovering; eva- certainly. To the eyes of the conditioned souls, it seemed that Lord Hari had abandoned Dvrak, although actually He had not, for it is said that He never leaves Dvrak (nitya sannihitas tatra). All the Lord's associates that had not descended with Him from the spiritual world were then sent by the Lord to Hastinpura, and by Lord Ka's order, the water of the ocean, which had surrounded Dvrak like a great moat, rose and flooded the city, covering all the palaces and other buildings of Dvrak. Text 15 tath racana vivakarma tasyaiva prakaa-lly prpacika-miratvt. ata sudharmdn svargd gamana ca yujyate. aprakaa-lly tato 'pi divyatara sabhntardikam api syt. tath-in the same way; racanam-construction; vivakarma-by Vivakar; tasya-of that; evacertainly; prakaa-lly-of the manifest pastimes; prpacika-with the material energy; miratvtbecause of being mixed; ata-therefore; sudharma-adnm-of the Sudharma assembly-house and other gifts; svargt-from the heavenly planets; gamanam-return; ca-also; yujyate-occurs; aprakaallym-in the unmanifest pastimes; tata-than them; api- even; divyataram-more splendid; sabhaantara-adikam-assembly houses and other paraphernalia; api-even; syt-is. Although identical with the Dvrak in the spiritual world, the earthly Dvrak manifest during Lord Ka's prakaa pastimes became unmanifested after His departure. The parts of Dvrak that had been specially created by Vivakarm for the Lord's manifest pastimes, and were therefore somewhat tinted with matter, and those parts of Dvrak that were gifts from the demigods, such as the Sudharm assembly-house, were returned to their original places in the upper material planets, where the demigods reside. The Dvrak of Lord Ka's aprakaa pastimes in the spiritual world is equipped with assembly houses and other paraphernalia far more opulent and dazzling than the Suddharm assembly house of the demigods.

Text 16 rmn ydavdi-gha-vnda-lakaa-obhopasobhavn yo bhagavad-layas ta varjayitv tad evam adypi samudra-madhye kadcid asau drata kicid dyata iti ttratyn mahat prasiddhi. rmn-the word "srimat"; ydava-of the Yadavas; adi- and the other residents of Dvaraka; ghaof palaces; vnda- multitude; lakaa-characterized by; ibha-upasobhavn-full of variegated beauty and opulence; ya-which; bhagavat-of the Supreme Personality of Godhead; laya-abode; tamthat; varjayitva-having abandoned; tat-that; evam-in the same way; adya-today; api-even; samudraof the ocean; madhye-in the middle; kadcit-sometimes; asau-this; drata-from a distance; kicitsomewhat; dyate-is seen; iti-thus; ttratynm-of the local residents; mahat-great; prasiddhifame. In these verses the word "rmat" describes Dvrak as full of all beauty and opulence because of the grand palaces of the Ydavas and other residents of the city. After Lord Ka had abandoned Dvrak, it was flooded by the ocean, and even today some ruins of what was once Dvrak may be seen in the middle of the ocean. These remains of Dvrak are famous among the people who live nearby. Text 17 atra mahrja iti sambodhanam dtnta-garbham; yad v mahanto rjno ydava-laka yatra tath-bhta tad-laya r-ka-nitya-dhma-svarpa dvrak-puram. atra-in this verse; maha-rja-iti-the word "maharja"; sambodhanam-in thevocative -case; dnta-garbham-an example; yat v-or; mahanta-great; rjna-kings; ydava-laka-meaning the Yadu dynasty; yatra-where; tath-bhtam-in that way; tat-that; layam-place; r-ka- of Lord Ka; nitya-eternal; dhma-abode; svarpam-the original form; dvrak-of Dvrak; puram-the city. In this verse the (rmad-Bhgavatam 11.31.23, quoted in Text 12) the word "mahrja" may be understood to be in the vocative-case. In this way it is used to address King Parkit "O great king." The word "mahrja" may also be taken as part of a compound word "mahrja-rmad-bhagavadlayam" which would then mean "Dvrak, the eternal abode of the Supreme Personality of Godhead, which is full of all opulences and the residence of the great Ydava kings." Text 18

na kevala pura-mtrastivam, tatra ca rmati bhagavad-laye madhusdana r-kah nityam eva sannihita;artht tu ttratynm. ki v na tatra sannihita? bhagavn ydavdilakakhilaivaryavn eva. na-not; kevalam-alone; pura-mtra-only the city; astitvam-remains; tatra-there; also; rmatiopulent; bhagavat-of the Supreme Personality of Godhead; laye-in the abode; madhusdana-the killer of the Madhu demon; r-ka-Sri Ka; nityam-eternally; eva-certainly; sannihitaremains; artht-that is to say; ttraynm-of those remaining there; kim v na-is it not so?; tatrathere; sannihita-remains; bhagavn-the word "bhagavan"; ydava-of the Ydavas; adi-and the other residents of Dvaraka; lakaa-characterized by; akhila-all; aivaryavn-with the opulences; eva-certainly. It is not only that the city of Dvrak still remains on this earth, but Lord Ka also remains there accompanied by the members of the Yadu dynasty. This is confirmed by the phrase (rmadBhgavatam 11.31.24, quoted in Text 13): nitya sannihitas tatra bhagavn madhusdana "Lord Ka stays eternally in Dvrak." The word "bhagavn" here means "accompanied by all the opulences of the Yadu dynasty and the other residents of Dvrak." Text 19 tad layam eva viinai smty iti. skd adhun vyakta-tad-daranbhvt smty ity uktam. ya svayam eva-bhtas tasy tv anyath sambhvitatvam api nstti bhva. evam eva r-viupure tat-that; layam-abode; eva-certainly; viinai-is glorified; smty iti-by the phrase beginning with the word "smty"; skt-directly; adhun-at present; vyakta- manifested; tat-of that; daranasight; abhvt-because of the non-manifestation; smty-iti uktam-the statement beginning with the words "by the rememberance"; ya-wich; svayam-personally; tasy-of the Lord; tu-but; anyathotherwise; sambhvitatvam-conception; api-also; na-not; asti-is; iti-thus; bhva-the meaning; evamin this way; eva- certainly; r-viu-pure-in the Viu Pura. In these verses the abode of Dvrak is glorified in the following words: "Remembrance of the holy abode of Dvrak brings all auspiciousness, and drives away everything that is inauspicious."

The use of the word "smty" (by remembrance) in this verse indicates that the abode of Dvrak is not directly visible at the present time. This is true for Dvrak in general, although the principal palace of Lord Ka is a notable exception to this. Lord Ka's principal palace is directly manifest even today. This is described in the following verses of Viu Pura (5.9-11): Text 20 plvaym sa ta ny dvrak ca mahodadhi yadudeva-gha tv eka nplvayata sgara plvaym sa-inundated; tam-that; nym-deserted; dvrakm-Dvrak; ca-also; maha-udadhithe great ocean; yadudeva-of Lord Ka, the monarch of the Yadu dynasty; gham-the palace; tubut; ekam-alone; na-did not; aplvayata-inundate; sgara-the ocean. "When the Ydavas had abandoned Dvrak, the ocean flooded the entire city, covering everything with water, except for the principal palace of Lord Ka, the worshipable Deity of the Ydavas, which was not covered. Text 21 ntyakramat tato brahmas tad adypi mahodadhi nitya sannihitas tatra bhagavn keavo yata na-did not; atyakramat-overpower; tata-therefore; brahman-O brahmana; tat-that; adya-today; api-even; maha-udadhi-the great ocean; nityam-eternally; sannihita- remains; tatra-there; bhagavn-the Supreme Personality of Godhead; keava-Lord Keava; yata-because. "O brhmaa, because Lord Ka stays eternally in that principal palace of Dvrak, that specific palace was not covered by the ocean, and even today it remains untouched by water. Text 22 tad atva-mah-puya sarva-ppa-praanam

viu-krnvita sthna dtv ppt pramucyate. r-uka. tat-that; atva-mah-puyam-extremely pious; sarva- all; ppa-sins; praanam-destroying; viu-of Lord Viu; krda-of the pastimes; anvitam-filled; sthnam- place; dv-having seen; ppt-from sins; pramucyate- one become delivered; r-uka-spoken by rla ukadeva Gosvm. "That principal palace of Lord Ka is very sacred, and it purifies one from all sinful reactions. In that place, even today, Lord Viu enjoys transcendental pastimes. Anyone fortunate enough to see this palace of the Lord becomes free from all sins." Anuccheda 183 Text 1 tad evam aprakaa-prakaa-llayo samnvayo darita. ata eva padmottara-khae bhoga-llsabdbhym ucyete bhogo nitya-sthitis tasya ll saharate kad ity din kadcit samharate sa llety artha. atra prakaa-llgata-bhavasya viraha-samyogdi-llvaicitr-bhra-vahitvena balavattaratvd ubhaya-llaiki-bhavanntaram api tan-mayas tem abhimno 'nuvartata eva. tat-therefore; evam-in this way; aprakaa-unmanifest; prakaa-and manifest; llayo-of the pastimes; samnvaya- relationship; darita-is revealed; atah eva-therefore; padma-uttara-khaein the Uttara-khaa of the Padma Pura; bhoga-"bhoga"; ll-"ll"; a sabdbhym-with the words; ucyete-is described; bhoga-the unmanifest pastimes; nitya-eternally; sthiti-situated; tasya-of Lord Ka; llm-manifest pastimes; samharate-concludes; kad-when?; iti din-in the passage beginning; yam-which; kadcit-at a certain time; samharate-concludes; sa-that; lla-manifest pastimes; iti-thus; artha-the meaning; atra-here; prakaa-ll-gata-bhavasya-of the condition of the manifest pastimes; viraha-separation; samyoga-and meeting; adi-beginning with; ll-of pastimes; vaicitr-bhra-vahitvena-with wonder; balavattaratvt-because of intensity; ubhaya-both; llamanifest and unmanifest pastimes; eki-bhava-become one; anntaram-afterwards; api-although; tatmaya-consisting of that; tem-of them; abhimna-concetion; anuvartate- follows; eva-certainly. The relationship between Lord Ka's prakaa and aprakaa pastimes is described in the following statement of Padma Pura, Uttara-khaa: "When the Lord's prakaa (manifest) pastimes are concluded, then the Lord enjoys aprakaa

(invisible to the conditioned souls) pastimes, which are eternal, and never end." The Lord remains within the material world for a certain time, performs His astonishing prakaa pastimes, where sometimes the devotees have the opportunity to associate with Him, and sometimes again they become separated from Him. When the prakaa pastimes are completed, the Lord remains in His aprakaa pastimes. Text 2 tatraivarya-jna-samvalita-bhvn r-ydavn sa bhva nnam eva sambhavati aho sarva-daivnanya-jvatnm asmkam it r-kkhyo bhagavn aya nn-llmta-nirjharai sandrnanda-camatkram svdayitu ydava-ikha-maer nityam eva pit-bhva-samddhasya rmad-anakadundubher ghe svn svn ala cakra. tatra-there; aivarya-of opulence; jna-with knowledge; samvalita-mixed; bhvnm-natures;rydavnm-of the members of the Yadu dynasty; sa-He; bhvan-being; nnam-certainly; evam-in this way; sambhavati-appears; aho-Oh; sarva-all; daiva-dieties; ananya-jvatnm-without any other source of life; asmkam-of us; it-master; r-ka-akhya-named r Ka; bhagavn-the supremely opulent Personality of Godhead; ayam- He; nn-various; lla-of pastimes; amta-of nectar; nirjharai-with the switftly moving streams; sandra-intense; ananda-bliss; camatkramwonder; svdayitum-to relish; ydava-of the Yadu dynasty; ikha-mae-of the crest jewel; nityameternally; eva-certainly; pit-bhva-samddhasya- considering himself the father of the Lord; rmatanaka dundubhe-of Maharaja Vasudeva; ghe-in the home; svn svn-His own associates; alam cakra-decorated. When Lord Ka's prakaa pastimes are concluded, and there is no longer any difference between the prakaa and aprakaa pastimes, the members of the Yadu dynasty whose love for Ka is mixed with the knowledge of His transcendental opulences again meet Lord Ka in the spiritual world. At that time they think: "Lord Ka is the Supreme Personality of Godhead. He is our supreme master and the only goal of our lives. To relish the wonderful bliss of sporting in the flowing nectarean rivers of His transcendental pastimes, He has now decorating the home of the crest jewel of the Yadu dynasty, Mahrja Vasudeva, who is convinced that Lord Ka is His own son." Text 3 tata ca sadhitsmad-nanda-satra-pradhna-vividha-kary parama-bandhavo 'sau paramevaras tat-tad-rpn evasmn punar brahmdyair api duradhigame r-mathur-nmni rdvrak-nmni va parama-dhmni nn-mdhur-dhribhir tma-llbhir anulita eva bibhrjita iti.

tata-then; ca-also; sadhita-accomplished; asmat-our; nanda-satra-transcendental bliss; pradhna-primarily; vividha-various; kary-performing activities; parama- transcendental; bandhava-friend and relative; asau-He; parama-ivara-the Supreme Personality of Godhead; tattat-rpn-in various forms; eva-certainly; asmn-us; puna-again; brahma-adyai-by Brahma and the other demigods; api-even; duradhigame-difficult to approach; r-mathur-nmni-named Mathur; r-dvrak-nmni-named Dvrak; va-or; parama- transcendental; dhmni-in the abode; nn-various; mdhur-of sweetness; dhribhi-with the best; tma- His own; llbhi-with transcendental pastimes; anulita- engaged; eva-certainly; bibhrjita-appears very splendid; itithus. The Ydavas think: "Lord Ka is the Supreme Personality of Godhead, and He is our greatest friend and relative. His transcendental activities plunge us in transcendental bliss. He now enjoys sweet transcendental pastimes in His own spiritual abode, which is known as Mathur and Dvrak, and which the demigod Brahm and those like him find very difficult to enter." Text 4 so 'yam abhimna r-vndvane tu nija-nija-sambandha-sandhyaka-premaiknusri rvraja-vsinm nnam eva samujjmbhate sah ayam-that very; abhimna-conception; r-vndvane-in Vndvana; tu-but; nija-nija-their own; sambandha-sandhyaka-relationships; prema-pure love; eka-anusrim-exclusive; r-vrajavsinm-of the residents of Vraja; nnam-certainly; evam-in this way; samujjjbhate- becomes manifested. Although the Ydavas and other residents of Mathur and Dvrak think of Lord Ka as the dearmost friend and relative, their love for Him is mixed with the knowledge that He is the Supreme, all-powerful, and all-opulent Personality of Godhead. The residents of Vraja, however, are unaware that Lord Ka is the Personality of Godhead. They consider Him their master, friend, son, or lover, and they love Him with undivided pure devotion. When the Lord's prakaa pastimes are concluded, and there is no longer any distinction betweeen prakaa and aprakaa pastimes, the residents of Vraja think: Text 5 aho yo 'sau gokula-kula-bhga-dheya-puja-majula-prako mda d jvana-sacayanirmachanya-pda-lachana-leo vachtta-sukha-santati-santanako mah-vana-vraja-mahkhani-jani-nlamair virst. aho-Oh; yah asay-that very person; gokula-of Gokula; kula-of the community; bhga-dheya-of

transcendental opulence; puja-abundance; majula-charming; prakan- manifestation; maamlike ours; dm-of the eyes; jvana-of lives; sacaya-by the multitude; nirmachanya- worshipable; pda-of the lotus feet; lachana-lea-the markings; vacha-desire; atta-beyond; sukha-of transcendental bliss; santati-abundance; santanaka-granting; mah-vana-of the forest of Mahavana; vraja-multitude; mah- great; khani-in the mine; jani-born; nlamai-sapphire; virsthas become manifested. "The same person who. His handsomeness the great wealth of the community of Gokula, the markings on His lotus feet worshiped by our eyes birth after birth, Himself a delight that brings limitless transcendental bliss greater than our desires or expectations, Himself a great sapphire born from the great jewel-mine of Mahvana, . . . Text 6 yo 'sau dua-bhoja-rja-visai ptandi-graha-samhair uparakto 'pi muhur anuklena vidhin te svayam eva viaa prvaka cakorebhya candram ivasmbhym avatra evst. yah asau-the very person who; dua-wicked; bhoja-rja-by the king of the Bhoja dynasty (Kamsa); visai-sent; putana-Ptana; adi-beginning with; graha-of demons; samhai-by multitudes; uparakta-attacked; anuklena vidhin-with a benediction; tem-of them; svayampersonally; eva-certainly; vina-destruction; prvakam- previously; cakorebhya-to the cakora birds; candram-the moon; iva-like; asmbhym-to us; avatra-descended; eva-certainly; asthas. . . .the same person who was attacked by Ptan and a host of other demons sent by the wicked Bhoja king, but was saved when kind fate personally killed them all, who is like a moon descended for us cakora birds, . . . Text 7 yo 'sau tda-tadya-mah-gua-gad eva parituyadbhir muni-devair iva dattena kenpi prabhvena muhur api vipad-gand tma-kleam aganayann eva nah paritrtavn. yah asau-that very person; tda-like that; tadya- His; mah-great; gua-of transcendental virtues; gat- because of the multitude; eva-certainly; parituyadbhi- pleased; muni-devai-by the great sages and demigods; iva-as it were; dattena-given; kenpi-something; prabhvena-potency; muhu-again and again; api-even; vipat-of calamities; gant- form a multitude; tma-to the self; kleam-giving distress; aganayan-not able to count; eva-certainly; na-us; paritrtavn-protected.

