Chapter Four Vaikuha: The Spiritual Kingdom

TEXT 1 Wk-aik-Naa}a >a[MaTaa MaYaaSYaa >aUMae" i[Ya& ku-}aicdPYad*aMa( ) SaMPaXYaTaa Sa&vSaTaa vNaaNTa" Sav| ivMaaehaidv ivSMa*Ta& TaTa( )) ekkintra bhramat maysy bhme riya kutracid apy adm sampayat savasat vannta sarva vimohd iva vismta tat ekkinalone; atrahere; bhramatwandering; mayby me; asyof this; bhmeearth; riyamthe splendor; kutracit api anywhere; admnot seen; sampayatobserving; savasat taking up residence; vana-antain a forest; sarvamall; vimoht due to delusion; ivaas if; vismtamforgotten; tatthat. I wandered alone, observing on the earth a splendor I had never seen anywhere. Taking up residence in a forest, as if in a daze I forgot everything from before. COMMENTARY: This Fourth Chapter describes the transcendental reality of Vaikuha and the appearance and qualities of its inhabitants. The chapter glorifies the Deity forms of the Supreme Lord and extols the position of Ayodhy above Vaikuha, and of Dvrak above Ayodhy. The first part of the chapter shows that r Vraja-bhmi in Mathur District is superior to every other place in the material universe and even to the abode of liberation. When Gopa-kumra returned to the earth, he could see with his own eyes the special beauty of Vndvana forest and the rest of Vraja-bhmi. Nowhere else inside or outside this universe had he seen such splendor. Taking up residence again in the various forests of Vraja, Gopa-kumra was so enchanted that he forgot everything the associates of Lord Nryaa had told him about how to attain the spiritual kingdom of Vaikuha. The very name of this district, Mathur, implies that it charms and agitatesliterally, churns (mathnti)the mind of everyone who goes there. TEXT 2 [qMaNMaDauPaurq=& -I@a>a[Ma<a-MaTaae GaTa" )

Ta}a MaaQaurivPa[e>Yaae_[aEz& >aaGavTaaidk-Ma( )) rman-madhu-pur krbhramaa-kramato gata tatra mthura-viprebhyo raua bhgavatdikam rmat-madhu-purmto r Mathur; kr-bhramaaof playful wandering; kramatain the course; gatacome; tatrathere; mthuraof Mathur; viprebhyafrom the brhmaas; arauamI heard; bhgavata-dikamthe Bhgavatam and other scriptures. In the course of my playful wandering, I came to Mathur, r Madhupur. There I heard the Bhgavatam and other scriptures from the local brhmaas. COMMENTARY: By the grace of the Lord of Mathur, Gopa-kumra obtained everything he desired. Following the regular parikrama path, he eventually arrived in Mathur City. Then the devoted and learned brhmaas of Mathur taught him the essence of the revealed scriptures, primarily as given in rmad-Bhgavatam and a few other texts that faithfully follow the Bhgavatam on the science of bhagavad-bhakti. TEXT 3 >ai&- NavivDaa& SaMYaGjaTved& vNaMaaGaTa" ) APaXYa& SahSaEva}a [qMad(Gauvr& iNaJaMa( )) bhakti nava-vidh samyag jtveda vanam gata apaya sahasaivtra rmad-guru-vara nijam bhaktimdevotional service; nava-vidhmninefold; samyak properly; jtvunderstanding; idamthis; vanamto the forest; gatacome; apayamI saw; sahas evaat once; atrahere; rmat-gurudivine spiritual master; varambest; nijammy. After rightly understanding the meaning of devotional service in its nine forms, I came to this forest. And as soon as I arrived I met my divine spiritual master. COMMENTARY: By hearing rmad-Bhgavatam from the qualified Mathur brhmaas, at last Gopa-kumra systematically learned the science of devotional service. He learned what is favorable and

unfavorable to bhakti, or in other words what a devotee should accept and what he should reject. This knowledge of bhgavata-dharma enabled him to properly value the association of r Vndvanadhma and of that special resident of Vndvana his spiritual master. TEXT 4 PaUvRvd]aJaMaaNaae_SaaE d*=a Maa& Pa[<aTa& Mauda ) SaaXaqvaRd& SaMaail/&GYa SavRjae_k*-PaYataraMa( )) prva-vad rjamno sau dv m praata mud sr-vda samligya sarva-jo kpayat-tarm prva-vatas before; rjamnaappearing splendid; asauhe; dvseeing; mmme; praatamwho was offering obeisances; mudjoyfully; sa--vdamwith blessings; samligya embracing; sarva-jaall-knowing; akpayatshowed mercy; tarm extreme. He appeared splendid just as before. And when he saw me lying prostrate before him, he joyfully embraced me and offered his blessings. Thus my all-knowing master showed me his extreme mercy. COMMENTARY: In all the time that Gopa-kumra had been away on higher planets, his spiritual master had not changed, so it was easy for Gopa-kumra to accept that the spiritual master was both an incarnation of the Supreme Lord and a rasika expert in the unique mood of Vraja-bhmi. The spiritual master showed Gopa-kumra complete mercy by teaching him enough about devotional service to lead him through the entire process, up to the stage of full realization. Being omniscient, the spiritual master was competent to perform this service. TEXT 5 TaSYa Pa[SaadMaaSaa MahaGaU!Pa[k-aXak-Ma( ) ANviTa& YaQaaid& >ai-YaaeGaMaNaarTaMa( )) tasya prasdam sdya mah-gha-prakakam anvatiha yathdia

bhakti-yogam anratam tasyahis; prasdamgrace; sdyareceiving; mahthe greatest; ghasecrets; prakakamrevealing; anvatihamI followed; yathas; diaminstructed; bhakti-yogamdevotional service; anratamwithout interruption. Receiving his grace, which revealed to me the most confidential secrets, I followed his instructions by practicing bhakti-yoga without interruption. COMMENTARY: Devotional service is the highest form of yoga because it is the means for attaining the world of Vaikuha and, even more important, reestablishing ones own connection with the Personality of Godheads lotus feet. Gopa-kumra now endeavored with all sincerity to follow this process systematically, according to his gurus instructions. TEXTS 67 SaaTaeNaaicraTPa[eMaPaUre<a ivvXaae_>avMa( ) Na k-TauRMaXak&- ik-iTPar& Ta& SaMak-ITaRYaMa( )) [qk*-Z<a GaaePaal/ hre Mauku-Nd GaaeivNd he NaNdik-Xaaer k*-Z<a ) ha [qYaXaaedaTaNaYa Pa[Saqd [qbvqJaqvNa raiDake-Xa )) sajtencirt premaprea vivao bhavam na kartum aaka kicit para ta samakrtayam r-ka gopla hare mukunda govinda he nanda-kiora ka h r-yaod-tanaya prasda r-ballav-jvana rdhikea sajtenaawakened; acirtquickly; prema-preaby the flood of love; vivaabeside myself; abhavamI became; nanot; kartum to do; aakamI was able; kicitanything; paramelse; tamHim; samakrtayamI glorified loudly; r-kar Ka; goplaO Gopla; hareHari; mukundaMukunda; govindaGovinda; heO; nanda-kioraNanda-kiora; kaKa; halas; r-yaodtanayaO darling son of r Yaod; prasdaplease be satisfied; r-ballav-jvanaO life of the gops; rdhik-aO Lord of Rdhik.

Such a flood of pure love of God so quickly awakened within me that I lost control of myself. I was unable to do anything but chant the Lords glories: O r Ka, Gopla, Hari, Mukunda! Govinda! O Nanda-kiora! Ka! O darling son of r Yaod, please show me Your favor! O life of the divine cowherd girls, O Lord of Rdhik! COMMENTARY: On this visit to Vraja-bhmi, Gopa-kumra quickly achieved the perfection of prema-bhakti. This prema so overwhelmed him that he was unable to do anything but sing the Lords glories; he could not even perform proper worship. To show his student how he was performing nma-sakrtana, Gopa-kumra here chants a few of the Supreme Lords favorite names. TEXT 8 Wv& SaGaaNa& bhuDaaYa&STa& +a<a& Pa[Na*TYaN+a<aMaud]ud& ) oNMatavTk-aMaiMaTaSTaTaae_h& >a[MaaiMa dehaidk-MaSMarNSvMa( )) eva sa-gna bahudhhvayas ta kaa prantyan kaam udruda ca unmatta-vat kmam itas tato ha bhrammi dehdikam asmaran svam evamthus; sa-gnamwith singing; bahudhin various ways; hvayancalling out; tamto Him; kaamone moment; prantyan dancing exuberantly; kaamone moment; udrudansobbing loudly; caand; unmatta-vatlike a madman; kmamas I want; ita tatahere and there; ahamI; bhrammiwandered; deha-dikam body and so on; asmarannot remembering; svammy. Thus I called out to Ka and sang His glories in various ways. At one moment I danced exuberantly, at another sobbed out loud. Like a madman I wandered here and there according to my whims, forgetting my own body and everything else. COMMENTARY: Caught up in this state of pure love, Gopa-kumra completely disregarded external conditions. He wandered aimlessly like a madman, expressing his transcendental agitation by calling out such things as Where are You, where are You, O mighty-armed one? TEXT 9

Wk-da Ta& iNaJaPa[a<aNaaQa& PaXYaivaGa[Ta" ) DaTau| DaavNa( GaTaae Maaeh& NYaPaTa& Pa[eMaivl/" )) ekad ta nija-prantha payann ivgrata dhartu dhvan gato moha nyapata prema-vihvala ekadone day; tamHim; nijaown; pra-nthamLord of my life; payanseeing; ivaas if; agratabefore me; dhartumto take hold; dhvanrunning; gata mohamfainting; nyapatamI fell to the ground; prema-vihvalaoverwhelmed by love. Once I thought I saw the Lord of my life standing before me, and I ran to take hold of Him. Overwhelmed by love, I fainted and fell to the ground. COMMENTARY: The phrase prema-vihvala, overwhelmed by love, explains why Gopa-kumra was behaving so strangely. TEXTS 1011 TaavtaE" PaazRdE=reTYa vEku-<#&= NaeTauMaaTMaNa" ) YaaNaMaaraeiPaTa" Saae VYauTQaaYaacal/Ya& d*XaaE )) SavRMaNYaad*Xa& d*=a iviSMaTa" SvSQaTaa& GaTa" ) PaaeR_PaXYa& Paura d*a&STaaNaevaTMaiPa[Ya&kraNa( )) tvat tai pradair etya vaikuha netum tmana ynam ropita sadyo vyutthyclaya dau sarvam anyda dv vismita svasthat gata prve paya pur ds tn evtma-priya-karn tvatjust then; taiby those; pradaiassociates; etyacoming; vaikuhamto Vaikuha; netumto bring; tmaname; ynama vehicle; ropitataken aboard; sadyaat once; vyutthyaraising; aclayamI moved; daumy eyes; sarvamall; anydam different; dvseeing; vismitasurprised; svasthatmwell-

being; gataobtained; prveat my side; apayamI saw; pur before; dseen; tnthem; evaindeed; tmaof me; priyamkarnbenefactors. At that moment the associates of the Lord arrived in an airplane to take me to Vaikuha. They at once put me on that plane and carried me away, and when I opened my eyes I saw that everything was different. Shocked, I returned to full consciousness and saw them beside me, the same benefactors I had met before. COMMENTARY: Just as Gopa-kumras pure love reached its peak, the messengers of Vaikuha came to bring him to their Lords kingdom. They took Gopa-kumra unconscious onto their Vaikuha vehicle, and while in flight he woke up. Opening his eyes and looking around, he was astonished to find himself in unfamiliar surroundings. He was certainly no longer in Vraja-bhmi. The Vaikuha-dtas, Gopakumras instructors, had previously evoked in him the desire to see Vaikuha and had taught him the specific methods for approaching Vaikuha. Now, by carrying him there, they were personally awarding him the success of his endeavors. TEXT 12 MahaTaeJaiSvNaa& TaeJaae MauZ<aTaae_NauPaMa& vrMa( ) ivMaaNa& YaaeGYaMaa!aNaiNaPYa& SauPavTa( )) mah-tejasvin tejo muato nupama varam vimna yogyam rhn anirpya su-rpa-vat mah-tejasvinmof the most powerful luminaries; tejathe brilliance; muataeclipsing; anupamamunequalled; varam excellent; vimnamon the airplane; yogyamsuitable; rhn riding; anirpyamincomparable; surpa-vatvery beautiful. The plane upon which they rode was wonderful, incomparable, indescribably beautiful, excelling in brilliance the most powerful luminaries. COMMENTARY: The airplane from Vaikuha glowed more brilliantly than the sun. In the material world, airplanes (vimnas) also transport the demigods through outer space, but those material airplanes are nothing like the one Gopa-kumra and his escorts were riding. It was

certainly yogya, a suitable conveyance for Gopa-kumra. Words could not describe how elegantly it was built, since it was manifested from the pure substance of the spiritual world. TEXT 13 SaM>a[MaaTPa[<aMaNTa& MaaMaaiZYaaaSaYaNMauhu" ) WeC^NSvSad*Xa& Pa& daTau& Yaui-XaTaeNa Tae )) sambhramt praamanta mm liyvsayan muhu aicchan sva-sada rpa dtu yukti-atena te sambhramtreverently; praamantamwho was offering obeisances; mmme; liyaembracing; vsayanreassuring; muhurepeatedly; aicchanthey wanted; sva-sadamsimilar to their own; rpama bodily form; dtumto give; yuktiof arguments; atenawith hundreds; tethey. As I reverently offered obeisances, those associates of the Lord embraced me and reassured me again and again. Putting forward hundreds of arguments, they wished to give me a bodily form like theirs. COMMENTARY: The associates of Nryaa assured Gopa-kumra that he need not be so surprised and should not treat them with such reverence. They were his friends, they told him, and were now bringing him to Vaikuha. They furthermore tried to convince him to accept a Vaikuha body like theirs, with four arms. His human body, they argued, was not suitable for living in Vaikuha; it would not be adequate for fully enjoying Vaikuha life. TEXT 14 TadSvqk*-TYa Tau SvqYa& GaaevDaRNa>auv& vPau" ) Taeza& Pa[>aavTaSTaad*GGau<aPaal/M>aYaMa( )) tad asv-ktya tu svya govardhana-bhuva vapu te prabhvatas tdggua-rpdy alambhayam

tatthat; asv-ktyarefusing; tubut; svyammy own; govardhana-bhuvanborn in Govardhana; vapubody; temtheir; prabhvataby the influence; tdksimilar; guaqualities; rpa beauty; diand so on; alambhayamI assumed. But I refused their offer, and instead, by their influence, my own body born in Govardhana assumed qualities and beauty like theirs. COMMENTARY: Gopa-kumra did not want to accept srpya-mukti, the form of liberation in which ones body is virtually indistinguishable from that of Lord Nryaa. He was satisfied with the body of a resident of Govardhana. Nonetheless, his hosts blessed his body with qualities like theirs, making it eternal, purely spiritual, and effulgent. In addition, Gopa-kumra gained the mystic powers to do whatever he might want, powers that all residents of Vaikuha naturally possess. TEXT 15 ParMaaNaNdYaue-Na duivRTaKYaeR<a vTMaRNaa ) JaGail/+a<aeNaah& vEku-<#&= TaE" Sah v[JaNa( )) paramnanda-yuktena durvitarkyea vartman jagad-vilakaenha vaikuha tai saha vrajan parama-nandawith supreme bliss; yuktenaendowed; durvitarkyeainconceivable; vartmanby the path; jagatfrom the entire world; vilakaenadistinct; ahamI; vaikuhamto Vaikuha; tai sahain their company; vrajangoing. In their company I traveled along the path to Vaikuha, a path inconceivable, supremely blissful, and distinct from everything in this world. TEXTS 1617 Taezu l/aeke-Zvl/aeke-Zvavr<aeZviPa SavRTa" ) d*iPaaTae_iPa l/eYa& PaUJYae TadiDak-airi>a" )) l/aek-Paal/aidi>aaeRMau%E" Saail/MaSTakE-" ) veGaaduiT+aPYaMaa<aai>a" PauZPal/aJaaidv*ii>a" )) teu lokev alokevvaraev api sarvata

di-pte pi lajjeya pjye tad-adhikribhi loka-pldibhi cordhvamukhai sjali-mastakai vegd utkipyambhi pupa-ljdi-vibhi teuamong those; lokeuworlds; alokeuand otherworldly regions; varaeushells of the universe; apiand; sarvataon all sides; di-ptedue to my glancing; apiindeed; lajj embarrassment; iyamthis; pjyeI was worshiped; tatthere; adhikribhipresiding; loka-plaby the rulers of the planets; dibhiand others; caalso; rdhvafacing upwards; mukhai whose faces; sa-ajaliwith joined palms; mastakaion whose heads; vegtvigorously; utkipyambhibeing thrown upwards; pupa of flowers; ljaparched rice; diand so on; vibhiby showers. My eyes fell upon all those worlds, cosmic regions, and coverings of the universe I had visited before, and I felt ashamed. The residents and presiding rulers of those places were honoring me. Faces upraised, palms joined above their heads, they vigorously cast flowers, parched rice, and other auspicious offerings upwards toward me. COMMENTARY: Gopa-kumra had previously traveled to the abode of liberation by passing through the sphere of the sun, but the path of the present journey to Vaikuha was even more exceptional. This was the path the pure devotees traverse when they leave this material world for the spiritual world. Unlike tiresome material roads, this path is supremely blissful, and it leads to the realm of Vaikuha, a realm superior even to the abode of liberation. The same worlds Gopakumra had previously reached with great labor within the fourteen planetary systems and beyond, he now easily passed through one after another. He passed the planets encircled by the Lokloka Mountain and entered the part of the universe where sunlight cannot reach. Then he went again through each of the eight covering shells of the universe. On his first trip to Mahkla-pura, the abode of liberation, Gopakumra had known well that the regions through which he was passing were all creations of material illusion. On the present journey, however, his realization was more advanced; he now understood that liberation itself is of little value, so he was ashamed even to look at the material attractions he had once found of interest. As he passed by all the

planets, he had to tolerate the respectful greetings of Indra and the other rulers. TEXT 18 TaE" STaUYaMaaNaae JaYaXaBdPaUvRk&Pa[<aMYaMaaNa Pade Pade cl/Na( ) TauC^& Paurae Maui-Pad& c l/aecYaNa( O| TaTa" [qiXavl/aek-Mav[JaMa( )) tai styamno jaya-abda-prvaka praamyamna ca pade pade calan tuccha puro mukti-pada ca locayan rdhva tata r-iva-lokam avrajam taiby them; styamnabeing praised; jaya-abda-prvakam with the sound Jaya; praamyamnabeing offered obeisances; ca and; pade padeat every step; calanmoving; tuccham insignificant; purabefore me; muktiof liberation; padamthe abode; caand; locayanseeing; rdhvamupward; tatafrom there; r-iva-lokamto the abode of Lord iva; avrajamI traveled. Praised by cries of Victory! and offered obeisances at every step, I moved on, and before my eyes I saw the abode of liberation and how trifling it was. And traveling upward from there, I came to the world of Lord iva.

TEXT 19 SaaeMa& iXav& Ta}a Mauda Pa[<aMYa TaeNaadrPa[eMaSadui-JaalE/" ) AaNaiNdTaae vaKYaMaNaaeduraPa MaahaTMYaMaal&/ TaMaGaa& ivku-<#=Ma( )) soma iva tatra mud praamya tendara-prema-sad-ukti-jlai nandito vkya-mano-durpamhtmya-mla tam ag vikuham sa-umamalong with Um; ivamto Lord iva; tatrathere; mud joyfully; praamyabowing down; tenaby him; darawith respect; premaand love; sat-uktiof gracious words; jlaiwith a flood; nanditamade to feel blissful; vkyaby words; manaand the

mind; durpahardly approachable; mhtmyaof kinds of greatness; mlamwhose series; tamhim; agmI went; vikuhamto Vaikuha. There I bowed down to Lord iva and Um with great pleasure, and he made me feel blissful with a flood of gracious words filled with love and respect. And then I went on, to that place whose garland of glories cannot be touched by words or by the mindVaikuha. TEXT 20 PaazRdEirdMau-ae_h& Tv& iTaeh +a<a& bih" ) ivjaPYa Pa[>auMaSMaai>a" Paurq=& YaavTPa[ve+YaSae )) pradair idam ukto ha tva tiheha kaa bahi vijpya prabhum asmbhi pur yvat pravekyase pradaiby the associates; idamthis; uktatold; ahamI; tvam you; tihaplease wait; ihahere; kaamfor a moment; bahi outside; vijpyabeing informed; prabhumthe Lord; asmbhiby us; purmthe city; yvatuntil; pravekyaseyou will be brought inside. The associates of the Lord told me: Please wait here for a moment outside. We should take permission from our Lord before bringing you into His city. COMMENTARY: The Vaikuha-dtas asked Gopa-kumra to stay behind in the gateway while they went inside Vaikuha to secure permission for his entrance. This is the standard etiquette for introducing someone to the supreme opulence of Vaikuha: specific permission should be obtained for him either from Lord Vaikuha-ntha directly or from a proper deputized authority. TEXT 21 A}aad*a[uTaaYaRSaMaud]aeiMaRParMParaMa( ) >aGavi-dqa>Yaa& Nae}aa>Yaa& Ga<aYa iSQar" )) atrdrutcaryasamudrormi-paramparm

bhagavad-bhakti-dptbhy netrbhy gaaya sthira atrahere; adanever seen; arutanever heard of; caryaof wonders; samudraof the ocean; rmiof waves; paramparmthe endless sequence; bhagavat-bhaktiwith devotion to the Supreme Lord; dptbhymwhich are illumined; netrbhymwith your two eyes; gaayaplease count; sthiracalm. Stay calm, and with your eyes illumined by devotion for the Lord count the waves of the vast ocean of wonders that flow here, one after another, wonders you have never seen or heard of before. COMMENTARY: Gopa-kumras escorts could see he was feeling distress from being kept apart from his Lord. So they gave him this lighthearted advice to console him and keep his mind calm and his eyes busy with the work of counting the wonders that would pass before him. From the many amazing things he would see during his short wait in the gopura of Vaikuha, he would learn something about the unique glories of Lord Vaikuha-ntha, and that would strengthen his eagerness to have the Lords darana. He would learn about the methods of worshiping the Supreme Lord in awe and reverence. And moreover the experience he would gain while waiting would teach him something about the many benefits of becoming a servant of Lord Nryaa. Thus his short time in the gateway would be productive. Gopa-kumras hosts were joking when they told him to count the wonderful things he would see, a task no easier than counting the waves in the ocean. How will my eyes have the power to do this? Gopa-kumra might ask. Anticipating this question, the Vaikuha messengers told him that his eyes would be illumined by bhagavadbhakti. TEXT 22 [qGaaePaku-Maar ovac Taezu caNTa" Pa[ivezu arPa[aNTae bih" iSQaTa" ) APaXYaMaek-MaaYaaNTa& Pa[ivXaNTa& c Taa& PaurqMa( )) r-gopa-kumra uvca teu cnta pravieu dvra-prnte bahi sthita apayam ekam ynta pravianta ca t purm

r-gopa-kumra uvcar Gopa-kumra said; teuwhen they; ca and; antainside; pravieuentered; dvraof the entrance gate; prntein the pavilion; bahioutside; sthitastanding; apayamI saw; ekamone person; yntamcoming; praviantam entering; caand; tmthat; purmcity. r Gopa-kumra said: They went in, and I stood outside in the pavilion of the entrance gate. I then beheld someone coming and entering that great city. TEXT 23 b]a<@XaTa>aUTYaa!ySaaNaa!MauTaE" ) GaqTaaidi>aMauRdaiv& k-aNTaaE" Sad*Xa& Pa[>aae" )) brahma-ata-bhty-hyasad-ynrham adbhutai gtdibhir mudvia kntdyai sada prabho brahmaof universes; atahundreds; bhtiwith the opulences; hyaendowed; sattranscendental; ynaon a vehicle; rham riding; adbhutaiwonderful; gta-dibhiby songs and so on; mud with delight; viamfilled; knta-dyaiin bodily luster and so on; sadamsimilar; prabhoto the Lord. He rode on a transcendental vehicle endowed with the opulence of hundreds of universes. Music and other entertainment filled him with delight. He resembled the Supreme Lord in luster and beauty. COMMENTARY: The person Gopa-kumra saw entering on a Vaikuha airplane was absorbed in ecstasy. He was surrounded by his own entourage like the Supreme Lord and by opulence greater than in hundreds of material universes, he was dressed and ornamented just like the Lord, and his companions were chanting his praises as if he were the Lord. TEXT 24 Ta& MaTva [qhir& NaaQa PaahqiTa Mauhural/PaNa( ) NaMaNk-<aa iPaDaaYaah& Sa&jYaaNaeNa vairTa" )) ta matv r-hari ntha

phti muhur lapan naman karau pidhyha sajaynena vrita tamhim; matvconsidering; r-harimr Hari; nthaO master; phiprotect; itithus; muhurepeatedly; lapancrying; naman bowing down; karauhis two ears; pidhyacovering; ahamI; sajaywith gestures; anenaby him; vritastopped. I thought he was r Hari, and I cried out again and again, O Lord, protect me! and bowed down to him. But he covered both his ears and gestured for me to stop. COMMENTARY: This returning resident of Vaikuha was shocked to hear himself addressed as the Lord of Vaikuha. Covering his ears with his hands and sticking out his tongue, he waved another hand at Gopakumra to stop him. TEXT 25 daSaae_iSMa daSadaSaae_SMaqTYau-a TaiSMaNa( GaTae_NTarMa( ) ANYa" kae_PYaaGaTaae_MauZMaaNMahqYaaNvE>avaidi>a" )) dso smi dsa-dso smty uktv tasmin gate ntaram anya ko py gato mumn mahyn vaibhavdibhi dsaa servant; asmiI am; dsaof the servants; dsaa servant; asmiI am; itithus; uktvsaying; tasminthere; gate going; antaraminside; anyaanother; ka apisomeone; gata coming; amumtthan the other; mahynmore splendid; vaibhava-dibhiwith opulence and so on. I am a servant, he told me, a servant of the servants, and he moved on into the city. A short while later another person came by, splendid with even more power and opulence. TEXT 26 Ta& d*=a SavRQaaMa&iSa JaGadqXaMah& PaurqMa( ) Pa[ivXaNTa& iNaJaaMaeTYa GaTva ku-}aaiPa l/Il/Yaa ))

ta dv sarvathmasi jagad-am aha purm pravianta nijm etya gatv kutrpi llay tamat him; dvlooking; sarvathin all regards; amasiI considered; jagat-amthe Lord of the universe; ahamI; purm abode; praviantamentering; nijmHis own; etyacoming; gatv having gone; kutra apisomewhere; llayas a pastime. I looked at him and thought, Surely this must be the Lord of the universe. He must have gone somewhere as a pastime, and now He is entering His own abode. COMMENTARY: Gopa-kumra was awestruck and not thinking clearly. He should have known that because his escorts had gone inside to inform Lord Nryaa of his arrival, the Lord must be in Vaikuha, not returning from elsewhere. But perhaps Gopa-kumras escorts were simply unaware that the Lord had gone out on a short excursion. TEXT 27 SaM>a[MaE" Pa[<aMaNTa& Maa& PaUvRvTSTauiTaPaUvRk-Ma( ) d*=a Saae_iPa TaQaEvae-a Saeh& Pa[aivXaTPaurqMa( )) sambhramai praamanta m prva-vat stuti-prvakam dv so pi tathaivoktv sa-sneha prviat purm sambhramaiwith gestures of reverence; praamantamwho was bowing down; mmto me; prva-vatas before; stuti-prvakam with offering of prayers; dvseeing; sahe; apialso; tath eva in the same way; uktvspeaking; sa-snehamaffectionately; prviatentered; purmthe city. When the person saw me bowing down with gestures of reverence and offering him prayers, as I had honored the one before, he affectionately spoke to me the same way, and entered the city. COMMENTARY: Even more convinced that this second person was the Supreme Lord, Gopa-kumra offered him prayers with all sincerity. But just as the other returning Vaikuha-vs had done, this one told

Gopa-kumra, I am just a servant of the Lord, and hurried inside the city. TEXT 28 ke-_PYaek-Xaae NXaae_NYae YauGaPahuXaae_Pare ) PaUvRPaUvaRiDak-[qk-a" Pa[ivXaiNTa Paurq=& Pa[>aae" )) ke py ekao dvandvao nye yugapad bahuo pare prva-prvdhika-rk pravianti pur prabho ke apisome; ekaaalone; dvandvaain pairs; anyeothers; yugapattogether; bahuain large groups; apareothers; prvaprvathan each previous one; adhikagreater; rkwhose splendor; praviantithey entered; purmthe city; prabhoof the Lord. Many others camesome alone, others in pairs, and yet others together in larger groupsand all of them, each more splendid than the last, entered the city of the Lord. TEXT 29 Taa& PaXYaNPaurevah& MaNSaM>a[MaSaaGare ) NaMaNSTauvivaYaeR TaE" iGDavaGaMa*TaESTaQaa )) t ca payan purevha majjan sambhrama-sgare naman stuvan nivrye tai snigdha-vg-amtais tath tnthem; caand; payanseeing; puras before; ivaas if; aham I; majjandrowning; sambhramaof awe; sgarein an ocean; namanbowing down; stuvanoffering prayers; nivryeI was stopped; taiby them; snigdha-vkof loving words; amtaiby the nectar; tathalso. Seeing them as they passed by, I was immersed, as before, in an ocean of awe. Again and again I bowed down and offered prayers, and each time again they stopped me with nectarean affectionate words.