. . .the same person who, granted great powers by the demigods and sages pleased by the multitude of His exalted virtues, at every moment protected us from the limitless sufferings of a host of calamities, . . . Text 8 yo 'sau nija-la-rpa-lvaya-gua-vilsa-keli-vinigha-sauhdya-prakaana-ctur-gumphitamdhurbhir asmn suhu pu cakra. yah asau-that same person; nija-with His own; la- exemplary character; rpa-lvaya-bodily beauty; gua- virtues; vilsa-keli-playful pastimes; vinigha-intimate; sauhdya-friendship; prakaana-manifestation; crur- expertise; gumhita-strung; mdhurbhi-with sweetness; asmn-us; suhu-intensely; pun cakra-enlivened. . . .the same person who enlivened us with His exemplary good character, handsomeness, virtue, playfulness, intimate friendship, expert intelligence, and charming sweetness, . . . Text 9 yo 'sau laghunpi gubhsensmkam nanda-sandoham abhivindamno yad yad api mdam abhilita tad atta v tat tad api pratilavam apy acarya-bhta nija-mdhurya-vrya ullsitavn. yah asau-that same person; laghuna-with a little; api- even; gua-of His transcendental qualities; abhsena-with the dim reflection; asmkam-of us; nanda-of bliss; sandoham- abundance; abhivandamna-discovering; yat yat-whatever; api- even; mdam-of those like us; abhilitamdesired; tat- that; attam-beyond; v-or; tat tat-that; api-even; prati-lavam-at every moment; apieven; acarya-bhtam-wonderful; nija-His own; mdhurya-of sweetness; vryam-superexcellence; ullsitavn-shone. . . .the same person the faint reflection of whose virtues filled us with bliss beyond what we could desire, the same person who shone with a wonderful sweetness at every moment, . . . Text 10 yo 'sau sakala-sdhu-janvanya vikhypita-ydava-sambandhas tad dvr svayam api rjanysura-sagha-samhraya yadu-pur prasthitavn. yad asau-that same person; sakala-all; sdhu-jana-of His devotees; avanya-for protecting;

vikhypita-celebrated; ydava-of the Yadu dynasty; sambandha-relative; tat-dvr- with the help of His associates; svayam-personally; api-also; rjanya-kings; asura-demoniac; sagha-multitude; samhraya-for killing; yadu-purm-Dvaraka, the capitol of the Yadus; prasthitavn-left for. . . .the same person who, famous a the Ydavas' relative, established the city of Yadupur (Dvrak) to protect all the devotees and destroy the demon-kings, . . . Text 11 yo 'sau krynurodhena tatraiva cirya tihata tmano viprayogena santapta-buddhh uddhavdibhir asmn asakd vsaym sa. yah asau-that same person; krya-duty; anurodhena-in accordance with; tatra-there; evacertainly; cirya-for a long time; tihata-remaining; tmana-personally; viprayogena-by separation;santapta-distressed; buddh- intelligence; uddhava-adibhi-by sending Uddhava and others; asmn-us; asakt-repeatedly; vsaym sa-comforted. . . .the same person who, duty-bound to stay there for a long time, by sending Uddhava and others again and again comforted us when our hearts burned in separation from Him, . . . Text 12 yo 'sau punar utkaha-koi-samka-mrtibhis trtha-vrjya-vyjena kuruketra-pragatair asmbhi vsa-mtrvaiair ivmra-varibhir upalabdho babhva. yah asau-that same person; puna-again; utkaha-koi-samka-mrtibhi-filled with millions of longings; trtha-vrjya-pilgrimage; vyjena-on the pretext of; kuruketra-to Kuruketra; pragataigone; asmbhi-by us; vsa-mtra-avaiai-deas with separation; iva-as if; amta-of nectar; varidhi-the ocean; upalabdha-seen; babhva-was. . . .the same person who was like an ocean of nectar reached by us when only our breath remained, our forms were filled with longings, and we had come to Kuruketra on the pretext of a pilgrimage, . .. Text 13 yo 'sau tath-vidhn asmn tma-sannidhau msa-katipaya samvsya parama-svajanatay mhaiva ktbhimnebhyo ydavebhyo nigha kam api sneha-mudrm asmsu samudghatayy

bhavatm evham iti vyajanay muhur evsmn abhita sandhkitavn. yah asau-that same person; tath-vidhn-like this; asmn-us; tma-sannidhau-nearby; msakatipayam-for a few months; samvsya-resided; parama-svajanatay-with His own people; mhauselessly; kta-abhimnebhya-proud; ydavebhya-to the Yadavas; nigham-concealed; kam apisome; sneha-of love; mudrm-sign; asmsu-to us; samudghatayy-indicating; bhavatm-of you; evacertainly; aham-I am; iti-thus; vyajanay-by a hint; muhu-at every moment; eva-certainly; asmn abhita-us; sandhkitavn- kindled the love. . . .the same person who, hiding from the Ydavas foolishly proud of their kinship with Him, stayed with us for some months, and who, by showing love for us, and by saying "I am yours," at every moment kindled our love for Him, . . . Text 14 yo 'sau r-vndvanam evsmkam tmano 'pi paramam abham iti niakya apathdin nijajhatity-gamane visrabhya sgraham asmn atraiva prasthpitavn. yah asau-that same person; r-vndvanam-Vndvana; eva-certainly; asmkam-of us; tmanathan Yourself; api- even; paramam-more; abham-dear; iti-thus; niakya- having bound; apathaadin-with many promises; nija-Your own; jhatiti-swift; gamane-in the return; visrabhyabelieving; sa-agraham-with determination; asmn-us; atra- here; eva-certainly; prasthpitavnestablished. . . .the same person who, knowing that we desired to stay in Vndvana even more than we desired Him, and promising to return soon, sent us, who have full faith in Him, here, . . . Text 15 so 'yam aho aktpara-kartavya-ea evsmn nijgamana vin smarabdha-pra-koi-mocanavyavasyn sakya jhaiti svaya gokula, sapratam gamya nija-viraha-kla-vyla-mukhn nikasya ca svvalokanamta-prea sicann evste. sah ayam-that same person; aho-Oh; akta-apara-kartavya- without completing; ea-the remainder of His mission; eva- certainly; asmn-us; nija-own; agamanam-arrival; vin- without; samrabdha-begun; pra-of life; koi-millions; mocana-abandonment; vyavasyn-determination; sakya- fearing; jhaiti-immediately; svayam-personally; gokulam-to Gokula; smpratam-at the present moment; gamya-having arrived; nija-His own; viraha-of separation; kla-black; vyla-of the snake; mukhn-from the mouth; nikasya-having removed; ca-also; sva-His own; avalokana-of the glance; amta-of the nectar; prea-by the flood; sican- sprinkling; eva-certainly; aste-is.

. . .that same person, even though His mission is not yet complete, fearing that without His return millions of us would give up our lives, has now suddenly come to Gokula, pulled us from the mouth of the black snake of separation, and sprinkled us with a flood of nectar from His glance. Text 16 tatra ca pratikaam api nava-nav-ktennanya-sdhananea kenpi sneha-sandohamayena kevalena nija-svabhva-vieea, tatrpi nija-saundarya-vrymta-pra-prpacaya-cayanena, tatrpi vividha-mai-pupdi-bhaa-para-bhga-parbhogena, tatrpi vilsa-mdhur-dhuraviedhnena, tatrpi vicitra-gua-ganollsa-camatkra-vidy-vinodena, tatrpi go-planagavkaraa-blya-tlya-krana-mohana-mantryta-mural-vda-nad-vibhramena, tatrpi gokulanirgamana-pravedi-ll- ctur-mdhurydambarea, tatrpi suhd yath-yathm anusantarpaa-keli-kal-viea-prakita-snehtiayensmn upallayann evste, yena vayam aho samaya-gamangamanam api sambhlayitu na parayma iti. tatra-there; ca-also; pratikaam-at every moment; api-even; nava-nav-ktena-ever new and fresh; ananya-sdharanea-unparalleled; kempi-with something; sneha-of love; sandoha-an abundance; mayena-consisting of; kevalena- transcendental; nija-His own; svabhva-nature; vieea- specific; tatra-there; api-even; nija-with His own; saundarya-beauty; vrya-excellent; amta-of nectar; pra-prpacaya-cayanena-with the great inundation; tatra-there; api-also; vividhawith various; mai-jewels; pupa-flowers; adi-and other things; bhaa-bhusana-ornaments; paraexcellent; bhga-opulence; para-with transcendental; abhogena-happiness; tatra-there; api-also; vilsa-of pastimes; mdhur-of sweetness; dhura-viea-adhnena-with great opulence; tatra- there; api-also; vicitra-wonderful; gua-of transcendental qualities; gana-of the multitude; ullsa-splendor; camatkara- wonderful; vidy-of transcendental knowledge; vinodena-with the pastimes; tatra-there; api-also; go-of the surabhi cows; plana-protection; gava-of he cows; akaraa-calling; blya-to those of a child; tlya-equal; krana-pastimes; mohana-enchanting; mantryta-singing; mural-of the flute; vda-the sound; nad-of the rivers; vibhramena-with the pastime; tatra-there; api-also; gokulafrom Gokula; pravea- entrance; adi-beginning with; ll-of pastimes; ctur- expertise; mdhuryaand sweetness; adambharea-by happiness; tatra-there; api-also; suhdm-of His friends; yathyathm-properly; anusa ntarpaa-pleasing; keli-kal- transcendental pastimes; viea-specific; prakita- manifest; snaha sneha-love; atiayena-with great; asmn-us; upallayan-is affectionate; eva-certainly; aste-is; yenawith whom; vayam-we; aho-Oh; samaya-gamana-agamana-although; api-although; sambhlayitumto speaking-not; na-not; parayma-we are able; iti-thus. With wonderful great love, with His very affectionate nature, with the nectar flood of His handsomeness, with the splendor of His many jewel and flower ornaments, with the great sweetness of His pastimes, with the splendor of His wonderful virtues and the bliss of His wonderful knowledge, with His pastimes of playing the flute, speaking charming words, playing as a child,

calling the cows, and protecting the cows, with the sweetness of His pastimes of leaving and entering Gokula, and with the playful love that delights His friends, He loves us dearly. We cannot say how the time passes in His company. Text 17 etad-anusrea dvrakta samgate r-ke kecid vrajavsinm eva tadn tanam ullsavacanam jayati jana-nivsa ity dikam r-uka-mukhd virbhtam iti vrajaikanta-bhakt vycakate. akleenaivrtha-viea-parisphurte sambhavati ca r-bhgavatasya vicitrrthatvam, vidvat-kmadhenu-rpatvt. etat-anusarea-in accordance with this; dvrakta- from Dvrak; samgate-arrived; r-knewhen r Ka; kecit-of certain; vraja-vsinm-residents of Vraja; eva-certainly; tadnm-then; tanam-that; ullasa-of joy; vacanam-expression in words; jayati-nivsa-rmad-Bhgavatam 10.90.48: jayati jana-nivso devak-janma-vdo yadu-vara-pariat svair dorbhir asyann adharmam sthira-cara-vjina-ghna susmita-r-mukhena vraja-pur-vanitn vardhayan kma-devam; iti dikam-in the passage beginning; r-uka-of rla ukadeva Gosvm; mukht-from the mouth; virbham- manifest; iti-thus; vraja-of Vraja; eka-anta-bhakt-the pure devotees; vycakate-said; akleena-without difficulty; eva-certainly; artha-meaning; viea-specific; parisphurte- from the manifestation; sambhavati-is produced; ca-also; r-bhgavatasya-of rmad-Bhgavatam; vicitravariegated; artham-meanings; vidvat-kmadenu-rpatvt-as from a kamadhenu cow. The rimad-Bhgavatam is like a wish-fulfilling kmadhenu cow in that it gives a great variety of information in every verse. There are thus many different explanations of each verse. For example, the following verse (10.90.48) may be understood to be spoken by the jubilant residents of Vndvana, when Ka returned there from Dvrak: The following verse (rmad-Bhgavatam 10.90.48) manifested from rla ukadeva Gosvm's mouth may be interpreted as words of joy spoken by the residents of Vraja when Ka had just arrived from Dvrak: "Lord r Ka is He who is known as jana-nivsa, the ultimate resort of all living entities, and who 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 as well as every man who is impious. By His presence He destroys all things inauspicious 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!"* Because it is a wise kamadhenu cow, rmad-Bhgavatam easily gives a wonderful variety of meanings. Text 18 tath hi jayati ity di. ko 'pi so 'yam asmka jvana-koi-priyatamo vivak-pracrea rvndvanasyaiva vieata sthvar jagama ca tad-virahd yad-dukha tan-nihant jayati sarvotkrea vartate; artht r-vndvanasya sthvarm api bhvo varita eva. tath hi-furthermore; jayati iti di-rmad-Bhgavatam 10.90.48; kah api-a certain person; sah ayam-He; asmkam-of us; jvana-than life; koi-millions of time; priyatama-more dear vivakpracrea-with all pervasiveness; r-vndvanasya-of r Vndvana; vieata-specifically; sthvarm-of the inanimate trees and plants; jngamnm-of the moving living beings; ca-also; tat-virahto-because of separation from Him; yat-which; dukham-suffering; tat-of that; nihantthe destroyer; jayati-conquers; sarva-utkrea-as superexcellent; vartate-is; artht-that is to say; rvndvane-in Vndvana; eva-certainly; r-vndvanasya-of Vndvana; sthvrm-of the inanimate trees and plants; api-even; bhva-pure love; varita-is described; eva-certainly. In this verse the word "jayati" means "is very glorious". The residents of Vndvana glorify Lord Ka, saying that His fame is spread all over the land of Vndvana, and He is millions of times more dear to them than their own lives. The word "jayati" also means "conquers". In this sense the word means that Lord Ka dispels the sufferings the residents of Vndvana, including the gopas, gops, cows, and even the inanimate plants and trees, felt because of separation from Him. In this way the intense ecstatic love of Ka experienced by the residents of Vndvana, including even the plants and trees, is described in this verse. Text 19 kena viiah? su-smitena r-mukhena atena sadtanam nandaika-rasatvam, svesu sadaiva suprasannatva ca tasya prakitam. kena-how?; viia-is He glorious; su-simtena- gracefully smiling; r-mukhena-with His beautiful face; etena-with this; sada-continually; atanam-manifest; nanda- bliss; eka-sole; rasatvamnectar; svesu-among His own devotees; sada-eternally; suprasannatvam-auspiciousness; ca- also; tasya-of Him; prakitam-is manifest. How is He glorious (jayati)? His gracefully smiling face brings eternal transcendental bliss and

auspiciousness to His devotees. Text 20 kim krvan? vraja-rpa yat puram tat-sambandhinyo y vanit janitnurg kula-vadhvs tsm kmadevam sarva-premnandopari-virjamnatvt ts kmas tu deva parama-divyarpas tam vardhayan. kim-what?; krvan-is He doing; vraja-rpam-Vraja; yat- which; puram-village; tatsambandhinya-residing there; y- which; vanit-women; janita-anurg-full of love of Ka; kula-vadhv-pious girls; tsm-of them; kmadevam-cupid; sarva-all; prema-pure love of Ka; upari-above; virjamnatvt-because of shining; tsm-of them; kma-cupid; tu-even; deva-diety; parama-supreme; divya-transcendental; rpa-form; tam-that; vardhayan- increasing. What does He do? He increases the lusty desires of the gops (vraja-pura-vanitn vardhayan kma-devam). In that phrase "vraja-pura" means "the village of Vraja," "vanit" means "the affectionate and pious women", "kma" means "lusty desire manifested from the splendor of the bliss of all transcendental love", and "deva" means "He whose form is supremely splendid". Text 21 nanu devaky putro 'yam ity eva vadanti, tat katha yumkam atrsmadyatvenbhimna? tatrha jana nivsa jana sva-janam asmka nivsatvd rayatvd eva tathbhidhyata ity artha. sva-janev asmsu kta-vsatvd eva v. nanu-is it not so?; devaky-of Devak; putra-He is the son; ayam-He; iti-thus; evam-in this way; vadanti-they say; tat-therefore; katham-how is it?; yumkam-of you; atra- here; asmadyatvenaas our property; abhimna-is considered; tatra-in this connection; aha-He says; jana-with His own associates; nivsa-resides; jannm-of the people; sva-jannm-of His own people; asmkam-of us; nivsatvt- because residing with; rayatvt-because of being the shelter; eva-certainly; tatha-in that way; abhidhyate-is named; iti-thus; artha-the meaning; sva-janeu-among His own associates; asmsu-among us; kta-vsatvt-because of residing with; eva-certainly; v-or. The residents of Vndvana may be challenged in the following way: Lord Ka is known as the son of Devak, and therefore He is the associate of Devak and the Ydavas. How can you claim that He is your intimate associate? To this objection the residents of Vndvana have replied with the word "jana-nivsa". "Jana" here means "with His own people" and "nivsa" means "residence". (The residents of Vraja may say:) Lord Ka resides with us, and He is our supreme shelter. Because He stays with us, He is our intimate friend.

Text 22 tata cdhikarae kartarir aunto vsu, sa ca divyati kratti deva ca sa iti vigraha prg aya vsudevasya ity dik r-gargoktir api nsmka bhtti bhva. tata-therefore; ca-also; adhikarae-in this matter; kartari-the performer of action; aunikathe affix vas+u; vsu-the word "vsu"; sa-He; ca-also; divyati-krati- performs pastimes; iti-thus; deva-performer of pastimes; sa- He; ca-also; iti-thus; vigraha-the form; prk ayam vsudevasya iti dik-rmad-Bhgavatam 10.8.14: prg aya vasudevasya kvacij jtas tavtmaja vsudeva iti rmn abhij sampracakate r-garga-of Gargamuni; ukti-the statement; api-although; na-not; asmkam-of us; bhti-shines; itithus; bhva- the meaning. Here someone may protest that Lord Ka is known as "Vsudeva", the son of Mahrja Vasudeva, and therefore Lord Ka's relationship with Mahrja Vasudeva and the Ydavas is prominent, and not His relationship with the cowherd residents of Vndvana. Even if Gargamuni may describe Lord Ka as Vsudeva (rmad-Bhagavatam 10.8.14), and may explain that He is the son of Mahrja Vasudeva, we understand the word Vsudeva as a name of Lord Ka to mean "He who enjoys transcendental pastimes". (vas+u+deva). Text 23 kim artham asau devak-janma-vdo 'bhd ity kakym ha yadu-vara pariat sahya-rpa yatra tda yath syt tath svair dorbhi bhuja-pryair arjundibhi adharmam tat pracura dua-kulam asyn nihantum lakaa-ketvo kriyy at-pratyaya-smarat. tasytma-janmani khypite te te sahy bhaviyantty evam anusandhayety artha. kim artham-why?; asau-He; devak-janma-vda-appearing as the son of Devak; abht-was; itithus; kakym- in the explanation of the meaning; ha-he says; yadu-vara- the best of the Yadus; pariat-the assembly; sahya-rpe- assisting; yatra-where; tdam-in that way; yath-just as; syt-may be; tath-in the same way; svai-with His own; dorbhi-arms; bhuja-pryai-with His arms; arjuna-Arjuna; adibhi-and others; adharmam-impiety; tat-that; pracuram- large; duakulam-community of demons; asyn nihantum-to destroy; lakaa-heto-because of indirect meaning of the word; kriyy at-pratyaya-smarat-because of the affix "satr"; tasya-His; atma-

janmani-appearance; khpite- celebrated; te te-they; sahy-assitants; bhavitanti-will appear; itithus; evam-in this way; anusandheya-may be considered; iti-thus; artha-the meaning. The question may be raised: If Lord Ka is actually the son of Yaod and Nanda Mahrja, why did He first appear as the son of Devak? The answer to this question is: Lord Ka appeared as the son of Devak so He could associate with His dear devotees, the members of the Yadu dynasty (yadu-vara pariat). The Lord's associates all took birth with Him, and with the aid of Arjuna and other associates (svair dorbhi), the Lord destroyed the demons (asyann adharmam). Text 24 tathokta kasa-vadhntara r-kena r-vrajevara prati jtn vo draum eymo vidhya suhd sukham iti. tatha-in the same way; uktam-said; kasa-of Kasa; vadha-the death; antaram-after; r-kenaby r Ka; r-vraja-ivaram prati-to Nanda, the King of Vraja; jtn-relatives; va-you; draumto see; eyma-we will go; vidhya-having given; suhdm-to our friends; sukham-happiness; itithus. That the residents of Vndvana are the actual intimate relatives of r Ks is confirmed by the following statement of Lord Ka to Nanda Mahrja, spoken shortly after the killing of Kasa (rmad-Bhgavatam 10.45.23): "My dear father and mother, although I was born of Vasudeva, and Devak, you have been Our real father and mother, because from Our very birth and chilhood, you raised Us with great love and affection. Your affectionate love for Us was more than anyone can offer one's own children. You are actually Our father and mother, because you raised Us as your own children at a time when We were just like orphans. For certain reasons We were rejected by Our father and mother, and you protected Us. My dear father and mother, I know you will be feeling separation by returning to Vndvana and leaving Us here, but please rest assured that I shall be coming back to Vndvana just after giving some satisfaction to My real father and mother, Vasudeva and Devak, My grandfather, and other relatives and family members."* Text 25 atra vieaenaiva r-ka-rpa vieya-padam upasthpyate

ayam udayati mudr-bhajna padminnm itivat. r-uka. atra-here; vieaena-by the epithet; eva-certainly; r-ka-rpam-r Ka; vieya-padamthe object of description; upasthpyete-is established; ayam udayati mudr-bhajha padminnmSahitya-darpana 9.6; itivat-just as; r-uka-spoken by rla ukadeva Gosvm. We may also note that the many nominitive-case words in this sentence are all epithets of r Ka. This is described in the following verse of Shitya-darpaa (9.6): ayam udayati mudr-bhajna padminnm. Anuccheda 184 Text 1 atha te tena paramnandena samaynanusandhnm apy uktam vrajati na hi yatrpi samaya iti. atas te r-kgamana-paramnanda-mattnm adyaivyam agata itva sad hdi vartate. atha-now; tem-of them; tena-by that; parama- transcendental; anandena-bliss; samayaananusandhnm-without time; api-also; uktam-is described; vrajati-goes; na hi-not; yatra-where; api-even; samaya-time; iti-thus; ata- therefore; tem-of them; r-ka-of r Ka; agamana-of the arrival; parama-supreme; ananda-bliss; mattnm-intoxicated; adya-today; eva-certainly; ayamHe; gata-has arrived; iti-thus; iva-just as; sad- continually; hdi-in the heart; vartate-is. Always experiencing the topmost transcedental bliss, the residents of Vndvana ar unaware of the passing of time. This is confirmed in the following statement of Brahma-sahit (5.8): "There is no time in the spiritual world." The residents of Goloka Vndvana, therefore are always maddened with transcendental bliss, thinking at every moment: "Lord Ka has just returned to Vndvana". Text 2 tad eva prakaa-llgata-bhva-vieasyprakaa-lly praved bahir antardhna-lldvitayasyaikya varitam. tatra yadyapi prva-prvam api tda-bhvas tem andita evanuvartate, tathpi tam eva nava-nav-ktya samuddpayitu punah punar avatra iti jeyam. tat-therefore; evam-in this way; prakaa-lla-agata-in the manifest pastimes; bhva-vieasyaspecific condition; aprakaa-llym-in the unmanifest pastimes; pravet- because of entrance;

bahi-external; antardhna-and internal; ll-pastimes; dvitayasya-of the two; aikyam-oneness; varitam-is described; tatra-there; yadyapi-although; prva-prvam-each preceding one; apialthough; td-bhva- with the same condition; tem-of them; andita-without any beginning; eva-certainly; anuvartate-is; tathpi- nevertheless; tam-that; eva-certainly; nava-nav-ktya- making ever fresh; samuddpayitum-to enliven; punah puna- again and again; avatra-incarnation; itithus; jeyam-may be understood. Actually there is no difference between the Lord's manifest and unmanifest pastimes. The Lord's ever-fresh pastimes are eternally performed, without any beginning in time. In order to display those pastimes within the material world, the Lord descends to this world again and again. When the Lord's pastimes are revealed to the material world, they are known as prakaa (manifest), and when the Lord does not choose to visit this world, but remains in His spiritual abode, the Lord continues to enjoy pastimes, but they are known as aprakaa (unmanifest). Text 3 tad eva r-kasya svaya-bhagavattva daritam. tatrpi r-gokule tat-praktiayo dyate. sa caivarya-gatas tvat satya-jnnantnanda-mtraika-rasa-mrti-brahma-koivaradarandau, kruya-gata ca ptany api skn mt-gati-dne. tat-therefore; evam-in this way; r-kasya-of r Ka; svayam-bhagavattvam-the position of the Supreme Personality of Gohead, full of all opulences; daritam-is established; tatrpinevertheless; r-gokule-in Gokula; tat-prak-atiaya-His supreme appearance; dyate-is observed; sa-He; ca-also; aivarya-gata-supreme opulence; tvat-in that way; satya-eternal; jnaknowledge; ananta- limitless; ananda-bliss; mtra-consisting of; eka-rasa- unchanging; mrti-form; brahma-of universe; koi-of millions; ivara-to the Brahmas who are controlling deities; daranaadau-displaying; kruya-gata-merciful; ca-also; ptany-of Putana; api-even; skt-directly; mt- of mother; gati-position; dne-in granting. We have proven that r Ka is the Original Supreme Personality of Godhead and the most excellent manifestation of His transcendental form is displayed in Vndvana. His transcendental glories may be divided into four broad categories: 1. opulence, 2. mercy, 3.sweetness, and 4. transcendental pastimes. An example of the display of His transcedental opulence may be seen in His revelation of millions of eternal, changeless, omnicient, and unlimitedly blissful Viu forms to Lord Brahm (In the pastime of Brahma-vimohana), and an example of His mercy may be seen in His granting the position of His own mother to the demoness Ptan. Text 4 mdhurya-gata ca

vraja-striyo yad vchanti pulindys ta-vrudha gavas crayato gop pada-spara mahtmana iti r-paa-mahi-prrthandau. mdhurya-gata-sweetness; ca-also; vraja-of Vraja; striya-the women; yat-what; vchantidesire; pulindy- on the shore; ta-grass; vrudha-and creepers; gava- cows; crayata-herding; gop-cowherd boys; pada-of the lotus feet; sparam-touch; maha-atmana-of the Supreme Personality of Godhead; iti-thus; r-paa-mahii-of the queens; prrthana-prayers; adau-at the beginning. The Lord's sweetness is described in the following prayer of the queens at Dvrak (rmadBhgavatam 10.83.43): "We simply desire the dust which accumulates underneath the lotus feet of Ka as He travels on the land of Vndvana as a cowherd boy. The gops especially, and also the cowherd men and the aborigine tribeswomen always desire to become the grass and straw on the street in Vndvana to be trampled on by the lotus feet of Ka. My dear Queen, we wish to remain as such life after life, without any other desire."* Text 5 atra sthito 'pi sarvato 'pi prema-varyasn ts tat-pada-spara-saubhgye tan-mdhuryapraktiaya-vaiiybhipryeaiva tathokti sagacchate. atra-here; sthita-remaining; api-although; sarvata- completely; api-although; premavaryasnm-of the greatest lovers of Ka; tsm-of them; tat-of Him; pada-of the lotus feet; tatHis; mdhurya-sweetness; praka- manifestation; atiaya-very; vaiihya-excellent; abhipryeawith the meaning; tatha-in that way; ukti-the statement; sagacchate-may be understood. In this verse the queens at Dvrak have described Lord Ka's sweetness by describing the good fortune of the gops, the greatest lovers of Ka, in being able to attain the touch of the Lord's lotus feet. Text 6 tathaiva coktam

trailokya-saubhgyam ida ca nirkya rpa yad go-dvija-druma-mg pulakny abibhran ity diu. tatha-in the same way; eva-certainly; ca-also; uktam- said; trailokya-of the three planetary systems; saubhgyam- good fortune; idam-this; ca-also; nirikya-seeing; rpam- the form; yat-which; go-the cows; dvija-birds; druma-trees; mg-and forest animals; pulakni abibhran-hairs stood upright in ecstasy;iti disu-in the passage beginning. The sweet beauty of Ka is also described in the following words spoken by the gops to Lord Ka (rmad-Bhgavatam 10.29.40): "O Lord, Your beauty is so sublime that not only men and women, but cows, birds, beasts, and even trees, fruits and flowers-everyone and everything-becomes enchanted, and what to speak of ourselves?"* Text 7 ato ll-gata ca csau lghyate pitarau nanvavindeta kodrrbhakehitam ity diu. ata-now; ll-gata-the Lord's transcendental pastimes; ca-also; asau-they; lghyate-are glorified; pitarau nanvadindeta kodrrbhakehitam ity diu- rmad-Bhgavatam 10.8.47: pitarau nnvavindet kodrrbhakehitam gyanty adypi kavayo yal loka-amalpaham. The glories of Lord Ka's transcendental pastimes are described in the following verse (rmadBhgavatam 10.8.47): "Although Ka was so pleased with Vasudeva and Devak that He descended as their son, they could not enjoy Ka's magnanimous childhood pastimes, which are so great that simply chanting about them vanquishes the contamination of the material world. Nanda Mahrja and Yaod, however, enjoyed these pastimes fully, and therefore their position is always better than that of Vasudeva and Devak."*

Text 8 atas tadynm apy utkara ukta vndvana govardhana yamun pulanni ca. vkyasd ity dau. ata-now; tadynm-of them; api-also; utkara- excellence; ukta-is described; vndvanam govardhanam yamun-pulanni ca viksyami iti dau-rmad-Bhgavatam 10.11.36: vndvana govardhana yamun-pulinni ca vkysd uttam prt rma-mdhavayor npa eva vrajaukas prti yacchantau bla-ceitai kala-vkyai. The excellence of Lord Ka's pastimes is also described in the following verses (rmadBhgavatam 10.11.36-37): "O King Parkit, when Rma and Ka saw Vndvana, Govardhana and the banks of the River Yamun, They both enjoyed great pleasure.* "In this way, Ka and Balarma, acting like small boys and talking in half-broken language, gave transcendental pleasure to all the inhabitants of Vraja."* Text 9 tata parikar tu sutarm aho bhgyam aho bhgyam ity dau. tata-then; parikarm-of the Lord's associates; tu-also; sutarm-the great excellence; aho bhagyam aho bhagyam iti adau-rmad-Bhgavatam 10. 14.32: aho bhgyam aho bhgya nanda-gopa-vrajaukasm yan-mitra paramnanda

pra brahma santanam. The exalted position of Lord Ka's personal associates is also described in the following verse (rmad-Bhgavatam 10.14.32): "How greatly fortunate are Nanda Mahrja, the cowherd men and all the inhabitants of Vrajabhmi! There is no limit to their fortune because the Absolute Truth, the source of transcendental bliss, the eternal Supreme Brahman, has become their friend."* Text 10 "ittha satm ity dau ittham satm dau-in rmad-Bhgavatam 10.12.11: ittha satm brahma-sukhnubhty dsya gatn para-daivatena myritn nara-drakea ska vijahru kta-puya-puj. The Lord's associates are also glorified in the following verse (rmad-Bhgavatam 10.12.11): "In this way, all the cowherd boys used to play with Ka, who is the source of the Brahman effulgence for jns desiring to merge into that effulgence, who is the Supreme Personality of Godhead for devotess 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?"* Text 11 "nanda kim akarot ity dau. nanda kim akarot iti dau-rmad-Bhgavatam 10.8.46: nanda kim akarod brahman reya eva mahodayam yaod ca mah-bhg papau yasy hari.

The Lord's associates are also glorified in the following verse (rmad-Bhgavatam 10.8.46): "Having heard of the great fortune of mother Yaod, Parkit Mahrja inquired from ukadeva Gosvm: O learned brhmaa, mother Yaod's breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Mahrja perform to achieve such perfection in ecstatic love?"* Text 12 et param ity dau. et param iti dau-rmad-Bhgavatam 10.47.58: et param tanu-bhto bhuvi gopa-vadhvo govindam evam akhiltmani rha-bhv vchanti yad bhava-bhiyo munayo vaya ca. The Lord's associates are also glorified in the following verse (rmad-Bhgavatam 10.47.58): "Among all the living entities who have accepted the human form of life, the gops are superexcellently succesful in their mission. Their thought is thoroughly absorbed in the lotus feet of Ka. Great sages and saintly persons are also trying to be absorbed in meditation upon the lotus feet of Ka, who is Mukunda Himself, the giver of liberation, but the gops, having lovingly accepted the Lord, are automatically accustomed to this habit. They do not depend on any on any yogic practice."* Text 13 "gopyas tapa kim acaran ity dau. gopayah tapa kim acaran iti dau-rmad Bhgavatam 10.44.14: gopyas tapa kim acaran yad amuya rpa lvaya-sram asamordhvam ananya-siddham dgbhi pibanty anusavbhinava durpam eknta-dhma yaasa riya aivarasya.

The Lord's associates are also glorified in the following verse (rmad-Bhgavatam 10.44.14): "What austerities must the gops have performed? With their eyes they always drink the nectar of the face of Lord Ka, 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."* Text 14 tatrpi tatrti-uubhe tbhi ity dau ca tsu praktiaya-im darit. tatrpi-nevertheless; tatrti-uubhe tbhi iti adau-rmad-Bhgavatam 10.33.6: tatrti uubhe tbhir bhagavn devak-suta madhye man haimn mah-marakato yath ca-also; tsu-among the gopis; praka-atiaya-im-the Lord's appearance; darit-is demonstrated. The gops of Vndvana are also glorified in the following verse (rmad-Bhgavatam 10.33.6): "As the gops and Ka danced together, a very blissful musical sound was produced from the tinkling of their bells, ornaments and bangles. It appeared that Ka was a greenish sapphire locket in the midst of a golden necklace decorated with valuable stones."* Text 15 tata sarvsv api tsu anay rdhito nna bhagavn harir vara ity dibhi prema-varyastvena prasiddhy r-rdhiky tu kim uteti jeyam. tata-from this; sarvsu-among all; api-even; tsu- the gopis; anay rdhitah nnam bhagavn harih vara iti adibhi-rmad-Bhgavan 10.30.24: anayrdhito nna

bhagavn harih vara yan no vihya govinda prto ym anayad raha; prema-variyastvena-with greatest love for Ka; prasiddhayam-famous; sri-radhikayam-in rmati Radharani; tu-but; kim uta-what to speak of?; iti-thus; jneyam-should be understood. Among the gops, rmat Rdhr has the greatest love for Ka. She is indirectly described in the following verse of rmad-Bhgavatam (10.30.24), where the word "rdhita" hints at rmat Rdhr's name: "When the gops began to talk among themselves, they said: Dear friends, the gop who has been taken away by Ka to a secluded place must have worshiped (rdhita) the Lord more than anyone else."* Text 16 atra ceda tattvam dvitye sandarbhe khalu paramatvena r-bhagavanta nirpya tasya aktidvay rirpit. tatra pratham r-vaiavn r-bhagavad-vad upsya tadya-svarpa-bht, yanmayy eva khalu tasy s bhagavatt. ath dvitye ca te jagad-vad upekaya my-lakaa, yanmayy eva khalu tasy jagatt. tatra prvsy aktau aktimati bhagavac-chabdaval lakm-abda prayujyata iti dvitya eva daritam. tato 'smin sandarbhe tu r-bhagavn r-krsnkhya eveti nirdhrite tadiya svarpa-aktis tu kim khyeti nirdhryam. atra-in this connection; ca-also; idam-this; tattvam- truth; dvitye-in the second (rmadBhagavat); sandarbhe-Sandarbha; khalu-certainly; paramatvena-as the Supreme; r-bhagavantamthe Supreme Personality of Godhead; nirpya-describing; tasya-of Him; akti-potencies; dvay-two; nirpit-are described; tatra-in this connection; pratham-the first potency; r-vaiavnm-by the devotees; r-bhagavat-vat-as the Suprem Lord; upsya-worshipable; tadya-of the Lord; svarpaform the transcendental form; bht- manifested; yat-mayi-the Lord's potency; eva-certainly; khaluindeed; tasy-of Lord Ka; s-she; bhagavatt-full of all opulences; ath-then; dvitye-the second; ca-also; tem-by the devotees; jagat-vat-as the material universe; upekaya-considered; mylakaa-known as "maya", or illusion; yat-mayi-the Lord'a potency; eva-certainly; khalu- indeed; tasy-of the Lord; jagatt-the material manifestation; tatra-in this connection; prvsym-in the first; aktau-potency; akti-mati-in the SupremeLord, the master of all potencies; bhagavat-abdavat-as the word "bhagavan"; lakm-abda-the word "laksmi"; prayujyate-is used; iti-thus; dvitye-in the Second Sandarbha; eva- certainly; daritam-is demonstrated; tata-therefore; asmin- in this; sandarbhe-Sandarbha; tu-also; r-bhagavn-the Supreme Personality of Godhead; r-ka-r Ka; akhya-named; eva-certainly; iti-thus; nirdhrite- demonstrated; tadiya-His; svar-a-aktiinternal potency; tu-but; kim-what; khya-na me; iti-thus; nirdhryam-should be established.

In the Bhagavat-sandarbha we have proven that the ultimate feature of the Absolute Truth is the Supreme Personality of Godhead, full of all opulences and known as "bhagavn". In that sandarbha we have also established that the Supreme Lord has two potencies: 1. the transcedental potency known as "lakm", which is as worshipable as the Lord Himself, and 2. the material potency, which is the material world, and is known as "my", or illusion. These conclusions are accepted by the pure devotees of the Lord. In this sandarbha (r-Ka-sandarbha) we have demonstrated that the original name of the Supreme Lord (bhagavn) is "Ka". We shall now proceed to consider what is the name of His transcendental potency (lakm). Text 17 tatra dvayor api puryo r-mahiy-khy jey. mathurym aprakaa-lly rutau rukmiy prasiddher anysm upalakat. r-mahin tadya-svarpa-aktitva skanda-prabhsa-khae r-iva-gaur-savde gopy-ditya-mhtmye dam tatra-in this connection; dvayo-in the two; api-also; puryo-cities (Dvaraka and Mathura); rmahii-queens; khy-named; jey-should be known; mathurym-in Mathura; aprakaa-llym-in the Lord's unmanifest pastimes; rutau-in the Gopala-tapani Upanisad; rukmiy-of rmati Rukmini-devi; prasiddhe-celebrated; anysm-of the other queens; upalakat-because of implication; r-mahiinm-of the queens; tdiya-of Lord Ka; svarpa- of the transcendental form; aktitvam-being the potency; skanda-prabhsa-khae-in the Prabhasa-khanda of the Skanda Pura; r-iva-gaur-of Siva and Gauri; savde-in the conversation; gopi-ditya-mhtmye-in the Gopy-aditya-mahatmya; dam-is seen. The Lord's transcendental potency appears as the queens at Dvrak and Mathur. Although in the Lord's manifest pastimes the queens only appear at Dvrak, in the unmanifest (aprakaa) pastimes, they also appear in Mathur. This is confirmed by the Gopla-tpan Upanisad, which describes the presence of Rukmi in Mathur, and thus suggests that the other queens are also present there. That the queens of Lord Ka are His transcendental potencies is described in the following conversation between Lord iva and Gaur (Skanda Pura, Prabhsa-khaa, Gopyditya-mhtmya, Chapter 118, verses 4,5,10-16): Text 18 pur ko mah-tejo yad prabhsam gata sahito yadavai sarvai a-pacsat-prakoibhi oaaiva sahasri

gopyas tatra samgat lakm eka ttha hir ete ka-sut priye pur-formerly; ka-Ka; mah-teja- unlimitedly powerful; yad-when; prabhsam-at Prabhasa-ksetra; gata-arrived; sahita-accompanied by; yadavai- the members of the Yadu dynasty; sarvai-all; a-pacsat-prakoibhi-numbering 560 million; sodaa-sixteen; evacertainly; sahasri-thousand; gopya-gopis; tatra-there; samgat-assembled; lakm-100,000; ekam-one; tath-in the same way; hi-six; ete-they; ka-of Lord Ka; sut-the sons; priyamy dear Gauri. "My dear Gaur, when supremely powerful Lord Ka went to Prabhsa-ketra, He was accompanied by 560 million members of the Ydava dynasty. Also arriving at Prabhsa were 16,000 queens and 600,000 sons of Lord Ka. Text 19 ity upakramya tato gopyo mah-devi vidy yah oaa smt ts nmni te vakye tni hy eka-mana u lambin candrik knt krr nt mahoday bha nandin ok suparvavimal ksay ubhad obhan puy hasat kal kramt hasa eva mata ka paramtm janrdana iti-thus; upakramya-beginning; tata-then; gopya-the queens; mah-devi-O goddess; vidywith forms of transcendenrtal knowledge; ya-who; smt-considered; tsm-of them; nmni-the names; te-to you; vakye-I shall speak; tni-these names; hi-certainly; eka-mana-with single pointed concentration; u-please hear; lambin- Lambini; candrik-Candrika; knt-Knt; krrKrr; nt-nt; mahoday-Mahoday; bha- Bha; nandin-Nandin; ok-ok; suparvaSuparva; vimal-Vimal; ksay-Ksay; ubhad-ubhad; obhana-obhana; puy-Puy; hasast-Hasast; kal-Kal; kramt-in order; hasa-a swan; eva-certainly; mata-considered; ka-Ka; parama-atm-the Supersoul; janrdana-the rescuer from distress.