COMMENTARY: These Vaikuha residents whom Gopa-kumra saw entering the gateway last were army commanders and other important authorities, returning late because they had been busy with various responsibilities outside. The residents who had first passed Gopakumra had been in a hurry, so intent on their business that their opulence had little chance to show. So the residents he now saw going by seemed more and more opulent, one after another. Gopa-kumra, submerged in an ocean of reverence, failed to reason that these different persons could not all be Lord Nryaa. Each of them was in fact supremely attractive, so even when Gopa-kumra finally realized that these were servants of God, not God Himself, they still impressed him as such great personages that he spontaneously wanted to worship them. TEXT 30 Taezu SvSaevaSaaMaGa]q=& Ga*hqTva ke-_iPa kaMaiPa ) DaaviNTa PaurTa" ke-icNMataa >ai-SauDaarSaE" )) teu sva-sev-smagr ghtv ke pi km api dhvanti purata kecin matt bhakti-sudh-rasai teuamong them; sva-sevfor their own service; smagrm items; ghtvcarrying; ke apisome (devotees); km apisome (items); dhvantithey ran; purataforward; kecitsome; matt intoxicated; bhaktiof devotional service; sudhof the nectar; rasai by the tastes. Some of them carried various items for performing their service, and others simply hurried foward, intoxicated by the tastes of the nectar of devotion. COMMENTARY: Some of these servants of Lord Nryaa were carrying paraphernalia for His worshipcmara fans and other objects apparently for their individual services. Others werent carrying anything, but were simply running in a frenzy of devotion, as if their only service was to be mad in love of God. In the following verses, Gopa-kumra elaborates on how these Vaikuha-vss were engaged in various kinds of service. TEXT 31

WvMaaTMaaTMaSaevaSau VYaGa[aNTa"kr<aeiNd]Yaa" ) ivic}a>aJaNaaNaNdivNaaed>ar>aUizTaa" )) evam tmtma-sevsu vyagrnta-karaendriy vicitra-bhajannandavinoda-bhara-bhit evamonly; tma-tmaeach in their own; sevsuservices; vyagra absorbed; anta-karaatheir mind; indriyand senses; vicitra various; bhajanain worship; nandafrom the ecstasy; vinodaof pleasure; bharaby the great weight; bhitdecorated. All had their minds and senses busily absorbed, each in his own service, and all were decorated with a myriad of pleasures from ecstatic worship of the Lord. TEXT 32 >aUz>aUz<aSavaRa iNaJaPa[>auvraeicTaa" ) Pa[<aMaNTa" STauvNTa ku-vaR<aai}aMaqihTaMa( )) bha-bhaa-sarvg nija-prabhu-varocit praamanta stuvanta ca kurv citram hitam bhaof their ornaments; bhaaornamenting; sarvaall; ag their limbs; nijatheir own; prabhu-varafor the worshipable Lord; ucitsuitable; praamantaoffering obeisances; stuvanta reciting prayers; caand; kurvperforming; citramvarious; hitamactivities. Offering obeisances, reciting prayers, and doing all sorts of wonderful things, those devotees, their every limb lending grace to their ornaments, looked fit to appear before their worshipable Lord. TEXT 33 ivTaNvTaae Mahal/Il/ak-aETauk&- c-viTaRvTa( ) l/+MaqPaTae>aRGavTar<aaBJaidd*+av" )) vitanvato mah-llkautuka cakravarti-vat

lakm-pater bhagavata carabja-didkava vitanvataexpounding; mahgreat; llof the pastimes; kautukamthe wonder; cakravarti-vatlike a king; lakm-pateof the husband of the goddess of fortune; bhagavatathe Supreme Lord; caraa-abjathe lotus feet; didkavaeager to see. They extolled the wonder of the great pastimes of the Lord, the husband of Lakm, as if His pastimes were those of some all-victorious king. And they were eager to see the Lords lotus feet. COMMENTARY: Gopa-kumra was amazed at how these persons conducted themselves. They sang and danced without inhibition, expressing the glories of their victorious Lord. They told one another how their Lord favored His responsible servants by providing suitable homes and fine food and drink. Indeed, because Lord Nryaa is the husband of the goddess Lakm, it is only fitting that He display His sovereignty with such opulence, and that His servants share in it. TEXT 34 ke-icTSaPairvaraSTae ke-ic SaPairC^da" ) ke-icihDa*RTaSvqYaPairvarPairC^da" )) kecit sa-parivrs te kecic ca sa-paricchad kecid bahir-dhta-svyaparivra-paricchad kecitsome; sa-parivrwith their families; tethey; kecitsome; caand; sa-paricchadwith their paraphernalia; kecitsome; bahi outside; dhtaleaving; svyatheir; parivrafamilies; paricchadand paraphernalia. Some were with their families, some with an array of things, and others had left their families and things outside. COMMENTARY: Some Vaikuha-vss were entering the Lords kingdom with their children, wives, and servants. Some rode in their own vehicles and carried their own umbrellas, cmaras, and weapons. Others chose to keep their families and baggage outside the gate of Vaikuha.

TEXT 35 SviSMaev ivl/aPYaEke- k*-T& Pairk-r& iNaJaMa( ) Aik-Naa wvEk-aik-TaYaa DYaaNarSaauTaa" )) svasminn eva vilpyaike ktsna parikara nijam akican ivaikkitay dhyna-rasplut svasminin themselves; evaindeed; vilpyaabsorbing; ekesome; ktsnamall; parikaramparaphernalia; nijamown; akican persons with no possessions; ivaas if; ekkitayalone; dhynaof meditation; rasain the moods; plutimmersed. Some had absorbed all that they had into themselves, and like beggars without possessions they came alone, immersed in the moods of devotional meditation. COMMENTARY: The Vaikuha devotees who preferred a more meditative mood of service hid, within their own transcendental bodies, the families and property Lord Nryaa had awarded them. So the devotees arriving in Vaikuha were full in all powers and showed the full range of devotional variegatedness in their pastimes of worshiping the Supreme Lord in perfect ecstasy. TEXT 36 ke-iciic}aPaai<a Da*Tva Da*Tva MauhuMauRhu" ) ivic}a>aUz<aak-arivhara!ya MaNaaehra" )) kecid vicitra-rpi dhtv dhtv muhur muhu vicitra-bhakravihrhy mano-har kecitsome; vicitravarious; rpiforms; dhtvassuming; dhtvassuming; muhu muhuagain and again; vicitravarious; bhaawith ornaments; krabodily configurations; vihraand ways of playing; hyadorned; mana-harvery attractive. Some assumed different forms at different times, with all kinds of ornaments, bodily features, and ways of acting, all exceedingly attractive.

COMMENTARY: The Vaikuha devotees not only acted in many different ways but also assumed many differing forms, including even those of animals, birds, and trees. Some devotees would show one form for some time and then change into another. TEXT 37 ke-icra vaNara deva dETYaaSTaQazRYa" ) Pare v<aaR[Maacardq+aal/+a<aDaair<a" )) kecin nar vnar ca dev daitys tatharaya pare varramcradk-lakaa-dhria kecitsome; narhumans; vnarmonkeys; caand; dev demigods; daitydemons; tathalso; ayasages; pare others; vara-ramaof the social and spiritual orders of society; crainto the activities; dkof initiation; lakaathe signs; dhriawearing. Some appeared as humans, some as monkeys, demigods, demons, or sages. And some bore the signs of persons initiated into the behavior of the varrama system. COMMENTARY: The residents of Vaikuha are in fact purely transcendental persons. The substance of their bodies is unalloyed sac-cid-nanda, so these residents never belong to the human or any other material species, nor to the limited designations of varas and ramas. Still, for the Supreme Lords pleasure they may assume or relinquish any form at any time. Some of them, therefore, appeared before Gopa-kumra like members of Vedic society, wearing the signs of particular ramas and varas. Some wore sacred threads like initiated brhmaas, indicating that they chanted mantras for worshiping the Lord, and they carried kua grass and kamaalus in their hands, wore tulas-mls on their necks, and had tilaka on their foreheads. TEXT 38 wNd]cNd]aidSad*XaaiS}aNae}aaTauraNaNaa" ) cTau>auRJaa" SahaSYaa" ke-icd>auJaaSTaQaa )) indra-candrdi-sads tri-netr catur-nan

catur-bhuj sahasrsy kecid aa-bhujs tath indrato Indra; candraCandra; diand so on; sadsimilar; trinetrhaving three eyes; catu-nanhaving four faces; catubhujhaving four arms; sahasra-syhaving a thousand faces; kecitsome; aa-bhujhaving eight arms; tathalso. Some looked like Indra, Candra, or other demigods. Some had three eyes, or four heads, or four arms, or eightor a thousand faces. COMMENTARY: Some of the Vaikuha residents looked like the king of heaven, Indra, with a thousand eyes on their bodies and thunderbolt weapons in their hands. Others appeared like the gods of the moon, sun, fire, and wind. These demigods headed by Indra are not actually incarnations of the Supreme Lord like iva and Brahm, who are especially empowered gua-avatras. If required for service to Lord Nryaa, the Vaikuha-vss can assume the exact forms of ordinary demigods; but empowered incarnations and direct expansions of Nryaa, such as Ananta ea, the Vaikuha-vss can only emulate, to the extent of copying certain of their bodily features. TEXT 39 WTaTParMavEic}aqheTau& v+YaaiMa Tae_Ga]Ta" ) k*-Z<a>ai-rSaaSvadvTaa& ik&- SYaa SauNdrMa( )) etat-parama-vaicitrhetu vakymi te grata ka-bhakti-rassvdavat ki syn na sundaram etatof this; paramagreat; vaicitrvariegatedness; hetumthe reason; vakymiI shall say; teto you; agratalater; ka-bhakti of devotion to Lord Ka; rasathe taste; svda-vatmfor those who relish; kimwhat; sytis; nanot; sundarambeautiful. Later I shall explain to you the reason for this extreme variety of appearances. For those who enjoy the moods of devotion to Ka, is there anything not beautiful? COMMENTARY: In Vaikuha the liberation of srpya, having a form similar to that of the Supreme Lord, is available to everyone. We may reasonably expect, therefore, that all the Vaikuha residents should have four arms and look like Lord Nryaa. Why then did some of

them look like humans, monkeys, and all sorts of other forms of life? Gopa-kumra later heard from Nrada Muni the definitive philosophical explanation for this variety, and in the course of the present narration Gopa-kumra will relate that to his own student. But even granting that there is a reason for varieties of bodies in Vaikuha, why should Lord Nryaas devotees assume ugly bodies like those of monkeys? In response it may be said that we know from common worldly experience that anyone who has intense attraction to something cannot help but see that thing as beautiful, no matter what it is. This is also true on the spiritual level, otherwise why would the Supreme Lord and His devotees be so attracted to persons like Hanumn and Jmbavn? TEXTS 4041 SavRPa[PaaTaqTaaNaa& Taeza& vEku<#=vaiSaNaaMa( ) TaSYa vEku-<#=l/aek-SYa TaSYa TaaYak-SYa c )) TaaiNa MaahaTMYaJaaTaaiNa Pa[PaaNTaGaRTaE" ik-l/ ) d*aNTaENaaeRPaYauJYaNTae Na XaKYaNTae c >aaizTauMa( )) sarva-prapacttn te vaikuha-vsinm tasya vaikuha-lokasya tasya tan-nyakasya ca tni mhtmya-jtni prapacntar-gatai kila dntair nopayujyante na akyante ca bhitum sarvaeverything; prapacamaterial; attnmwho transcend; temof those; vaikuha-vsinmresidents of Vaikuha; tasya of that; vaikuha-lokasyaVaikuha-loka; tasyaof Him; tatof that world; nyakasyathe master; caand; tnithose; mhtmyajtnimany kinds of glories; prapacathe material creation; antagataiby those who are located; kilaindeed; dntaiby analogies; na upayujyanteis not appropriate; na akyanteis not possible; caand; bhitumto say. The residents of Vaikuha transcend everything material. For persons within the material creation, the manifold glories of those residents and of the Vaikuha world and its master are beyond analogy and beyond the power of words to describe.

COMMENTARY: Normally the varieties of life forms in any realm indicate a vast hierarchy of relative superiority and inferiority, as Gopa-kumra saw among the residents of heaven. Such a hierarchy might seem out of place in Vaikuha, where everyone should be equal on the platform of sac-cid-nanda. Gopa-kumra wants to explain carefully to his student the real situation but is afraid of committing offenses by applying material examples to the transcendental reality of Vaikuha. Therefore he first gives a disclaimer: Comparisons to things of the known world may help neophytes begin to understand the spiritual world but can never do full justice to that higher reality. Since the categories of spiritual existence are totally different from those of the material world, spiritually immature intelligence has no power to comprehend them directly. TEXTS 4243 TaQaaiPa >avTaae b]NPa[PaaNTaGaRTaSYa ih ) Pa[PaPairvaraNTad*RiGai>aRTaceTaSa" )) Tad(d*aNTaaku-le/NaEv TataTSYaaaeiDaTa& Sau%Ma( ) TaQaeTYauCYaeTa YaiTk-itadaGa" +aMaTaa& hir" )) tathpi bhavato brahman prapacntar-gatasya hi prapaca-parivrntardi-garbhita-cetasa tad-dntkulenaiva tat tat syd bodhita sukham tathety ucyeta yat kicit tad ga kamat hari tath apinonetheless; bhavataof your good self; brahmanO brhmaa; prapaca-antainto the material creation; gatasyawho have come; hiindeed; prapacamaterial; parivrathe environment; antawithin; diby the vision; garbhitaconfined; cetasawhose intelligence; tatof that (material environment); dntaby examples; kulenaagitated; evaonly; tat tatthe various facts; sytmay be; bodhitamunderstood; sukhameasily; tathso; itithus; ucyetamay be said; yatwhat; kicit something; tatthat; gaoffense; kamatmmay He forgive; hariLord Hari. Nonetheless, my dear brhmaa, you are a resident of the material world, and your intelligence is confined because you can see only matter. Therefore I say It is like this so that by

material examples you might understand various things more easily. May Lord Hari forgive this offense. COMMENTARY: An attempt to describe spiritual existence in material terms is, strictly speaking, inappropriate and impossible, yet if a conditioned soul can be even a little attracted by words evoking some of the glories of Vaikuha, and if he can be encouraged to take up the task of spiritual development, the impossible can indeed become possible. Any honest attempt to enlighten the conditioned soul with Vaikuha consciousness is worthwhile and praiseworthy. Even though our thinking may now be covered by concepts of matter and conditioned life, pure Vaiavas can guide us gradually to transcendental understanding. We know from ordinary experience what a king is, so if we can further appreciate the Personality of Godhead as the supreme king, we have begun to understand His glories. TEXT 44 Ta}aTYaaNaa& c SaveRza& Taeza& SaaMYa& ParSParMa( ) TaarTaMYa& c l/+YaeTa Na ivraeDaSTaQaaiPa c )) tatratyn ca sarve te smya parasparam tratamya ca lakyeta na virodhas tathpi ca tatratynmof the residents of that place; caand; sarvemall; temof them; smyamequality; parasparammutual; tratamyama hierarchy; caand; lakyetathere seems to be; na no; virodhacontradiction; tath apinonetheless; caand. Though there seem to be hierarchies in Vaikuha, its residents all enjoy equality among themselves. In this there is no contradiction. COMMENTARY: The residents of Vaikuha are equal because all of them can do anything they want. That some of them appear greater than others is not contradictory, because all these devotees show their natural opulence and power in different degrees by their own free choice. TEXT 45

Na MaaTSaYaaRdYaae daeza" SaiNTa k-SYaaiPa Taezu ih ) Gau<aa" Sva>aaivk-a >aaiNTa iNaTYaa" SaTYaa" SahXa" )) na mtsarydayo do santi kasypi teu hi gu svbhvik bhnti nity saty sahasraa nano; mtsarya-dayaenvy and so on; dofaults; santiare; kasya apiof anyone; teuamong them; hicertainly; gu qualities; svbhvikinnate; bhntishine; nityconstant; satygood; sahasraaby the thousands. Absent among them are faults like envy. And their innate good qualities ever shine forth by the thousands. COMMENTARY: The superficial appearance of superior and inferior classes among the residents of Vaikuha cannot cause dissatisfaction there, because the Vaikuha-vss are all faultless. They are never affected by jealousy, the inability to tolerate the superiority of others. They never quarrel and never disrespect anyone. Rather, they are eternally full in all good qualities, including friendship, humility, and respect. Material qualities may also be considered eternal in the sense that material nature herself is eternal, but the qualities of the residents of Vaikuha are not only eternal (nity) but also real (saty); they are not products of My. The qualities of the Vaikuha-vss are svbhvik, the natural, spontaneous expressions of spiritual personality. As Lord Brahm describes in the Third Canto of rmad-Bhgavatam (3.15.1819): prvatnyabhta-srasa-cakravkadtyha-hasa-uka-tittiri-barhi ya kolhalo viramate cira-mtram uccair bhgdhipe hari-kathm iva gyamne When the king of bees hums in a high pitch, singing the glories of the Lord, there is a temporary lull in the noise of the pigeon and the cuckoo, the crane and the cakravka, the swan, the parrot, the partridge, and the peacock. Such transcendental birds stop their own singing simply to hear the glories of the Lord. mandra-kunda-kurabotpala-campakrapunnga-nga-bakulmbuja-prijt

gandhe rcite tulasikbharaena tasy yasmis tapa sumanaso bahu mnayanti Although flowering plants like the mandra, kunda, kurabaka, and utpala, the campaka, ara, and punnga, the ngakeara, bakula, lily, and prijta are full of transcendental fragrance, they are still conscious of the austerities performed by tulas, for tulas is given special preference by the Lord, who garlands Himself with tulas leaves. Gopa-kumras further description of his own experience of Vaikuha will establish that the pigeons and other creatures mentioned by Brahm are all personal associates of Lord Nryaa. TEXT 46 Pa[PaaNTaGaRTaa >aaeGaPara ivziYa<aae YaQaa ) bihd*Rya TaQae+YaNTae Tae ih MauaicRTaax(ga]Ya" )) prapacntar-gat bhogapar viayio yath bahir-dy tathekyante te hi muktrcitghraya prapacathe material realm; anta-gatwho entered; bhogato sense gratification; pardedicated; viayiamaterialists; yath like; bahiexternal; dyfrom a viewpoint; tathso; kyante are seen; tethey; hiin fact; muktaby liberated souls; arcita worshiped; aghrayawhose feet. Superficially those residents of Vaikuha may appear like sense enjoyers of the material realm, but in fact their feet are worshiped by liberated souls. COMMENTARY: Because the devotees of Vaikuha enjoy their senses in wonderful ways, living a life full of song and dance, one might judge them to be no better than the selfish materialists of the world of My. The truth is, however, that the feet of the Vaikuha-vss are worshiped by elevated souls who have transcended the limits of matter, given up the attractions of sense pleasure, and dedicated themselves fully to the service of the Supreme Lord. There is no valid reason to suspect that the devotees of Vaikuha are ever addicted to the paltry enjoyment provided by material senses. In rmadBhgavatam (3.15.17, 20) Lord Brahm also points this out in his description of Vaikuha:

vaimnik sa-lalan caritni avad gyanti yatra amala-kapani bhartu antar-jale nuvikasan-madhu-mdhavn gandhena khaita-dhiyo py anila kipanta In the Vaikuha planets the inhabitants fly in their airplanes, accompanied by their wives , and eternally sing of the character and activities of the Lord, which are always devoid of all inauspicious qualities. While singing the glories of the Lord, they deride even the presence in the water of blossoming mdhav flowers, which are fragrant and laden with honey. In other words, even while enjoying wonderfully, the devotees in Vaikuha are always absorbed in the ecstasy of worshiping the Personality of Godhead. The mdhav flower blooms during the spring, when the attraction of sense pleasures reaches a peak. Yet even though such attractions may stimulate the senses of the devotees, this does not at all distract them from their devotional service. yat sakula hari-padnati-mtra-dair vaidrya-mrakata-hema-mayair vimnai ye bhat-kai-ta smita-obhi-mukhya ktman na raja dadhur utsmaydyai Vaikuha is full of devotees who seem never to do anything but bow down at the feet of Lord Hari. Although while traveling in their airplanes made of lapis lazuli, emerald, and gold they are crowded by their consorts, who have large hips and beautiful smiling faces, those Vaikuha residents cannot be stimulated to passion by such mirth and beautiful charms. Karms, jns, and yogs cannot hope to obtain anything for sense gratification like what the devotees of Vaikuha enjoy. All this enjoyment, however, never degrades the Vaikuha devotees from the mode of pure goodness, because they are perfectly fixed in the loving service of Lord Nryaa. TEXT 47 Tae iNaivRk-arTaaPa[aNTaSaqMaa& Pa[aa TaNvTae ) ivk-araIl/Yaa ic}aaNPa[>aul/Il/aNauSaair<a" )) te nirvikrat-prntasm prpt ca tanvate vikrl llay citrn prabhu-llnusria tethey; nirvikratof changelessness; prnta-smmthe extreme limit; prpthaving attained; caand; tanvatedisplay; vikrn

transformations; llayplayfully; citrnvariegated; prabhuof the Supreme Lord; llthe pastimes; anusriain accordance with. Those devotees have attained the absolute limit of changelessness, yet they playfully show all kinds of transformations while taking part in their Lords pastimes. COMMENTARY: In both types of the Supreme Lords pastimesthose predominated by the mood of opulence and those predominated by sweetnessthe devotees who take part pretend to undergo transformations just to create the varieties that give the Lord pleasure. In Vaikuha there are no forces of nature to impel anyone to do anything he doesnt want to. The only force impelling the devotees is pure love, which makes them act exclusively for the pleasure of Lord Nryaa. TEXT 48 ATaSTae_NYaaeNYaMaek-Tv& GaTaa AiPa Pa*QaiGvDaa" ) TaTSQaaNa& Sa ivMaaNaaEgaSTa}aTYa& SavRMaqd*XaMa( )) atas te nyonyam ekatva gat api pthag-vidh tat sthna sa vimnaughas tatratya sarvam dam atathus; tethey; anyonyamwith one other; ekatvamequality; gatachieving; apialthough; pthak-vidhof various types; tat that; sthnamplace; sathat; vimna-oghaprofusion of airplanes; tatratyamlocated there; sarvameverything; dam like this. Thus, although equals, they manifest individual variety. In that place everything is so, including the profusion of airplanes. COMMENTARY: Because the Personality of Godhead wants to enjoy varied pastimes, His devotees, who are all essentially equal on the platform of pure spiritual existence, assume different forms and positions in His service. Even the apparently inanimate things of Vaikuha are of the same transcendental nature. Thus the airplanes, trees, houses, and so on are all perfect living beings, qualitatively one with the Supreme Lord and with all other living persons, and they appear in whatever forms the Lord requires for His pleasure.