"These queens have forms of transcendental knowledge. Their forms are not material. Among those queens who arrived at Prabhsa-ketra, sixteen were considered very prominent. O goddess, please listen with great attention, and I shall relate their names to you. These principal queens are named: 1. Lambin, 2. Candrik, 3. Knt, 4. Krr, 5. nt, 6. Mahoday, 7. Bha, 8. Nandin, 9. ok, 10. Suparva-vimal, 11. Kay, 12. ubhad, 13. obhan, 14. Puy, 15. Hasat, and 16. Kal. These are the names of the queens who are the associates of Lord Ka, who appears like a splendid transcendental swan, and who is the all-pervading Supersoul and the rescuer from distress. Text 20 tasyait aktayo devi oaaiva prakrtit candra-rp mata ka kal-rps tu t smt tasya-of Lord Ka; et-they; aktaya-potencies; devi-O goddess; oaa-sixteen; evacertainly; prakrtit-celebrated; candra-rp-appearing as the moon; mata-considered; kaLord Ka; kal-rp- appearing as sixteen phases of the moon; tu-also; t-they; smt-are considered. "These sixteen queens of Lord Ka are His transcendental potencies. Lord Ka appears like the splendid moon, and these queens appear like the sixteen phases of this Ka-moon. Text 21 sampra-magal tsm mlin oda kal pratipat tithim rabhya sacaraty u candram oaaiva kal ys tu gop-rp varnane ekaikaas t sambhinn sahasrea pthak pthak sampra-magal-full of all auspiciousness; tsm- among them; mlin-decorated with garlands and ornaments; oa-the sixteenth; kal-Kal; pratipa-tithim-the new moon day; rabhya-having begun; sacarati-changes; u- quickly; candram-the moon; oaa-sixteen; eva- certainly; kalphases of the moon; y-wich; tu-certainly; gop-rp-queens; vara-anane-O beautiful faced Gauri;

eka-ekaa-one after another; t-they; sambhinn-divide; sahasrea-by the thousands; pthak pthak-variously. "O beautiful Gaur, these queens appear like the sixteen phases of the moon, which begin with the new moon day and proceed for sixteen days, culminating in the full moon. Among these sixteen queens, Kal-dev, who is supremely auspicious, and nicely decorated with garlands and ornaments, is very prominent. These sixteen principal queens of Lord Ka expand into many thousands of queens. In this way the potencies of Lord Ka are manifest. Text 22 eva te kathita devi rahasya jna-sambhavam ya eva veda purua sa jeyo vaiavo budhai iti. evam-in this way; te-to you; kathitam-is spoken; devi-O goddess; rahasyam-secret; jnasambhavam-knowledge; ya-one who, evam-in this way; veda-understands; purua-a person; sahe; jeya-is known; vaiava-as a devotee of Lord Viu; budhai-by the wise. "O goddess, I have thus described to you the most confidential part of spiritual knowledge. One who understand this knowledge is known by the learned to be a pure devotee of Lord Viu." Text 23 atra gopya rjy ity artha gopo bh-po 'pi iti nma-lignusant. lambin avatra-akti; suprvavimala" suvimala; hasait ity atra prptasya hasa-abdasya vcyam ha hasa eva iti. atra-in these verses; gopya-the word "gopi"; rjy-means "queen"; iti-thus; artha-the meaning; gopa-the word "gopa"; bh-pa-means "king"; iti-thus; nma-liga-anusant-from the Amara-kosa dictionary; lambini-Lambin; avatra-akti-the Lord's potency which effects His descent to the material world; suprva-vimala-Supurvavimala; suvimala- the potency of purity; hasait-Hasait; iti-thus; atra-here; prptasya-attained; hasa-abdasya-the word "hasa" (swan); vcyam-object of description; ha-explains; hasa-the supreme swan; eva-certainly; itithus. In these verses the word "gop" means "queen". This is confirmed by the Amara-koa dictionary in the words "gopo bhpo 'pi". The names of some of the Lord's queens are explained in the following words: 1.Lambin means "the Lord's potency that effects His descent into the material

world", 2. Suparvavimal means "the Lord's potency of transcendental purity", and 3. Hasat means "the potency that pleases Lord Ka, who is compared to a swan (hasa eva).

Text 24 sa ca candra-rp candra-dntenoddeya ity artha. anuktam antima mah-aktim ha sampra iti. seya tu kal-sami-rp jey. dntopapdanya candrasya tdatvam ha pratipat iti. asu etat tulyasu kalsu. vivakit ha oaaiva iti, oanm eva vidy-rpatvd etaupadeasya jna-sambhava-rahasyatvt, taj-jnasya vaivnumpaka-ligatvc ca. sa-He; ca-also; candra-rp-appearing like the moon; candra-of the moon; dntana-by the example; uddesya- with reference to; iti-thus; artha-the meaning; anuktam-not said; antimamfinal; mah-great; aktim-potency; ha-said; sampra iti-the phrase beginning with the word "sampurna"; sa iyam-that same potency; tu-certainly; kal-of the parts; sami-aggregate; rp-in the form; jey-should be understood; dnta-the example; upapdanya-for stating; candrasya-of the moon; tdatvam-condition of being like that; ha-he said; pratipat iti-the phrase beginning with the word "pratipat"; asu-among them; etat-tulyasu-equal; kalsu-parts; vivakitm-intention; ha-he says; oaa eva-iti-the phrase beginning with the words "oaiva"; oanm-of the sixteen; eva-certainly; vidy-rptvt-because of manifesting forms of transcendental knowledge; etat-upadeasya-of this construction; jna-sambhava-rahasyatvt-because of the explanation of confidential knowledge; tat-jnasya-of that knowledge; vaiaa-anumpaka-ligatvt-considered a devotee of Lord Viu; ca-also. In these verses Lord Ka is also compared to the moon (candra-rp). The last of the sixteen potencies is at first not named, and only afterwards named, separately from the other potencies. This great potency is called "sampr" because she possesses the powers of all the other potencies. The phrase "pratipat-tithim rabhya sacaraty u candram" completes the metaphor comparing Lord Ka to the moon and His potencies to the moon's phases. They who understand this confidential instruction about the Lord's potencies, whose forms are all composed of transcendental knowledge, are known as Vaiavas, pure devotees of Lord Viu (sa jeyo vaiavo budhai). Text 25 krra-bha-oknm api bhagavat-svarpa-bhtnm eva satnm mallnm aai itivat rkasya kahiatva-pratyayakatvt; mtyur bhoja-pate itivad durjana-vitrsakatvt; asatm nt itivat tadya-oka-hetuvd eva ca tat tan niruktir upapadyate. krra-of Krra (cruelty); bha-Bha (fear); oknm-and oka (grief); api-also; bhagavat-of the Supreme Personality of Godhead; svarpa-from the transcendental form; bhtnmmanifested; eva-certainly; satnm-of the transcendental potencies; mallnm-of the wrestlers;

sai-like a thunderbolt; itivat-just like; r-kasya-of Lord Ka; kahiatva-pratyayakatvtbecause of His harshness; mtyu-the death; bhoja-pate-of Kamsa, the king of the Bhoja dynasty; itivat- just like; durjana-the demons; vitrsakatvt-because of frightening; asatm-of the demons; nt-causing grief; itivat-just like; tadya-His; oka-grief; hetutvt-because of giving; eva-certainly; ca-also; tat tat-various; nirukti- explanations; upapadyate-are offered. The Lord's three potencies Krr (Cruelty), Bha (Fear), and ok (Grief) are described in various places in rmad-Bhgavatam. For example, Krr (Cruelty) is mentioned in the statement "Lord Ka appeared like a cruel thunderbolt to Kasa's wrestlers (10.43.17). The potency Bha (Fear) is mentioned in the statement "Lord Ka appeared like death personified to King Kasa (10.43.17). The potency ok (Grief) is mentioned in the statement "Lord Ka caused great pain to the demons" (10.43.17). Text 26 yath prakaika-rpy eva srya-knter lukeu tama-di vyajakateti. ata candra-rp mata ka kal-rps tu t smt iti sphuam eva svarpa-bhtatva daritam. tad evam abhipretya lakmtvam ha yath-just as; praka-manifestation; eka-in one; rpy-form; eva-certainly; srya-of the sun; knte-of the effulgence; lukeu-among the owls; tamah-di-beginning with darkness; vyajakataillumination; iti-thus; ata-candra-rp-appearing like the moon; mata-considered; ka-Lord Ka; kal-rp-appearing like the moon's phases; tu-also; t-the queens; smt-are considered; iti-thus; sphuam-clearly; svarpa-from the Lord's personal form; sakti-potency; bhtatve-in the condition of being manifested; lakmtvam-the position of the goddess of fortune, Laksmi-devi; sidhyati-is manifest; eva-certainly; tat-therefore; evam-in this way; abhpretya-intending; lakmtvam-the position of Laksmi-devi; ha-he describes. As the sun manifests it's potency in the form of innumerable rays of light that illumine the darkness of night inhabited by owls and other creatures, in the same way the moon manifests it's potency in the form of it's sixteen phases. By comparing the queens of the Lord to the moon's phases and Lord Ka to the moon itself, the relationship betweeen the Lord, who is the master of all potencies, and the potencies themselves, which are manifested from His transcendental form, is explained. That the queens at Dvrak are expansions of the goddess of fortune, rmat Lakmdev the internal potency of Lord Ka, manifested from His transcendental form, is explained in the following statement of rmad-Bhgavatam (10.59.43): Text 27 gheu tsm anapyy atarka-kn

nirasta-smytiayev avasthita reme rambhir nija-kma-sampluto yathetaro grhaka-medhik caran gheu-in the palaces; tsm-of them; anapyi-wife; atarka-kt-the performer of inconceivable pastimes; nirasta- smya-atiayeu-incomparable; avasthita-situated; reme- performed pastimes; rambhi-with the goddess of fortune; nija-kma-sampluta-self-satisfied and blissful; yatha-just as; itara-others; grhaka-medhikn caran-absorbed in the duties of household life. "All the palaces of the more than 16,000 queens of Ka were full of suitable gardens, furniture and other paraphernalia, of which there is no parallel in this world. The queens of Ka were all expansions of the goddess of fortune, Lakmj. Ka used to live with them in different palaces, and He treated them exactly the same way as an ordinary man treats his wife."* Text 28 k ca rambhi lakmy aa-bhtbhi ity e. svarpa-aktitvd eva reme ity uktam. ata eva mija svya paramnanda-akti-vtti-vieodaya-rpa-prema-viea-svarpo ya kma tena sampluta iti. r-uka. k-the commentary of rla ridhara Svami; ca- also; rambhi-with the goddess of fortune; lakmy-of Srimati Laksmi-devi; aa-bhtbhi-with the expansions; iti-thus; e-the commentary; svarpa-of His own form; aktitvt-because of being the potency; eva-certainly; remeHe enjoyed; iti-thus; uktam-it is said; ata eva-therefore; nija sviya-His own; paramatranscendental; ananda-bliss; akti-potency; vtti-action; viea-specific; udaya- manifestation; rpathe form of; prema-pure love; viea- specific; svarpa-in the form; ya-which; kma-desire; tenaby Him; sampluta syapta-manifested everywhere; iti- thus; r-uka-spoken by rla ukadeva Gosvami. rla rdhara Svm comments on this verse: "The word `rambhi' means `with the goddesses of fortune, who are all expansions of rmatLakm-dev'." The word "nija-kma" means "with His transcendental pleasure potency" and the word "sampluta" means "manifest everywhere". Anuccheda 185 Text 1

ittham an r-paa-mahin tu tat-tat-svarpa-aktitva kaimutyenaiva sidhyati. tatra satyabhmy bh-akti-rpatva padmottara-khaau prasiddham; r-yamuny kp-aktirpatva skanda-yamun-mhtmydv ity dy anveayam. kintu r-satyabhmy harivadau saubhgytiayasya vikhytatvt prema-akti-pracura-bh-aktitva jeyam. ittham-in this way; anm-of the eight; r-paa-mahim-principal queens; tu-certainly; tattat-svarpa-aktitvam-the status as internal potencies of Lord Ka; kimutyena-what to speak of; eva-certainly; sidhyati- is established; tatra-in that connection; satyabhmy-of Satyabhm; bh-akti-rpatvam-status as bhu-sakti; padma-uttara-khaau-in the Padma Purana, Uttarakhanda; prassidham-is established; r-yamuny-of Kalindi-devi; kp-akti-rpatvam-status as the krpa-sakti; skanda-yamun-mhtmya/-adau-in the Skanda Purana, Yamuna-mahatmya; itithus; di-beginning; anveayam-may be established; kintu-however; r-satyabhmy-of Satyabhm; hari-vaa-adau-in the Hari-vamsa; saubhgya-good fortune; atiayasya- of the great extent; vikhytatvt-from the explanation; prema-sakti-prema-akti; pracura-great; bh-aktitvamstatus as bhu-sakti; jeyam-should be understood. In this way we may understand that all the queens of Lord Ka are the internal potencies of the Lord. In the Padma Pura, Uttara-khaa, rmat Satyabhm-dev is described as the Lord's bh-akti, and in the Hari-vaa, she is described as both Bh-akti and Prema-akti. In the Skanda Pura, Yamun-mhtmya, rmat Klind-dev is described as the Lord's Kp-akti. Text 2 svaya lakm tu r-rukmi dvrakym abhd rjan mah-moda puraukasm rukmiy ramayopeta dtv ka riya patim ity disu tasym eva bhria prasiddhe. svayam-personally; lakm-rimati Laksmi-devi; tu- but; r-rukmi-rmati Rukmini-devi; dvrakym-in Dvrak; abht-there was; rjan-O king; mah-great; moda-happiness; puraokasm-of the citizens; rukmiy- with Rukmini; ramaya-Laksmi-devi; upetam-accompanied by; dv-seeing; kam-Lord Ka; riya-of Laksmi-devi; pati-the master; iti-thus; disu-in the passage beginning; tasym-in relation to her; eva-certainly; bhira-greatly; prasiddhe-because of fame. That rmat Rukmi-dev is personally the goddess of fortune, Lakm-dev, is confirmed in the

following statement of rmad-Bhgavatam (10.54.60): "All visitors as well as the inhabitants of Dvrak City became joyful seeing Ka and Rukmi together. In other words, the Supreme Lord, the maintainer of everyone, and the goddess of fortune were united, and all the people felt extremely jubilant."* Text 3 ata svaya lakmtvenaiva paraspara-yogyatm ha asyaiva bhary bhavitu rukmiy arhati npar asv apy anavadytm bhaimy samucita pati spaam. vidarbha-pura-vsina parasparam. ata-therefore; svayam-personally; lakmtvea-with the status of rmati-Laksmidevi; evacertainly; paraspara- mutual; yogyatm-compatibility; ha-he describes; asya-of Him; eva-certainly; bhary-wife; bhavitum-to be; rukmii- Rukmini; arhati-is suitable; na-not; apar-anyone else; asuHe; api-also; anavadya-atm-very handsome and free from any fault; bhaimy-of the daughter of Maharaja Bhismaka; samucita-suitable; pati-husband; spaam-the meaning is clear; vidarbhapura-of the city of Vidarbha; vsina-the residents; parasparam-among themselves. That rmat Rukmi-dev is personally the goddess of fortune, rmat Lakm-dev, and she and r Ka are ideally suited for each other is confirmed in the following verse of rmadBhgavatam (10.53.37), where the residents of the city of Vidarbha say amomg themselves: "Only princess Rukmi, and no one else, is fit to become the wife of Lord Ka, and only the faultless Lord Ka can be the suitable husband of Princess Rukmi."* Anuccheda 186 Text 1 tath t rpi riyam ity dau, ya llay dhta-tanor anurpa-rp iti. spaam. tath-in the same way; tm rpim riyam iti dau ya llay dhta-tanoh anurp iti-rmadBhgavatam 10.60.9: t rpi riyam ananya-gati nirkya

y llay dhta-tanor anurpa-rp prta smayan alaka-kuntala-nika-kah vaktrollasat-smita-sudh harir babhse; spaam-the meaning is clear. That rmat Rukmi-dev is directly the goddess of fortune, Lakm-dev, is also confirmed in the following verse (rmad-Bhgavatam 10.60.9): "When we take account of Rukmi's beautiful face, it appears that the curling hair on her head, the beautiful earrings on her ears, her smiling mouth, and her necklace of gold, all combined to shower rains of nectar; and it was definitely proved that Rukmi was none other than the original goddess of fortune, who is always engaged in the service of the lotus feet of Nryaa."* Text 2 ata svaya-bhagavato 'nurpatvena svaya-lakmtva siddham eva. ata eva vaidarbh bhmaka-sut riyo mtra svayamvare ity atra mty antarbhavaty asym iti. mtra-pada bhuydhikaraa evaudika, jeyam, krtsnye 'vadhrae mtram itivat. tata ca vaikuhe prasiddhy lakmy antarbhavspadatvd eaiva lakm sarvata pariprety artha. ata-therefore; svayam-bhagavata-the Supreme Personality of Godhead; anurpatvena-as a suitable companion; svayam-lakmtvam-directly the goddess of fortune; siddham-proven; evacertainly; ata eva-therefore; vaidarbhm-the princess of Vidarbha; bhmaka-sutm-the daugter of Maharaja Bhismaka; riya-of the goddess of fortune; mtram-the complete manifestation; svayamvare-in the svayamvara ceremony; iti-thus (the first part of the verse reads: bhagavan api govinda upayeme kurudvaha; atra-in this connection; mti-measures; antarbhavati-is contained within; aysm-rmati Rukminidevi; iti-thus; mtra-padam-the word "matra"; bhulya-adhikarae-in the sense of greatness; evacertainly; ua-adikam-an affix of the uandi class; jeyam-should be understood; krtsnye-in the sense of completeness; avadhrae-in this context; mtram- the word "matra"; itivat-just as; tatatherefore; ca-also; vaikuhe-in the spiritula world of Vaikuhaloka; prasiddhy-of the celebrated; lakmy-Lakmi-devi; antarbhava-aspadatvt-as the origin of the manifestation; eshe; eva-certainly; lakm-the goddess of fortune; sarvata-in all respects; paripra-perfect and complete; iti-thus; artha-the meaning.

That rmat Rukmi-dev is the original form of the goddess of fortune, Lakm-dev, just as Lord Ka is the original form of the Supreme Personality of Godhead, is confirmed in the following statement of rmad-Bhgavatam (10.52.16): "O Mahrja Parkit, Ka then married Rukmi, the daughter of King Bhmaka, ruler of the province known as Vidarbha. Just as Ka is the Supreme Personality of Godhead, Vsudeva, Rukmi is the supreme goddess of fortune, Mah-Lakm."* We may note that the word "mtram" in this verse means "in completeness". This means that rmat Rukmi-dev is the original complete form of the goddess of fortune. The goddess of fortune manifested in the Vaikuha planets and known as Lakm-dev is an expansion of rmat Rukmi-dev. Text 3 yat tu nanv evam etad aravinda-vilocanha yad vai bhavn bhagavato 'sadi vibhmna kva sve mahimny abhirato bhagavas try-adha kvha gua-praktir aja-ghta-pd yat-because; tu-but; nanu-is it not so?; evam-in this way; atat-this; aravinda-locana-O lotus-eyed Lord; aha-says; yat-what; vai-certainly; bhavn-Your Lordship; bhagavata- the Supreme Personality of Godhead; asadi-not at all like; vibhmna-full of all powers and opulences; kvawhere?; sve- in Your own; mahimni-glory; abhirata-completely; bhagavan-the Supreme Lord; triadha-the master of the three planetary systems; kva-where; aham-am I; gua-prakti-a product of the three modes of material nature; aja-ghta-pd- ignorant. Someone may argue that Rukmi-dev is not the original goddess of fortune, and may quote the following statement spoken by Rukmi-dev herself (rmad-Bhgavatam 10.60.34): "My dear lotus-eyed Lord, Your statement that we are not a fit combination is completely right. It is not possible for me to come to an equal level with You because You are the reservoir of all qualities, the unlimited Supreme Personality of Godhead. How can I be a fit match for You? There is no possibility of comparison with You, who are the master of all greatness, controller of the three qualities, and the object of worship for great demigods like Brahm and Lord iva. As far as I am concerned, I am a production of the three modes of material nature. The three modes of material nature are impediments towards the progressive advancement of devotional service. When and where can I be a fit match for You?"*

Text 4 iti tasy evoktis tatra nijbhsam eva dainyena sva matvoktam iti mantavyam. yad va gua gau prakti svabhvo yasy sa apaka-rpety artha. iti-thus; tasy-of her; eva-certainly; ukti- statement; tatra-there; nija-own; aa-part and parcel; abhsam-dim reflection; eva-certainly; dainyena-with humility; svam-herself; matvaconsidering; uktam-statement; iti-thus; mantavyam-should be considered; yat va-or; gua- the word "gua"; gau-in the sense of "insignificant"; prakti-the word "prakti"; svabhva-in the sense of "own nature"; yasy-of her; sa-she; aprakta-rpa- inferior; iti-thus; artha-meaning. In this verse rmat Rukmi-dev expresses her humbleness by considering herself an insignificant part and parcel of Lord Ka. The word "gua" here means "insignificant", and the word "prakti" means "by nature". Even though she is the supreme goddess of fortune, she nevertheless thinks of herself in this humble way. Text 5 yath tatraiva syn me tavghir araa stibhir bhramanty iti manuyvatratbhinivet tasy eva dainyokti. yath-just as; tatra-in that connection; eva-certainly; syt me tava aghir araam stibhih bhramanty iti-rmad-Bhgavatam 10.60.43: ta tv anurpam abhaja jagat adham tmnam atra ca paratra ca kma-pram syn me tavghrir araa stibhir bhramanty yo vaibhajantam upayty antpavarga manuya-human; avatra-incarnating as; abhinivet-because of adherance; tasy-of her; evacertainly; dainya-of humbleness; ukti-statement. The humbleness of rmat Rukmi-dev may also be seen in the follwing statement, where she carefully follows her role of appearing as an ordinary human being (rmad-Bhgavatam 10.60.43): "My dear Lord, You are the master of the three worlds. You can fulfill all the desires of Your devotees in this world and the next because You are the Supreme Soul of everyone. I have therefore selected You as my husband, considering You to be the only fit personality. You may throw me in any species of life according to the reaction of my fruitive activities, and I haven't the least concern

for this. My only ambition is that I may always remain fast to Your lotus feet, because You can deliver Your devotees from the illusory material existence and are always prepared to distribute Yourself to Your devotees."* Text 6 atra daiva-prerito vstavrrthas tv evam he aravinda-vilocana bhagavata tava asdi aham ity etat. yad bhavn aha, nanu nicitam, nanv evam vakyama-prakaranam, na tv anya-prakaraam. tathaivha- sve svarpa-bhte mahimni aivarydv abhita rato bhagavn kva kutrnyatra. tath aham v te gu aivarydaya eva prakti svarpa yasys tath-bhta kva kutrnyatra. kintu na kutracid anyatreti. dvayor ekatraiva svarpe sthitir ity artha. ata evjair asya r-vios tava-jair ghtau sevitau pdau yasys tath-bhtham. tasmc chakti-saktimator atyanta-bhedbhvd evopamnopameyatvbhvena sdya-bhva iti bhva. atra-in this connection; daiva-by destiny; prerita- impelled; vstava-actual; artha-meaning; tubut; evam-in this way; he-O; aravinda-vilocana-lotus eyes Lord; bhagavata-of the Supreme Lord; tava-of You; asdi-not similar; aham-I; iti-thus; etat-this; yat-what; bhavn-Your Lordship; ahahas said; nanu-is it not true?; nicitam-it certainly true; nanu-is it not true?; evam-in this way; vakyama-prakaraam-according to what is about to be explained; na-not; tu-but; anyaprakaraam-in any other way; tatha-in that way; eva-certainly; aha-You say; sve-in Your own; svarpa-from Your transcendental form; bhte-manifest; mahimni-in the glory; aivaryatranscendental opulences; adu-beginning with; abhita-completely; rata-engaged; bhagavn-the Supreme Personality of Godhead; kva-where?; kutra-where?; anyatra-another place; tatha-in the same way; aham-I; v-or; te-Your; gu-qualities; aivarya- opulences; adaya-beginning with; evacertainly; prakti- nature; svarpam-form; yasy-of whom; tath-bht-in that way; kva-where?; anyatra-in another place; kintu-however; na- not; kutracit-anywhere; anyatra-in any place; iti-thus; dvayo-of the two; ekatra-in one place; eva-certainly; svarpe-in the transcendental form; sthitisituation; iti-thus; artha- the meaning; ata ev-therefore; ajai-by ignorant persons; asya-of Him; r-vio-Lord Viu; tava-of You; tattva-jai-by the wise; ghtau-accepted; sevitau-served; pdau-lotus feet;. fn 2 yasy-of whom; tath-bhta-in the same way; aham-I; tasmt-therefore; sakti-of the potency; saktimato-and the master of the potencies; atyanta-great; bheda-distinction; abhvt-because of the non-existence; eva-certainly; upamna-upameya-tva-abhvena-because of not being like the two objects compared in a simile; sdya-bhva- close similarity; iti-thus; bhva-the meaning. rmat Rukmi's statement in this verse (rmad-Bhgavatam 10.60.34), that she is not at all similar in nature to Lord Ka should be understood only according to the following interpretation: rimat Rukmi said: "O lotus-eyed Lord, You are the Supreme Personality of Godhead, always situated in Your own transcendental opulence and glory (sve mahimny abhirata), and I am Your own transcendental potency, the personification of Your opulence and glory (gua-prakti). You are the master of all potencies, and I am Your transcendental potency. Because the potency and the master of potencies are simultaneously one and different, we cannot

be thought of as completely different or unrelated. When I say `What is the comparison betweeen us?' This means that we do not have merely some similarities, as two objects compared in a simile, but we are intimately related and very similar (kva). We are not sufficiently unrelated to invite comparison. Therefore, O Lord Viu, when they who are actually intelligent worsip and serve Your lotus feet, they also serve mine, for we are so similar in nature." Text 7 evam stibhir bhramanty ity atrpi hi tvadya-pdavbhir ity eva vstavrtha. tad uktam devatve deva-deho 'ya manuatve ca mnui iti. evam-in the same way; sthibhi-in the material world; bhramanty-travelling; iti-thus; atrahere; api-also; hi- certainly; tvadya-pdavibhi-following Your path; iti-thus; eva-certainly; vstavaactual; artha-meaning; tat- therefore; uktam-it is said (in the Viu Purana; devatve-in the position of a demigod; deva-of a demigod; deha-body; ayam-He; manuatve-in the status of a human being; ca-also; mnu-appearing as a human; iti-thus. When Queen Rukmi says that she is traveling in the material world (stibhir bhramanty), this means that she follows Lord Viu when He incarnates in the material world, and she appears as His companion. This is confirmed in the following statement of Viu Pura: "When Lord Viu appears as a demigod, the goddess of fortuen assumes a form like that of a demigoddess and accompanies Him, and when Lord Viu assumes a form like that of a human being, the goddess of fortune also assumes a human-like form to become His companion." Text 8 evam eva astv ambujka mama te caranurga tman ratasya mayi cnatirikta-de yarhy asya vddhaya upatta-rajo-'ti-mtro mm kase tad u ha na paramnukamp. iti. evam-in the same way; eva-certainly; astu-let there be; ambuja-aka-O lotus eyed Lord; mamaMy; te-of Your; caraa- feet; anurga-pure devotional love; tman ratasya- experiencing transcendental bliss in Yourself; mayi-in Me; ca- also; anatirikta-unequalled; drste-from the sight; yarhi-if; asya-of that; vddaya-increase; upatta-attained; raja- dust; ati-mtra-a quantity; mmme; kase-You see; tat- then; u ha-certainly; na-to us; parama-anukampa-please be merciful; iti-

thus. The transcendental position of rmat Rukmi dev is also explained in the following verse (rmad-Bhgavatam 10.60.46), where she says: "My dear lotus-eyed husband, You are self-satisfied. You do not care whether or not I am beautiful or qualified; You are not at all concerned about it. Therefore Your non-attachment for me is not at all astonishing; it is quite natural. You cannot be attached to any woman, however exalted her position and beauty. Whether You are attached to me or not, may my devotion and attention be always engaged at Your lotus feet. The material mode of passion is also Your creation, so when You passionately glance upon me, I accept it as the greatest boon of my life. I am ambitious only for such auspicious moments."* Text 9 atrpi tasy praktitva dainyajenbhedopacreaiva vykhyeyam. yad v asya grhasthasya upatta ag-kta rajo-'ti-mtra sarva-bhti-rajantiayo yena sa. atra-here; api-also; tasy-of rmati Rukmini-devi; praktitvam-material position; dainyajenabecause of humbleness; abheda-upacrea-with a different interpretation; eva-certainly; vykhyeyam-should be explained; yat-because; v-or; asya-of that; grhasthasya-householder status of life; upatta ag-kta-accepted; rajah-ati-mtra sarva-bhta-ati-rajaa-atiasa-pleasing to all conditioned souls; yena-by whom; sa-He. In this verse the word "asya" means "of the householder status of life", "upatta" means "accepted", and "rajo-'pi-mtra" means "the material mode of passion, which enlivens the conditioned souls". In this verse rmat Rukmi-dev is playing the part of an ordinary wife, humbly describing her attachment to Lord Ka in the vocabulary of conditioned souls. Text 10 vstavrthas tv evam yad uktam udsn ity di r-bhagavat, tatrha astu iti. he ambujka, tman tmani mayi ca ratasya te caranurgo mamstu. mayi ratatva coktam tathham api taccitto nidr ca na labhe nii iti svayam eveti bhva. nanv tma-ratasya mama katha tvayi rati? tatrha antirikta-de aktimaty tmani aktau mayi cnatirikta pthag-bhva-ny dir yasya. sakti-aktimator apthag-vastutvd dvayor api mitho viiatayaivgamd v yujyata eva api ratir iti bhva. tad evam api svbhvikya ratau vieatas tu yarhy asya raty-khyasya bhvasya vddhaye upatto rajo-'timtra rgtiayo yena tath-bhtas tvam mm kase sa-bhvam lokyayasi. tad asau na prati paramaiva anukamp iti. evam udsnatva tava skn-mat-sambandhd anyatraiveti mama sudha eva vivsa iti bhva. tasmt sdhktam y llay dhta-tano ity din r-rukmi-

devy svaya-lakmtvam. r-uka. vstava-actual; artha-meaning; tu-but; evam-in this way; yat-because; uktam-it is said; udsnh vayam iti di-rmad-Bhgavatam 10.60.20: udsn vayam nna na stry-apatyrtha-kmuk tm labdhsmahe pr gehayor jyotir akriy; r-bhagavat-by the Suprem Personality of Godhead; tatra- in this connection; aha-she says; astu iti-the statement of rmad-Bhgavatam 10.60.46; he-O; ambujka-lotus-eyed Lord; tman tmaniin the self; mayi-in me; ca-also; ratasya-taking pleasure; te-Your; caraa-for the feet; anurga-love; mama-my; astu-let there be; mayi-in me; ratatvam-the condition of taking pleasure; ca-also; uktamsaid; tatha-in the same way; aham-I; api-also; tat-citta- absorbed in thought; nidrm-sleep; na-do not; labhe-attain; nii-at night; iti-thus; svayam-personally; eva-certainly; iti-thus; bhva-the meaning; nanu-is it not so?; tma-ratasya-taking pleasure in the self; mama-of Me; katham-how is it?; tvayi-in you; rati-the condition of taking pleasure; tatra-in this connection; aha-she says; antirikta-de- because of not being different; aktimati-in the master of potencies; tmani-in the Supreme Lord; aktau-the potency; mayi-in me; ca-also; anatirikta-without being different in nature; pthak-specific difference;bhva-of nature; y-absence; dti-sight; yasya-of whom; akti-of the potency; aktimato-and of the master of potencies; apthak-vastuvt-because of not being different in nature; vayo-of the two; api-also; mitha-mutually; viiataya- with distinction; eva-certainly; avagamt-because of understanding; v-or; yujyate-engaged; eva-certainly; mayi- in me; api-even; rati-pleasure; iti-thus; bhva-the meaning; tat-therefore; evam-in this way; satyameternal and tra nscendental; api-also; svbhvikyam-natural; ratau-in pleasure; vieata-specifically; tu-also; yarhiif; asya- of that; rati-khyasya-known as pleasure; bhvasya-condition; vddhaye-for increasing; upatta-accepted; rajah-ati-mtra- mode of passion; rga-love; atiaya-great; yena-with which; tath-bhta-in this way; tvam-You; mm-me; kase- glance upon; sa-with; bhvam-love; lokayasiglance; tat- then; asau-this; na asmn prati-for us; parama-great; eva- certainly; anukamp-mercy; iti-thus; evam-in this way; udsnatvam-indifference; tava-Your; skt-directly; mat-with me; sambandht-from the relation; anyatra-anothing else; iti-thus; mama-my; sudha-firm; evacertainly; vivsa-faith; iti-thus; bhva-the meaning; tasmt- therefore; sdhu-properly; uktam-it is said; y-not; llay-for pastimes; dhta-tano-accepting this feature; iti din-in the passage beginning with these words; r-rukmi-devya-of rmati Rukmini-devi; svayam-directly; lakmtvam-condition of being the original goddess of frtune; r-uka-spoken by rla ukadeva Gosvami. An explanation of the actual meaning of these words of Queen Rukmi follows: This verse is Rukmi-devi's reply to the following statement previously spoken by Lord Ka (rmadBhgavatam 10.60.20):

"As I have already explained, I am not very much interested in family life or love between husband and wife. By nature, I am not very fond of family life, wife, children, home and opulences. As My devotees are always neglectful of all these worldly possessions, I am also like that. Actually, I am interested in self-realization; that gives Me pleasure, and not this family life."* In reply to these words, rmat Rukmi says (rmad-Bhgavatam 10.60.46, quoted in Text 8): "O lotus-eyed Lord, You take pleasure in both Yourself and in me (tman mayi ratasya). May my devotion and attention be always engaged at Your lotus feet." This statement of rmat Rukmi-dev is confirmed by Lord Ka Himself in the following words (rad-Bhgavatam 10.53.2): "My mind is always absorbed in the thought of Rukmi-dev, and sometimes I cannot sleep at night because I am thinking of her." Lord Ka may ask: If I am self-satisfied (tma-rata), the Why should I take pleasure in you? rmat Rukmi-dev answers (rmad-Bhgavatam 10.60.46, quoted in text 8): "O Lord, You are the master of all potencies, and I am one of Your potencies. Because the master of potencies and the potencies themselves are in one sense the same in nature, You therefore do not see any difference between us (anatirikta-de). In this way when it is said that You take pleasure only in Yourself, it is to understood that You also take pleasure in me Your potency." When Queen Rukmi says "when You passionately glance upon me, I accept it as the greatest boon of my life", Lord Ka's passion should be understood to be not the material emotion experienced by the conditioned souls, but the transcendental eternal love between the Supreme Personality of Godhead and His potency. Also, when Lord Ka describes His indifference to everything material (udsn) it should be understood to mean that He is indifferent to everything except rmat Rukmi-dev and those persons and things directly in relation with her. This idea is expressed by Queen Rukmi-dev in this verse, and she affirms her strong conviction in this regard. From the proper understanding of all these statements of rmad-Bhgavatam we may understand that rmat Rukmi-dev is the original Lakm, the goddess of fortune. Anuccheda 187 Text 1 atra vndvane tadya-svarpa akti-pradurbhva ca r-vraja-devya; yath brahmasahitym nanda-cinmaya-rasa-pratibhvitbhis

tabhir ya eva nija-rpatay kalbhi goloka eva nivasaty akhiltma-bhto govindam di-purua tam aha bhajmi atha-now; vndvane-in Vndvana; tadya-His; svarpa-of the transcendental form; aktipotency; pradurbhva-manifestation; ca-also; r-vraja-devya-the gopis of Vraja; yath-just as; brahma-sahitym-in the Brahma-samhita (5.48); nanda-bliss; cit-and knowledge; mayaconsisting of; rasa-mellows; prati-every second; bhvitbhi-who are engrossed with; tbhi-with those; ya-who; eva-certainly; nija-rpatay-with His own form; kalbhi-who are parts of portions of His pleasure potency; goloke-in Goloka Vndvana; eva-certainly; nivasati-resides; akhila-tmaas the soul of all; bhta-who exists; govindam-Lord Govinda; di-puruam-the original personality; tam-Him; aham-I; bhajmi-worship. That the gops of Vndvana are also manifestations of the internal potencies of Lord Ka is confirmed in the following statement of Brahma-sahit (5.48): "I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Radh, who resembles His own spiritual figure and who embodies the ecstatic potency (hldin). Their companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."* Text 2 tbhi si-gopbhir mantre tac-chabda-prayogt. kalbhi aktibhi; nija-rpatay svarpatay; aktiva ca ts prvoktotkrea parama-pra-pradurbhvn sarvsm api lakmtvam eva. tbhi-the word "tabhih"; r-gopbhi-means "with the gops"; mantre-in this mantra; tat-sabdaof this word;prayogt-according to the usage; kalbhi-the word "kalbhi"; aktibhi-means "who are parts of His pleasure potency"; nija-rpatay-the word "nija-rpatay"; svarpatay-means "with His own form"; aktitvam-status as potencies of the Lord; prva-previously; ukta-described; utkrea-with the excellence; parama-transcendental; pra-perfect and complete; pradurbhvnm-manifestations; sarvsm-of all of them; api-even; lakmtvam-the position of goddess of fortune; eva-certainly. In this verse the word "tbhi" means "with the gops", "kalbhi" means "who are parts of His pleasure potency", and "nija-rpatay" means "with His own form. That the gops of Vndvana are perfect and complete expansions of the goddess of fortune has been established both in this verse and the previously quoted verses describing their glories. Text 3

tad ukta tatraiva lakm-sahasra-ata-sambhrama-sevyamnam iti. tat-that; uktam-is described; tatra-here; eva-certainly; lakm-sahasra-ata-sambhramasevyamnam iti-in Brahma-samhita (5.29): cintmai-prakara-sadmasu kalpa-vka lakvteu surabhr abhiplayantam lakm-sahasra-ata-sambhrama-sevyamna govindam di-purua tam aha bhajmi. That the gops of Vndvana are all goddesss of fortune is also described in the following verse of Brahma-sahit (5.29): "I worship Govinda, the primeval Lord, the first progenitor, who is tending the cows, yielding all desires, in abodes built with spiritual gems and surrounded by millions of purpose trees. He is always served with great reverence and affection by hundred and thousands of goddesses of fortune."* Text 4 "riya knt knt parama-purua iti ca. riya knt knta parama-purua iti ca-also in the following verse (Brahma-sahit 5.56): riya 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. That the gops are goddesses of fortune is again described in the following verse (Brahmasahit 5.56): "The damsels of Vndvana, the gops, are super goddesses of fortune. The enjoyer in Vndvana is the Supreme Personality of Godhead, Ka. The trees there are all wish-fulfilling trees, and the land is made of transcendental touchstone. The water is all nectar, the talking is singing, the walking is dancing, and the constant companion of Ka is His flute. The effulgence of transcendental bliss is experienced everywhere. Therefore Vndvana-dhma is the only relishable abode."* Text 5

etad abhipryeaiva svyambhuvgame 'pi r-bh-ll-abdais tat-preyas-viea-trayam upadiam. tasml lakmto 'py utkra-varanam s vyomdi-sthitbhyas tan-nmnaiva prasiddhbhyo lakmbhya dhikya-vivakayeti mantavyam. r-vndvana-lakmyss tv et eveti. etat-this; abhipryea-with the intention; eva- certainly; svyambhuva-agame-in the Svyambhuva-agama; api- also; r-r; bh-bh; ll-Ll; abdai-with the words; tat-of Lord Ka; preyas-of the dearmost goddess of fortune; viea-distinction; trayam-in three groups; upadiam-is explained; tasmt-from this; lakmta-of the goddesses of fortune; api-also; utkra- of the glory; varanam-description; sm-of them; parama-vyoma-adi-in the various planests of the spiritual world; sthitbhya-situated in; tat-nmna-by these names; eva- certainly; prasiddhbhyacelebrated; lakmbhya-the goddesses of fortune; dhikya-the exalted position; vivakayaintending to describe; iti-thus; mantavyam-should be considered; r-vndvana-in Vndvana; lakmy-the goddesses of fortune; tu-also; et-they; eva-certainly; iti-thus. According to the Svyambhuva-gama, the best of the goddesses of fortune are manifestations of the Lord's r, Bh, and Ll potencies. These goddesses of fortune reside in the various planets of the spiritual world, and the gops of Vndvana should be counted among them, the most exalted lakms. Text 6 evam eva pda-nysair bhja-vidhtibhi ity dau ka-vadhva ity uktam. evam-in the same way; eva-certainly; pda-nysaih bhja-vidhtibhi iti adau ka-vadhva iti uktam-in rmad-Bhgavatam 10.33.7: pda-nysair bhuja-vidhutibhi sa-smitair bhr-vilsair bhjyan-madhyai cala-kuca-paai kuntalair ga-lolai svidyan-mukhya kavara-rasan-granthar ka-vadhvo gyantas ta taita iva t megha-cakre vireju. That the gops of Vndvana are the most exalted of the goddesses of fortune is also confirmed in the following description of the rsa-dance (rmad-Bhgavatam 10.33.7): "While Ka and the gops danced they displayed extraordinary bodily features. The movements of their legs, their placing their hands on one another, the movements of their eyebrows, their smiling, the movements of their breasts of the gops and their clothes, their earrings, their cheeks, their hair with flowers-as they sang and danced these combined together to appear like clouds, thunder, snow and lightning. Ka's bodily features appeared just like a group of clouds, their songs