TEXT 49 k-daicTSv<aRraidMaYa& TataTPa[TaqYaTae ) k-daic gaNaq>aUTacNd]JYaaeTev k-K%$=I )) kadcit svara-ratndimaya tat tat pratyate kadcic ca ghan-bhtacandra-jyotsneva kakkha kadcitsometimes; svaragold; ratnajewels; diand so on; mayamfull of; tat tatthe various aspects; pratyateappear; kadcitsometimes; caand; ghan-bhtadensely concentrated; candra-jyotsnmoonlight; ivaas if; kakkhalike chalk. Sometimes that place appears full of riches like gold and jewels, and sometimes its atmosphere appears chalk-white, like a thick condensation of moonlight. COMMENTARY: Gold, jewels, and moonlight are among the greatest fascinations in the material world. Yet they only dimly reflect the infinitely varied attractions of the Vaikuha atmosphere. TEXT 50 k-QaitaTPa[>aave<a ivjaTa& SYaa caNYaQaa ) Ga[hqTau& ik-l/ Tad]UPa& MaNaSaaiPa Na XaKYaTae )) kathacit tat-prabhvea vijta syn na cnyath grahtu kila tad-rpa manaspi na akyate kathacitsomehow; tatof that place; prabhveaby the influence; vijtamunderstood; sytcan be; nanot; caand; anyath otherwise; grahtumto grasp; kilaindeed; tatof that; rpamthe form; manasby the mind; apieven; na akyateit is not possible. Vaikuha may be somehow understood only by its own spiritual influence, and not otherwise. Indeed, even the mind cannot grasp its form. COMMENTARY: One can understand the Lord of Vaikuha and know the various locations of His pastimes only when He reveals Himself by His special potencies such as kruya (mercy). Devotees favored by the Lord can use their spiritual intelligence to infer something about the

nature of Vaikuha by comparison with things they have seen, touched, and otherwise encountered in the material world. And devotees fully purified can perceive Vaikuha directly. The external mind and senses, however, can never discern the spiritual existence. One therefore has no right to speak as an authority on that existence unless one has been granted insight by the Lords mercy potency. TEXT 51 Na k-iTPa[>aveaed(Dau& SaMYak( SvaNau>av& ivNaa ) WTaNMaa}a& ih XaKYaeTa iNaPaiYaTauMaSaa )) na kacit prabhaved boddhu samyak svnubhava vin etan-mtra hi akyeta nirpayitum ajas na kacitno one; prabhavetis able; boddhumto understand; samyakproperly; sva-anubhavampersonal experience; vin without; etat-mtramonly this much; hiindeed; akyetait is possible; nirpayitumto describe; ajasaccurately. Except by direct experience, no one can rightly understand Vaikuha. No more than this can I accurately describe. COMMENTARY: A conditioned soul may discover the transcendental world of Vaikuha, but only if he sees that higher reality for himself. By hearing from someone who has seen Vaikuha one may gain only a glimmer of understanding. Nonetheless, when a devotee aspiring for the Lords service hears the pure instructions of his self-realized spiritual master and faithfully practices the disciplines such a guru recommends, the devotee gradually becomes pure in heart. And when his faith sufficiently matures, he can see the spiritual world. Only by that direct perception does knowledge become perfect. Casual hearing, even from those who have seen the truth, is not enough. One must become a disciple of such an authority and accept the disciplines that lead to self-realization. TEXT 52 Taezu vE d*XYaMaaNaezu Tad( b]aNau>ave Sau%Ma( ) GaC^TSauTauC^Taa& Saae ih]Yaev ivrMaeTSvYaMa( )) teu vai dyamneu

tad brahmnubhave sukham gacchat su-tucchat sadyo hriyeva viramet svayam teuwhen these; vaiindeed; dyamneuare seen; tatthat; brahma-anubhavein experiencing Brahman; sukhamhappiness; gacchatbecoming; su-tucchatminsignificant; sadyaat once; hriyout of embarrassment; ivaas if; virametit disappears; svayamon its own. When one sees those splendors of Vaikuha, the happiness realized in Brahman at once seems empty, and as if from sheer embarrassment, on its own it disappears. COMMENTARY: After a purified Vaiava has realized the glories of Vaikuha and its inhabitants, the prospect of impersonal realization loses all attraction. It simply disappears, like the stars at dawn. TEXTS 5354 SvaraMaa" PaU<aRk-aMaa Yae SavaRPae+aaivviJaRTaa" ) jaTa& Pa[a& iNaJa& k*-T& TYa-a vEZ<avSaTa" )) SaaraSaarivcaraPTYaa >ai-MaaGa| ivXaiNTa YaTa( ) TaeTauSTa}a YaaTaeNaaNau>aUTaae da!yRTaae MaYaa )) svrm pra-km ye sarvpek-vivarjit jta prpta nija ktsna tyaktv vaiava-sagata srsra-vicrpty bhakti-mrga vianti yat tad-dhetus tatra ytennubhto drhyato may sva-rmself-satisfied; prafull; kmin all desires; ye who; sarvaall; apekfrom concerns; vivarjitfree; jtam known; prptamobtained; nijamtheir own; ktsnamall; tyaktv having abandoned; vaiavawith devotees of the Supreme Lord; sagataby association; sraof the essential; asraand the nonessential; vicradiscrimination; ptyby developing; bhaktimrgamthe path of devotional service; viantithey enter; yat which; tatof that; hetuthe reason; tatrathere; ytenawho

went; anubhtaexperienced; drhyatadefinitively; mayby me. Those who are self-satisfied, fulfilled in all desires, and free from all material concerns, who have renounced everything they know and possess, who have associated with Vaiavas and have thus acquired the power to discern between the essential and the nonessentialit is they who enter the path of devotional service. When I went to Vaikuha, that is what I vividly saw. COMMENTARY: Even though Gopa-kumras student has been told that only direct perception can give him true understanding of the nature of Vaikuha, he may still be anxious to have some other means to gain the special faith that the discipline of bhakti-yoga demands. Anticipating this anxiety, Gopa-kumra here describes the logic by which one can know theoretically the superexcellent happiness of Vaikuha. Advanced mystics who have realized the Supreme Truth in its impersonal aspect sometimes abandon the happiness of Brahman for the opportunity to realize Vaikuha. They leave aside both their knowledge and their perfectly developed realization to enter the path of devotional service. Once they experience the bliss of Vaikuha life, they condemn what they formerly considered happiness in impersonal realization. This is evidence of the wonder of Vaikuha. TEXT 55 GaC^daGaC^Taae_h& TaaNPaXYaidMaicNTaYaMa( ) wRd*Xaa" Saevk-a YaSYa Sa Pa[>auNaaRMa k-Id*Xa" )) gacchad-gacchato ha tn payann idam acintayam d sevak yasya sa prabhur nma kda gacchatwho were going; gacchataand coming; ahamI; tn them; payanwatching; idamthis; acintayamI thought; d such; sevakservants; yasyawhose; sathat; prabhuLord; nmaindeed; kdalike what. As I watched those persons come and go, I thought, What kind of Lord must it be who has such servants! COMMENTARY: After seeing such beautiful and opulent servants of Lord Nryaa come and go through the gateway of Vaikuha, Gopakumra could not help but imagine how beautiful and opulent must be

Lord Nryaa Himself. Certainly a proper master should be superior in all respects to his servants. TEXTS 5657 wTQa& hzRPa[k-zeR<aaeitauPaivXaN>a*XaMa( ) GaaePaure vTaRMaaNaae_h& TaEJaRveNaETYa PaazRdE" )) ANTa" Pa[veXYaMaaNaae Yad( d*vaNauTaauTaMa( ) vu-& Taid(ParaDaeRNa SahaSYaae_iPa Na +aMa" )) ittha hara-prakareottihann upavian bham gopure vartamno ha tair javenaitya pradai anta praveyamno yad davn adbhutdbhutam vaktu tad dvi-parrdhena sahasrsyo pi na kama itthamin this way; haraof happiness; prakareadue to the excess; uttihanstanding up; upavianand sitting down; bham excitedly; gopurein the gateway; vartamnapresent; ahamI; taithose; javenaquickly; etyacoming; pradaiby the associates; antainside; praveyamnamade to enter; yatwhat; davnI saw; adbhutathan what is wonderful; adbhutammore wonderful; vaktumto describe; tatthat; dvi-parrdhenain a lifetime of Brahm; sahasra-syathousand-headed Ananta ea; apieven; nanot; kamacapable. Thus I thrilled with delight as I waited in the gateway to Vaikuha. I excitedly stood up and sat down, stood up and sat down, till the associates of the Lord returned, rushing back, and escorted me inside. The amazing things I then saw, more wonderful than wonderful, even the thousand-headed Ananta ea would be unable to describe, even in a lifetime of Brahm. COMMENTARY: The escorts who had gone inside the city to announce Gopa-kumras arrival now came running back, because their Lord did not want him to have to wait outside any longer. As soon as Gopakumra entered the actual realm of Vaikuha, he saw more wonders than he could ever describe to a conditioned soul. His student would have to be satisfied with a brief outline of this experience.

TEXT 58 are are arPaal/aSTaad*Xaa Wv Maa& GaTaMa( ) Pa[veXaYaiNTa ivjaPYa ivjaPYaev iNaJaaiDaPaMa( )) dvre dvre dvra-pls td eva m gatam praveayanti vijpya vijpyeva nijdhipam dvre dvreat each gate; dvra-plthe doorkeepers; td similar; evaindeed; mmme; gatamarrived; praveayanti allowed to enter; vijpya vijpyaafter announcing, one after another; ivaindeed; nijato their own; adhipamsuperior. I arrived at several more gates, one after another, and at each I was met by similar doorkeepers, who allowed me to enter only after announcing my arrival to their immediate superiors. TEXTS 5960 Pa[iTaaraNTare GaTva GaTva TaTPa[iTahairi>a" ) Pa[<aMYaMaaNaae Yaae Yaae ih TaTPa[deXaaiDakarvaNa( )) d*XYaTae Sa Sa MaNYaeTa JaGadqXaae MaYaa ik-l/ ) PaUvRvTSaM>a[MaaveXaaMYaTae STaUYaTae Mauhu" )) prati-dvrntare gatv gatv tat-pratihribhi praamyamno yo yo hi tat-pradedhikravn dyate sa sa manyeta jagad-o may kila prva-vat sambhramven namyate styate muhu prati-dvraeach gateway; antarewithin; gatv gatvgoing one after another; tatof that (gate); pratihribhiby the guards; praamyamnabeing bowed down; ya yawho in each case; hi indeed; tatof that; pradealocality; adhikra-vnthe authority; dyatewas seen; sa saeach of them; manyetawas considered; jagat-athe Lord of the universe; mayby me; kilaindeed; prva-vatas before; sambhramaby reverence; vetbecause of

being overwhelmed; namyatewas paid obeisances to; styateand offered prayers; muhurepeatedly. As I entered each gate, I saw the guards offer obeisances to the local superintendent, so I assumed that he was the Lord of the universe. Overwhelmed with reverence just as before, I repeatedly bowed down and recited prayers. COMMENTARY: Gopa-kumra was so eager to see the Lord that he mistook the Lords glorious devotees for the Lord Himself. As Gopakumra passed through each gateway with his escorts, they were met by the local manager, whose relatively greater opulence astonished him. He was becoming more and more eager to see Lord Nryaa. TEXT 61 AQa TaE" PaazRdE" iGDaErSaaDaar<al/+a<aMa( ) Pa[>aaeivRjaiPaTaae_h& c iXai+aTa" STavNaaidk-Ma( )) atha tai pradai snigdhair asdhraa-lakaam prabhor vijpito ha ca ikita stavandikam athathen; taiby those; pradaiassociates of the Lord; snigdhaicompassionate; asdhraaunique; lakaamthe signs; prabhoof the Supreme Lord; vijpitainformed; ahamI; ca and; ikitataught; stavana-dikamhow to recite prayers and so on. Finally the Supreme Lords compassionate men who were guiding me told me the special signs by which to recognize the Lord. They also taught me what prayers to recite and what etiquette to observe. COMMENTARY: Gopa-kumras escorts informed him of the unique visible signs of Lord Nryaa, like the rvatsa mark on His chest. Apart from these few special features, the Lord in Vaikuha is indistinguishable from His devotees who show the perfection of srpya. Out of genuine sympathy for Gopa-kumra, his guides taught him how to behave in front of Lord Nryaafirst to bow down and then stand some distance aside, palms joined, look down at the Lords lotus feet, refrain from moving or displaying bodily transformations, and so on.

TEXTS 6263 MahaMahaic}aivic}aGaeh arPa[deXaaNaiTaGaMYa veGaaTa( ) [qMaNMahPa[vrSYa MaDYae Pa[aSaadvGa" PairzeivTaaix(ga]]Ma( )) Pa[aSaadMaek&- ivivDaEMaRhtaa PaUrEivRiXa& ParSaqMaYaaTaE" ) Pa[aae_hMaaidTYaSauDaa&Xauk-aei$= k-aiNTa& MaNaael/aecNav*itacaerMa( )) mah-mah-citra-vicitra-gehadvra-praden atigamya vegt rman-mahalla-pravarasya madhye prsda-vargai parievitghrim prsdam eka vividhair mahattprair viia para-sma-ytai prpto ham ditya-sudhu-koiknti mano-locana-vtti-coram mahvery; mahvery; citrawonderful; vicitravarious; geha with residences; dvraand gates; pradendistricts; atigamya passing; vegtrapidly; rmatbeautiful; mahallaof a neighborhood; pravarasyaexcellent; madhyein the middle; prsda-vargaiby many palaces; parievitaserved; aghrim whose feet; prsdampalace; ekamone; vividhaiof various kinds; mahattof greatness; praiwith floods; viiam distinguished; para-smato the extreme limit; ytaigone; prpta reaching; ahamI; dityaof suns; sudh-auand moons; koi millions; kntimwith the luster; manaof the mind; locanaand eye; vttiof the activity; corama thief. I passed rapidly through many districts, wonderfully splendid, with all kinds of houses and gates, and then I entered the most excellent transcendental neighborhood. There I came to one palace at whose feet many others stood in attendance, a palace distinct, overflowing in greatness, where excellence seemed to reach its highest limit. Radiant like millions of suns and moons, it captured my mind and my eyes. COMMENTARY: Smaller palaces on all sides faced that grand one, like servants surrounding their master. That palace, diverse in effulgence like millions of suns and moons, lured Gopa-kumras eyes and mind into captivity, enslaving their functions in reverence to the Lords opulence.

TEXTS 6465 TadNTare rvravl/Il/SaTa( Sauv<aRiSa&haSaNaraJaMaUDaRiNa ) SauJaaTak-aNTaaMal/h&SaTaUil/k-ae Pair Pa[Saak*-XacNd]SauNdrMa( )) Ma*dUPaDaaNa& iNaJavaMak-+a k-f-aei<aNaa-MYa Sau%aePaivMa( ) vEku-<#=NaaQa& >aGavNTaMaarad( APaXYaMaGa[e NavYaaEvNaeXaMa( )) tad-antare ratna-varval-lasatsuvara-sihsana-rja-mrdhani sujta-kntmala-hasa-tlikopari prasannka-candra-sundaram mdpadhna nija-vma-kakakaphoinkramya sukhopaviam vaikuha-ntha bhagavantam rd apayam agre nava-yauvaneam tatthat; antareinside; ratna-varaof the best of jewels; valwith strings; lasatglowing; suvaragolden; siha-sanaof thrones; rja the king; mrdhaniupon; sujtafine; kntaattractive; amala spotless; hasalike a swan; tlikaa pillow; upariabove; prasanna satisfied; akaplump; candralike the moon; sundaram beautiful; mdusoft; upadhnama pillow; nijaHis; vmaleft; kakawith the armpit; kaphoinand elbow; kramyacrossing; sukhacomfortably; upaviamseated; vaikuha-nthamthe master of Vaikuha; bhagavantamthe Supreme Lord; rtfrom a distance; apayamI saw; agrein front; navanew; yauvanaof youth; amthe presiding Lord. Within that palace I saw before me at a distance the Personality of Godhead, Lord of Vaikuha. He sat at leisure on the best of royal thrones, a golden throne shimmering with the glow of many jewels. The cushion on which He sat was of swanwhite cottonfine, attractive, spotlessly cleanand the soft, handsome bolster on which He leaned His left elbow and upper arm appeared like the full moon cleansed of its spots. He was the presiding Lord of blossoming youth. COMMENTARY: Since the entrance hall of Lord Nryaas palace stretched a long way, Gopa-kumras first glimpse of the Lord was from a distance. But there the Lord was, sitting happily right in front of

him, on a throne with cushions white as a full moon washed of its spots. Although He is the original person, He seemed ageless, as if in the prime of youth. He displays His opulences however He chooses and so forever displays a youthful beauty that is among the most attractive of His opulences. TEXT 66 SaaENdYaRMaaDauYaRMaYaak-aNTYaa NaUaMbud[qhrYaa Sfu-rNTYaa ) raicTaSv<aRiv>aUizTaGa( vaNaule/Paaid iv>aUzYaNTaMa( )) saundarya-mdhurya-mayga-knty ntnmbuda-r-haray sphuranty ratncita-svara-vibhita-sragvastrnulepdi vibhayantam saundaryabeauty; mdhuryaand sweetness; mayafull of; agaof His limbs; kntyby the effulgence; ntnanew; ambudaof rain clouds; rthe splendor; haraywhich robs; sphurantyglowing; ratnawith jewels; citabedecked; svaragold; vibhita decorated with; srakHis garlands; vastraclothes; anulepa cosmetics; diand so on; vibhayantamdecorating. The brilliant effulgence of His sweet, attractive limbs defeated the splendor of new rain clouds. That effulgence lent further grace to His garlands, cosmetics, and garments, already graced by jewelry made of gold bedecked with gems. COMMENTARY: Every part of Lord Nryaas body was beautifully formed, with youthful charm that enamored whoever saw Him. On His head, neck, arms, chest, and ankles He wore golden, gem-bedecked jewelry, which enhanced the beauty of His vaijayant flower garland, His yellow dress, and His sandalwood paste and other cosmetics. TEXT 67 k-<aadiv>aUz<aaYaTa SQaUl/v*taivl/SaTau>auRJaMa( ) PaqTaPavSaNaYaaiTa& caku-<@l/k-Paael/Ma<@l/Ma( )) kakagada-vibhayatasthla-vtta-vilasac-catur-bhujam

pta-paa-vasana-dvaycita cru-kuala-kapola-maalam kakaaof His bangles; agadaand armlets; vibhaawhich were the ornaments; yatalong; sthlaand stout; vttarounded; vilasat shining; catu-bhujamfour arms; ptayellow; paasilk; vasana of garments; dvayawith a pair; acitamwrapped; crubeautiful; kualawith earrings; kapolacheeks; maalamround. His four shining arms, long and well built, enhanced the beauty of His bangles and armlets. Two yellow silk garments dressed His body, and charming earrings set off His rounded cheeks. COMMENTARY: Lord Nryaas arms appear like the shining bodies of celestial serpents. His dhot and upper cloth are yellow like the rays of the sun. TEXT 68 k-aESTau>aa>ar<aPaqNav+aSa& k-Mbuk-<#=Da*TaMaaEi-k-avil/Ma( ) SaiSMaTaaMa*TaMau%eNduMauTa Pa[e+a<aaeiSaTal/aecNaaMbuJaMa( )) kaustubhbharaa-pna-vakasa kambu-kaha-dhta-mauktikvalim sasmitmta-mukhendum adbhutaprekaollasita-locanmbujam kaustubha-bharaathe Kaustubha jewel; pnabroad; vakasam on whose chest; kamburesembling a conchshell; kahaon whose neck; dhtaworn; mauktika-valima string of pearls; sa-smita smiling; amtanectarean; mukhawhose face; indummoonlike; adbhutasurprising; prekaawith glances; ullasitasporting; locanawhose eyes; ambujamlike lotuses. On His broad chest was the Kaustubha jewel, on His conchshell neck a string of pearls, and on His moonlike face a nectarean smile. His lotus eyes were alive with playful glances. COMMENTARY: The moon is famous as the source of the heavenly soma nectar, the rare sacrificial offering enjoyed by a few select demigods like Indra. Lord Nryaas face is another moon and also full of nectar. The charming gestures of His lotus eyes are beyond compare.

TEXT 69 k*-Paa>araericiNaTaRNa& SvvaMaPaaeR iSQaTaYaaTMaYaaeGYaYaa ) iNaveMaaNa& rMaYaa Saiv>a[Ma& Pa[Ga* TaaMbUl/MadNTaMautaMaMa( )) kp-bharodyad-vara-cilli-nartana sva-vma-prve sthitaytma-yogyay nivedyamna ramay sa-vibhrama praghya tmblam adantam uttamam kpof His mercy; bharaby the burden; udyatrising; vara beautiful; cilliof whose eyebrows; nartanamdancing; svaof Him; vmaleft; prveon the side; sthitaywho stood; tmafor Him; yogyaysuitable; nivedyamnambeing offered; ramayby the goddess of fortune; sa-vibhramamwith reverence; praghya accepting; tmblambetel nut; adantameating; uttamam excellent. The great compassion He felt made His beautiful eyebrows dance. Ram, His ideally matching consort, standing by His left side, reverently offered Him excellent pn to chew, which He accepted. COMMENTARY: The goddess of fortune would personally prepare Lord Nryaas betel nut and offer it to Him with her own hand. Pleased with her service and the excellent quality of the pn, Lord Nryaa would gracefully accept it with the tips of His right thumb and first finger, place it in His mouth, and chew it contentedly. The goddess of fortune r Ram is the suitable consort for Lord Nryaa because she is the best of all women. She equals Him in beauty and other good qualities. We should understand that the Lords other consort, Bhmi, was also serving Him, from His right side. TEXT 70 Tad]aGak-aNTaaDaribMbk-aiNTa SaiM>aku-NdaMal/dNTaPa&-yae" ) dqiPa[k-aXaaeJJvl/haSaraSa& NaMaaeRi->aqTa>a-ictaMa( )) tad-rga-kntdhara-bimba-kntisambhinna-kundmala-danta-paktyo dpti-prakojjvala-hsa-rsa narmokti-bhag-hta-bhakta-cittam

tatof that (betel nut); rgawith the color; kntaattractive; adhara of whose lips; bimbalike bimba fruits; kntiby the luster; sambhinnareflected upon; kundalike kunda flowers; amala spotless; dantaof the teeth; paktyoof the two rows; dptiof the effulgence; prakaby the illumination; ujjvalashining; hsa whose smile; rsamplayful; narma-uktiby His amusing words; bhagand gestures; htastolen away; bhaktaof His devotees; cittamthe hearts. The color of that pn made His bimba-fruit lips even more attractive, and their luster reflected on His teeth, two rows of spotless kunda flowers. Illumined by the glow of those flowers, His playful smile shone splendidly. His amusing words and gestures stole away the hearts of His devotees. COMMENTARY: The bimba is a bright-red fruit whose brilliant color resembles that of the Supreme Lords lips. The kunda flower is a small pure-white jasmine. TEXT 71 k-re PaTad(Ga[ah>a*Taa Dar<Yaa k-$=a+a>a&GYaa MauhurCYaRMaaNaMa( ) SaudXaRNaaEvRrMaUiTaRMai" iXarSQaicE" PairzeVYaMaa<aMa( )) kare patad-grha-bht dharay kaka-bhagy muhur arcyamnam sudarandyair vara-mrtimadbhi ira-stha-cihnai parievyamam karein her hand; patatfalling; grhafor catching; bhtwho held; dharayby the goddess Dhara; ka-akaof sidelong glances; bhagywith gestures; muhuconstantly; arcyamnam being worshiped; sudarana-dyaiby the Sudarana disc and others; varaexcellent; mrti-madbhiin personified forms; iraon their heads; sthasituated; cihnaiwith signs; parievyamam being served. The goddess Dhara, holding in her hand a vessel to catch the remnants of betel nut, constantly worshiped the Lord with messages in sidelong glances. And the Lords excellent weapons like Sudarana served Him in beautiful personified forms, their identities marked by symbols on their heads.

COMMENTARY: Dhara, or Bhmi, is the second goddess of fortune, whose expansion is the presiding deity of the earth. While Ram served Lord Nryaa His pn, Dhara stood by to receive the remnants He would spit into a vessel meant for that purpose. TEXT 72 caMarVYaJaNaPaaduk-aidk- [qPairC^dGa<aaeSaTk-rE" ) SaevkE-" SvSad*XaErviSQaTaEr( Aav*Ta& PaircriradraTa( )) cmara-vyajana-pdukdikar-paricchada-gaollasat-karai sevakai sva-sadair avasthitair vta paricaradbhir dart cmarayak-tail; vyajanafans; pdukaslippers; dikaand so on; rtranscendental; paricchadaof paraphernalia for worship; gaa with groups; ullasatbeautified; karaiwhose hands; sevakaiby servants; sva-sadaisimilar to Him; avasthitaistanding; vtam surrounded; paricaradbhiwho were rendering personal services; dartreverently. Servants stood all around Him, worshiping Him with great respect, their appearance like His, their hands beautified by the transcendental items they held for His service, like slippers and yak-tail fans. TEXT 73 >a-ya NaTaE" XaezSauPa<aRivZv KSaeNaaidi>a" PaazRdvGaRMau:YaE" ) k*-Tvail&/ MaUDNYaRviTaMaaNaEr( AGa[e ivic}aaei-i>arq@yMaaNaMa( )) bhakty natai ea-supara-vivaksendibhi prada-varga-mukhyai ktvjali mrdhny avatihamnair agre vicitroktibhir yamnam bhaktywith devotion; nataibowed down; eaby ea; supara Garua; vivaksenaVivaksena; dibhiand others; pradaof associates; vargagroups; mukhyaichief; ktvmaking; ajalim joined palms; mrdhnion their heads; avatihamnaistanding;

agrein front; vicitracolorful; uktibhiwith words; yamnam being praised. ea, Garua, Vivaksena, and the other leaders of His many groups of attendants bowed down before Him with devotion, stood before Him with palms joined above their heads, and praised Him in wonderful poetic language. COMMENTARY: Along with ea, Garua, and Vivaksena, other main servants of Nryaa were present, such as Nanda and Sunanda, Jaya and Vijaya, and Bala and Prabala. All of them together, ea and the others, are called the gadhyakas, or leaders of the various groups of the Lords servants. The Eighth Canto of rmad-Bhgavatam (8.21.1617) confirms: nanda sunando tha jayo vijaya prabalo bala kumuda kumudka ca vivaksena patattrir jayanta rutadeva ca pupadanto tha stvata Nanda and Sunanda, Jaya and Vijaya, Bala and Prabala, Kumuda and Kumudka are all associates of Lord Viu, and so also are Vivaksena, Patattrir [Garua], Jayanta, rutadeva, Pupadanta, and Stvata. TEXT 74 [qNaardSYaauTaNa*TYavq<aa GaqTaaid>aqMaYacaTaurqi>a" ) Taa>Yaa& iPa[Yaa>Yaa& k-Mal/aDara>Yaa& SaaDa| k-daicihSaNTaMauE" )) r-nradasydbhuta-ntya-vgtdi-bhag-maya-cturbhi tbhy priybhy kamal-dharbhy srdha kadcid vihasantam uccai r-nradasyaof r Nrada; adbhutawonderful; ntyaof the dancing; vplaying of the v; gtasinging; diand so on; bhag-mayaentertaining; cturbhiby the cleverness; tbhym with the two; priybhymbeloved consorts; kamal-dharbhym Kamal and Dhar; srdhamtogether; kadcitsometimes; vihasantamlaughing; uccailoudly.

r Nradas dancing and his expert singing and v playing created such clever entertainment that the Lord and His two consorts, Ram and Dhara, sometimes laughed out loud. COMMENTARY: Lakm, or Ram, is also called Kamal, and Dhara is also called Dhar. TEXT 75 Sv>a-vGaRSYa Tadek-ceTaSa" k-daicdaNaNdivXaezv*Yae ) Pa[SaaYaR PaadaMbuJaYauGMaMaaTMaNa" SaMaPaR<aeNaEv l/SaNTaMauTaMa( )) sva-bhakta-vargasya tad-eka-cetasa kadcid nanda-viea-vddhaye prasrya pdmbuja-yugmam tmana samarpaenaiva lasantam adbhutam svaHis; bhakta-vargasyaof the many devotees; tatfixed on Him; ekaonly; cetasawhose hearts; kadcitsometimes; nandaof ecstasy; vieaspecial; vddhayefor increasing; prasrya extending; pda-ambujaof lotus feet; yugmamthe pair; tmana of Himself; samarpaenaas an offering; evaindeed; lasantam appearing splendid; adbhutamwonderful. To add to the special ecstasy of His devotees, whose hearts were fixed only on Him, from time to time the Lord extended both His lotus feet as a way of offering Himself. In this way He exhibited His splendor. COMMENTARY: In this verse the word tmana (of Himself) can indicate either that He offered His devotees His feet or that He offered Himself. Of course, the Lord cannot literally give His feet away, but His feet are the property of the Vaiavas. This is described by Lord Brahm in the Third Canto of rmad-Bhgavatam (3.8.26): pus sva-kmya vivikta-mrgair abhyarcat kma-dughghri-padmam pradarayanta kpay nakhendumaykha-bhinnguli-cru-patram The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards achieved by devotional service free from material contamination. Such awards are for those who worship Him in pure

devotion. The splendor of the transcendental rays from His moonlike toenails and fingernails appeared like the petals of a flower. For those who worship the Lords lotus feet with the desire to obtain them as their own possession, and who follow the methods of pure devotional service, beginning with hearing and chanting, the Lord kindly reveals His feet by raising them slightly. He takes the trouble to do this because He cannot help but think of how to benefit His devotees. TEXT 76 TaXaRNaaNaNd>are<a Taeza& ivSMa*TYa iXa+aa& bTa PaazRdaNaaMa( ) GaaePaal/ he JaqivTaiMaTYa>aq+<a& -aeXaDaav& PairrM>a<aaYa )) tad-darannanda-bharea te vismtya ik bata pradnm gopla he jvitam ity abhka kroann adhva parirambhaya tatthat; daranafrom seeing; nandaof bliss; bhareaby the weight; temof them; vismtyaforgetting; ikmthe instructions; bataoh; pradnmthe Lords associates; gopla Gopla; heO; jvitamlife; itithus; abhkamrepeatedly; kroanshouting; adhvamI ran; parirambhayato embrace. The fullness of the ecstasy this sight brought on made me forget what the attendants of the Lord had instructed me. I cried out again and again, O Gopla, my life and soul! and I ran forward to embrace the Lord. COMMENTARY: Having chanted the ten-syllable mantra of Lord Gopla for so long, Gopa-kumra was used to worshiping the Lord with natural spontaneity, and now he impulsively expressed his love in a way unusual for Vaikuha. Forgetful of all ideas of awe and reverence, he ran forward with open arms to embrace his Lord. TEXT 77 Pa*e iSQaTaEivRjvrEDa*RTaSTaEr( dqNaae Mahak-aku-ku-l&/ Pa[ku-vRNa( ) Pa[eMaaiTareke-<a iviNaiJaRTaae_h& SaMPa[aPYa Maaeh& NYaPaTa& TadGa[e )) phe sthitair vija-varair dhtas tair

dno mah-kku-kula prakurvan premtirekea vinirjito ha samprpya moha nyapata tad-agre pheat His side; sthitaiwho were standing; vijaof wise persons; varaiby the best; dhtaheld back; taiby them; dnamorose; mahgreat; kkuof cries of distress; kulama series; prakurvanmaking; premaof love; atirekeaby an excess; vinirjitadefeated; ahamI; samprpya mohambecoming unconscious; nyapatamI fell; tatof Him; agrein front. Some discerning attendants who were standing at the Lords side held me back, and I was heartbroken. I cried out in helpless distress again and again, overcome by my own excessive love, and fell unconscious in front of the Lord. TEXT 78 oTQaaPYa TaE=rev bl/aire<a Sa&ja& Pa[<aqTaae_[uiNaPaaTaivganMa( ) SaMMaaJaRNaeNaai>a>avNk-ra>Yaa& Nae}ae Pa[YaadudMaql/Ya& e )) utthpya tair eva balc cirea saj prato ru-nipta-vighnam sammrjanenbhibhavan karbhy netre prayatnd udamlaya dve utthpyabeing raised; taiby them; evaindeed; baltwith effort; cireaafter some time; sajmto consciousness; prata brought back; aruof tears; niptaof the falling; vighnamthe obstruction; sammrjanenaby wiping off; abhibhavansubduing; karbhymwith my two hands; netremy eyes; prayatntwith difficulty; udamlayamI opened; dvetwo. With some effort, those attendants lifted me up, and after some time I regained consciousness. I wiped away with my hands the flood of tears that blocked my sight, and with difficulty I finally opened my eyes. TEXT 79 TaavYaalu/Pa[vre<a TaeNa eheNa GaM>aqrMa*duSvre<a ) SvSQaae >avaGaC^ JaveNa vTSaeTYa(

AauCYaMaaNa& [uTavaNvcae_hMa( )) tvad daylu-pravarea tena snehena gambhra-mdu-svarea svastho bhavgaccha javena vatsetydy ucyamna rutavn vaco ham tvatjust then; dayluof merciful persons; pravareaby the greatest; tenaHim; snehenaaffectionately; gambhradeep; mdu and gentle; svareawith a voice; svastharestored to a good condition; bhavaplease be; gacchacome here; javenaquickly; vatsadear boy; iti-dilike this and so on; ucyamnambeing spoken; rutavnheard; vacathe words; ahamI. Then I heard the Lord, that best of merciful persons, tell me in a deep, gentle voice, Please come back to your senses. Dear boy, come here quickly! COMMENTARY: From the moment Gopa-kumra fell unconscious Lord Nryaa had been calling to him, but Gopa-kumra was able to hear Him only after regaining consciousness. The Lord also told him, Please give up this reverence for Me. Lets talk together as friends. TEXT 80 hzRSYa k-aa& ParMaa& TaTaae GaTaae Na*TYaNMahaeNMaadGa*hqTavNMauhu" ) >a[XYaMaqi>a" ParMaPa[YaaSaTa" SaMPa[aiPaTa" SQaEYaRMaQa Pa[baeiDaTa" )) harasya kh param tato gato ntyan mahonmda-ghta-van muhu bhrayann ambhi parama-praysata samprpita sthairyam atha prabodhita harasyaof joy; khmthe limit; parammhighest; tatathen; gataobtaining; ntyandancing; maha-unmdaby great insanity; ghta-vatas if seized; muhurepeatedly; bhrayanstumbling; ambhiby them; paramasupreme; praysatawith endeavor; samprpitaattained; sthairyama sober condition; athathen; prabodhitaawakened. I then felt the highest limit of joy. I danced all around as if seized by madness, and stumbled about. But with great endeavor the Lords servants calmed me down, and at last I awakened from that trance.

COMMENTARY: Hearing those words from Lord Nryaa drove Gopakumra apparently insane. In truth, however, this insanity was the perfection of clear consciousness, in which the one who suffers feels the ultimate extreme of happiness. TEXT 81 [q>aGavaNauvac SvaGaTa& SvaGaTa& vTSa idya idya >avaNMaYaa ) SaTaae_}a Tvdq+aaYaa& icrMauTk-i<#=TaeNa ih )) r-bhagavn uvca svgata svgata vatsa diy diy bhavn may sagato tra tvad-ky ciram utkahitena hi r-bhagavn uvcathe Supreme Personality of Godhead said; sugatam su-gatamwelcome, welcome; vatsadear son; diy diyby good fortune, by good fortune; bhavnyour good self; mayby Me; sagatamet; atrahere; tvatyou; kymto see; ciramfor a long time; utkahitenawho was anxious; hicertainly. The Supreme Lord said: Welcome, welcome, my dear boy! I am fortunatemost fortunateto meet you here. For so long I have been eager to see you! COMMENTARY: Hoping to calm Gopa-kumra, the most compassionate Lord greeted him as a welcome guest. The Lord stated honestly that He had been waiting a long time for Gopa-kumra to come to Vaikuha. TEXT 82 bhUiNa GaiMaTaaNYa JaNMaaiNa >avTaa Sa%e ) k-QaidiPa MaYYaai>aMau:Ya& ik-idk-air Na )) bahni gamitny aga janmni bhavat sakhe kathacid api mayy bhimukhya kicid akri na bahnimany; gamitnipassed; agadear one; janmnibirths; bhavatby you; sakheO friend; kathacit apisomehow; mayby

Me; bhimukhyamturning the face toward; kicitany; akriwas done; nanot. My dear friend, you have passed many lifetimes without paying any attention to Me at all. TEXT 83 AiSMaiSMaihehEv >ave >aavq MaduNMau%" ) wTYaaXaYaa TavaTYaNTa& NaiTaRTaae_iSMa SadajvTa( )) asminn asminn ihehaiva bhave bhv mad-unmukha ity ay tavtyanta nartito smi sadja-vat asminin this one; asminin this one; ihain this; ihain this; eva just; bhavebirth; bhvhe will be; matMe; unmukhawith face turned towards; iti-aywith this hope; tavayour; atyantam completely; nartitamade to dance; asmiI have been; sad always; aja-vatlike a fool. For so long, hope had me dancing like a fool, thinking, Perhaps in this lifetime, or this, or this, or this, he will finally turn his face toward Me. COMMENTARY: Even though Gopa-kumra had forgotten his Lord for many lifetimes, the Lord had never forgotten him. The Lord wanted Gopa-kumra to know this, and also to know how eager the Lord had always been to regain the association of His devotee. TEXT 84 ^l&/ c Na l/>ae ik-ieNaa& PairPaal/YaNa( ) iNabNDa& Svk*-Ta& >a[aTaraNaYaaMYaaTMaNa" PadMa( )) chala ca na labhe kicid yendya pariplayan nibandha sva-kta bhrtar naymy tmana padam chalampretext; caand; na labheI did not find; kicitany; yena by which; dyamoriginal; pariplayanobserving; nibandhamthe

restriction; svaby Myself; ktamcreated; bhrtaO brother; naymiI could bring; tmanaMy; padamto the abode. But I could find no pretext on which to bring you to My abode, dear brother, and still follow the timeless laws that I Myself have created. COMMENTARY: Since the Supreme Lord is all-powerful, why didnt He simply find a way to bring Gopa-kumra to Him sooner? The Lord establishes the laws of the universe, which are enunciated in the Vedas and other scriptures, and He chooses to adhere to His own restrictions. As long as living entities want to control and enjoy their own world, He does not interfere. Only when they show, by calling out His names, that they want to return to Him does He again reveal Himself. In previous lives, Gopa-kumra had never chanted the names of Lord Nryaa, even unintentionally or in jest. Had he at least vibrated a shadow of the Lords name, he could have been delivered, like Ajmila. In any case, now Gopa-kumra is finally returning home. TEXT 85 Tatae MaYYak*-Paa& vq+Ya VYaGa[ae_NauGa[hk-aTar" ) ANaaid& SaeTauMau&gYa TvNMaedMak-arYaMa( )) tat te mayy akp vkya vyagro nugraha-ktara andi setum ullaghya tvaj-janmedam akrayam tatthat; teyour; mayion Me; akpmlack of mercy; vkya considering; vyagraimpatient; anugrahato receive mercy; ktara anxious; andimbeginningless; setumthe code of behavior; ullaghyatransgressing; tvatyour; janmabirth; idamthis; akrayamI caused. You showed Me no mercy, and as I considered this I grew impatient, full of anxiety to receive your favor. So I transgressed My eternal code of conduct and arranged for you to take your current birth. TEXT 86 [qMaaevDaRNae TaiSMaiJaiPa[YaTaMaaSPade ) SvYaMaeva>av& TaaTa JaYaNTaa:Ya" Sa Tae Gau" ))

rmad-govardhane tasmin nija-priyatamspade svayam evbhava tta jayantkhya sa te guru rmatdivine; govardhanein Govardhana; tasminthat; nijaMy; priya-tamamost beloved; spadeabode; svayamMyself; eva indeed; abhavamI became; ttadear boy; jayanta-khyanamed Jayanta; sahe; teyour; guruspiritual master. Dear boy, in that divine district of Govardhana, My most beloved abode, I Myself became your guru, known by the name Jayanta. COMMENTARY: The Lord does not interfere with the independence of the rebellious jvas. He mostly leaves the responsibility for reforming them to the Vedas and Vaiavas. But ultimately it is His mercy that saves the conditioned souls. The Supreme Lord interfered with Gopakumras karma by making Gopa-kumra take birth at Govardhana Hill. In the words of Lord Brahm, ye sa ea bhagavn dayayed ananta sarvtmanrita-pado yadi nirvyalkam te dustarm atitaranti ca deva-my nai mamham iti dh va-gla-bhakye Anyone specifically favored by the Supreme Personality of Godhead due to unalloyed surrender unto His service can overcome the insurmountable ocean of illusion and understand Him. But those who are attached to the body, which is meant to be eaten at the end by dogs and jackals, cannot do so. (rmad-Bhgavatam 2.7.42) Only when the Personality of Godhead r Ka grants His unconditional kindness can one take wholehearted refuge of the Lords lotus feet and cross beyond the ocean of illusion, otherwise impossible to cross. In this verse from the Second Canto, the verb atitaranti (they cross beyond) is followed by the word ca (and), which implies that besides liberation the surrendered devotees of the Lord also achieve r Vaikuha, an attainment that makes liberation seem unimportant. Thus, Vaikuha can be attained by those whose self-identification resides not in the material body, fated to be eaten by dogs and jackals, but in the company of the Supreme Lords dedicated servants. TEXT 87 k-aMa& dqgaRTaMa& Mae_ icratv& SaMaPaUrYa" SvSYa Mae_iPa Sau%& PauZ<a}aEv iNavSa iSQar" ))

kma drgha-tama me dya cirt tva samapraya svasya me pi sukha puann atraiva nivasa sthira kmamthe desire; drgha-tamamlong-held; meMy; adyatoday; cirtafter a long time; tvamyou; samaprayahave fulfilled; svasyayour own; meMy; apialso; sukhamhappiness; puan nourishing; atrahere; evaonly; nivasaplease reside; sthira permanently. Today you have at last fulfilled the desire I have harbored for so long. Please nourish your happiness and Mine by staying here forever. COMMENTARY: Here the Lord says in all humility, What good have I ever done for you? But you have done the greatest good for Me by coming here. The Lord hopes that Gopa-kumra will forget the discontentment that has impelled him to wander from one place to another and will instead choose to remain in Vaikuha. TEXT 88 [qGaaePaku-Maar ovac WTaC^\q>aGavaKYaMahaPaqYaUzPaaNaTa" ) Mataae_h& NaaXak&- STaaeTau& k-Tau| jaTau& c ik-Na )) r-gopa-kumra uvca etac-chr-bhagavad-vkyamah-pya-pnata matto ha naka stotu kartu jtu ca kicana r-gopa-kumra uvcar Gopa-kumra said; etatthese; rbhagavatof the Supreme Lord; vkyaof the words; mah-pya the very intoxicating beverage; pnataby drinking; matta maddened; ahamI; na aakamwas not able; stotumto offer praise; kartumto do; jtumto understand; caand; kicana anything. r Gopa-kumra said: Maddened by drinking the beverage of the Supreme Lords words, so intoxicating, I was unable to offer Him praise, or to understand or do anything.

TEXT 89 AGa[e iSQaTaa TaSYa Tau ve<auvadk-a GaaePaa>aRveXaa" k-iTaicNMaYaa SaMaa" ) AaaSYa ivaSYa c ve<auvadNae Pa[avTaRYaiNGDaTara ivk*-ZYa MaaMa( )) agre sthit tasya tu veu-vdak goprbha-ve katicin may sam vsya vivsya ca veu-vdane prvartayan snigdha-tar vikya mm agrein front; sthitsituated; tasyaof Him; tuand; veuvdakflute players; gopa-arbhaof cowherd boys; vewith dress; katicita few; may samtogether with me; vsya encouraging; vivsyagaining the trust; caand; veuof flutes; vdanein the playing; prvartayanmaking begin; snigdha-tar very affectionately; vikyapulling; mmme. Just in front of us appeared a number of flute players dressed as cowherds like me. They very affectionately encouraged me, gained my trust, pulled me into their midst, and urged me to play my flute. TEXT 90 WTaa& Svv&Xaq=& bhuDaa iNaNaadYaNa( GaaevDaRNaaid]Pa[>ava& MahaiPa[YaaMa( ) [qMaaDav& Ta& SaMaTaaezYa& Maha vEdGDYaiSaNDau& SaGa<a& k*-PaaiNaiDaMa( )) et sva-va bahudh nindayan govardhandri-prabhav mah-priym r-mdhava ta samatoaya mahvaidagdhya-sindhu sa-gaa kp-nidhim etmthis; svamy; vamflute; bahudhin various ways; nindayanplaying; govardhana-adrion Govardhana Hill; prabhavm born; mah-priymvery dear; r-mdhavamr Mdhava; tam Him; samatoayamI satisfied; mahgreat; vaidagdhyaof skillfulness; sindhumthe ocean; sa-gaamalong with His associates; kpof mercy; nidhimthe reservoir. In various styles I played this very dear flute of mine, born on Govardhana Hill, and in this way I satisfied the ocean of all

skillful arts, the reservoir of all mercy, r Mdhava, along with His associates. COMMENTARY: Gopa-kumra refers to this flute because he is holding it in his hand even while instructing his student in Bhauma-vndvana. This implies that his flute, born a bamboo on Govardhana Hill, is imperishable. Because the flute came from Govardhana, Gopakumras home, it is very dear to him. His playing pleased the Supreme Lord, and as indicated by the name r Mdhava (the husband of the goddess of fortune), when the Lord was pleased mother Lakm was also pleased. Though Lord Nryaa is full in knowledge of all fine arts, including flute playing, He is also the reservoir of all mercy, so rather than proudly refuse to be entertained just because He is God, He kindly showed satisfaction with Gopakumras performance. TEXT 91 YaQaak-al&/ TaTa" SaveR iNa"SarNTaae Mahai[Ya" ) AajYaa iNaGaRMaaiNaC^u& Yau-ya Maa& bihraNaYaNa( )) yath-kla tata sarve nisaranto mah-riya jay nirgamnicchu yukty m bahir nayan yath-klamat the appropriate time; tatathen; sarveall; nisarantaexiting; mah-riyaof the supreme goddess of fortune; jayon the request; nirgamato leave; anicchumnot wanting; yuktyby persuasion; mmme; bahioutside; nayan they led. When the time came to stop, everyone, on the request of Lakmdev, started to leave, but I didnt want to go. The devotees had to persuade me to let them escort me outside. COMMENTARY: r Lakmdev told the devotees to leave because it was time for Lord Nryaas lunch and for other important business. Only she remains with the Lord during His meals. Like every housewife, Lakm manages the household affairs. And Lakm displays her supreme opulences to provide the enjoyable comforts of Vaikuha life for the pleasure of her husband. TEXT 92

Ta}aaParSYaev Mahaiv>aUTaqr( oPaiSQaTaaSTaa" PairTYa dUre ) SvYa& SaTaqraTMaiNa caPa[k-aXYa GaaePaa>aRPaae NYavSa& Paurev )) tatrparasyeva mah-vibhtr upasthits t parihtya dre svaya satr tmani cprakya goprbha-rpo nyavasa pureva tatrathere; aparasya iva as for another; mah-vibht transcendental opulences; upasthitwhich approached; tthem; parihtyakeeping away; drefar; svayamthemselves; sat appearing; tmaniin me; caand; aprakyanot exhibiting; gopaarbhaof a cowherd boy; rpain the form; nyavasamI resided; purbefore; ivaas. Though like everyone else in Vaikuha I was approached by transcendental opulences, I avoided them. I refused to show even the splendors that spontaneously appeared within me. I resided there in the same form I had always had, that of a cowherd boy. COMMENTARY: Simply because he was living in Vaikuha, special powers appeared within him. But he avoided exploiting them or even letting others see them. TEXT 93 SaidaNaNdPaaSTaa" SavaRSTa}a iv>aUTaYa" ) SvaDaqNaa ih YaQaak-aMa& >aveYau" SaMPa[kaiXaTaa" )) sac-cid-nanda-rps t sarvs tatra vibhtaya svdhn hi yath-kma bhaveyu samprakit sat-cit-nandaof eternity, knowledge, and bliss; rpwhose forms; tthey; sarvall; tatrathere; vibhtayaopulences; svaadhnunder ones control; hiindeed; yath-kmamas one desires; bhaveyuthey become present; samprakitappearing. In Vaikuha all opulences are purely spiritual, full in eternity, knowledge, and bliss. Appearing whenever one desires, they willingly submit themselves to ones control.

COMMENTARY: The infinite varieties of the spiritual kingdom all share a common grounding in sac-cid-nanda existence. But since the expression of opulence there depends on the desires of the individual residents, one encounters immeasurable variety. Personal powers there are purely spiritual, so the residents use them faultlessly, without the selfish manipulations employed to enjoy ones senses in the material world. TEXT 94 wTQa& Tau vE>ava>aave vE>av& vE>ave_iPa c ) Aik-NaTv& ga$=Tae vEku-<#e= TaTSv>aavTa" )) ittha tu vaibhavbhve vaibhava vaibhave pi ca akicanatva ghaate vaikuhe tat-svabhvata itthamthus; tubut; vaibhavaof opulence; abhvein the absence; vaibhavamopulence; vaibhavein opulence; api caalso; akicanatvamthe quality of possessing nothing; ghaateoccurs; vaikuhein Vaikuha; tatof that place; svabhvataby the special nature. Thus there is opulence even in what seems like its absence. And when opulence is visible, the devotees still feel as if they possess nothing. That is the special nature of Vaikuha. COMMENTARY: Every Vaikuha-vs has access to personal control over infinite energies, whether he chooses to display them or not. Yet even when devotees in Vaikuha use their ability to manifest wonderful things, they still feel meek and humble because they are just sparks of the Supreme, from whom the sac-cid-nanda opulences of Vaikuha all expand. The devotees in Vaikuha are free from the tendency to exploit other people and things for their own selfish interests. This is the nature of Vaikuhait is free from the constraints (kuha) of material bondage. As already stated, in that divine realm the allpervasive spiritual nature coexists with the infinite variety of ways to serve the Personality of Godhead. TEXT 95 TaQaaiPa PaUvaR>YaaSaSYa ble/Na MahTaa Pa[>aae" ) >aJaNa& %lu/ MaNYae_h& dqNav*tYaa Sada Sau%Ma( ))

tathpi prvbhysasya balena mahat prabho bhajana khalu manye ha dna-vtty sad sukham tath apiin any case; prvaprevious; abhysasyaof the practice; balenaby the influence; mahatstrong; prabhoof the Lord; bhajanamthe worship; khaluindeed; manyeconsidered; ahamI; dnaas an insignificant person; vttybehaving; sadalways; sukhamhappily. In any case, by the strong influence of my previous practice I continued to pay serious attention to my worship of the Supreme Lord and always happily behaved like an insignificant person. COMMENTARY: Although Gopa-kumra could have felt proud to know himself equal in quality with Lord Nryaa, he preferred to retain the genuine advantage of remaining humble. He was convinced that his only real happiness lay in satisfying the Lord. From the beginning of his devotional practice, he had always been unpretentious. Now even among the devotees of Vaikuha he had a special destiny, and so he had to follow his nature. TEXT 96 Tada dqd& PairiNaiTa& MaYaa Da]uv& Svk-IYaai%l/JaNMak-MaR<aaMa( ) f-l/SYa l/>YaSYa ik-l/aDauNaa Para SaqMaa SaMaaa >aGavTk*-Paa>araTa( )) tad hdda parinicita may dhruva svakykhila-janma-karmam phalasya labhyasya kildhun par sm sampt bhagavat-kp-bhart tadthen; hdiin my heart; idamthis; parinicitamconcluded; mayby me; dhruvamcertainly; svakyamy; akhilaall; janma of births; karmamand activities; phalasyaof the fruit; labhyasya obtainable; kilaindeed; adhunnow; par smthe ultimate limit; samptachieved; bhagavatof the Supreme Lord; kpbhartby the great mercy.