were like thunder, the beauty of the gops appeared to be just like lightning in the sky, and the drops of perspiration visible on their faces appeared like falling snow. In this way both the gops and Ka engaged in dancing."* Text 7 ata eva gopjanvidy-kal-preraka ity atra tpan-vkye rmad-daksara-stha-nma-niruktau ye gopjana te samyag y vidy parama-prema-rp tasy kal vtti-rp iti vyakhyeyam, rjavidy rja-guhyam ity di r-gt-prakarat vykhyntare-bhagavaty avidy-salebhvt. ata eva-therefore; gopjan-the gopis; a-of pure love of Lord Ka; vidy-the knowledge; kalthe potency; preraka-the master; iti-thus; atra-here; tpan-of the Gopala-tapani Upanisad (1.8); vkye-in the statement; rmat-daa-aksara-stha-nma-of the eleven syllable name of Lord Ka; niruktau-in the explanation; ye-those who; gopjana-gopis; te-they; -the word "a"; samyakproperly; y-wich; vidy-knoledge; parama-transcendental; prema-of pure love of Ka; rpa-in the form; tasy-of that; kal-the potency; vtti-rp-in the form of activities; iti-thus; vyakhyeyammay be explained; rja-the king; vidy-of knowledge; rja-the king; guhyam-of secrets; iti adi-r-gtprakaranat-in the passage thus beginning (rmad-Bhagavad-gita 9.2); vykhya-antare-the other explanation; bhagavati-in the Supreme Personality of Godhead; avidy-of ignorance; salea-close contact; abhvt-because of non-existance. Someone may object to our description of the gops as the internal potency of Lord Ka, and may quote the following verse from Gopla-tpan Upaniad (1.8) to establish their case: gopijanvidy-kal-preraka According to these critics, this passage should be interpreted to mean: "Lord Ka is the master of the gops, who are manifestations of the potency of ignorance (avidy)." This interpretation is not valid, and the proper explanation of this 12-syllable name of Ka follows: In this word the syllable "" should be interpreted to mean pure love of Ka, and therefore, the word should be translated: "Lord Ka is the master of the gops, who are the potencies of pure and transcendental love of Godhead". We may note that the word "vidy" (knowledge) is also used in connection with love of Ka in the Bhagavad-gt (9.2), where the Lord says: "Devotional service to Me is the king of knowledge, and the most secret of all secrets." The interpretation of our critics (that the word should be divided "gopijana-avidy-kalpreraka" and that the gops are manifestations of the Lord's potency of ignorance cannot be accepted, for the gops are intimate associates of the Lord, who never intimately associate with His potency of ignorance (mah-my). Text 8

tad uktam hldiny savid-lia sac-cid-nanda vara svvidy-savtto jva saklea-nikarkara iti svmi-sktau. tat-therefore; uktam-it is said; hldiny-by the hldin potency; savit-by the samvit potency; lia-surrounded; sat-cit-nanda-always transcendental blissful; vara-the supreme controller; sva-own; avidy- by ignorance; savta-surrounded; jiva-the living entity; salea-of the threefold miseries; nikara-of the multitude; kara-the mine; iti-thus; svmi-of rdhara Svmi; sktau-in the prayer (rmad-Bhavartha-dipika 1.7.6) That the Supreme Personality of Godhead does not intimately associate with His potency of ignorance is confirmed in the following prayer of rdhara Svm (rmad-Bhvrtha-dpik 1.7.6): "The Supreme Personality of Godhead, the supreme controller, is always full of transcendental bliss and is accompanied by the potencies known as hldin and samvit. The conditioned soul, however, is always covered by ignorance and embarrassed by the threefold miseries of life. Thus he is a treasure-house of all kinds of tribulations."* Text 9 tatha hldin sandhin samvit tvayy ek sarva-sasthitau hlda-tpakar mir tvayi no gua-varjite ity di viu-pure ca. tatha-just as; hldin-pleasure potency; sandhin- existence potency; samvit-knowledge potency; tvayi-in You; ek-one; sarva-sasthitau-who are the basis of all things; hlda-pleasure; tpa-and misery; kar-causing; mir-a mixture of the two; tvayi-in You; no-not; gua-varjite-who are without the three modes of material nature; iti-thus; di- beginning; viu-pure-in the Viu Pura; caalso; That the Supreme Lord remains always aloof from His potency of ignorance is also confirmed in

the following description of Viu Pura (1.12.69): "O Lord, You are the support of everything. The three attributes hldin, sandhin and samvit exist in You as one spiritual energy. But the material modes, which cause happiness, misery and mixtures of the two, do not exist in You. for You have no material qualities."* Text 10 tatas ts prerakas tat-tat-kry pravartaka, vallabha-abdenaikrthyam eva sa vo hi svm bhavati iti tasym eva rutau tah prati durvsaso vkyt. tata-therefore; tsm-of them; preraka-instigator; tat-tat-various; krym-in pastimes; pravartaka-the originator; vallabha-abdena-by the word "vallabha (dear)"; eka-arthyam-single meaning; eva-certainly; sa-He; va-your; hi-certainly; svm-husband and master; bhavati-is; itithus; tasym-in this; eva-certainly; rutau-in the Gopala-tapani Upanisad (2.23); tah prati-to the gopis; durvsasa-of Durvsa Muni; vkyt-from the statement. Because Lord Ka performed such attractive pastimes in the company of the gops, He was very dear to them (gopjana-vallabha). For this reason He is described as the gop's' supreme master in the following statement of Durvs Muni to the gops (Gopla-tpan Upaniad): "My dear gops, please know that Lord Ka is your supreme master and husband." Text 11 yac ca ts kvacit prva-janmani sdhakatvam iva ryate, tat tu prvem iva vykhyeyam. ts tu nitya-siddh eva. yat-because; ca-also; tsm-of them; kvacit-at a certain time; prva-janmani-in a previous birth; sdhakatvam- elevation in devotional service; iva-as it were; ryate-is heard in the Vedic literatures; tat-that; tu-but; prvem- of the previous; iva-just like; vykhyeyam-may be explained; t-they; tu-but; nitya-siddh-eternally liberated; eva-certainly. We may also note that some of the gops were conditioned souls who became purified and elevated to become the intimate associates of Lord Ka, and other gops are eternally liberated associates of the Lord who descended from the spiritual world to assist the Lord in His prakaapastimes. Text 12

ata idam ittham eva vykhyeyam tbhir vidhta-okabhir bhagavn acyuto vta vyrocatdhikam tta purua aktibhir yath yath yathvat; ata eva dhikam vyarocata ity uktam upapadyate. ata eva-therefore; idam-this; ittham-in the following way; eva-certainly; vykhyeyam-may be explained; tbhi-with the gopis; vidhta-cleansed away; okabhi-lamentation; bhagavn-the Supreme Personality of Godhead; acyuta- infalliable; vta-accompanied; vyrocata-enjoyed; adhikam- greatly; tta-O Maharaja Pariksit; purua-the supreme enjoyer; aktibhi-with His potencies; yath-just as; yath yathvat-"yatha" means "just as"; ata eva-therefore; dhika-greatly; vyarocata-shone; iti-thus; uktam-statement; upapadyate-is obtained; yatha-the word "yatha"; yathavat-means "just as"; ata eva-therefore; adhikam-greatly; vyarocata-He shone; iti-thus; uktamthe statement; upapadyate-is known. The nitya-siddha gops, who are the internal potencies of Lord Ka are described in the following statement of rmad-Bhgavatam 10.32.10): "When Lord Ka reappeared in the midst of the gops, they became free from their former state of bereavement. O Mahrja Parkit, at that time Lord Ka appeared very splendid and brilliant. He appeared like the Supreme Personality of Godhead, surrounded by His various potencies."* Anuccheda 188 sva-akti-vilsatvc ca r-bhagavata gopyo labdhvcyuta knta riya eknta-vallabham ghta-kahyas tad-dorbhy gyantyas ta vijhrire gopya eva riya, kntam manoharam; eknta-vallabham raho-ramaam. r-uka. sva-akti-with His internal potencies; vilsatvt- because of performing austerities; ca-also; rbhagavata- of the Supreme Personality of Godhead; gopya-the gopis; abdhva-having attained; acyutam-the infalliable Lord; kntam-very beautiful; riya-goddesses of fortune; eka-antavallabham-the most dear; ghta-touched; kahya-necks; tat- dorbhym- with His two arms;

gyantya-singing; tam-Him; vijhrire- performed pastimes; gopya-the gopis; eva-certainly; sriyagoddesses of fortune; kntam-the word "kntam"; manoharam- means beautiful, and enchanting to the mind; ekanta-vallabham- the word "ekanta-vallabham"; rahah-ramaam-means "lover"; ruka-spoken by rla ukadeva Gosvami. That the gops are goddesses of fortune with whom the Supreme Persoanlity of Godhead enjoys intimate pastimes is also confirmed in the following statement of rmad-Bhgavatam (10.33.14): "The gops, who were all goddesses of fortune, obtained the infallible beautiful Supreme Personality of Godhead as their intimate lover. Their necks embraced by the arms of the Lord, they sang and danced in His company."* In this verse the word "gopya" is in apposition to the word ,sy 168riya". .sy a68Kntam" means "handsome" and " eknta-vallabham" means "intimate lover." This verse is spoken by rla ukadeva Gosvm. Anuccheda 189 Text 1 sm mahattva tu hldin-sra-vtti-viea-prema-rasa-sra-viea-prdhnyt; tad uktam nanda-cin-maya-rasa-pratibhvitbhi iti nanda-cin-maya-rasea prema-rasa-vieea pratibhvitbhi ity artha. ata eva tat-prcrya-prakena r-bhagavato 'pi tsu paramollasaprako bhavati, kvena tbh ramaecch jyate. sm-of them; mattvam-the greatness; tu-also; hldin-of the internal pleasure potency; sraessence; vtti-activities; viea-specific; prema-pure love of Ka; rasa-the mellows; sra-best; vieaspecifically; prdhnyt-primarily; tat-therefore; uktam-it is said; nanda-bliss; cit-knowledge; mayaconsisting of; rasa-the mellows; pratibhvitbhi-manifestations; nanda-cin-maya-rasea-with the mellows of transcendental bliss; prema-of pure love of Ka; rasa-with the mellows; vieeaspecifically; prataibhvitbhi-manifestations; iti-thus; artha-the meaning; ata eva-therefore; tatprcurya-prakena-with that expansion; r-bhagavata-of the Supreme Personality of Godhead; api-also; tsu-among them; parama-transcendental; ullasa-joy; praka-manifestation; bhavati-is; yena-by whom; tbh-with them; ramaa-icch- the desire to enjoy; jyate-becomes manifest. The Supreme Personality of Godhead, Lord Ka, desires to enjoy in the association of the gops, who are all His internal pleasure potency (hldin-akti) and are moved by pure love for Him (prema-rasa). This is described in the following statement of Brahma-sahit (5.37): "I worship Govinda, the primeval Lord, who resides in His own realm, Goloka, with Rdh, who resembles His own spiritual figure and who embodies the ecstatic potency [hldin]. Their

companions are Her confidantes, who embody extensions of Her bodily form and who are imbued and permeated with ever-blissful spiritual rasa."* In this verse the word "nanda-cin-maya-rasa-pratibhvitabhi means "full of the mellows of pure love". She expands into many forms, and the blissful Supreme Personality of Godhead, who desires to enjoy Her as a lover, also expands into many forms. Text 2 tatraivha bhagavn api t rtr aradotphulla-mllik vkya rantu mana cakre yogamym upsrita yogamym durghata-sampdika svarpa-akti tat-tal-ll-sauhava-ghaanayrita iti tasmai ta pravttyety artha. r-uka. tatra-in this connection; eva-certainly; aha-he says; bhagavn-the Supreme Personality of Godhead; api-although; ta-those; rtr-nights; arada-autumn; utphulla-with blossoming; mlliik-jasmine flowers; vkya-seeing; rantum-to enjoy; manah cakre-decided; yogamym-His yogamy potency; upsrita-taking shelter of; yogamy- yogamy; durghata-sampdikam-rare; svarpa-of His personal form; aktim-potency; tat-tat-various; ll-pastimes; sauhava-excellence; ghaanaya-with the abundance; arita-taking shelter; iti-thus; tasmai-for that; tam-that; pravttyahaving begun; iti-thus; artha-the meaning. That Lord Ka desires to enjoy in the association of the gops is also described in the following verse (rmad-Bhgavatam 10.29.1): "When Ka saw the full moon night of the arat season, He decorated Himself with various seasonal flowers, especially the mallik flowers, which are very fragant. He then decided to enjoy transcendental pastimes in the company of the gops."* In this verse the word "yogamy" means "the Lord's personal potency that makes the impossible possible". The word "rita" means "by performing many transcendental pastimes He took shelter of yogamy". In this way the Lord began this pastime. That is the meaning here. This verse is psoken by rla ukadeva Gosvm. Anuccheda 190

Text 1 atha ts nmni ca ryante bhaviyottare malla-dvda-prasage r-ka-yudhihirasamvde gop-nmni rajendra prdhnyena nibodha me gopl plik dhny vikh dhyna-nihik rdhnurdh sombh trak daam tath iti. daam api trak-nmny evety artha. atha-now; tsm-of the gopis; nmni-the names; ca- also; ryante-are heard; bhaviyottara-in the Bhavisya Purana, Uttara-khanda; malla-dvsa-of Malla-dvadasi; prasage-in connection with; r-ka-of Lord Ka; yudhihira-and Maharaja Yudhihira; samvde-in the conversation; gopof the gopis; nmni-the names; raja-indra-O best of kings; prdhnyena-primarily; nibodha-please learn; me-from Me; gopali-Gopl; plik-Palika; dhny-Dhny; vikh-Vikh; dhyna-nihikDhynanihik; rdh-Rdh; anurdh-Anurdh; sombh-Sombh; trak-Trak; daam-the tenth; tath-in the same way; iti-thus; daam-the tenth; api- also; trak-nmni-with the name "Trak"; eva-certainly; iti-thus; artha-the meaning. The names of some of the principal gops were revealed by Lord Ka to Mahrja Yudhihira in the description of Malla-dvda in the Uttara-khaa of the Bhaviya Pura: "O best of kings, please learn from Me the names of the most important gops. These names are: 1. Gopl, 2. Plik, 3. Dhany, 4. Vikh, 5. Dhynanihik, 6. Rdh, 7. Anurdh, 8. Sombh, 9. Trak, 10. Trak." Text 2 skanda-prahlda-sahity dvrak-mhtmye myvasara-prastave r-lalitovca ity din. lalit ymal dhany vikh rdh aibya padm bhadrety etny aaiva ghtni. skanda-in the Skanda Purana; prahlada-sahitym-in the Prahlada-samhita; dvrakmhtmye-in the Dvrak-mhtmya; mayvasara-prastave-in the Mayavasara-prastava; r-lalitar Lalita; uvca-said; iti-thus; din-in the passage beginning; lalit-Lalit; ymal-ymal; dhany-Dhany; vikh-Vikh; rdh-Rdh; aibya-aibya; padm-Padm; bhadra-Bhadra; itithus; etni-these; aa-eight names; eva-certainly; ghtni- are mentioned.

In the Myvasara-prastava prayers in the Dvrak-mhtmya of the Prahlda-sahit in the Skanda Pura, in the passage beginning with the words "r-lalitovca", the names of eight principal gops are given in the following way: 1.Lalit, 2. ymal, 3. Dhany, 4. Vikh, 5. Rdh, 6. aiby, 7. Padm, and 8. Bhadr. Text 3 atha vanit-ata-koibhi ity gama-prasiddher anyny api loka-strayor avagantavyni. atha-then; vanit-of gopis; ata-hundreds; koibhi- of millions; iti-thus; gama-in the Vedic literatures; prasiddhe-because of the demonstration; anyni-others; api- also; loka-according to popular tradition; strayo-and also recording in the Vedic scriptures; avagantavyni-should be understood. In the Vedic literatures it is also said: "There are hundreds and millions of gops". This conclusion is confirmed by both popular tradition and scriptural evidence. Text 4 tad eva parama-madhura-prema-vtti-mayu tsv api tat-srsodreka-may r-rdhik tsym eva premotkara-parakahy daritatvt r-prti-sandarbhe darayiyamnatvc ca. yatra ca tat-prema-vaiihya tatraiva yasysti bhaktir bhagavty akicaa iti divat sarva apy aivardirp any aktayo nty adt apy anugacchantti r-vndvane r-rdhikym eva svayalakmtvam. tat-therefore; evam-in this way; parama-transcendental; madhura-sweet; prema-vtti-mayu-full of pure love for Lord Ka; tsu-among them; api-also; tat-sra-asa-udreka-may-mot full of love for Lord Ka; r-rdhik- rmati Radharani; tsym-within her; eva-certainly; prema-of pure love for Ka; utkara-para akahy-of the most exalted pure love; daritatvt-because of being demonstrated; r-prti-sandarbhe-in the Priti-sandarbha; darayiyamnatvt-because of being explained in the future in that book; ca-also; yatra-where; ca-also; tat-prema-of that pure love of Ka; vaiihyam-the super-excellence; tatra-there; eva-certainly; yasya asti bhaktih bhagavati akicana iti divat-as in the following verse (rmad-Bhgavatam 5.18.32): yasysti bhaktir bhagavaty akican sarvair guais tatra samsate sur harv abhaktasya kuto mahad-gu

manorathensati dhvato bahi; sarva-all; aivarya-adi-glories and opulences; rp- consisting of; any-other; aktaya-potencies; na-not; ati-very much; adt-worshipped; api-even; anugacchanti- follow; r-vndvane-in Vndvana; r-rdhikym- in rmati Radharani; eva-certainly; svayam-lakmtvam-the position of being the original goddess of fortune. The gops are all the greatest lovers of Lord Ka, but among them, the highest degree of pure love for Lord Ka is contained within rmati Rdhr. We will discuss this point more elaborately in the Prti-sandarbha. Because rmat Rdhr possesses such great love for Lord Ka, all other good qualities and opulences are present within Her also. This is described in rmad-Bhgavatam (5.18.32): "All the demigods and their exalted qualities, such as religion, knowledge and renunciation, become manifest in the body of one who has developed uanlloyed devotion for the Supreme Personality of Godhead, Vsudeva."* Because rmat Rdhr is full of all powers and opulence on account of her pure devotion to Lord Ka, it should be understood that she is the original goddess of fortune, personally appearing in the abode of r Vndvana. Text 5 ata eva sat-dhanysv api mukhybhipryenaiva tasy eva vndvandhipatyena nmagrahaam. yath-padme-krttika-mhtmye aunaka-nrada-samvde vndvandhipatya ca datta tasmai pratuyat kennyatra devi tu rdh vndvane vane ity anena. anyatra sdharae dee devy evdhikri r vndvanbhidhe vane tu r-rdhikaivety artha. ata eva-therefore; sat-dhany/esu-among the gopis; api- also; mukhya-abhipryena-as the most important; tasy-of her; eva-certainly; vndvana-of Vndvana; adhipatyena- with the sovereignty over; nma-grahaam-accepting the name; yath-just as; padme-in the Padma Purana; karttika-mhtmye-in the Karttika-mhtmya; aunaka-nrada-samvde-in the conversation between Saunaka Rsi and Nrada; vndvana-over Vndvana; adhipatyam-sovereignty; ca-also; dattam-given; tasyai-to her; pratuyat-pleased; ken-by Lord Ka; anyatra-other places; devithe queen; tu-also; rdh-rmati Rdhr; vndvane-Vndvana; vane-in the forest; iti-thus; anena-by this; statement; anyatra-in other places; sdharae-dee-in the area of Vndvana; devi-