In my heart I then concluded that by the great mercy of the Lord I had now surely gained the ultimate fruit to be acquired from all my prior births and endeavors. COMMENTARY: Having described something of what had happened to him and what he had done in Vaikuha, Gopa-kumra now hints at what had been going on in his mind. He had been thinking that he had attained the complete perfection of his life. TEXT 97 Ahae Sau%& k-Id*iGad& duhMa( Ahae Pad& k-Id*iGad& MaihMa( ) Ahae MahaYaRTar" Pa[>au k-Id*k( TaQaaYaRTara k*-PaaSYa )) aho sukha kdg ida durham aho pada kdg ida mahiham aho mahcarya-tara prabhu ca kdk tathcarya-tar kpsya ahooh; sukhamhappiness; kdkwhat kind; idamthis; durham unimaginable; ahooh; padamabode; kdkwhat kind; idam this; mahihamexalted; ahooh; mahgreat; carya-tara wonderful; prabhumaster; caand; kdkwhat kind; tathand; carya-tarmost wonderful; kpmercy; asyaHis. Oh, what unimaginable happiness! What an exalted abode! What a wonderful master! And how greatly wonderful His mercy! COMMENTARY: Gopa-kumra uses the word idam (this) to express that he perceived these wonders directly. But he does little more than show his astonishmentahobecause these glories of Vaikuha cannot be compared with anything else. To persons who have yet to see them, very little can be said. These glories cannot even be imagined, so they surely cannot be described. TEXT 98 AQa Pa[>aaeaMarvqJaNaaiTMak-a& SaMaqPaSaeva& k*-PaYaaiDal/iM>aTa" ) iNaJaa& c v&Xaq=& r<aYaNSaMaaPanv& Tadq+a<aaNaNd>ar& iNarNTarMa( ))

atha prabho cmara-vjantmik sampa-sev kpaydhilambhita nij ca va raayan sampnava tad-kananda-bhara nirantaram athathen; prabhoof the Lord; cmarawith a yak-tail fan; vjana fanning; tmikmcomprising; sampain close proximity; sevm the service; kpayby His kindness; adhilambhitaI obtained; nijmmy own; caand; vamflute; raayanplaying; sampnavamI experienced; tatHim; kaaof seeing; nandabharamthe intense bliss; nirantaramconstantly. After some time, by the Lords kindness, I obtained the intimate personal service of fanning Him with a cmara, and I constantly felt the bliss of seeing the Lord as I played for Him on my flute. COMMENTARY: At first Gopa-kumra could see Lord Nryaa only in brief audiences. After this initial training, however, he was allowed a regular service at the Lords side. He earned this privilege not by his own qualifications but by the Lords causeless mercy (kpay). In addition, by virtue of being a naturally expert flute player, Gopakumra had the rare privilege of entertaining Lord Nryaa. TEXT 99 PaUvaR>YaaSavXaeNaaNauk-ITaRYaaiMa k-daPYahMa( ) bhuDaaeErYae k*-Z<a GaaePaale/iTa MauhuMauRhu" )) prvbhysa-vaennukrtaymi kadpy aham bahudhoccair aye ka gopleti muhur muhu prvaprevious; abhysaof practice; vaenaby the habit; anukrtaymiwould chant; kad apisometimes; ahamI; bahudh in various ways; uccailoudly; aye ka goplaO Ka, Gopla; itithus; muhu muhuagain and again. By the habit of my past practice, I would sometimes loudly repeat in various ways, O Ka! Gopla! COMMENTARY: These two names of the LordKa and Goplawere so dear to Gopa-kumra that he found innumerable ways to chant them. And so as he enjoyed life in Vaikuha he was also being

prepared to move on to his higher destination. The seed of discontent with living in Vaikuha was beginning to take root in his heart. TEXT 100 Gaaeku-l/acirTa& caSYa MahaMaahaTMYadXaRk-Ma( ) ParMaSTaae}aPae<a Saa+aaaYaaiMa SavRda )) gokulcarita csya mah-mhtmya-darakam parama-stotra-rpea skd gymi sarvad gokulain Gokula; caritamactivities; caand; asyaHis; mahmhtmyathe greatest glories; darakamrevealing; parama excellent; stotraof prayers; rpeain the form; sktopenly; gymiI sang; sarvadalways. I always sang openly, in excellent prayers, of His activities in Gokula, which reveal His greatest glories. COMMENTARY: Gokula is Vraja-bhmi, the land of Mathur. With the allattractive performance of sakrtana, Gopa-kumra described for Lord Nryaa the Lords own childhood pastimes in Gokula. TEXT 101 Ta}aTYaEbRihraGaTYa TaEhRSairh& Mauhu" ) ehad]RdYaE-" iXa+aYaiirv Sfu-$=Ma( )) tatratyair bahir gatya tair hasadbhir aha muhu snehrdra-hdayair ukta ikayadbhir iva sphuam tatratyaiby the residents of the place; bahioutside; gatya coming; taiby them; hasadbhiwho were laughing; ahamI; muhuoften; snehaby affection; rdramelting; hdayaiwith hearts; uktatold; ikayadbhiwho were giving instruction; iva as if; sphuamopenly. The residents of that place, laughing with hearts melted by affection, often came to me when I was outside the Lords presence and spoke to me in no uncertain terms, like teachers instructing a student.

TEXT 102 [qvEku-<#=vaiSaNa Ocu" MaEv& SaMbaeDaYaeXaeXa& Maa c SaqTaRYaeSTaQaa ) oPaaek-Ya MaahaTMYaMaNaNTa& TvuTaauTaMa( )) r-vaikuha-vsina cu maiva sambodhayeea m ca sakrtayes tath upalokaya mhtmyam ananta tv adbhutdbhutam r-vaikuha-vsina cuthe residents of r Vaikuha said; m do not; evamthus; sambodhayaaddress; a-amthe Lord of lords; mnor; caand; sakrtayeshould you sing His praises; tathso; upalokayaplease sing with standard prayers; mhtmyamHis glories; anantamunlimited; tubut; adbhutaadbhutammost amazing. The residents of r Vaikuha said: You should not address the Lord of lords like this! And dont sing His praises that way. Just recite the standard prayers about His unlimited, most amazing glories. COMMENTARY: The Vaikuha devotees disliked hearing Lord Nryaa addressed in such familiar ways as My dear Ka! and Hey Gopla! In fact, they disapproved of addressing Him by name at all. They felt uncomfortable hearing songs that focused on the Lords childhood pastimes in Gokula. They wanted to hear the Lord glorified in the Vaikuha style. TEXT 103 Sa&haraYaEv duaNaa& iXaaNaa& Paal/NaaYa c ) k&-Sa& vYaTaaNaeNa GaaePaTv& MaaYaYaa k*TaMa( )) sahryaiva dun in planya ca kasa vacayatnena gopatva myay ktam

sahryafor annihilating; evaindeed; dunmof the wicked; inmof civilized persons; planyafor protecting; caand; kasamKasa; vacayatwho was cheating; anenaby Him; gopatvamthe condition of being a cowherd boy; myayby His illusory energy; ktamcreated. To annihilate the wicked and protect the civilized, and to cheat Kasa, the Lord disguised Himself as a cowherd, by His illusory energy. COMMENTARY: As far as these Vaikuha-vss are concerned, the Lord only pretends to be a cowherd boy in order to deceive the evil King Kasa of Mathur. Ka had to cheat Kasa to get rid of wicked demons like Ptan and protect decent persons like r Vasudeva. But Gopa-kumras advisors honestly believe that the Supreme Lord of all lords is never actually such a degraded creature as a cowherd. TEXT 104 MaaYaaYaa v<aRNa& caSYa Na >aE-bRhu MaNYaTae ) >a-yarM>ae ih Tau&- TaeNa Na STaUYaTae Pa[>au" )) myy varana csya na bhaktair bahu manyate bhakty-rambhe hi tad yukta tena na styate prabhu myyabout the illusory nature; varanamdescription; caand; asyaHis; nanot; bhaktaiby His devotees; bahu manyateis regarded highly; bhaktiof devotional practice; rambhein the beginning; hicertainly; tatthat; yuktamuseful; tenaby that; na not; styateis glorified; prabhuthe Lord. Devotees of the Lord have little regard for tales of His illusory affairs. Such narrations may be suitable in the beginning of devotional practice, but they do not factually glorify the Lord. COMMENTARY: My means illusion, magic, or deception. The Supreme Lord may sometimes play tricks by pretending to assume forms that are not actually His eternal forms (svarpas). For example, Lord Viu showed Himself disguised as Mohin, the most attractive woman, but in fact the Personality of Godhead is always male, never female. His real feminine counterpart has her own identity. Wellinformed Vaiavas, therefore, do not take the Lords illusory shows very seriously.

A person dissatisfied with this argument might counter that the descriptions of the Lords illusory activities are indeed heard and appreciated by knowledgeable Vaiavas. He might even quote a statement by the first spiritual master of all Vaiavas in the material world, Lord Brahm: my varayato muya varasynumodata vata raddhay nitya myaytm na muhyati The Supreme Lords illusory activities in association with His different energies should be described, appreciated, and heard in accordance with the Lords teachings. If this is done regularly with devotion and respect, one is sure to get out of the Lords illusory energy. (Bhgavatam 2.7.53) In reply to this objection, the Vaikuha-vss argue that accounts of the Lords illusory activities are suitable only for beginners in devotional practice. Such narrations about the Lords My, including His pastimes in Gokula on earth, are not fit for glorifying the almighty Lord of Vaikuha. TEXT 105 TaeZvev ke-icdvdNdubaeRDaacirTaSYa ih ) l/IlE/k-a SaaiPa TataSYaa Na daez" k-ITaRNae MaTa" )) tev eva kecid avadan durbodhcaritasya hi llaik spi tat tasy na doa krtane mata teuamong them; evaindeed; kecitsome; avadansaid; durbodhabeyond logical explanation; caritasyaof Him whose activities; hiindeed; llpastime; eka certain; sthis; apialso; tattherefore; tasyof that; nano; doafault; krtanein glorification; mataconsidered. But some of those residents of Vaikuha said, Among the Lords inconceivable activities those playful pastimes are also His, so there is no fault in chanting about them. COMMENTARY: One group of Vaikuha-vss maintained that the Lords pastimes as a cowherd are His eternal lls rather than temporary shows of My like the creation of the material world. The other group might have questioned what pleasure there could be in pastimes

where the Lord has to run in fear from His mother, cry for her breast milk, labor at tending cows, and wander in forests that are strewn with thorns. The answer is simply that the Lords activities are durbodha, beyond logical analysis. TEXT 106 kE-iNMahiSTaaNSavaRivaYaaeR-iMad& za ) Aa" ik-Maev& iNaGaeTa >avirbuDaEirv )) kaicin mahadbhis tn sarvn nivryoktam ida ru kim eva nigadyeta bhavadbhir abudhair iva kaicitby some; mahadbhivery exalted devotees; tnof them; sarvnall; nivryastopping; uktamsaid; idamthis; ruangrily; ah; kimwhy; evamthus; nigadyetashould be said; bhavadbhiby you; abudhaideprived of intelligence; ivaas if. Then a few extremely exalted devotees stopped all the others and angrily said, Really! Why are you talking like this, as if you had no intelligence? TEXT 107 k*-Z<aSYa >a-vaTSaLYaaSYa k-SYaaiPa k-MaR<a" ) SaqTaRNa& MahaNaev Gau<a" [qPa[>auTaaez<a" )) kasya bhakta-vtsalyd yasya kasypi karmaa sakrtana mahn eva gua r-prabhu-toaa kasyaof Ka; bhaktato His devotees; vtsalytbecause of His compassion; yasya kasya apiany at all; karmaaof activities; sakrtanamthe chanting; mahngreat; evaonly; gua beneficial; r-prabhuour divine master; toaasatisfying. Ka is so kind to His devotees that sakrtana of any of His activities is glorious and beneficial, and satisfying to our divine master. COMMENTARY: Now the Vaikuha-vss who best understand the Supreme Lords glories are speaking. All the Lords pastimes are

transcendental, and to glorify any of them is auspicious because the Lord enacts them for the benefit of His devotees. As He has said in His own words: muhrtenpi sahartu akto yady api dnavn mad-bhaktn vinodrtha karomi vividh kriy darana-dhyna-sasparair matsya-krma-vihagam svny apatyni puanti tathham api padmaja Although I can annihilate all the Dnavas within a few minutes, I perform various pastimes just to entertain My devotees. Just as the fish, the tortoise, and the bird nourish their offspring by respectively watching them, meditating on them, and keeping them in physical contact, so do I maintain My devotees, O lotus-born Brahm. (Padma Pura) None of the Supreme Lords activities, therefore, are creations of My, material illusion, nor are they purposeless like the games of children. Different devotees, however, understand the Lords pastimes in different ways. Among the residents of Vaikuha now speaking with Gopa-kumra, we can discern three different groups with three different mentalities. The first group consider the informal pastimes of Vraja incompatible with the mood of Vaikuha, the second are more liberal, and the third ardently refuse to discriminate against any of the Lords pastimes. The devotees in Vaikuha have these different attitudes for two reasons: First, bhakti takes on different qualities in accordance with the various disciplines performed to achieve it, such as the cultivation of knowledge. Second, the Personality of Godhead, for His various pastimes,requires different moods in His devotees. In any case, none of the Vaikuha devotees have said anything wrong. Without a doubt, pure devotional service in any form can earn one the highest benefit, even entrance into r Vaikuha-dhma. This has already been logically established, and it will be further discussed in later chapters of Bhad-bhgavatmta.

TEXT 108 [qGaaePaku-Maar ovac TaezaMaeTaad*XaEvaRKYaEradaE l/a MaMaaJaiNa ) PaataaezSTaQaaPYaNTaMaRNaae_Ta*PYa SavRTa" ))

r-gopa-kumra uvca tem etdair vkyair dau lajj mamjani pact toas tathpy antar mano tpyan na sarvata r-gopa-kumra uvcar Gopa-kumra said; temof them; etdaiby such; vkyaiwords; dauat first; lajj embarrassment; mamamy; ajaniwas born; pactthen; toa satisfaction; tath apinonetheless; antainwardly; manamy heart; atpyat nawas not placated; sarvatacompletely. r Gopa-kumra said: At first the words of the Vaikuhavss had made me feel embarrassed. Then I felt satisfied, although in truth the inner core of my heart was not fully appeased. COMMENTARY: The opinion of the first group of devotees embarrassed Gopa-kumra. That of the last group made him feel much more satisfied. To hear the Vaikuha-vss disagree over the importance of glorifying the Lords pastimes in Gokula had pained him like a thorn in his heart. He had even heard some of them belittle Kas vraja-ll. But he had not heard a single word describing the pastimes he cherished most. Later his mind will be pacified when he hears philosophical conclusions from r Nrada that vibrate the sympathetic strings of his heart. TEXT 109 iNaJaedEvTa[qMad(GaaePaal/cr<aaBJaYaae" ) Taad*Ga[UPaivNaaedaderNaal/aek-a dqNavTa( )) nijea-daivata-rmadgopla-carabjayo tdg-rpa-vinodder anlokc ca dna-vat nijamy own; ia-daivataof the worshipable Lord; rmat-gopla r Gopla; caraa-abjayoof the lotus feet; tdksuch; rpa form; vinodapastimes; deand so on; anloktdue to not seeing; caand; dna-vatas if discouraged. I felt somewhat discouraged that I couldnt see the unique form, pastimes, and other features of the lotus feet of my worshipable Lord, r Gopla.

COMMENTARY: In Vaikuha Gopa-kumra couldnt see r Goplas pastimes, His unique entourage and paraphernalia, His special kindness, or the special ways He plays with His devotees. But as indicated by the suffix -vat (as if), Gopa-kumras disappointment was only apparent. There is never any real discouragement in Vaikuha. TEXT 110 TaeRv SavRjiXaraeMai<a& Pa[>au& vEku-<#=NaaQa& ik-l/ NaNdNaNdNaMa( ) l/+Maq=& Dara& cak-l/YaaiMa raiDak-a& cNd]avl/I& caSYa Ga<aaNv[Jaa>aRk-aNa( )) tarhy eva sarva-ja-iromai prabhu vaikuha-ntha kila nanda-nandanam lakm dhar ckalaymi rdhik candrval csya gan vrajrbhakn tarhithen; evabut; sarva-jaof omniscient persons; ira-maim the crest jewel; prabhumthe Supreme Lord; vaikuha-nthamthe Lord of Vaikuha; kilaindeed; nanda-nandanamas the darling son of Mahrja Nanda; lakmmLakm; dharmDhar; caand; kalaymiI would see; rdhikmas Rdhik; candrvalm Candrval; caand; asyaHis; ganassociates; vrajaof Vraja; arbhaknas boys. But then I would see Lord Vaikuha-ntha, the most exalted knower of everything, as the darling son of Nanda Mahrja, see Lakm and Dhar as Rdhik and Candrval, and see the Lords personal attendants as the young boys of Vraja. COMMENTARY: As soon as Gopa-kumras mind would begin to complain, his vision would change. He would see Lord Nryaa as Ka, His two consorts as the chief gops of Vraja, and His attending servants as cowherd boys. Not that Gopa-kumra produced this transformation by his own mental power; rather, it was done by Lord Nryaa, who is sarva-ja-iromai (the best knower of everything) and prabhu (the supreme master). Since Lord Nryaa is the greatest of all omniscient mystics, He knew that Gopa-kumras mind was disturbed. And since the Lord has all divine energies at hand, He easily made this arrangement to relieve Gopa-kumras anxiety. TEXT 111

TaQaaPYaSYaa& v[Ja+MaaYaa& Pa[>au& SaPairvark-Ma( ) ivhrNTa& TaQaa Nae+ae i%Tae SMaeiTa MaNMaNa" )) tathpy asy vraja-kmy prabhu sa-parivrakam viharanta tath neke khidyate smeti man-mana tath apinonetheless; asymin that; vraja-kmymland of Vraja; prabhumthe Lord; sa-parivrakamwith His companions; viharantamplaying; tathso; na keI did not see; khidyate sma was sad; itithus; matmy; manamind. Yet my mind would still feel sad because I couldnt see the Lord and His companions play as they do here in the land of Vraja. TEXT 112 k-daiPa Ta}aaePavNaezu l/Il/Yaa TaQaa l/SaNTa& iNaicTaezu GaaeGa<aE" ) PaXYaaMYaMau& k-RiPa PaUvRviTSQaTa& iNaJaaSaNae SvPa[>auv SavRQaa )) kadpi tatropavaneu llay tath lasanta niciteu go-gaai paymy amu karhy api prva-vat sthita nijsane sva-prabhu-vac ca sarvath kad apisometimes; tatrathere; upavaneuin the gardens; llay with His pastimes; taththus; lasantampresent; niciteuwhich were filled; goof cows; gaaiwith groups; paymiI saw; amum Him; karhi apisometimes; prva-vatas before; sthitamsituated; nijaon His; sanethrone; sva-prabhu-vatlike my Lord; caand; sarvathin all respects. Occasionally in the gardens of Vaikuha I would see my Lord appear as in Vraja, performing His pastimes, and I would see the gardens filled with herds of cows. At other times I would see Him sitting as usual on His throne in all splendor, but looking just like my Lord Gopla. COMMENTARY: Sometimes Gopa-kumra caught glimpses of Lord Nryaa playing in the Vaikuha gardens like a cowherd managing his cows. Even inside the Lords grand palace, where the Lord sat on

His best of thrones, flanked by devotees like Lakm, Dhara, ea, and Garua, Gopa-kumra sometimes saw Him appearing like r Madana-gopla in all aspects of His dress, entourage, and other features. TEXT 113 TaQaaiPa TaiSMaNParMaeXabuer( vEku-<#=l/aek-aGaMaNaSMa*Tae ) SaaYaMaaNaadrGaaErve<a TaTPa[eMahaNYaa SvMaNaae Na Ta*PYaeTa( )) tathpi tasmin paramea-buddher vaikuha-lokgamana-smte ca sajyamndara-gauravea tat-prema-hny sva-mano na tpyet tath apieven so; tasminin Him; parama-aas the Supreme Lord; buddhebecause of the idea; vaikuha-lokato Vaikuhaloka; gamanaof coming; smtebecause of the remembrance; ca and; sajyamnaarising; daradue to the feelings of respect; gauraveaand reverence; tatfor Him; premaof pure love; hny because of the obstruction; svamy; manamind; na tpyetwas not satisfied. Even so, because I knew that He was the Supreme Personality of Godhead, and because I remembered that I had come to Vaikuha-loka, feelings of respect and reverence would arise in me, and these would block my pure love and leave my mind dissatisfied. COMMENTARY: Seeing Lord Nryaa as Madana-gopla pushed aside Gopa-kumras awareness that the Lord was the almighty controller of everything, but then Gopa-kumra would remember that he was in Vaikuha, where awe and reverence for the Lord predominate. Affected by the mood of Vaikuha, Gopa-kumra was unable to feel the same free flow of prema as before. TEXT 114 GaaePaal/devaTk-<aaivXaez& DYaaNae YaMaail/NacuMbNaaidMa( ) Pa[aae_iSMa Ta& hNTa SaMa+aMaSMaad( wRPSaiNvdUYae TadiSaiTaae_}a ))

gopla-devt karu-viea dhyne yam ligana-cumbandim prpto smi ta hanta samakam asmd psan vidye tad-asiddhito tra gopla-devtfrom Gopla-deva; karuthe mercy; vieam special; dhynein meditation; yamwhich; liganaembracing; cumbanakissing; dimand so on; prpta asmiI have obtained; tamthat; hantaalas; samakamdirectly; asmtfrom Him; psan desiring; vidyeI was agitated; tat that; asiddhitabecause of not attaining; atrahere. The special favors I had received from Gopla-deva in my meditationHis embraces, His kisses, the mercy I had directly obtainedoh, these I couldnt have here, though they are what I desired, and so I felt afflicted. COMMENTARY: Gopa-kumra expected the object of His devotion to reciprocate with affectionate embraces, kisses, and intimate humorous talks, but these were not forthcoming from Lord Nryaa. TEXT 115 k-daicdqXaae iNa>a*RTa& Pa[YaaiTa ku-Taae_iPa kE-iTSaMaMaNTarq<aE" ) Tadai%l/aNaa& %lu/ Ta}a Xaaek-ae >aved>aavaTPa[>audXaRNaSYa )) kadcid o nirbhta prayti kuto pi kaicit samam antarai tadkhiln khalu tatra oko bhaved abhvt prabhu-daranasya kadcitsometimes; athe Lord; nirbhtamsecretly; prayti went away; kuta apisomewhere; kaicitwith some; samam together; antaraiintimate associates; tadthen; akhilnmof everyone; khaluindeed; tatrathere; okagrief; bhavetthere would be; abhvtbecause of the lack; prabhuthe Lord; daranasya of seeing. Sometimes the Lord would secretly go somewhere with a few of His intimate associates. Then everyone else who had been near Him would lament, unable to see their master. COMMENTARY: Couldnt Gopa-kumra feel assured that by the magical influence of life in Vaikuha even his hopes for reciprocation might

eventually be fulfilled? Perhaps, but he had other reasons to feel unhappy. TEXT 116 MaYaa SaMPa*C^yMaaNa& Tad(Va*ta& vrrhSYavTa( ) SaaePaYa k-iNMae SaMaua$=YaiTa Sfu-$=Ma( )) may sampcchyamna tadvtta vara-rahasya-vat sagopayan na kacin me samudghayati sphuam mayby me; sampcchyamnambeing asked; tatthat; vttam subject matter; varaprivileged; rahasya-vatas if a secret; sagopayanconcealing; na kacitno one; meto me; samudghayatidivulged; sphuamclearly. When I would ask what the Lord was doing on these outings, everyone would keep the facts from me like privileged secrets. No one would disclose anything clearly. COMMENTARY: Despite his earnest inquiries, no one told Gopa-kumra where Lord Nryaa had gone or why. Anyone who knew was unwilling to discuss the subject openly, because making public news of the private pastimes of the Supreme Lord could disrupt the reverential mood of Vaikuha. TEXT 117 TaiSMaev +a<ae Ta}aaeidTae [qJaGadqre ) d*XYaMaaNae Sa SaNTaaPaae NaXYaezaRiBDareDaTae )) tasminn eva kae tatrodite r-jagad-vare dyamne sa santpo nayed dharbdhir edhate tasminat that; evavery; kaemoment; tatrathere; udite becoming visible; r-jagat-varethe divine Lord of the universe; dyamnebeing seen; sathat; santpadistress; nayet would be finished; haraof joy; abdhithe ocean; edhate increased.

Then, at the very moment I inquired, the Lord of the universe would reappear before us, putting our distress to an end and expanding our joy to an ocean. COMMENTARY: From Gopa-kumras description it might seem that Vaikuha has unhappiness just like everywhere else. But as we see here, the Lords absence was only momentary. As soon as the devotees felt distress, the Lord returned. Time is subtler in Vaikuha than in the mortal realm; an instant in Vaikuha equals the largest span of time in the mundane world. r Maitreya describes this in rmad-Bhgavatam (3.11.38): klo ya dvi-parrdhkhyo nimea upacaryate avyktasynantasya hy ander jagad-tmana The duration of the two parts of Brahms life is calculated to equal one nimea [less than a second] for the Supreme Personality of Godhead, the unchanging, the unlimited, the cause of all causes of the universe. This scale of comparative time is only metaphorical, yet such a figurative sense of spiritual time contributes to the charm of the Supreme Lords lls in Vaikuha. In reality, time in Vaikuha is not the kind of force it is in the material world; time does not delimit the lifespan of residents in Vaikuha, because everything there is eternal and infallible. Lord Nryaas return from His excursions relieved His devotees from their anxiety and expanded the ocean of their ecstasy, just as the moonrise expands the ecstasy of poets. TEXT 118 Yaavtaav vEk-LYa& MaNaSaae_STau Sv>aavJaMa( ) Taaek-MaihMaaed]ek-aT+aqYaTae_kR==aQaa TaMa" )) yvat tvac ca vaikalya manaso stu svabhva-jam tal-loka-mahimodrekt kyate rkd yath tama yvatas long as; tvatso long; caand; vaikalyamdisturbance; manasaof my mind; astuthere would be; svabhva-jamdue to its nature; tatthat; lokaof the world; mahimof the splendors; udrektby the vastness; kyatewould be diminished; arktby the sun; yathas; tamadarkness.

Whenever my mind, by its own nature, would become disturbed, the vast splendors of the Vaikuha world would dispel my agitation, as the sun dispels darkness. COMMENTARY: Gopa-kumras mind remained restless because in Vaikuha he was unable to find the object of his desire. TEXT 119 Yada k-daiciJal/>YavSTauNaae _NaaPTYaev TSaqdiTa PaUvRPaUvRvTa( ) Tada TadqYaaPairPaU<aRTaaJaa& iNadaNaMaajaYa iNarSYaTae SvYaMa( )) yad kadcin nija-labhya-vastuno nptyeva ht sdati prva-prva-vat tad tadypariprat-ruj nidnam jya nirasyate svayam yadwhen; kadcitsometimes; nijamy; labhyadesirable; vastunaof the object; anptydue to not attaining; ivaas if; ht my heart; sdatiwould suffer; prva-prvamany times before; vatas; tadthen; tadyathis; aparipratof feeling incomplete; rujmof the disease; nidnamthe cause; jyarecognizing; nirasyatewould be dispelled; svayamautomatically. Whenever it seemed that I had not achieved the object of my desire, and when my heart would therefore suffer, as it often had before, I would remember the root cause of my incompleteness, and that understanding itself would drive away the pain. COMMENTARY: The dissatisfaction Gopa-kumra felt in Vaikuha had been arranged to help him progress further, to a world even more special and dear. There he would discover the final success of his worship of r Madana-goplas lotus feet. Meanwhile, the powerful influence of Vaikuha kept him from feeling much distress, even though he had not yet attained his goal. By his intelligence he could discern that the cause of his suffering was his desire to reach a special place beyond even Vaikuha, and this understanding was enough to pacify him for the time being. He knew that now that he had reached Vaikuha he would surely feel fully satisfied, if not at once then after only a short while.

TEXT 120 WTaad*XaaTPa[aPYaTaMa& Na ik-id( vEku-<#=vaSaaiTk-l/ ivTae_NYaTa( ) SaNdehMaqztvMaPaqh k-Tau| NaahRSYaTaae_NYa" ik-Mau Pa*C^yTaa& TaTa( )) etdt prpya-tama na kicid vaikuha-vst kila vidyate nyat sandeham at tvam apha kartu nrhasy ato nya kim u pcchyat tat etdtthan such; prpya-tamammore desirable to attain; na not; kicitanything; vaikuha-vstthan residence in Vaikuha; kilaindeed; vidyateexists; anyatother; sandehamdoubt; at slight; tvamyou; apieven; ihain this matter; kartumto do; na arhasiyou should not; atathus; anyaother; kim uwhy; pcchyatmshould be asked; tatthat. Have not the slightest doubt, I would tell my mind. There is no attainment more desirable than living here in Vaikuha. So why even raise the question? COMMENTARY: Gopa-kumra would address his own mind like this. No one should question the established conclusion of the Vedas that Vaikuha is the highest destination of the soul. TEXT 121 TaSMaadre cl/icta buya aiPa Sv>aav& TYaJa dUrTaae_}a ) ASMaaTPar& NaaiSTa Par& f-l&/ TaTa( XaaiNTa& Para& Yaui-XaTaeNa GaC^ )) tasmd are cacala-citta buddhydypi svabhva tyaja drato tra asmt para nsti para phala tat nti par yukti-atena gaccha tasmttherefore; areO; cacalafickle; cittaheart; buddhywith your intelligence; adyatoday; apieven; svabhvamthis nature; tyajacast off; dratafar away; atrahere; asmtthan this; paramhigher; na astithere is not; paramhigher; phalama fruit; tatthus; ntimpeace; parmhighest; yuktiof arguments; atenaby hundreds; gacchayou should attain.

O fickle heart, now use your intelligence, therefore, to cast this lower nature far away. It doesnt belong here. There is nothing greater than to reside in Vaikuha, no greater goal. Consider the hundreds of arguments that support this truth, and achieve the highest peace. TEXT 122 TaaeDaYaev ivl/aek-YaaMYah& Sv& SaidaNaNdMaYa& TaQaa Pa[>aae" )) vEku-<#=l/aeke- >aJaNaaTPar& Sau%& SaaNd]& SadEvaNau>avNTaMauTaMa( )) tad bodhayann eva vilokaymy aha sva sac-cid-nanda-maya tath prabho vaikuha-loke bhajant para sukha sndra sadaivnubhavantam adbhutam tatthat; bodhayangiving instruction; evaindeed; vilokaymisaw; ahamI; svammyself; sat-cit-nanda-mayamcomposed of eternity, knowledge and bliss; tathand; prabhoof the Lord; vaikuhalokein Vaikuha-loka; bhajantfrom worshiping; paramthe highest; sukhamhappiness; sndramintense; sadalways; ivaas if; anubhavantamexperiencing; adbhutamamazing. After thus instructing my mind, I would look at myself in my sac-cid-nanda form and see myself constantly relishing what seemed the highest happiness, intense and amazing, from worshiping the Supreme Lord in Vaikuha. COMMENTARY: When Gopa-kumra thought about his situation rationally, he could pacify himself. But still his heart would sometimes be helplessly drawn to remembrance of r Madana-gopla and become agitated. TEXT 123 Wv& k-daicduiGan" k-daiczRvaNahMa( ) vEku-<#e= iNavSaNd*ae NaardeNaEk-da rh" )) eva kadcid udvigna kadcid dharavn aham vaikuhe nivasan do nradenaikad raha

evamthus; kadcitsometimes; udvignadisturbed; kadcit sometimes; hara-vnjoyful; ahamI; vaikuhein Vaikuha; nivasanresiding; daseen; nradenaby Nrada; ekadonce; rahain a secluded place. Thus I resided in Vaikuha, sometimes joyful and sometimes disturbed. Then one day Nrada found me in a secluded place. TEXT 124 dYaalu/cU@aMai<aNaa Pa[>aaeMaRha iPa[Yae<a Tai-rSaaiBDaNaaMauNaa ) Xau>aaiXazaNaN k-re<a >aaizTa" Sa&SPa*XYa vq<aaSauda iXarSYahMa( )) daylu-cmain prabhor mahpriyea tad-bhakti-rasbdhinmun ubhinandya karea bhita saspya v-suhd irasy aham dayluof merciful persons; c-mainby the crest jewel; prabho of the Supreme Lord; mah-priyeaby the dearmost devotee; tat to Him; bhaktiof devotional service; rasaof the tastes; abdhin the ocean; amunby him; ubhaauspicious; iby blessings; nandyadelighting; kareawith his hand; bhitaspoken to; saspyatouching; v-suhdwhose companion is the v; irasion the head; ahamI. That crest jewel of merciful persons, the Lords dearmost devotee, is an ocean of the tastes of the Lords devotional service. He delighted me by blessing me and touching my head with his hand, which held its friend the v. And then he spoke to me. TEXT 125 [q>aGavard ovac >aae GaaePaNaNdNa [qMaEku-<#e=XaaNaukiMPaTa ) Mau%aNYaaidNaa ik-iC^aecNdqNa wve+YaSae )) r-bhagavan-nrada uvca bho gopa-nandana rmadvaikuhenukampita mukha-mlny-din kicic

chocan dna ivekyase r-bhagavat-nrada uvcathe great master Nrada said; bhoO; gopa-nandanason of a cowherd; rmatdivine; vaikuha-aby the Lord of Vaikuha; anukampitawho have been graced; mukha of your face; mlni-dinby the paleness and so on; kicitabout something; ocanlamenting; dnaan unfortunate person; ivaas if; kyaseyou seem. The great master Nrada said: My dear son of a cowherd, you have received the mercy of the divine Lord of Vaikuha. Yet from signs like the paleness of your face you appear depressed, like someone suffering misfortune. COMMENTARY: Having obtained the favor of Lord Nryaa, Gopakumra cannot factually be in distress. Nrada therefore senses something paradoxical. From Gopa-kumras paleness, distracted glances, and deep sighs, he appears a victim of misfortune; but Nrada knows better than merely to read these external signs. TEXT 126 Xaaek-du"%avk-aXaae_}a k-TaMa" SYaaiGaTaaMa( ) Par& k-aETaUhl&/ Mae_}a Ya d*" Sa k-SYaicTa( oka-dukhvako tra katama syn nigadyatm para kauthala me tra yan na da sa kasyacit okaof lamentation; dukhaand distress; avakaoccasion; atra here; katamahow much; sytcan there be; nigadyatmplease tell; paramextreme; kauthalamcuriosity; memy; atrain this regard; yatwhat; nanot; daseen; sathat; kasyacitin anyone. Please tell me, what scope could there be for pain and sorrow here? I am most curious, because here I have never seen anyone in such a state. COMMENTARY: Gopa-kumra could simply say that he looks as he does because he is unhappy. But then Nrada would have to ask him to explain, since pain and sorrow have never before shown themselves in Vaikuha.

TEXT 127 [qGaaePaku-Maar ovac ParMaa& SauC^\e& Ta& Pa[aPYa SvGauPaMaMa( ) had| Tad(v*taMaaTMaqYa& k-aTeRNaak-QaYa& Tada )) r-gopa-kumra uvca parampta suhc-chreha ta prpya sva-gurpamam hrda tad-vttam tmya krtsnenkathaya tad r-gopa-kumra uvcar Gopa-kumra said; parama-ptamthe most authoritative source of knowledge; suhtwell-wishing friend; rehamthe best; tamhim; prpyaobtaining; sva-guruto my own spiritual master; upamamequal; hrdamin my heart; tatthat; vttamsubject; tmyamprivate; krtsnenain complete detail; akathayamI described; tadthen. r Gopa-kumra said: I was most fortunate to have met that greatest authority, the most reliable of well-wishers, who was equal to my guru. And so I fully disclosed to him what was in my heart. COMMENTARY: For Gopa-kumra, Nrada was not only parama-pta, the most authoritative source of knowledge, but also suht-reha, the best possible friend. These two qualifications made him as good as Gopa-kumras dk-guru. Thus Gopa-kumra was not at all hesitant to share with Nrada everything he was feeling. TEXT 128 [uTva Tadi%l&/ ik-iiSYa PairTaae d*XaaE ) SaaYaaRk*-ZYa Maa& PaaeR_b]vqTSak-<a& XaNaE" )) rutv tad akhila kicin nivasya parito dau sacrykya m prve bravt sa-karua anai rutvhearing; tatthat; akhilamall; kicita little; nivasya sighing; paritaaround; dauhis eyes; sacryacasting; kya drawing near; mmme; prveto his side; abravthe said; sakaruamcompassionately; anaiin a soft voice.

After hearing my whole story, Nrada sighed a little, glanced around, drew me near, and compassionately spoke to me, in a soft voice. COMMENTARY: Nrada could understand Gopa-kumras dissatisfaction because Nrada felt the same way. Nrada thought himself unfortunate to be unable to achieve the special world above Vaikuha. Being reminded of this by Gopa-kumra made him sad, but to avoid further upsetting Gopa-kumra he hid his own distress. After looking all around to make sure they were alone, he pulled Gopakumra to his side to tell him something confidential. Nrada felt especially compassionate; in fact, he was fully absorbed in the ecstatic rasa called karua. TEXT 129 [qNaard ovac wTa" ParTar& Pa[aPYa& ik-iaSTaqiTa YatvYaa ) MaNYaTae Yaui-SaNTaTYaa TaTSaTYa& %lu/ NaaNYaQaa )) r-nrada uvca ita paratara prpya kicin nstti yat tvay manyate yukti-santaty tat satya khalu nnyath r-nrada uvcar Nrada said; itathan this place; para-taram higher; prpyamgoal to obtain; kicitany; na astithere is not; iti thus; yatwhat; tvayby you; manyateis considered; yuktiof logical reasoning; santatyby a chain; tatthat; satyamtrue; khalu indeed; nanot; anyathotherwise. r Nrada said: By a chain of logical reasoning you have concluded that nothing is higher to achieve than this abode, and you are certainly correct. The truth cannot be other than this. TEXT 130 Ya& c SvqYaedevSYa ivNaaed& DYaaNaSaTaMa( ) Saa+aad}aaNau>aivTau& TaQaEveC^iSa SavRQaa )) ya ca svyea-devasya vinoda dhyna-sagatam

skd atrnubhavitu tathaivecchasi sarvath yamwhich; caand; svyayour; ia-devasyaof the worshipable Lord; vinodamthe pleasure pastimes; dhynain meditation; sagatamappeared; sktdirectly; atrahere; anubhavitumto perceive; tath evajust so; icchasiyou want; sarvathin all respects. Even so, you desire to see with your own eyes your worshipable Lords pleasure pastimes that appear to you in meditation. You want to see those pastimes here in Vaikuha and in full detail. COMMENTARY: While practicing meditation on his mantra, Gopa-kumra would see in his mind Lord Madana-gopla and His unique pastimes. Nrada knew that Gopa-kumras unfulfilled ambition was to see those same pastimes in Vaikuha, to see them with his own eyes and experience them fully. TEXT 131 TaSYaaiPa Saae_TYaNTaSau%Pa[daYak-Xa( ceTaaehr" Pa[qiTaivXaezGaaecr" ) GaaePYaaetaMaSTad(v[Jal/aek-vNMaha Pa[eMaEk-l/>Yaae_Saul/>aae ih Maad*XaaMa( )) tasypi so tyanta-sukha-pradyaka ceto-hara prti-viea-gocara gopyottamas tad-vraja-loka-van-mahpremaika-labhyo su-labho hi mdm tasyafor Him; apialso; sathose (pleasure pastimes); atyanta extreme; sukhahappiness; pradyakawhich give; cetathe heart; haraenchanting; prtiby love; vieaspecial; gocara perceivable; gopya-uttamamost confidential; tatthat; vraja-lokavatlike that of the residents of Vraja; mah-premaby the highest degree of prema; ekaonly; labhyaobtainable; asu-labhanot easily achieved; hicertainly; mdmby persons like me. Those pastimes give even the Lord Himself the greatest pleasure. They enchant the heart, but only by a special kind of love can they be perceived. They are the most confidential mystery. One can approach them only with the highest degree of prema, like that of the residents of Vraja. Surely those pastimes can never be seen by persons like me.

COMMENTARY: In contrast to the various speculative opinions of the Vaikuha devotees about the status of the Lords pastimes in Gokula, Nrada reveals to Gopa-kumra the conclusive truth about that special abode. TEXT 132 Sa vE ivNaaed" Sak-l/aePairal( l/aeke- KvicaiTa ivl/ae>aYaNSvaNa( ) SaMPaa >ai&- JaGadqXa>a-ya vEku-<#=MaeTYaa}a k-Qa& TvYae+Ya" )) sa vai vinoda sakaloparil loke kvacid bhti vilobhayan svn sampdya bhakti jagad-a-bhakty vaikuham etytra katha tvayekya sathose; vaicertainly; vinodapastimes; sakalaall; uparit above; lokein a world; kvacitsomewhere; bhtishine; vilobhayan enchanting; svnHis own devotees; sampdyagenerating; bhaktimpure devotion; jagat-ato the Lord of creation; bhakty by devotion; vaikuhamto Vaikuha; etyacoming; atrahere; kathamhow; tvayby you; kyacan be seen. It is in a certain world, somewhere above all others, that those pastimes are to be seen, enchanting the Lords devotees. But by your bhakti for the Lord of the creation, you have come to Vaikuha. How can you see those pastimes here? COMMENTARY: Gopa-kumra, his interest aroused, wants to know where he can see the supreme pastimes of the Lord. Nrada answers that those pastimes are going on in a particular place above every other material and spiritual world. Since that unique place is most secret, Nrada cannot show it to Gopa-kumra at once. Gopa-kumra will have to earn his entrance. He should not expect to see those pastimes in Vaikuha, because in the world where those pastimes go on, the mood of the Lords devotees differs from the predominant Vaikuha mood of awe and reverence; in that higher world, the most intimate friendship with the Personality of Godhead prevails. A devotee can attain that world only by knowing the Supreme Lord in loving friendship. TEXT 133

>aGavTParMaEYaRPa[aNTaSaqMaaPa[k-aXaNae ) vEku-<#e=_iSMaNMahaGaaePYa" Pa[k-$=" SaM>aveTkQaMa( )) bhagavat-paramaivaryaprnta-sm-prakane vaikuhe smin mah-gopya prakaa sambhavet katham bhagavatof the Supreme Lord; paramatopmost; aivaryaof the opulence; prnta-smthe extreme limit; prakanewhich exhibits; vaikuhein Vaikuha; asminthis; mah-gopyamost secret; prakaamanifest; sambhavetbecomes; kathamhow. How can this greatest secret be revealed here in Vaikuha, where the extreme limit of the Lords all-powerful opulence is displayed? COMMENTARY: Devotees can realize the most intimate pastimes of the Supreme only in the special place conducive to the rare moods of loving Him in dearest friendship. TEXT 134 Xaaek&- Sav| ivhaYaeMa& [qMaEku-<#=NaaYakMa( ) iNaJaedevbuyEv vq+aSv >aJa Maa i>adaMa( )) oka sarva vihyema rmad-vaikuha-nyakam nijea-deva-buddhyaiva vkasva bhaja m bhidm okamlamentation; sarvamall; vihyaputting aside; imamthis; rmatdivine; vaikuhaof Vaikuha; nyakamthe master; nija your own; ia-devaas the worshipable Deity; buddhy considering; evaonly; vkasvajust see; bhajaworship Him; m not; bhidmdifference. Put aside all this lamentation and just see the divine master of Vaikuha as the same Lord you cherish. Dont consider Them two different persons. COMMENTARY: Gopa-kumra will have his mind pacified if he simply understands that Lord Nryaa is his own Madana-gopla.

TEXT 135 TaTaae_}aaiPa Sau%& TatadNaNTa& ParMa& MahTa( ) vDaRMaaNa& Sada SvqYaMaNa"PaUrk-MaaPSYaiSa )) tato trpi sukha tat tad ananta parama mahat vardhamna sad svyamana-prakam psyasi tatathen; atrahere; apialso; sukhamhappiness; tat tat various; anantamlimitless; paramamhighest; mahatgreatest; vardhamnamincreasing; sadalways; svyayour own; mana mind; prakamfilling; psyasiyou will obtain. Then even here your heart will be flooded with supreme happiness, unlimited and ever increasing. COMMENTARY: The joy Gopa-kumra will feel from understanding that Nryaa and Gopla are the same person will satisfy the demands of his heart. That joy will ever increase because new feelings of undiscovered sweetness will dawn at every moment. But Gopa-kumra might think that the novelty of that newfound joy will wear out. Not at all, Nrada says. That joy is absolutely perfect. But if it always increases, doesnt it have a limit, even if a changing one? No, Nrada says. That joy is unlimited. It has no finite measure; its quality grows perpetually. Even in the beginning, when a devotee starts to realize that joy, it appears almost complete in all its aspects. TEXT 136 [qGaaePaku-Maar ovac TaTa" k-aNaiPa iSaaNTaaNSvPa[jaGaaecraNaiPa ) WeC^& TadaNaNaaC^\aeTau& [ae}ae<a Pa[eirTaae h#=aTa( )) r-gopa-kumra uvca tata kn api siddhntn sva-praj-gocarn api aiccha tad-nanc chrotu rotrea prerito haht r-gopa-kumra uvcar Gopa-kumra said; tatathen; kn api some; siddhntnphilosophical conclusions; sva-prajby my own intelligence; gocarnconsidered; apialready; aicchamI wanted;

tathis (Nradas); nantfrom the mouth; rotumto hear; rotreaby my ears; preritaimpelled; hahtforcibly. r Gopa-kumra said: I then wanted to hear Nrada explain from his own mouth certain philosophical conclusions about which I was already thinking. My ears were forcing me to do this. COMMENTARY: Gopa-kumra feels relieved by what Nrada has said thus far. In Text 39 of this chapter, Gopa-kumra had proposed to explain later to his brhmaa student the reason for the extreme variety of appearances in Vaikuha. With the help of Nradas instructions, Gopa-kumra has now done this. Now he wants to free the brhmaa from all doubts and misconceptions by enlightening him about the most priceless essence of Vaiava philosophy, which Nrada revealed when Gopa-kumra met him in Vaikuha. Texts 136 through 235 narrate these further teachings. TEXT 137 Xa-aeiMa c Na TaaNPa[uMaMau& GaaErvl/Yaa ) Ai>aPa[eYaaYa SavRjvrae >aaGavTaaetaMa" )) aknomi ca na tn praum amu gaurava-lajjay abhipreyya sarva-javaro bhgavatottama aknomiI was able; caand; nanot; tnabout these (philosophical conclusions); praumto ask; amumof him; gaurava out of respect; lajjayand shyness; abhipreyyanoticing; sarvajaof omniscient persons; varathe best; bhgavataVaiava; uttamatopmost. Because of respect and shyness I couldnt ask him about these matters, but that best of omniscient mystics, the greatest Vaiava, knew what I was thinking. TEXT 138 MadqYak-<aRYaae" SvqYaiJaaYaa Sau%aYa Sa" ) VYaYaaMaaSa SaePaaTSava|STaaNMa*id iSQaTaaNa( )) madya-karayo svyajihvy ca sukhya sa

vyajaym sa sakept sarvs tn mad-dhdi sthitn madyamy; karayoof the two ears; svyahis own; jihvyof the tongue; caand; sukhyafor the pleasure; sahe; vyajaym saexpounded on; sakeptbriefly; sarvnall; tnthese topics; matmy; hdiin the heart; sthitnpresent. To give pleasure to my ears, and to his own tongue, he briefly expounded on each of the topics I was contemplating. TEXT 139 [qNaard ovac PaXauPai+aGa<aaNv*+a=l/TaaGauLMaTa*<aaidkaNa( ) A}a d*a MaNYaSv PaaiQaRva&STaaMaSaaiNav )) r-nrada uvca pau-paki-gan vkalat-gulma-tdikn atra dn na manyasva prthivs tmasn iva r-nrada uvcar Nrada said; pauof animals; pakiand birds; ganthe flocks; vkathe trees; latcreepers; gulma bushes; tagrass; diknand so on; atrahere; dnseen; na manyasvayou should not consider; prthivntransformations of the element earth; tmasnin the mode of ignorance; ivaas if. r Nrada said: Dont think that the flocks of animals and birds of this place, or the trees, creepers, bushes, grass, and other vegetation, are made from earth like ordinary creatures in the mode of ignorance. COMMENTARY: In Vaikuha Gopa-kumra saw many animals like cows, horses, and elephants; birds like doves and cuckoos; trees, bushes, and creepers like mandras and kundas; and seemingly inauspicious creatures like insects and worms. He would have been wrong to think that these were inferior living beings, born into bodies covered by the mode of ignorance. They were not degraded like the living beings of the material world that assume bodies made of the element earth. TEXT 140

WTae ih SaidaNaNdPaa" [qk*-Z<aPaazRda" ) ivic}aSaevaNaNdaYa Tatad]UPaai<a ib>a[iTa )) ete hi sac-cid-nandarp r-ka-prad vicitra-sevnandya tat-tad-rpi bibhrati etethese; hiin fact; sat-cit-nanda-rppossessing spiritual saccid-nanda bodies; r-kaof r Ka; pradassociates; vicitravarious; sevof serving; nandyafor the ecstasy; tat-tat those various; rpiforms; bibhratithey assume. In fact these are all personal associates of r Ka, all with spiritual sac-cid-nanda bodies. They have assumed such forms to taste the ecstasy of serving the Lord in various ways. COMMENTARY: These Vaikuha-vss choose to play such roles as animals and birds to increase the variety of Lord Nryaas pleasure. And they also want to share in that pleasure. Thus the birds, bees, trees, and creepers described by Lord Brahm in the Third Canto of rmad-Bhgavatam when he tells of his own experience of Vaikuha are not ignorant creatures like the corresponding species of life in the material world.