the queen; eva-certainly; adhikri-the possessor; r-vndvana-Vndvana; abhidhe-in the place named; vane-in the forest; tu-also; r-rdhika-rmat Rdhr; eva-certainly; iti-thus; arthathe meaning. rmat Rdhr is the most important of all the gops, for among them all she is the queen not only of the forest of Vndvana, but of the entire area surrounding Vndvana. This is confirmed in the following statement found in the conversation between Nrada and aunaka is in the Krttika-mhtmya of the Padma Pura: "Being very pleased with Her, Lord Ka gave rmat Rdhr sovereignty over the forest of Vndvana and the entire area surrounding it. In this way She became the queen of Vndvana." Text 6 evam sknde varsy vilk vimal puruottame rukmi dvravaty ca rdh vndvane vane iti. tath mtsye 'pi. evam-in the same way; skande-in the Skanda Purana; varsym-in Varanasi; vilk-Durga; vimal- Vimal devi; puroottame-in Jagannatha Puri; rukmii- Rukmi; dvravatym-in Dvrak; ca-also; rdh- rmati Radharani; vndvane-In Vndavana; vane-in the forest; iti-thus; tath-the same verse if found; mtsye-in the Matsya Purana; api-also. rmat Rdhr's sovereignty over Vndvana is also described in the following verse found in both the Skanda and Matsya Puras: "Durg rules over Vrayas, and Vimal-dev presides over Jaganntha Pur. Rukmi-dev is the queen of Dvrak, and in the same way, rmat Rdhr is the queen of Vndvana forest." Text 7 aktitva-mtra-sdhrayenaiva lakm-st-rukmi-rdhnm api devy saha gaanam. vaihyam tu lakmvat stdiv api jeyam. tasmn na devy saha lakmy-dinm aikyam. r-rmatpan-r-gopla-tpany-dau ts svarpa-bhtatvena kathant. r-rdhiky ca yamale prvodhta-pdya-traynantaram:

bhuja-dvaya-yuta ko na kadcic catur-bhuja gopyaikay yutas tatra parikrati sarvad iti. atra vndvana-viayaka-tat-sahita-sarvadkritva-ligvagater na parasparvyabhicrea svarpaaktitvam. satv apy anysu ekay ity anena tatrpi parama-mukhyatvam abhihitam. aktitva-status as potencies of the Lord; mtra-only; sdhrayena-as the common feature; evacertainly; lakm-Lakm; st-St; rukmi-Rukmi; rdhnm-and of rmati Rdhrani; api-also; devy saha-with the goddess Durga; gaanam- counted; vaisithyam-the superexcellent quality; tubut; lakmvat-as Lakm-devi; st-adiu-among St-dev and the others; api-even; jeyam-should be understood; tasmt-therefore; na-not; devy saha-with the goddess Durga; lakmi-dnm-of Lakm-dev and the others; aikyam-oneness; r-rma-tpan-in the r Rama-tpan Upanisad; rgopla-tpani Upanisad; dau-and in other Vedic literatures; tsm-of them; svarpa-bhtatvenastatus as the internal potencies of the Supreme Personality of Godhead; kathant-because of the description; r-rdhiky-of rmati Rdhrani; ca- also; yamale-in the Yamala Tantra; prvapreviously; udhta-explained; pda-lines; traya-there; anantaram- afterwards; bhuja-arms; dvayatwo; yuta-endowed with; ka-Lord Ka; na-not; kadcitat any time; catuh-bhuja-with four arms; gopya-with a gopi; ekaya-one; yuta- accompanied; tatra-there; parikrati-performs pastimes; sarvada-eternally; iti-thus; atra-in this verse; vndvana-viayaka-in the area of Vndvana; tatsahita-along with that gopi; sarvada-eternally; akritva-liga-nature of performing pastimes; avagate-because of understanding; na-not; paraspara-mutual; avyabhicrea-without interruption; svarpa-aktitvam-status as the Lord's internal potency; satu-among the transcendental gopis; api-also; any/esu- among the others; ekay-with a single one; iti-thus; anena- with this statement; tatra-there; api-also; parama-mukhyatvam- as the best of the gopis; abhihitam-is established. In this verse we may note that the four goddesses described are all potencies of the Lord. That is their common feature. Durg-dev is the Lord's external potency, and Lakm, St, Rukmi, and rmat Rdhr are all internal potencies of the Lord and are in a position superior to that of Durg-dev. St-dev is described in the Rma-tpan Upaniad, and Rukmi-dev is described in the Gopla-tpan Upaniad. In these scriptures, both goddesses are described as the internal potencies of the Lord. rmat Rdhr is described as the best of the Lord's internal potencies in the following statement of the Yamala Tantra: "The Supreme Personality of Godhead, Lord Ka, always remains in His original two-armed form. He never appears in with four arms. He eternally enjoys pastimes with a certain gop." We may note that this verse describes rmat Rdhr, who eternally enjoys pastimes with Lord Ka in Vndvana-dhma. She is the best of the Lord's internal potencies.

Text 8 tath ca bhad-gautamye r-baladeva prati r-ka-vkyam sattva tattva paratva ca tattva-trayam aha kila tri-tattva-rpi sakhi rdhik mama vallabh tath-in the same way; ca-also; bhat-gautamye-in the Brhad-gautamiya Tantra; r-baladevam prati-to Lord Baladeva; r-ka-of Lord Ka; vkyam-the statement; sattvam-effect; tattvamcause; paratvam-the transcendental potency; ca-also; tattva-trayam-three potencies; aham-I; kilacertainly; tri-tattva-of these three; rpi- the form; sakhi-O friend; rdhik-rmat Radharani; mama-to me; vallabh-very dear. That rmat Rdhr is the best of Lord Ka's potencies is described in the following verse from the Bhad Gautamya Tantra spoken by Lord Ka to Lord Balarma: "My dear friend, I am the master of the three potencies of material cause (tattva), material effect (sattva), and the transcendental potency above the material nature (paratva). These three potencies are embodied in rmat Rdhr, who is very dear to Me. Text 9 prakte para evha spi mac-chakti-rpi sattvika rpam sthya pro 'ha brahma cit para prakte-to the material energy; para-superior; eva- certainly; aham-I am; sa-she; api-also; matMy; sakti-rpi-potency; sattvikam-spiritual; rpam-form; sthya-manifesting; pra-perfect and complete; aham-I am; brahma-the Supreme Personality of Godhead; cit-spiritual; para-and transcendental. "I am the Supreme Personality of Godhead, perfect and complete. My form is entirely spiritual and I am above the temporary material energy. Just as I am spiritual and above the material nature, so is My transcendental potency, rmat Rdhr. Text 10

brahma prrthita samyak sambhavmi yuge yuge tay srdha tvay srdha nya devat-druhm satyam kryatvam; tattvam kraatvam; tato 'pi paratva ca iti; yat tattva-trayam tad aham ity artha brahma-by Brahma; prathita-appealed; samyak- completely; sambhavmi-I appear; yuge yugemillenium after millenium; taya sardham-with Srimati Radharani; tvay srdham-with You; nyafor the destruction; devat-druhm-of those who are inimical to the demigods; satyam-"satyam", karya tvam-means "effect"; tattvam-"tattvam"; kraatvam-means "cause"; tata-from that; api-also; paratvam-superior; ca- also; iti-thus; yat-which; tattva-trayam-three potencies; tat-that; aham-I am; iti-thus; artha-the meaning. "Requested by Brahm, I appear in this material world millenium after millenium in order to destroy the enemies of the demigods and devotees. I come to this world accompanied by You, and also by rmat Rdhr." In the verse quoted in Text 8 the word "satya" means "the potency of material cause", "tattva" means "the potency of material effect", and "para" means "the potency superior to these two". These are the three potencies (tattva-traya tad aham) mentioned here. Text 11 ata eva r-rdh-prasage tat-prato 'pi sarva-lakmmay sarvaknti sammohin par iti. ata eva-therefore; r-rdh-with rmat Rdhr; prasage-in this connection; tat-pratasubstantiating this fact; api-also; sarva-lakmmay sarva-knti sammohin par iti-the following verse from the Brhad-gautamiya Tantra: dev kamay prokt rdhik para-devat sarva-lakmmay sarvaknti sanmohin par

That rmat Rdhr is the best of the goddesses of fortune is also confirmed in Bhadgautamya Tantra: "The transcendental goddess rmat Rdhr is the direct counterpart of Lord r Ka. She is the central figure for all goddesses of fortune. She possesses all the atractiveness to attract the allattractive Personality of Godhead. She is the primeval internal potency of the Lord."* Text 12 k-pariia-rutis ca tathaivha rdhay mdhavo devo mdhavena ca rdhik vibhrajante janev vibhrajante vibhrajate sarvata iti ruti-padrtha. k-of the g Veda; pariia-ruti-in the appendix; ca-also; tatha-in the same way; eva-certainly; aha-he explains; rdhay-with rmat Rdhrani; mdhava-Lord Ka; deva-the Supreme Personality of Godhead; mdhavena- with Lord Ka; ca-also; rdhik-rmati Rdhrani; vibhrajante-are splendid manifest; janeu-in the company of their associates; a-eternally; vibhrajante-"vibhrajante"; vibhrajate-means "are manifest"; -""; sarvata-means "in every respect"; iti-thus; ruti-of the ruti-mantra; pada-of the words; artha-the meaning. Lord Ka and rmat Rdhr are described in the following statement of the k-pariiaruti: "Lord Ka and rmat Rdhr eternally enjoy pastimes in the company of their associates." Text 13 etat sarvam abhipretya mrdhanya-loke tdo 'py artha sandahe. tatra tayor mahmahaivarya-pratipdako 'rtha prvavat svayam anusandheya. parama-mdhur-pratipdako 'rthas tu yath etat-this; sarvam-all; abhpretya-intending; mrdhanya-loke-in the first verse; api-also; arthathe meaning; sandadhe-placed; tatra-here; tayo-of the two of them; mah-maha-very great; aivarya-glory and opulence; pratipdaka- establishing; artha-the meaning; prvavat-as before; svayam-directly; anusandheya-is understood; parama-transcendental; mdhur-sweetness; pratipdaka-establishing; artha-the meaning; tu-also; yath-just as.

The first verse of rmad-Bhgavatam is intended to describe not only the opulences and glory of both Lord Ka and rmat Rdhr. This verse describes Their transcendental sweetness. The verse is: Text 14 janmdy asya iti. janma-ady asya iti-rmad-Bhgavatam 1.1.1: janmdy asya yato 'nvayd itarata crthev abhijah svar tene brahma hd ya di-kavaye muhyanti yat sraya tejo-vri-md yath vinimayo yatra tri-sargo 'm dhmn svena sad nirasta-kuhaka satya para dhmahi janma-di-creation, sustenance and destruction; asya-of the manifested universes; yata-from whom; anvayt-directly; itarata-indirectly; ca-and; artheu-purposes; abhija- fully cognizant; svar-fully independent; tene-imparted; brahma-the Vedic knowledge; hd-consciousnes of the heart; ya-one who; di-kavaye-unto the original created being; muhyanti-are illusioned; yat-about whom; sraya-great sages and demigods; teja-fire; vri-water; mdm-earth; yath-as much as; vinimaya-action and reactions; yatra-whereupon; tri-sarga-three modes of creation, creative faculties; am-almost factual; dhmn-along with all transcendental paraphernalia; svena-selfsufficient; sad-always; nirasta- negation by absence; kuhakam-illusion; satyam-truth; paramabsolute; dhmahi-I do meditate upon. "O my Lord, r Ka, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You. I meditate upon Lord r Ka because He is the Absolute Truth and the primeval cause of all causes of the creation, sustenance and destruction of the manifested universes. He is directly and indirectly conscious of all manifestations, and He is independent because there is no other cause beyond Him. It is He only who first imparted the Vedic knowledge unto the heart of Brahmj, the original living being. By Him even the great sages and demigods are placed into illusion, as one is bewildered by the illusory representations of water seen in fire, or land seen on water. Only because of Him do the material universes, temporarily manifested by the reactions of the three modes of nature, appear factual, although they are unreal. I therefore meditate upon Him, Lord r Ka, who is eternally existent in the transcendental abode, which is forever free from the illusory representation of he material world. I meditate upon Him, for He is the Absolute Truth."* Text 15

yato 'nvayat anugacchati sad nija-paramnanda-akti-rpy tasy r-rdhym asakto bhavatty anvaya r-kas tasmd yasmt; tath itarata itarasy ca tasya sad dvityy rrdhy eva. yata-from whom; anvayat-because of contact; anugacchati- follows; sad-always; nija-His own; parama-transcendental; ananda-bliss; akti-potency; rpym-in the form; tasym-to her; rrdhym-rmati Rdhrani; asakta- attached; bhavati-is ; iti-thus; anvaya-attached; r-kar Ka; tasmt-from Him; yasmt-from whom; tath-in the same way; itarata-from another; caalso; sad-eternally; dvityy-distinct; r-rdhy- rmati Rdhrani; eva-certainly. In thsi verse the words "yato 'nvayad" mean "Lord Ka, who is attached to rmat Rdhr, His transcendental pleasure potency", and the word "itarata" means "His eternal companion, rmat Rdhr." Text 16 yata yasy dyasya di-rasasya janma pradurbhva. yv evdi-rasa-vidyy paramanidhanam ity artha. ata eva tayor aty-adbhuta-vilsa-mdhur-dhratm uddiati ya artheu tattad-vilsa-kalpeu abhija vidagdha; ya ca svena tath-vidheatman virajate vilsatti svar. yata yasy-from whom; dyaysya di-rasasya-of the mellow of madhurya-rasa; janmapradurbhva-manifestation; yu-the transcendental couple; eva-certainly; adi-rasa-of madhuryarasa; vidyy-of the knowledge; parama- transcendental; nidhanam-abode; iti-thus; artha-the meaning; ata eva-certainly; tayo-of them; ati-very; adbhuta- wonderful; vilsa-of pastimes; mdhur-sweetness; dhratm-abundance; uddiati-indicates; ya-who; artheu-the word "arthesu"; tat-tat-various; vilsa-of transcendental pastimes; kalpeu-in many; abhija vidagdhaexpert; ya-who; ca-also; svena-with Herself; tath-vidhena-in that way; atman-with her; virajate vilsati-performs pastimes; sva-r-performs pastimes in her association. In this verse the word "yata" means "from whom", "dyasya" means "the mellow of mdhuryarasa", and "janma" means "manifestation". The meaning is that They are the transcendental abode of the science of mdhurya-rasa. Next the great sweetness of Their wonderful pastimes is described in the words "artheu", which means "in many pastimes" and "abhija", which means "expert". The word "svar" means "in Her company He shines (rj) with great splendor". Text 17 ata eva sarvato 'py acarya-rpayos tayor varane mama tat kpaiva samgrityha di-kavaye prathama tal-ll-varanam rabhamnya mahya r-veda-vysya hda antakaraa-dvraiva

brahma nija-ll-pratipdaka abda-brahma ya tene rambha-sama-klam eva yugapat sarvam ida pura mama hdi prakitavn ity artha. etac ca prathamasya saptama ev vyaktam. ata eva-therefore; sarvata-in all respects; acarya-rpayo-wonderful; tayo-of r r RdhKa; varane-in the description; mama-my tat-kpa-the mercy of the Lord; eva-certainly; samgritya-compiling; aha-said; di-kavaye-to the original philosopher; parthamam-first; tat- of r r Rdh-Ka; ll-of the pastimes; varanam-description; rabhamnya-beginning; mahyam-to me; r-veda-vysya-Vedavyasa; hd-by the heart; anta-karan-dvra-by the heart; eva-certainly; "brahma"- revealed knowledge of the Vedas; nija-His own; ll-pastimes; pratipdakam-teaching; abda-brahma-spiritual sound vibration of the Vedas; ya-who; tene-imparted; rambha-sama-klein the beginning of creation; eva-certainly; yugapat- simultaneously; sarvam-everything; idam-this; puram- rmad-Bhgavatam Purna; mama-my; hdi-in the heart; prakitvn-revealed; iti-thus; artha-the meaning; etat- that; ca-also; prathamasya-of the First Canto of rmad-Bhgavatam; saptame-in the seventh chapter (1.7.4-6): bhakti-yogena manasi samyak praihite 'male apayat purua pra my ca tad-aprayam yay sammohito jva tmna tri-gutmakam paro 'pi manute 'nartha tat-kta cbhipadyate anarthopaama skd bhakti-yogam adhokaje lokasyjnato vidv cakre stvata-sahitm; eva-certainly; vyaktam-manifested. Thinking "by Their mercy I shall completely describe the wonderful divine couple", he (Vedavysa) then spoke the next part of this verse. "di-kavaye" here means "to me, Vedavysa, who am now beginning the description of Their pastimes". "Hd" here means "by the gateway of the heart," "brahma" means "the spiritual words that describe Their pastimes", "ya tene" means "who in the beginning revealed this entire pura in my heart." That is the meaning. The revelation of rmad-Bhgavatam to Vysadeva is described in rmad-Bhgavatam (1.7.4-6): "Thus he (Vysadeva) fixed his mind, perfectly engaging it by linking it in devotional service (bhakti-yoga) without any tinge of materialism, and thus he saw the Absolute Personality of Godhead along with His external energy, which was under full control.* "Due to this external energy, the living entity, although transcendental to the three modes of

material nature, thinks of himself as a material product and thus undergoes the reactions of material miseries.* "The material miseries of the living entity, which are superfluous to him, can be directly mitigated by the linking process of devotional service. But the mass of people do not know this, and therefore the learned Vysadeva compiled this Vedic literature, which is in relation to the Supreme Truth."* Text 18 yad yasy ca sraya edayo 'pi muhyanti, svarpa-saundarya-gudibhir aty-adbhut keyam iti nirvaktum rabdha nicetu na aknuvanti. eva-bht s yadi kp nkariyat, tad labdhamdhava-tda-rpasypi mama tais tai padais tat-padavm anvicchantyo 'grato 'bala vadhva padai su-ptni vilokyrt sambruvan ity din tasy ll-varana-lee 'pi sahasa-siddhir asau nbhaviyad eveti bhva. yat-the word "yat"; yasym-about whom (rmati Rdhrani); ca-also; sraya-the demigods; eaadya- headed by Ananta Sesa; api-even; muhyanti-are bewildered; svarpa-of her transcendental form; saundarya-beauty; gua- auspicious attributes; adi-bhi-beginning with; ati-very; adbhutwonderful; ka-who?; iyam-is she?; iti-thus; nirvaktum-to describe; rabdha-beginning; nicetum-to understand; na-not; aknuvanti-are able; evam-bht-in this way; s-she; yadi-if; kpm-mercy; nanot; akariyat-will give; tad-then; labdha-obtained; mdhava- of Lord Ka; tda-like; rpasya-a form; api-even; mama-of me; taih tai-with these; padai-footprints; tat-padavm-on the path ; anvicchantya-searching; agrata-before them; abala-the gopis; vadhva-the gopis; padai-with the footprints; su-pktni-mixed; vilokya-seeing; art- distressed; sambruvan-said; iti-thus; dinin the passage beginning; tasy-of rmati Rdhrani; ll-of the pastimes; varana-of the description; lee-in a small fragment; api-even; shasa-siddhi-perfection; asau-this; na- not; abhivyat-may be; eva-certainly; iti-thus; bhva-the meaning. The word "yad" here means "about whom", "sraya" means "even Ananta ea and those like Him", and "muhyanti" means "are not able to even begin to understand or describe Their very wonderful virtues and the handsomeness of Their transcendental forms". They think: "If She (rmat Rdhr) is not merciful to Me, then even if I have a form like Lord Mdhava's own form I shall not be able to understand pastimes such as the one that begins with this verse (rmadBhgavatam 10.30.26): "The gops began to follow the footprints, and shortly they saw another set of footprints beside them, and immediately they became very sorry."*