TEXT 141 Ya<aRvdak-ar& Pa& >aGavTaae_SYa Yae ) iNaJaiPa[YaTaMaTveNa >aavYaNTaae_>aJaiMaMa( )) yad-vara-vad yad-kra rpa bhagavato sya ye nija-priyatamatvena bhvayanto bhajann imam yatwhich; varacolor; vatpossessing; yatin which; kram shape; rpamthe personal form; bhagavatathe Supreme Lord; asyaof Him; yethey who; nijatheir own; priya-tamatvenaas most dear; bhvayantacontemplating; abhajanthey worshiped; imamHim. They have assumed forms with colors and shapes similar to those of the Lord they have worshiped as most dear.

COMMENTARY: This verse indicates that Vaikuha devotees who appear in nonhuman forms, such as those of some animal or plant, have worshiped similar forms of Lord Nryaa, who by His expansion appeared in those same species. These devotees, each in his own way, have realized the perfection of srpya, having attained forms that look just like those of the Supreme Lord. TEXT 142 Taad*Xa& Tae_SYa SaaPYa& Pa[aa NaaNaak*iTai[Ya" ) MaNauZYaa MauNaYaae deva zYaae MaTSYak-C^Paa" )) tda te sya srpya prpt nnkti-riya manuy munayo dev ayo matsya-kacchap tdamsuch; tethey; asyawith Him; srpyamsameness of form; prpthaving attained; nnvarious; ktibodily configurations; riyaand opulences; manuyhuman beings; munayasages; devdemigods; ayaseers; matsyafish; kacchapand tortoises. Having each attained sameness with a particular form of the Lord, they have gained the opulences of various kinds of bodies, as sages, demigods, fish, tortoises, human beings, and mystic seers. TEXT 143 vraha NariSa&ha vaMaNaa i}al/aecNaa" ) cTauMauR%a" Saha+aa" MahaPauzivGa[ha" )) varh nara-sih ca vman ca tri-locan catur-mukh sahasrk mah-purua-vigrah varhhogs; nara-sihman-lions; caand; vmandwarfs; caand; tri-locanthree-eyed; catu-mukhfour-faced; sahasraakthousand-eyed; mah-puruaof Lord Mahpurua; vigrah bodies.

Some have become hogs, man-lions, or dwarfs, and some have three eyes, four armsor thousands of eyes like the Mahpurua. TEXT 144 Sahv-a" SaUYaeRNduvaYauvyaidiPa<a" ) cTau>auRJaaidPaa TataeXaaidiPa<a" )) sahasra-vaktr sryenduvyu-vahny-di-rpia catur-bhujdi-rp ca tat-tad-vedi-rpia sahasra-vaktrwith thousands of faces; sryaof the sun; indu moon; vyuwind; vahnifire; diand so on; rpiahaving forms; catu-bhujafour-armed; diand so on; rpforms; caand; tattatthose various; vea-diwith attire and so on; rpiahaving forms. Some have assumed bodies with thousands of faces, or the features of such deities as the sun, the moon, and the gods of air and fire. Some have four arms, or eight, or twelve or more, and various kinds of dress, ornaments, symbols, and other attributes. COMMENTARY: rmad-Bhgavatam (2.9.1112) describes the residents of Vaikuha as appearing similar to the Supreme Lord and having varied bodily colors: ymvadt ata-patra-locan piaga-vastr su-ruca su-peasa sarve catur-bhava unmian-maipraveka-nikbhara su-varcasa pravla-vaidrya-mla-varcasa parisphurat-kuala-mauli-mlina The inhabitants of the Vaikuha planets have a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features are very attractive. They are just the age of growing youths. They all have four hands, they are nicely decorated with pearl necklaces with ornamental medallions, and they all appear effulgent. Some are like coral, diamonds, or white lotus fibers in complexion. On their heads and necks they have garlands, and they wear shining earrings.

In texts 144 through 147, Nrada depicts in some detail this variety of bodily form, dress, and so on. Some Vaikuha devotees appear as human beings because of having attained srpyalikeness in form with such incarnations of the Lord as r Raghuntha. Others appear as munis by srpya with sage incarnations like r Kapiladeva, or as demigods by srpya with manvantara-avatras like Lord Satyasena and Lord Vibhu. Others appear as is by srpya with incarnations like r Paraurma, or as fish by srpya with Lord Matsya, or tortoises with Lord Krma. Some, who worship iva or Brahm as a representative of the Supreme, appear in bodies with three eyes or four heads. Some appear like Indra with a thousand eyes, like Ananta ea with thousands of heads, or like Srya or other demigods. Vedic scriptures like the aindra-rutis, the mantras glorifying Indra, support such worship of demigods as representatives of the Supreme Lord. In the Fifth Canto of rmad-Bhgavatam we also find demigods like Srya being worshiped as representatives of the Lord in Plaka-dvpa and the other divisions of the Bhr-loka planetary system. The only means for achieving entrance into Vaikuha is pure, exclusive love for the lotus feet of the Supreme Lord. Ordinary demigod worshipers are never eligible to become residents of Vaikuha, but worshipers who regard iva and other demigods as nondifferent from Lord Viu achieve special Vaiava perfection. As the Vmana Pura and other scriptures describe, those devotees join the exalted associates of the Supreme Lord they worship, either on the respective planets of the demigod representatives of the Lord or, in some cases, on a Vaikuha planet, where the devotees are endowed with the special opulences of those demigods. The Vaikuha-vss whose bodies are just like the transcendental body of the Mahpurua, the first incarnation of Lord Viu for material creation, are those who have achieved srpya by worshiping Him. They have thousands of arms, legs, heads, and other limbs. In Text 144 the word di (and so on) occurs twice. The first time, it indicates that some devotees in Vaikuha assume bodies that resemble those of yet other demigods, like Yamarja and Aryam, who are material representatives of various personal powers of the Supreme Lord. The second time, di indicates that besides the usual four arms, some Vaikuha devotees have eight arms, twelve arms, or more. TEXTS 145146 rSaeNa YaeNa YaeNaaNTae veXaak-araidNaa TaQaa ) SaeivTva k*-Z<aPaadaBJae Yaae Yaae vEku<#=MaaGaTa" )) TaSYa TaSYaai%l&/ TataC^\qMaGavTa" iPa[YaMa( ) TaSMaE TaSMaE Pa[raeceTa TaSMaatatad]Saaidk-Ma( ))

rasena yena yennte vekrdin tath sevitv ka-pdbje yo yo vaikuham gata tasya tasykhila tat tac chrmad-bhagavata priyam tasmai tasmai praroceta tasmt tat tad rasdikam rasenaby the mood of devotional service; yena yenawhichever particular; antein the end; veawith dress; kraform; din and so on; tathso; sevitvserving; kaof Ka; pda-abje the lotus feet; ya yawhoever; vaikuhamto Vaikuha; gata coming; tasya tasyaof them; akhilamall; tat tatthose things; rmat-bhagavatato the Personality of Godhead; priyamdear; tasmai tasmaito each one; prarocetais pleasing; tasmttherefore; tat tatthose various; rasa-dikammoods of devotion and so on. Whoever comes to Vaikuha realizes the very same service to the lotus feet of Ka for which he had developed a taste by the end of his material life, and he realizes that service in full detail, with suitable dress, form, and so on, since each mood of devotion is dear to the Personality of Godhead and each gives pleasure to the devotee absorbed in it. COMMENTARY: The bodies of some Vaikuha residents resemble those of sages and other humansor monkeys, demons, or whateverbut do not resemble any of the humanlike or sagelike forms of the Lord, such as Lord Rmacandra or Kapiladeva, nor any expansion or incarnation the Lord accepts in other species. The unusual forms that some Vaikuha devotees accept are explained in the current two verses. While practicing devotional service in their previous material lives, those devotees neared the perfection of love of God and so began to display symptoms of that perfection. Those devotees varied in their individual moods, or rasas, and varied accordingly in the forms of the Lord upon which their devotion focused. And when those devotees achieved Vaikuha they brought with them their individual rasas. In each case, no matter how unusual the form of devotion was, it gave pleasure to the Supreme Lord. Because those individual moods pleased the Lord, they were attractive also to the devotees expressing them, who therefore did not want to give them up. When the Supreme Lord so desires, some of His devotees imitate the mundane activities of Indra, Candra, and other demigodseven in Vaikuha. After all, everything that exists can be found in Vaikuha in a purified form.

TEXT 147 Tae c SaveR_}a vEku-<#e [qNaaraYa<aMaqrMa( ) Tata<aaRidYau-aTMadevPa& ivc+aTae )) te ca sarve tra vaikuhe r-nryaam varam tat-tad-vardi-yukttmadeva-rpa vicakate tethey; caand; sarveall; atrahere; vaikuhein Vaikuha; r-nryaamr Nryaa; varamthe Supreme Lord; tat-tat those various; vara-diwith complexions and so on; yukta endowed; tmatheir own; devaas the worshipable Lord; rpamin the form; vicakatesee. In Vaikuha each devotee sees the Supreme Lord r Nryaa in the form of the particular Lord he worships, with suitable complexion and other qualities. COMMENTARY: Lord Nryaa has four arms and a dark-blue complexion, but because devotees are attracted to Him in other forms, the Lords all-powerful personal energies enable devotees to see Him in whatever forms they like. Thus in Vaikuha each devotee can cherish the Supreme Lord in his own way. TEXT 148 PaUvRvJaNaaNaNd& Pa[aPanuviNTa Nav& NavMa( ) SavRdaPYaPairiC^& vEku-<#e=_}a ivXaezTa" )) prva-vad bhajannanda prpnuvanti nava navam sarvadpy aparicchinna vaikuhe tra vieata prva-vatas before; bhajanain worshiping; nandamecstasy; prpnuvantithey obtain; navam navamnewer and newer; sarvad always; apiindeed; aparicchinnamundivided; vaikuhein Vaikuha; atrahere; vieatauniquely. The same kind of ecstasy these devotees previously enjoyed in worshiping the Lord they continue to relish here in Vaikuha. They obtain it as a unique, uninterrupted, unceasing bliss, newer and newer at every moment.

COMMENTARY: The type of devotional ecstasy each new resident of Vaikuha developed in his last material life continues in Vaikuha, but on the platform of spiritual perfection. And the ecstasy constantly grows, acquiring newer and newer variety. TEXTS 149150 Yae TvSaaDaar<aE" Sav" PaUvraTMaMaNaaerMaE" ) Pairvaraidi>aYauR&- iNaJaiMaTar& Pa[>auMa( )) SaMPaXYaNTaae YaQaaPaUv| SadEveC^iNTa SaeivTauMa( ) Tae_TYaNTaTataiaNTYak-aavNTaae MahaXaYaa" )) ye tv asdhraai sarvai prvair tma-manoramai parivrdibhir yukta nijam ia-tara prabhum sampayanto yath-prva sadaivecchanti sevitum te tyanta-tat-tan-nihntyakhvanto mahay yewho; tubut; asdhraaiunique; sarvaiwith all; prvai previous; tmato themselves; mana-ramaicharming; parivradiwith His entourage and so on; yuktamjoined; nijamtheir own; ia-tarammost worshipable; prabhumLord; sampayanta envisioning; yath-prvamjust as before; sad evaalways; icchanti want; sevitumto serve; tethey; atyantaextreme; tat-tatof each; nihof faith; antya-kh-vantapossessing the perfection; mah-aysaintly persons. As before, these devotees still see their own worshipable Lord, with all His unique features they found charmingHis same entourage and everything else. These devotees, each in his favorite mood, constantly hope to serve Him. They are indeed the wisest of saints, for they have each attained the final perfection of their own faith. COMMENTARY: Each Vaikuha-vs worships a form of the Lord as seen together with that Lords unique entourage and paraphernalia. Lord Raghuntha, for example, is accompanied by His brothers, headed by Lakmaa, and by the daughter of Janaka. He also has His bow, His kingdom Ayodhy, and His pastimes like being exiled to the forest. The devotees of r Raghuntha are especially attracted to these unique characteristics of the Lord. Those devotees and all the others in

Vaikuha are the best of saints because their faith in the Supreme Lord is unalloyed and unshakable. TEXT 151 Tae caSYaEv Pa[deXaezu Taad*Xaezu Pauraidzu ) TaQaEv Taad*Xa& NaaQa& >aJaNTaSTaNvTae Sau %Ma( )) te csyaiva pradeeu tdeu purdiu tathaiva tda ntha bhajantas tanvate sukham tethey; caand; asyaHis; evathus; pradeeuin the places; tdeusuch; pura-diucities and so on; tath evathus; tdamsuch; nthamthe Lord; bhajantaworshiping; tanvate they expand; sukhamhappiness. Thus they worship their favorite forms of the Lord in the places where He residesHis opulent cities and other abodesand expand the ocean of happiness. COMMENTARY: The Vaikuha kingdom has many confidential areas, including cities like Lord Rmacandras Ayodhy. Devotees who, while living in the material world, worshiped the Supreme Lord as residing in some particular abode go to a similar abode in Vaikuha, where they continue to worship Him with the entourage and paraphernalia that attracted them. The almighty Personality of Godhead is present in Vaikuha as Nryaa, seated in His excellent palaces on the best of thrones, but to all His surrendered devotees He displays whatever aspects of Himself they love with special affection. We should never think that Lord Nryaas display of multiple forms to various devotees is illusory; there is no influence of the illusory material energy in Vaikuha, and the Lord is capable of doing whatever He wants. The special abodes like Ayodhy that are manifest within Vaikuha are not separate worlds but special displays of spiritual variety arranged to expand unlimitedly the Lords glories and the ecstasy of His devotees. TEXT 152 Yae cEk-TarPaSYa Pa[qiTaiNaa >aviNTa Na ) AivXaezGa[haSTaSYa YaiTk-id]UPaSaevk-a" ))

ye caikatara-rpasya prti-nih bhavanti na aviea-grahs tasya yat-kicid-rpa-sevak yewho; caand; ekataraone particular; rpasyafor a form; prti in love; nihfixed; bhavanti naare not; avieanot particularly; grahfocused; tasyaHis; yat kicitany; rpaof forms; sevakservants. Devotees not exclusively attracted to one form of the Lord, those whose affection is not focused on a single appearance of His, are ready to serve Him in any form. COMMENTARY: Some devotees are attracted to all of the Supreme Lords appearances. Those devotees serve any one form of the Lord of Vaikuha, without any preference as to which. Other devotees are attracted to serving two, three, or several particular forms. TEXT 153 Yae c l/+MaqPaTaera+araidMaNauTaTPara" ) Tae ih SaveR SvdehaNTae vEku-<#=iMaMaMaai[Taa" )) ye ca lakm-pater akardi-manu-tatpar te hi sarve sva-dehnte vaikuham imam rit yewho; caand; lakm-pateof the husband of the goddess of fortune; aa-akara-dihaving eight syllables and so on; manuto the mantras; tat-pardevoted; tethey; hiindeed; sarveall; svadehaof their body; anteupon the demise; vaikuhamVaikuha; imamthis; rithave attained as their shelter. Some devotees dedicated themselves to the eight-syllable mantra or some other mantra for the husband of Lakm, and when those devotees left their material bodies they all obtained the shelter of this Vaikuha. COMMENTARY: Devotees of Nryaa can realize His association by chanting His mantra of five, eight, or twelve syllables. r Parara i states in the Viu Pura (1.6.40): gatv gatv nivartante candra-srydayo grah

adypi na nivartante dvdakara-cintak Even the moon, sun, and other planets are created and destroyed again and again. But persons who have meditated on the twelvesyllable mantra have never had to return, even till the present day. Since all of Lord Nryaas mantras call upon His holy names, the twelve-syllable mantra mentioned here refers indirectly to all the Lords mantras, not just the mantra of twelve syllables, as effective means for achieving Vaikuha. Devotees who worship the Lord perfectly with any of His mantras attain His shelter in the next life. And among the sheltered devotees, those who worship the Lord as the supreme controller reach Him in Vaikuha. TEXT 154 YaQaak-aMa& Sau%& Pa[aPau" SavRTaae_PYaiDak&Sau%aTa( ) Taeza& SvSvrSaaNaEKYaataarTaMYae_iPa TauLYaTaa )) yath-kma sukha prpu sarvato py adhika sukht te sva-sva-rasnaikyt tratamye pi tulyat yath-kmamas they desire; sukhamhappiness; prputhey have obtained; sarvatathan all; apieven; adhikammore; sukht happiness; temof them; sva-svaeach his own; rasaof the tastes; anaikytdue to the variety; tratamyewithin a hierarchy; apieven; tulyatequality. All the devotees in Vaikuha enjoy the particular happiness for which they aspired and feel it greater than all others. This creates a hierarchy of tastes, but within it a simultaneous equality. COMMENTARY: Whatever happiness a devotee may have felt from worshiping the Supreme Lord in the material world expands without limit when he achieves entrance into Vaikuha. In other words, even though all devotees in Vaikuha share the same basic spiritual nature, they feel varieties of pleasure. Different devotees relish various qualities of ecstasy in their hearing, chanting, and worshiping, and the ecstasy of one devotee may be greater than that of another. Still, each devotee in Vaikuha is satisfied with his own devotional service. Whatever his rasa, when it develops to full maturity he fully tastes the

ecstasy natural to it. This point has already been discussed, and later it will be made even more clear. TEXTS 155157 YaQaa Daral/MbNar>aUTaa NaaraYa<aae_SaaE Sa Narae_Qa dta" ) [qJaaMadGany" k-iPal/adYaae_iPa Yae k-aETauk-a Pa[iTaMaaSaPaa" )) Yae SvGaRl/aek-aidzu ivZ<auYajeXa( vradYaae_Maq >avTaEv d*a" ) MaTSYaae_Qa kU-MaR Mahavrah" [qMa*iSa&hae NaNau vaMaNa )) ANYae_vTaara TaQaEv Taeza& Pa[TYaek-Maqhai>aDaYaa Pa[>aeda" ) Tae SaidaNaNdgaNaa ih SaveR NaaNaaTv>aaJaae_iPa SadEk-Paa" )) yath dharlambana-ratna-bht nryao sau sa naro tha datta r-jmadagnya kapildayo pi ye kautukc ca pratim-sarp ye svarga-lokdiu viu-yajevardayo m bhavataiva d matsyo tha krma ca mah-varha rman-nsiho nanu vmana ca anye vatr ca tathaiva te praty-ekam hbhidhay prabhed te sac-cid-nanda-ghan hi sarve nntva-bhjo pi sadaika-rp yathas; dharof the earth; lambanathe shelter; ratnaand the treasure; bhtwho are; nryaaLord Nryaa; asauHe; sanarawith Nara; athaand; dattaDatttreya; r-jmadagnya r Paraurma; kapila-dayaKapila and others; apialso; ye who; kautuktas a sport; caand; pratimof Deities; sa-rp assuming the appearance; yewho; svarga-loka-diuin Svargaloka and so on; viu-yajevara-dayaViu, Yajevara, and so on; amthey; bhavatby you; evaindeed; dseen; matsya Matsya; athaalso; krmaKrma; caand; mah-varhaMahvarha; rmat-nsiharmn Nsiha; nanuindeed; vmana Vmana; caand; anyeother; avatrincarnations; caand; tath evaalso; temof them; prati-ekameach one; ihain this world; abhidhayby names; prabheddifferent forms; tethey;

sat-cit-nandain eternity, knowledge and bliss; ghanfull; hi certainly; sarveall; nntvavariegatedness; bhjapartaking in; apithough; sadalways; eka-rpone and the same. In the Lords appearances on earth, He shows similar varieties and equality. The Lords forms are the shelter and the treasure of the earth. Among them are Nara-Nryaa, and Datttreya, and Parara the son of Jamadagni, and Kapila. There are those who playfully assume the appearance of Deities, and those, such asViu and Yajevara, whom you have seen on Svargaloka and other higher planets. There are such various incarnations as Matsya, Krma, Mah-varha, rmn Nsiha, and Vmana. Each of these forms of the Lord has His own activities and names, yet all of them are full in eternity, knowledge, and bliss. Though manifesting variety, in substance they are eternally one. COMMENTARY: Liberated devotees of the Supreme Lord can display varieties of personalities within the basic oneness of spiritual existence because they are empowered by the Lord, who shares with them His inconceivable ability to be simultaneously one and many. God is one, but He displays Himself with infinite variety. He has His original form as Ka in Goloka and His expansion as Nryaa in Vaikuha, plus innumerable other expansions in the spiritual and material worlds. Counted among the avatras He displays in the material realm are His Deity forms. In different corners of the universe, He appears as innumerable Deities, each with its own form and personality, like r Sakaraa in Ilvta-vara, r Jaganntha in Puruottama-ketra, and r Ragantha in Raga-pur, to mention just a few. In the heavenly planets He appears in expansions such as Vmana, Viu, and Yajevara. Throughout the material worlds, He descends in many incarnations, some famous like Lord Matsya and Lord Krma, others lesser known, like Lord Hayagrva and Lord Hasa. The activities, names, and forms of these avatras are manifold, but they are all one Personality of Godhead, complete in unadulterated eternity, knowledge, and bliss. As stated in the Mah-sahit: tasya sarvvatreu na vieo sti kacana dehi-deha-vibheda ca na pare vidyate kvacit sarve vatr vypt ca sarve skm ca tattvata aivarya-yogd bhagavn kraty ea janrdana

There is no difference between any of the incarnations of the Lord, and no difference between His body and His soul. In truth, all the incarnations are all-pervasive and infinitely subtle. Thus plays the Supreme Person Janrdana, making use of His opulent powers. At Badarikrama Lord Nryaa appears with His younger brother, Nara, as the son of Dharma and acts as guru for the performers of austerities. In Text 155 the word di (kapildaya) implies other incarnations, including Vysadeva and Dhanvantari, and in Text 156 the word di (svarga-lokdiu) implies additional appearance places of the Lord on Maharloka, on Satyaloka, and in the universal coverings formed of earth and other elements. In Text 156 the second use of the word di (viu-yajevardaya) alludes to Lord Mahpurua on Brahmaloka and to the forms of the Lord, such as Varha, worshiped in the coverings of the universe. Gopa-kumra has seen many of these forms of the Supreme Lord. The form of r Vmana mentioned separately here is different from the four-armed Lord Viu who is the presiding Deity on Svargaloka. As we learn from the Puras, several incarnations of Lord Viu appear more than once, at different times and under different circumstances. It is known, for example, that Matsya, the greatest of fish, appeared once at the end of a cycle of yugas to save the Vedas during the devastating flood of the universe and appeared once more, during a partial flood of the lower part of the universe, to show His mercy to Satyavrata Muni. There are also two Lord Krmas. One held Mandara Mountain on His back while nectar was being churned from the Milk Ocean, and the other always holds up the earth. Similarly, there are at least five Lord Varhas. The first appeared from Brahms nostril at the beginning of creation, lifted the earth, deposited her on the Garbha Ocean, and then disappeared. The second saved the earth from a partial flood of devastation, killed Hirayka, and went to Svargaloka. The third, the embodiment of Vedic sacrifice, taught the methods of sacrifice, lifted the earth, spoke to her the Varha Pura, and disappeared by His mystic power. The fourth took the earth and made her even by grinding down the excessively large mountains with His sharp tusks. The earth then assumed the form of His consort Varh, enjoyed with Him, and gave birth to two sons. That Lord Varha finally disappeared by merging into the form of Lord Nsiha. And yet a fifth Varhadeva perpetually holds up the earth from below. Lord Nsiha also made several different appearances, as we know from such sources as the Bhat-sahasra-nma-stotra. One Nsiha defeated all the celestial mothers, another ripped apart Hirayakaipu, and yet another assumed the form of an ordinary cat. There were also two appearances of Vmanadeva to trick two different asuras, Dhundhu and Bali, and there were two appearances each of Lord Hayagrva and Lord Hasa.