Text 19 tayor acarya-rpatvam eva vyanakti tejo-vri-mdam acaitanynm api yath yena prakrea vinimaya paraspara sva-bhva-viparyayo bhavati, tath yo vibhrajata iti ea. vkya-ea ca bhavati-bhtatvena na vktu aknuvan iti gamyate. tatra tejasa candrdes tat-pada-nakha-kntivisphratdin vri-md-van nistejastva-dharmvapti; vrio nadyde ca tat-sasarga-vaavdydin bhulydi-tejo-vad ucchnata-prpti. pdi-mdvac ca stambha-prpti. mda ca pades tat-kaal-cchuritatvena tejovad ujjvala-prpti-vai-vdydin vrivac ca dravatprptir iti. tad etat sarva tasya ll-varane prasiddham eva. tayo-of r r Rdh-Ka; acarya-wonderful; rpatvam-nature; eva-certainly; vyanaktimanifests; teja- fire; vri-water; mdam-and earth; acaitanynm-of inert material elements; apieven; yath-as; yena prakrea-in this way; vinimaya-transformation; parasparam-mutually; svabhva-own natures; viparyaya-the opposite; bhavati-become; tath-in the same way; ya-who; vibrajate-is manifest; iti- thus; ea-the rest of the meaning; vkya-of the statement; eam-the remaining portion; ca-also; bhava- nature; ati-bhtatvena-beyond the ordinary limits; na-not; vktum-to describe; aknuvan-able; iti-thus; gamyate-should be understood; tatra-in that context; tejasa-of the word "tejas"; candra-ade-means the moon and other celestial bodies; tat-of r r Rdh-Ka; pada-nakha-of the toenails; knti-splendour; visphrita-manifest; adin- beginning with; vri-water; mt-earth; vat-like; nistejatva-devoid of light; dharma-nature; avapti-attainment; vria-of water; nadi-de-of rivers and other bodies o water; ca-also; tat-sasarga-vai-vdyaadin-by Lord Ka's flute-music; bhulya-adi-tejah-vat-as fire; ucchnata-prpti-the state; pa-stones; adi- beginning with; mdvat-as earth; ca-also; stambha-prpti- the state of being stunned; mda-earth; ca-and; p-ade-stones and other inert objects; tat-of r r RdhKa; knti-the beauty; kaal-churitatvena- with the sweet sound; tejah-vat-as fire; ujjvalaprpti- splendour; va-of the flute;.fn 2 vdya-adin-beginning with the sound; vri-vat-as water; ca-also; dravat-prpti-the state of fluidity; iti-thus; tat-this; etat-that; sarvam-all; tasya-of Lord Ka; ll-of the pastimes; varane-in the description; prasiddham-celebrated; eva-certainly. The phrase "tejo-vri-mdam yath vinimaya" also describes the pastimes of r r RdhKa. These words refer to Lord Ka's playing His flute, for upon hearing the sound of His flute, all the living entities in Vndvana become overwhelmed with transcendental bliss, and change their nature. The shining moon and stars (teja) become dimmed, and they appear like water or earth. The Yamun river and other bodies of water become stunned and solid as earth or stone, and the earth and stones begin to melt and take part on the properties of water. These astonishing things occur as a result of the wonderful pastimes of r r Rdh-Ka and Lord Ka's melodious flute music. Text 20

yatra yasy ca vidyamny tridha-sarga r-bh-lleti akti-tray-pradurbhvo v, dvrakmthur-vndvannti sthna-traya-gata-akti-varga-traya-pradurbhvo v, vndvana eva rasavyavahrea suhd-udsna-pratipaka-nyik-rpa-tri-bhedn sarvsm api vraja-devnm eva pradurbhvo v, m mithyaiva. yasy saundarydi-gua-sampad ts t kaysa na kicid iva prayojanam arhantty artha. yatra-the word "yatra"; yasym-means "in whom"; ca-also; vidymnym-being so; tridha-in three ways; sarga- manifestation; r-bh-lla-iti-r, Bhu, and Lila potencies; akti-potencies; traythree; pradurbhva- manifestation; v-or; dvrak-Dvrak; mthur- Mthur; Vndvanni-and Vndvana; iti-thus; sthna- places; traya-three; gata-attained; akti-varga-potencies; traya-three; pradurbhva-manifestation; v-or; vndvane-in Vndvana; eva-certainly; rasa-vyavahreawith the mellows of transcendental pastimes; suht-friends; udsna- neutral parties; pratipaka-and enemies; nyik-rpa-of gopis; tri-bhednm-of three divisions; sarvsm-of all; api-also; vrajadevnm-of the gopis of Vraja; eva- certainly; pradurbhva-manifestation; v-or; m-the word "mrsa"; mithya-means "false"; eva-certainly; yasy-of her; saundarya-beauty; adi-beginning with; gua- transcendental qualities; sampad-by the opulence; th t- they; kasya-of Lord Ka; nanot; kicit-anything; iva-as if; prayojanam-nee; arhanti-obtain merit; iti-thus; artha-the meaning. The phrase "yatra tri-srgo m" may be interpreted in the following way: "Yatra" means "in rmat Rdhr."Tri-srga" may be interpreted to mean the Lord three potencies of r, Bh, and Ll-akti, or it may also be interpreted to mean the Lord's abodes of Dvrak, Mathur, and Vndvana, or it may be interpreted to mean the three classes of gops in Vndvana: those friendly to rmat Rdhr, those who are neutral parties, and those who are rmat Rdhr's rivals. "m" means "irrevelant". All these, the Lord's potencies, abodes, and the gops of Vndvana, are all insignificant in comparison to the transcendental opulence, qualities and beauty of rmat Rdhr. Ka does not need any of these to satisfy His transcendental desires, for all His desires may be fulfilled by rmat Rdhr alone. Text 21 tat dhmahi iti tac-chabda-labdhena tac-cabdennvaya. tat-them; dhmahi-I meditate upon; iti-thus; tat-sabda-labdena-by that word; tat-sabdena-by the word; anvaya-the meaning. The word "dhmahi" means "I meditate on r r Rdh-Ka." Text 22

parama-akti-aktimattventiayit-mah-bhva-rasea v parasparam abhinnat gatayor anayor aikyenaiva vivakita tad iti. ata eva smnyatay paramrn npusakatva ca. parama-transcendental; akti-potency; aktimattvena-and by the master of potencies; atiayitgreat; mah-expanded; bhva-rasena-transcendental love; v-or; parasparam- mutually; abhinnatmnon-difference; gatayo-attained; anayo-mutually; aikyena-as one; eva-certainly; vivaktiamdescribed; tat-the co-relative pronous "tat" which is understood in this sentence; iti-thus; ata evatherefore; smnyatay-in general; paramrt-upon consideration; npusakatvam- the neuter gender; ca-also. We may note that the co-relative pronoun "tat" (in the singular), understood although not directly expressed in this sentence, refers to both r r Rdh and Ka, and in addition to that is in the neuter gender. r r Rdh-Ka are described in the singular because They are the supreme potency and the supreme master of all potencies. Because in one sense there is no difference in nature between the potency and master of potencies, They are both described with one pronoun in the singular. Another reason for using a singular word to describe r r RdhKa is because there is such a great bond of transcendental love between Them, it is as if they are one. They are described by a nueter pronoun because a feminine pronoun would be innapropriate for Lord Ka and a masculine pronoun would be unsuitable for rmat Rdhr. For this reason the nueter pronoun "tat" is used, for this can be understood to be the common-gender, both masculine and feminine. Text 23 katha-bhtam? svena dhmn sva-prabhvena sad nirastam sva-ll-pratibandhakn jaratprabhtn pratipaka-nyikn ca kuhakam my yena tat. katham-bhta-how may they be described?; svena dhmn- the words "svena dhmn"; svaprabhvena-means "with their transcendental potency; sad-always; nirastam-negation by absence; sva-ll-to the pastimes; pratibandhakmm-of the obstacles; jarat-old-age; prabhrtnm-of those things beginning with; pratipaka-nyiknm-of rmati Rdhrani's rival gopis; ca-also; kuhakamillusion; my- illusion; yena-by whom; tat-them. The phrase "dhmn svena sad nirasta-kuhakam" may be interpreted in the following way: By their power and opulence (dhmn svena), r r Rdh and Ka remain always (sad) free (nirasta) from the illusions (kuhakam) of the material nature (birth, death, old age, and disease), as well as from the illusory interference offered by rmat Rdhr's gop rivals. None of these can offer any obstruction to the pastimes of r r Rdh-Ka.

Text 24 tath satyam tdatvena nitya-siddham; yad v paraspara vilsdibhir anavaratam nandasandoha-dne kta-satyam iva jtam; tatra nicalam ity artha. tath-in the same way; satyam-the word "satyam"; tdatvena-in that way; nitya-eternally; siddham-perfect; yat v-or; parasparam-mutually; vilsa-adibhi-with their transcendental pastimes, qualities, form, and words; anavataram- without cessation; nanda-sandoha-dne-in transcendental bliss; kta-satyam-eternal; iva-as it were; jtam-manifest; tatra-there; hicalam-without change; itithus; artha-the meaning. The word "satyam" (eternal) in this verse should be understood to mean that r r RdhKn are eternally situated in the highest perfection. They eternally relish transcendental bliss in Their pastimes, and this condition is never changed. Text 25 ata eva param anyatra kutrpy ada-gua-lldibhir viva-vismayakatvt sarvato 'py utkam. ata eva-therefore; param-the word "param"; anyatra-in others; kutrpi-in relation to anyone; ada- unprecedented; gua-qualities; lla-and pastimes; adibhi- by those things beginning with; viva-the universe; vismayakatvt-because of causing wonder; sarvata-to everything else; api-even; utkam-superior. The word "param" should be understood to mean that the unprecedented transcendental qualities, pastimes, and other features of r r Rdha-Ka are supreme, and nothing else is in any way equal to them. These superexcellent qualities and pastimes fill the entire universe with wonder. Text 26 atraiko 'pi dharmo bhinna-vcakatay vkyayor nirdia ity ubhaya-sdyvagamt prativastpamnm alakro 'yam. iya ca muhur upamitam iti ml-prativastpam. tena tais tair mitho yogyatay nibaddhatvt sama nmpi. etad-alakrea ca aho paraspara parasmt param api tan-mithuna-bhta kim api tattva mitho gua-gaa-mdhurbhi samatm eva samavptam iti sakala-jva-jvatutama-rasa-pya-dhrdhrdharat-sampad kasmai v nija-caraa-kamalavilsa na rocayatti svata sambhavi vastu vyajyate. atra-in this connection; eka-one; api-even; dharma- nature; bhinna-different; vcakatay-

with words; vkyayo- of words; nirdia-indicated; iti-thus; ubhaya-both; sdya-in that way; avagamat-because of understanding; prativastu-upammm-among the prativastu-upamas; alakra- literary ornaments; ayam-this; iyam-this; ca-also; muhu- repeatedly; upamitamcompared; iti-thus; ml-pativastu-upam-the ornament named ml-prativastu-upam; tena-by this; taih tai-by them; mitha-mutually; yogyatay-by suitableness; nibaddhatvt-because of being connected; sama-nma-with the same words; api-also; etat-alakrea-with this ornament; ca-also; aho-certainly; parasparam-mutually; parasmt-than the best; param-better; api-also; tat-them; mithui-bhtam-the transcendental couple; kim api- indescribeable; tattvam-the truth; mithamutually; gua-of transcendental qualities; gaa-of a multitude; mdhurbhi- with the sweetness; samatn-equality; eva-certainly; samavptam-attained; iti-thus; sakala-all; jva-of lving entities; jvatutama-life; rasa-of the mellows; pya- nectar; dhra-dhra-dhrat-of a great river; sampadwith the opulence; kasmai-whom?; v-or; nija-Their; caraa-feet; kamala-lotus; vilsam-pastimes; nanot; rocayati-will please; iti-thus; svata-personally; sambhavi-produced; vastu-substance; vyajyateis manifest. When a description is used to apply simultanously to two or more nouns of similar nature, such a literary ornament is called prativastu-upam, and when a series of descriptions are used in this way, it is called ml-prativastu-upam. This verse (rmad-Bhgavatam 1.1.1) is an example of such a ml-prativastu-upam, for a series of descriptions intended equally for Rdh and Ka are given here. r r Rdh and Ka are described here as greater than the greatest, without any equal. They possess similar sublime transcendental qualities, and the flooding rivers of nectar of Their transcendental qualities is the very life of the devotees. Indeed, who would not become delighted by hearing the transcendental pastimes of Their lotus feet? Text 27 tatrhu prativastpam s syd vkyayor gamya-samyayo eko 'pi dharma smnyo yatra nirdiyate pthak iti. iya mlaypi dyate iti ca. evam sama syd anurpyea lgh yogyasya vastuna iti. tatra-in this connection; ahu-it is said (Sahitya-darpana 10.68); prativastu-upam-prativastuupam; s-it; syt-may be; vkyayo-of the two statements; gamya-samyayo-of equal nature; ekaone; api-only; dharma-characteristic; smnya-equal; yatra-where; nirdiyate-is delineated;

pthak-as different; iti-thus; iyam-this; mlaya-as mala-prativastu-upama; api-also; dyate-may be seen; iti-thus; evam-in the same way (Sahitya-darpana 10.92); samam-equal; syt-may be; anurpyena-with similarity; lgh-praise; yogyasya-of what is appropriate; vastuna-in nature; itithus. This is described in the following statement os Shitya-darpaa (10.68 and 10.92): "When a metaphor or simile compares two objects that have a single feature in common, the literary ornament is called "prativastu-upam". When both parts of the comparison have many points in common, the device is called "ml-prativastu-upam"." Text 28 tath vastu blktir vpi dvidhrtha sambhav svata kave prauhokti-siddho v tan-nibaddhasya veti a abhis tair vyajyamnas tu vastv-alakra-rpaka artha-akty-udbhavo rago yti dvdaa-bhedatm iti. tatha-in the same way; vastu-a fact; bla-akti-a literary device; va-or; api-also; dvidha-arthawith two meanings; sambhav-svata-naturally apropriate; kave-of the poet;prauha-ukti-by the statement;siddha-apropriate; v-or; tat-nibaddhasya-according to character in the poet's composition; va-or; iti-thus; a-six; abhi-by these six; tai-them; vyajyamna-manifest; tu-also; vastu-alakra-rpaka-the literary ornament of "vastu-upama"; artha-meaning; akti-by the potency; udbhava-manifested; raga-ornament; yti-attains; dvdaa-twelve; bhedatmdivisions; iti-thus. We also find this description in the Sahitya-darpaa (4.9): "This upam is divided into six kinds: 1. Those based on fact, and 2. Those created by skillful use of language, 3. Those that have a double meaning, 4. Those inherent in the words themselves, 5. those understood through the poet's own point of view, and 6. those seen through a character in the poet's composition. These six are then manifested as vastu-umpam or as artha-akti. In this way there are twelve kinds of upam."

Text 29 ata sarvato 'pi sandrnanda-camatkara-kra-r-ka-prake r-vndvane 'pi paramdbhutapraka r-rdhay yugalitas tu r-ka iti. tad uktam di-pure vedntino 'pi iti pdyntaram aha eva para rpa nnyo jnti kacana jnti rdhik prtha an arcanti devat iti. ata-therefore; sarvata-in all respects; api-also; sandra-intense; ananda-bliss; camatkara-krawonderful; r-ka-of Lord Ka; prake-in the appearance; r-vndvane-in Vnda/vanadhama; api-also; parama- supreme; adbhuta-wonderful; praka-manifestation; r-rdhy-by rmati Rdhrani; yugalita-accompanied; tu-also; r-ka-r Ka; iti-thus; tat-this; uktam-is described; di-pure-in the Adi Pura; vedntina-knowers of Vednta; api-also; iti-thus; pdyaverse; antaram-after; aham-I; eva-certainly; param-rpam-the Original Personality of Godhead; nanot; anya-another; jnti-knows; kacana-anyone; jnti-knows; rdhik- rmati Radharani; prtha-O Arjuna; an-plenary expansions; arcanti-worship; devat-the demigods; iti- thus. The blissful, wonderful form of r Ka, who enjoys pastimes with rmat Rdhr in the abode of Vndvana, is the original feature of the Supreme Personality of Godhead. This is confirmed in the following statement of Lord Ka Himself spoken to Arjuna in the di Pura: "O Arjuna, I am the Original Supreme Personality of Godhead, accompanied by rmat Rdhr. There is no original Personality of Godhead other than Me. The Deities worshiped by the demigods in the upper planetary systems are My viu-tattva expansions." Text 30 tayor nitya-vilsas tv ittham yath varito 'smad-upajvya-carabujai vc scita-arvar-rati-kal-prgalbhyay rdhik vr-kucita-locan viracayann agre sakhnm asau tad-vako-ruha-citra-keli-makar-pnitya-pra gata kaiora saphal-karoti kalayan kuje vihra hari tayo-of r r Rdh-Ka; nitya-eternal; vilsa-pastimes; tu-also; ittham-in this way; yathjust as; varita-described; asmat-our; upajvya-source of life; caraa-ambujai-whose lotus feet (rla Rupa Gosvami); vc-by speech; scita-revealing; arvar-of the night; rati-in amorous pastimes; kal-of the portion; praglbhyay-the importance; rdhikm-rimat Rdhr; vrfrom shame; kucita-locanm-having Her eyes closed; viracayan-making; agre-before; sakhnmHer friends; asau-that one; tat-of Her; vaka-ruha-on the breasts; citra-keli-with variegated

pastimes; makar-in drawing dolphins; pitya- of cleverness; pram-the limit; gata-who reached; kaioram-adolescence; sa-phal-karoti-makes successfull;kalayam- performing; kuje-in the bushes; vihram-pastimes; hari- the Supreme Personality of Godhead. Quoting from the Bhakti-rasmta-sindhu (2.1.231) by rla Rpa Gosvm, whose lotus feet are our very life and soul, we shall give this brief glimpse into the eternal transcendental pastimes of the divine couple, r r Rdh-Ka: "Lord Ka made rmat Rdhr close Her eyes in shame before Her friends by His words relating Their amorous activities on the previous night. Then He showed the highest limit of cleverness in drawing pictures of dolphins in various playful sports on Her breasts. In this way Lord Hari made His youth successful by performing pastimes in the bushes with r Rdh and Her friends."* Text 31 tad eva sandarbha-catuayena sambandho vykhytah. tasminn api sambandhe r-rdhmdhava-rpeaiva pradurbhvas tasya sambandhina parama praka. tad uktam ruty rdhay mdhavo deva iti. etad artham eva vytaniam im sarva api paripr iti pra sambandha. tat-therefore; evam-in this way; sandarbha-catuayena- by this fourth of the Sandarbhas; sambandha-the relationship of the individual living entities with the Supreme; v/yakhyta- is explained; tasmin-in this; api-also; sambandhe- relationship; r-rdh-mdhava-rpena-in the form of r r Rdh-Ka; eva-certainly; pradurbhva- manifestation; tasya-of Him; sambandhinathe master of the realtionship with the individual living entitites; parama- supreme; prakamanifestation; tat-therefore; uktam-it is said; ruty-by the sruti-mantra; rdhay-accompanied by rmati Radharani; mdhava-Lord Ka; deva-is the Supreme Personality of Godhead; iti-thus; etat-this; artham- meaning; eva-certainly; vytaniam-I have explained; im- these; sarva-all; apieven; parip-logical reasons; iti-thus; pra-completely described; sambandha-the relationship betweeen the individual living entities and the Supreme Personality of Godhead. The description of sambandha (the relationship between the individual, living entities and the Supreme Personality of Godhead), which was begun in the Tattva-sandarbha, and continued in the Bhagavat-sandarbha and Paramtma-sandarbha, is now concluded in this Ka-sandarbha. In the next book (rmad-Bhakti-sandarbha) I shall describe abhidheya (devotional service, or the activities of the relationship betweeen the individual living entities and the Supreme Lord) and in the last book (Prti-sandarbha), I shall describe prayojana (pure love for Ka, the result of engaging in the activities of devotional service). That r Ka is the Original Supreme Personality of Godhead, (as the ruti-mantra explains :

"r Ka, accompanied by rmat Rdhr, is the Original Supreme Personality of Godhead") has been explained in this Ka-sandarbha. Text 32 gaura-yma-rucojjvallbhir amalair akor vilsotsavair nyantbhir aea-mdana-kalvaidagdhya-digdhtmabhi anyonya-priyat-sudh-parimala-stomonmadbhi sad rdh-mdhavamdhurbhir abhita citta mamkramyatm. gaura-golden; yma-black; ruca-with splendor; ujjvalbhi-effulgent; amalai-spotless; akoof the eyes; vilsa-of pastimes; utsavai-with festivals; ntyantbhi-dancing; aea-complete; mdana-kal-in the art of pleasing; vaidagdhya-expertise; digdha-anointed; atmabhi-selves; anyonya-mutual; priyat-pleasing; sudh- nectar; parimala-fragance; stoma-with the abundance; unmadbhi-intoxicated; sad-eternally; rdh-mdhava-of r r Rdh-Ka; mdhurbhi-by the sweetness; abhita-completely; cittam-heart; mama-my; akramyatm-may overwhelm. The charming sweetness of r r Rdh-Mdhava is enhanced by Their mutual exchange of pure and playful dancing glances upon each other. That sweetness has anointed Them with the greatest skill in delighting each other with the pastimes of mdhurya-rasa, and that sweetness has made Them intoxicated with the sweet fragance of the nectarean love They bear for each other. May that sweetness of the black and gold forms of r r Rdh-Ka continually overtake my thoughts.