TEXT 158 NaaNaaTvMaeza& c k-daiPa MaaiYak&Na JaqvNaaNaaTviMav Pa[TaqYaTaaMa( ) Taiil/aSaaTMak-Xai-diXaRTa& NaaNaaivDaaePaaSak-ic}a>aavJaMa( )) nntvam e ca kadpi myika na jva-nntvam iva pratyatm tac cid-vilstmaka-akti-darita nn-vidhopsaka-citra-bhvajam nntvamthe variegatedness; emof these; caand; kad apiat any time; myikamillusory; nanot; jvaof conditioned souls; nntvamthe plurality; ivalike; pratyatmshould be perceived; tatthat; citof pure spirit; vilsathe pastimes; tmaka comprising; aktiby energies; daritamexhibited; nn-vidhaof various kinds; upsakaof worshipers; citravarious; bhvafrom moods; jamgenerated. The differences between them should never be seen as illusory, any more than should the plurality of the conditioned souls. Rather, the differences between the Lords forms are displays of the energies that underly His spiritual pastimes. The differences are born of the various moods of His various worshipers. COMMENTARY: Someone might argue that only by illusion can a single being appear as many, but the verse at hand explains the truth. As we know from the teachings of Vednta, the jva souls are real, and they are factually distinct from the Supreme Soul and from one another. The differences between the individual jvas and the Paramtm, and the differences among the jvas themselves, are not illusions created by My. Nor does one jva appear divided into many souls simply by false designations, nor does the one Supreme Truth reflect itself into many small images, jvas who have no real existence of their own. The jvas are real and their differences are real. In the same way, all the forms of Godhead are real manifestations of His pure spiritual essence, displayed by His personal energies. The Personality of Godhead is a vast ocean of many different moods of loving exchange. His various devotees respond to His various pastimes by developing individual varieties of ecstasy, and the Lord reciprocates with these ecstasies by showing Himself in different ways. His devotees are concerned with Him alone, and therefore whenever a devotee becomes extremely anxious to see Him in a particular form,

the Lord at once shows that form to the devotee. These appearances of the Lord, although apparently ad hoc, are in fact eternal, real, and all-pervading. By displaying His pastime incarnations the Supreme Lord fulfills the hankerings in the hearts of all pure devotees. Were He to fail to do so, His most significant gloryunlimited kindness to His surrendered servantswould be lost. If any form in which the Lord appears were to prove noneternal, unreal, or less than all-pervading, the devotees worshiping that form would be disappointed, and great harm would come to their spiritual lives. Therefore none of the Lords incarnations allow Themselves to be affected by the illusory influence of My. TEXT 159 ATaae Na ibMbPa[iTaibMb>aedTaae ivic}aTaa Saa Sail/le/ rveirv ) ik-NTvez %SQaae_Ya Wv SavRTa" SvSvPa[deXae bhuDae+YaTae YaQaa )) ato na bimba-pratibimba-bhedato vicitrat s salile raver iva kintv ea kha-stho dvaya eva sarvata sva-sva-pradee bahudhekyate yath atatherefore; nanot; bimbaof an image; pratibimbaand its reflection; bhedatabecause of the difference; vicitrat variegatedness; sthis; salilein water; raveof the sun; ivalike; kinturather; eathis (sun); kha-sthasituated in the sky; advayaone without a second; evaonly; sarvataeverywhere; sva-svain its own various; pradeelocations; bahudhin many ways; kyateis seen; yathas. Therefore this variety does not arise from the difference between an object and its reflected image, as with the sun reflected in water. Rather, the Lords forms are like the one sun standing undivided in the sky, seen everywhere but in different ways in different places. COMMENTARY: The variety of the Supreme Lords appearances cannot be understood by the logic of an object and its reflection, because every one of the Lords forms is eternal and real. In the object-reflection model, the only object that would be eternal and real would be the original, the avatr, the form of the Lord from which all His other forms expand; all the other forms of the Lord would be temporary and unreal, like mere reflections. In effect, the expanded personal forms of the Lord would be products of illusion. The theory of expanding by

reflection, therefore, is untenable; the Supreme Person in all His forms is the same original object, complete in eternity, knowledge, and bliss. The sun may be reflected in various bodies of water, or any object may be reflected in several mirrors. The one then appears to be many because of its images in various places. But the variety among the Supreme Lords forms is not like that. For the varieties shown by the Lord, the more fitting analogy cited here is that of one object, the sun, being viewed differently by people in different places. Each person, from where he stands, sees the sun appearing differently against the backdrop of nearby objectstrees, hills, and so on. Similarly, the diverse worshipers of the Supreme Lord see Him with different forms, complexions, and qualities according to their individual ecstatic moods. One devotee sees the Lord as a brilliant sphere of light, another as having four arms and a red complexion, and yet another as having two arms holding a pair of lotus flowers. None of these different visions are illusory, because they are perceived by pure devotees, whom the Lord has no reason to deceive. TEXT 160 YaQaEv c Pa*QaGjaNa& Sau%& c Pa*QaGaev ih ) TaQaaiPa b]TaadaTMYae TaYaaerEKYa& SauiSaDYaiTa )) yathaiva ca pthag jna sukha ca pthag eva hi tathpi brahma-tdtmye tayor aikya su-sidhyati yathas; evajust; caand; pthakseparate; jnamknowledge; sukhamhappiness; caand; pthakseparate; eva hiindeed; tath apihowever; brahmawith the Absolute Truth; tdtmyebecause of the oneness in substance; tayoof them both; aikyamoneness; su-sidhyatibecomes well established. The Lords various forms are one, just as knowledge and happiness, though separate entities, are one because they are both aspects of the same Absolute Truth. COMMENTARY: Anyone can understand from experience that since knowledge is the cause of happiness, happiness and knowledge are two separate entities. This difference is real, not illusory, because both knowledge and happiness are distinct and real aspects of Brahman, the Absolute Truth. But then again, due to the very fact that knowledge and happiness belong to the essential nature of the Absolute, the two are really one. According to the Taittirya and other

Upaniads, Brahmans identity is knowledge and also happiness; and since Brahman is always one, nondual, its aspects of knowledge and happiness are also essentially one. Demonstrably, knowledge and happiness are one and different and real because the Absolute Truth is Himself both one and many and He is real in the variety He exhibits. Thus we read in the Varha Pura: na tasya prkto mrtir msa-medo-sthi-sambhav na yogitvd varatvt satya-rpo cyuto vibhu The Supreme has no material form made of flesh, marrow, and bones. He has His form not by virtue of practicing yoga but because He is the Absolute Lord. The personal form of the infallible, all-powerful Lord is real. Another Pura, the Mah-varha Pura, also states: sarve nity vat ca dehs tasya partmana hnopadna-rahit naiva prakti-j kvacit All the bodies of the Supreme Soul are eternal and unchanging. They never undergo loss or gain, and they are never creations of material nature. paramnanda-sandoh jna-mtr ca sarvata sarve sarva-guai pr sarva-doa-vivarjit In all conditions they are full of the greatest intense bliss and pure consciousness, endowed with all auspicious qualities and devoid of all faults. anynnadhik caiva guai sarvai ca sarvata dehi-deha-bhid ctra nevare vidyate kvacit The bodies of the Supreme are all free from defects, unsurpassed in excellence, and full in all transcendental qualities. Thus the supreme controllers body and soul are never different from one another. tat-svkrdi-abdas tu

hasta-svkra-vat smta vailakayn na v tatra jna-mtrrtham ritam When scripture records that He accepts bodies (and maintains them and gives them up), those arrangements are to be understood as casual and external, just like accepting someones hand in friendship. Saying that He is different from everyone else does not mean that He is nothing but pure consciousness. kevalaivarya-sayogd vara prakte para jto gatas tv ida rpa tad ity-di vyavasthiti By consorting with His exclusive potencies, the Supreme Lord transcends material nature, assumes forms like this one, and in various other ways maintains His unique status. TEXTS 161162 Wv& ivic}adeXaezu SvPanadavPYaNaek-Daa ) d*XYaMaaNaSYa k*-Z<aSYa PaazRdaNaa& PadSYa c )) Wk-TvMaPYaNaek-Tv& SaTYaTv& c SauSaTaMa( ) Wk-iSMa&STaaeizTae Pae Sav| TataSYa TauZYaiTa )) eva vicitra-deeu svapndv apy anekadh dyamnasya kasya pradn padasya ca ekatvam apy anekatva satyatva ca su-sagatam ekasmis toite rpe sarva tat tasya tuyati evamthus; vicitravarious; deeuin places; svapna-dauin sleep and so on; apithough; anekadhin multiple appearances; dyamnasyaseen; kasyaof Ka; pradnmof His associates; padasyaof His place; caand; ekatvamthe oneness; apialso; anekatvamnon-oneness; satyatvamthe quality of being real; caand; su-sagatamperfectly consistent; ekasminone; toite being satisfied; rpeform; sarvamall; tatthose; tasyaHis; tuyatiare satisfied.

Thus although Ka, His associates, and His abode are seen in various forms in different places, and in dreams and other special states of consciousness, they are with perfect consistency one although many, and they are always real. When any one of His forms is satisfied, so too are all His others. COMMENTARY: If one worships Ka in any of His forms, whether they reside in Vaikuha or in any other of His abodes, one satisfies all His expansions. All the devotees of the Lords plenary expansions therefore have great fondness and regard for one another. TEXT 163 Wk-ae vEku-<#=NaaQaae_Ya& [qk*-Z<aSTa}a Ta}a ih ) TataTSaevk-hzaRYa Tatad]UPaaidNaa vSaeTa( )) eko vaikuha-ntho ya r-kas tatra tatra hi tat-tat-sevaka-harya tat-tad-rpdin vaset ekaone; vaikuha-nthaLord of Vaikuha; ayamthis; rkar Ka; tatra tatrain various places; hiindeed; tat-tat of various; sevakaservants; haryafor the pleasure; tat-tat various; rpa-dinwith forms and so on; vasetHe resides. That one Lord of Vaikuha, r Ka, resides in various places and appears in many forms just to give pleasure to all of His multitude of servants. COMMENTARY: The Supreme Lord has a multitude of devotees to satisfy, and that is the fundamental reason He appears in so many different forms. He assumes forms like Dharma-nandana and resides in abodes like Badarikrama to give pleasure to devotees such as r Nrada. And as implied by the suffix -di (in tat-tad-rpdin), He displays various kinds of bodily ornaments, pastimes, and so on. Nrada ascribes such greatness to the Lord of Vaikuha because Lord Nryaa, like Ka in Goloka, is avatr, a source of expansions and incarnations. With this idea in mind, Nrada in this verse calls Lord Nryaa by the name r Ka. The use of the name Ka subtly implies that r Ka in Goloka is the most glorious of all the Lords forms. TEXT 164

WTa v*NdaiviPaNae_gahNTaur( Tva>aRvTSaaNaNau>aUTaMaiSTa ) [qb]<aa arvTaqPaure c Pa[aSaadvGaeRzu MaYaa >a[iMaTva )) etac ca vnd-vipine gha-hantur htvrbha-vatsn anubhtam asti r-brahma dvravat-pure ca prsda-vargeu may bhramitv etatthis; caand; vnd-vipinein the Vndvana forest; aghahantuof the killer of Aghsura (Ka); htvstealing; arbhathe boys; vatsnand calves; anubhtamexperienced; astiwas; rbrahmaby r Brahm; dvravat-purein the city of Dvrak; ca and; prsda-vargeuamong the many palaces; mayby me; bhramitvwandering. r Brahm perceived this truth when he stole Kas boys and calves in the forest of Vndvana, and I realized it while wandering among His many palaces in the city of Dvrak. COMMENTARY: Nrada now strengthens his presentation by citing the personal experiences of self-realized authorities, namely himself and his father, Lord Brahm. As described in the Tenth Canto of rmadBhgavatam, Brahm stole Kas young cowherd friends and calves. The one Supreme Lord Ka then expanded Himself into the forms of all the boys and calves just to keep their mothers happy, the gops and cows. One year later, Brahm returned and saw each of the boys and calves suddenly assume the form of Lord Viu. No one should think that only the original form of Ka was real and His expanded forms as boys and calves were mere reflections produced by My. Brahms own perception contradicts that idea: satya-jnnantnandamtraika-rasa-mrtaya aspa-bhri-mhtmy api hy upaniad-dm The viu-mrtis all had eternal, unlimited forms, full of knowledge and bliss and existing beyond the influence of time. Their great glory was not even to be touched by the jns engaged in studying the Upaniads. (Bhgavatam 10.13.58) As this incident confirms, the Supreme Lord is always real, whether He be one or many. Brahm thus prayed to Lord Ka in rmad-

Bhgavatam (10.14.18), after being baffled in his attempt to fool Ka: adyaiva tvad te sya ki mama na te mytvam daritam eko si prathama tato vraja-suhd-vats samast api tvanto si catur-bhujs tad akhilai ska mayopsits tvanty eva jaganty abhs tad amita brahmdvaya iyate Have You not shown me today that both You Yourself and everything within this creation are manifestations of Your inconceivable potency? First You appeared alone, and then You manifested Yourself as all of Vndvanas calves and as the cowherd boys, Your friends. Next You appeared as an equal number of four-handed Viu forms, who were worshiped by all living beings, including me, and after that You appeared as an equal number of complete universes. Finally, You have now returned to Your unlimited form as the Supreme Absolute Truth, one without a second. In other words, Brahm that day asked Lord Ka whether Ka had not indeed shown him the illusory nature of the material world. Ka is personally present in this world created by My, which is insubstantial like a dream or a flight of fancy. And He displays Himself within this world of My in not only one but many different forms. But that day, by disguising Himself as His cowherd friends and calves, Ka made Brahm see the world as if Ka were not present, even though He always is. Every form Ka assumes is real because He and His expansions are the Supreme Absolute Truth. First Brahm saw Ka alone, then in the form of all the cowherd boys and calves, and these then became four-armed Viu forms, worshiped by all the beings of creation, subtle and gross, including Brahm. Brahm saw as many Vius as there were boys and calves. And each Viu was being served by all the causal elements and visible objects of the entire universe. In effect, then, Brahm saw a universe for each boy and each calf. And finally he saw only the unlimited Supreme, one without a second, as all the forms of Viu merged back into one, leaving only Ka, the Supreme Brahman. Lord Brahm realized that all these appearances were equivalent, since they were all untouched by the illusion of My and her energies. When Nrada visited the thousands of palaces of Kas queens in Dvravat-pur, he too saw for himself the simultaneous oneness and variety of the Supreme Person. Wandering from one palace to another, in each palace he saw a separate Ka acting in a different way. This does not mean that Ka was factually only in one palace and appeared in illusory forms in the others. Did Kas devoted servants

deserve to be cheated in such a way, as if He didnt care enough to be truthful with them? Would Ka act in such a duplicitous way, the same Ka who is the best of compassionate benefactors, the everconcerned caretaker of His devotees, and the surrendered servant of His servants? Surely not. Nor should anyone propose that because different residents of Dvrak simultaneously saw Ka in different palaces the visible facts disprove that Ka is one. If Ka were not one, the millions of Yadus could not have cooperated with one another so well to reciprocate with Him. Moreover, every day when Ka left each of His palaces to attend the Sudharm assembly, a single Ka, not 16,108 different Kas, arrived at the hall. When Nrada visited Dvrak, Ka kindly allowed him to witness His daily activities in the palace of each queen. As ukadeva Gosvm describes in rmad-Bhgavatam (10.69.41): ity caranta sad-dharmn pvann gha-medhinm tam eva sarva-geheu santam eka dadara ha Thus in every palace Nrada saw the same form of the Lord, carrying out the transcendental principles of religion that purify those engaged in household affairs. And at the beginning of the same chapter of the Tenth Canto (10.69.23) ukadeva says: citra bataitad ekena vapu yugapat pthak gheu dvy-aa-shasra striya eka udvahat ity utsuko dvravat devarir draum gamat Nrada thought, It is quite amazing that in a single body Lord Ka simultaneously married sixteen thousand women, each in a separate palace. Thus the sage of the demigods eagerly went to Dvrak to see this for himself. Nrada was eager to go to Dvrak to see Ka in His palaces only because Ka had married sixteen thousand princesses all at the same time, while remaining in one and the same body. Had Ka married His queens by expanding Himself into sixteen thousand duplicate forms, Nradas eagerness would not have been so aroused, since Nrada and other masters of mystic yoga like Saubhari are also able to expand themselves into duplicate forms. It was by sharing in Kas own mystic power to appear in expansions factually identical that r Devak, Vasudeva, Uddhava, and other devotees had also

been present simultaneously with Ka in several different palaces, as Nrada had witnessed. Therefore Nrada was correct when he told Gopa-kumra, Ka, His associates, and His abodeare with perfect consistency one although many, and they are always real. (Texts 161 162) TEXT 165 duivRTaKYaaR ih Saa Xai-ruTaa PaarMaerq ) ik-NTvSYaEk-aNTa>ae-zu GaU!& ik-i iTaiTa )) durvitarky hi s aktir adbhut pramevar kintv asyaiknta-bhakteu gha kicin na tihati durvitarkyinconceivable; hiindeed; sthat; aktienergy; adbhutamazing; prama-varbelonging to the supreme controller; kintubut; asyaHis; ekntaunalloyed; bhakteufrom the devotees; ghamconcealed; kicitanything; na tihatidoes not remain. Inconceivable indeed is the amazing energy of the supreme controller, but nothing can be hidden from His unalloyed devotees. COMMENTARY: The apparently contradictory pastimes of the Lord can be relished only by the Lords devotees who understand them in pure devotion. Ordinary persons cannot unravel the mysteries of Kas pastimes, but these pastimes kindly reveal themselves to sincere devotees and allow such devotees to gradually develop exclusive devotion. Brahmj was at first bewildered by Kas mystic powers but was later enlightened. TEXT 166 PaqSahEYauRGaPaTPa[<aqTa& d]VYa& Sa >aue >aGavaNYadEk-" ) PaXYaiNTa TaaNYa}a YaQaa Pa[iTaSvMa( AadaE MaMaadta Tadev Mae_ita )) patn-sahasrair yugapat prata dravya sa bhukte bhagavn yadaika payanti tny atra yath prati-svam dau mamdatta tad eva me tti

patnby wives; sahasraithousands; yugapatsimultaneously; pratambrought; dravyamitems; saHe; bhukteeats; bhagavnthe Supreme Lord; yadwhen; ekaone; payantithey see; tnithose (items); atrahere; yathas; prati-svameach one individually; daufirst; mamamy (food); dattaHe took; tatthat; evaonly; memy; attiHe eats. When the one Personality of Godhead simultaneously eats the items brought to Him by thousands of wives, each wife sees that she has fed Him first and that the only offering He is eating is hers. COMMENTARY: This is a good example of the mysterious nature of the Supreme Lords pastimes, an example taken from His loving dealings with His beloved consorts. The phenomenon described in this verse occurs both in Vndvana with the gops, headed by r Rdh, and in Dvrak with the queens, headed by r Rukmi. In both abodes, Ka is sometimes fed at the same time by thousands of beloveds, each of whom sees Him accept only her offering. All of them are absolutely devoted to Him, and so He does not want to disappoint any of them. By being especially attentive to each one individually, He expertly increases the stimulus for their love. He does this factually, not by some illusory trick. The best examples of the wonderful ways the Lord receives service from His potencies are found in the pastimes of r Ka, in which both His opulence and His sweetness are fully displayed. The superexcellence of Ka as the source of all avatras will be discussed in the later chapters of r Bhad-bhgavatmta. To hint at this conclusion, the name Ka has been used in this chapter in reference to Lord Nryaa in texts 107, 140, 145, and 161. TEXT 167 KvicTke-ZviPa Jaqvezu TataC^i-Pa[veXaTa" ) TaSYaaveXaavTaara Yae Tae_iPa TaNMaTaa buDaE" )) kvacit kev api jveu tat-tac-chakti-praveata tasyvevatr ye te pi tadvan mat budhai kvacitsometimes; keu apiin some; jveuliving entities; tat-tat of various; aktienergies; praveataby the entrance; tasyaHis; vea-avatrempowered incarnations; yewho; tethey; api also; tadvatlikewise; matare considered; budhaiby the intelligent.

Sometimes certain energies of the Lord enter into particular jvas, who then become His akty-vea incarnations. The wise consider these empowered incarnations as good as the Lord Himself. TEXT 168 Yaad*Xaae >aGavaNk*-Z<aae Mahal/+MaqrPaqd*Xaq ) TaSYa iNaTYaiPa[Yaa SaaNd]SaidaNaNdivGa[ha )) ydo bhagavn ko mah-lakmr apd tasya nitya-priy sndrasac-cid-nanda-vigrah ydain which way; bhagavnthe Supreme Lord; ka Ka; mah-lakmMah-lakm; apialso; din that way; tasyaHis; nityaeternally; priybeloved; sndraconcentrated; sat-cit-nandaof eternity, knowledge, and bliss; vigrahthe embodiment. The supreme goddess of fortune shares in the glories of the Supreme Lord Ka. She is eternally His beloved, the concentrated embodiment of eternity, knowledge, and bliss. COMMENTARY: Mah-lakm is the consort of Lord Nryaa, who again is called Ka in this verse. As the source of all other incarnations, Lord Nryaa is superior to the other forms of Godhead, such as the Vius involved with material creation. He is therefore called Mahviu, and accordingly His principal consort is called Mah-lakm. r Viu Pura (1.8.17, 1.9.145) states: nityaiva s jagan-mt vio rr anapyin yath sarva-gato vius tathaiveya dvijottama O best of brhmaas, the goddess Lakm is the eternal mother of the universe. She never leaves the company of Lord Viu. Just as Viu is all-pervading, so is she. devatve deva-deheya manuyatve ca mnu vior dehnurp vai karoty etmanas tanum

When He appears as a demigod she appears as a goddess, and when He becomes a human man she becomes a human woman. She accepts for herself a body that exactly corresponds to whatever body Lord Viu assumes. TEXT 169 Saa Sada >aGav+a"SQale/ vSaiTa TaTPara ) TaSYaa WvavTaaraSTaa" k*-Z<aSYaevaPara ih Yaa" )) s sad bhagavad-vakasthale vasati tat-par tasy evvatrs t kasyevpar hi y sshe; sadalways; bhagavatof the Personality of Godhead; vaka-sthaleon the chest; vasatiresides; tat-pardedicated to Him; tasyher; evathus; avatrincarnations; tthey; kasyaLord Kas; ivalike; aparnondifferent; hiindeed; ywhich. She always resides on the Supreme Lords chest and is fully dedicated to Him. Her incarnations are nondifferent from her just as Lord Kas are nondifferent from Him. COMMENTARY: On Svargaloka and wherever else Lord Viu descends, the goddess Lakm joins Him in her incarnations. Thus having innumerable avatras, she is equal in status to her husband. And just as He is one but displays an infinitude of personal forms, the one Lakm has a limitless and elaborate hierarchy of avatras, some of them seemingly superior to others yet all of them equally transcendental. TEXT 170 Yaa MahaiSaivtaaSau SavRSaMPadDaqrq ) MauMau+auMau->a-aNaaMauPae+Yaa SaEv >aUiTada )) y mah-siddhivat tsu sarva-sampad-adhvar mumuku-mukta-bhaktnm upeky saiva bhti-d

ywho; mah-siddhigreat perfections; vatpossessing; tsu among them; sarvaall; sampatof opulences; adhvarthe controlling goddess; mumukuby candidates for liberation; mukta liberated souls; bhaktnmand devotees of the Supreme Lord; upekyneglected; sshe; evaindeed; bhti-dthe bestower of material prosperity. Among those expansions of Lakm is the controlling deity of all material opulence, who has great perfections at her command. But that bestower of prosperity is utterly neglected by liberated souls, by candidates for liberation, and by devotees of the Lord. COMMENTARY: The goddess Lakm is glorified in many scriptures, including rmad-Bhgavatam (10.38.8): yad arcita brahma-bhavdibhi surai riy ca devy munibhi sa-stvatai The lotus feet of the Lord are worshiped by Brahm, iva, and all the other demigods, by the goddess of fortune, and also by the great sages and Vaiavas. Such statements indicate that she is more respected among the worshipers of the Supreme Lord than even liberated sages and pure Vaiavas. Why then is she sometimes disparaged as material and inferior? In this verse and the next, Nrada answers this doubt. Among the many expansions of the goddess of fortune, there is one Lakm who presides over all the opulences of the material world. All the residents of the universe, including the rulers of the various planets, owe their powers to her. Even the mystic siddhis of yogs proceed from her. Mumukus (persons striving for liberation) and muktas (persons who have already achieved it) neglect this particular form of Lakm because the opulences she bestows are nothing but favors for sense gratification, which to genuine mumukus and muktas are not at all attractive. Entanglement in mundane sense gratification is the main obstacle to liberation. TEXT 171 YaSYaa Wv ivl/ael/aYaa" Pa[aYa" SavR}a k-QYaTae ) NavaNaaMaiPa >a-aNaa& >aGaviTPa[YaTaaiDak-a )) yasy eva viloly prya sarvatra kathyate navnm api bhaktn bhagavat-priyatdhik

yasythan whom; evaonly; vilolyunsteady; prya virtually; sarvatrain all situations; kathyateis said; navnmnew; apieven; bhaktnmof devotees; bhagavatto the Personality of Godhead; priyatdearness; adhikmore. Everywhere it is said that even new devotees are dearer to the Personality of Godhead than that form of Lakm, who is usually very fickle. COMMENTARY: According to the Puras and other scriptures, even neophytes, what to speak of mature, experienced devotees, are more favored by the Lord than is the material expansion of Lakm. Why? Because under the pretext that Durvs cursed her, or on some other excuse, that Lakm is always disappearing from one place and appearing in another. Thus at any moment she can abandon persons who have taken shelter of her. Nonetheless, because she is an incarnation of Mah-lakm, she has many of the exalted qualities of the original goddess of fortune. Thus we hear that during the churning of the Milk Ocean, when the material Lakm appeared from it, Lord Viu accepted her as His wife and she took up residence on His chest. In contrast with this Lakm, the original Mah-lakm is Lord Nryaas dearmost servant. Always fully dedicated to His service, she remains on His chest eternally and is never fickle. The Lords devotees always worship her with the greatest reverence; they never neglect her as they do her material expansion. TEXT 172 Wv& Dar<YaiPa jeYaa Para >aGaviTPa[Yaa" ) TaQaEv >aGavC^i-riPa Saa jaYaTaa& TvYaa )) eva dharay api jey par ca bhagavat-priy tathaiva bhagavac-chaktir api s jyat tvay evamthus; dharathe goddess of the earth; apialso; jey should be known; parother; caand; bhagavatto the Supreme Lord; priydear consorts; tathso; evajust; bhagavatof the Supreme Lord; aktithe energy; apialso; sshe; jyatm should be understood; tvayby you. Similar to the original Lakm, you should understand, are the goddess of the earth and the other consorts of the Lord, for the Lords creative energies are all of one category.

COMMENTARY: Nrada took the liberty to digress from glorifying Lord Nryaa into glorifying His consort. Now he digresses further into praise of all the Lords personal energies. Dhara (Bhmi) is Lord Nryaas second wife. There is one original, purely spiritual goddess of fortune, the Lord of Vaikuhas most beloved, who is always present at His side. His other energies mentioned in scripture are all expansions of that original Mah-lakm. Lord ivas consort Durg is also an expansion of Mah-lakm, and so are Durgs multiple expansions with their various forms and names. The terrible goddess Cmu, the wife of Lord ivas frightful expansion Bhairava, is also an incarnation of Lakm, the personal energy of the Supreme Lord. TEXT 173 Mahaiv>aUiTaXaBdeNa YaaeGaXaBdeNa c KvicTa( ) YaaeGaMaaYaaidXaBdeNa Yaa Kvic iNaGaTae )) mah-vibhti-abdena yoga-abdena ca kvacit yoga-mydi-abdena y kvacic ca nigadyate mah-vibhtimah-vibhti; abdenaby the term; yogayoga; abdenaby the term; caand; kvacitsometimes; yoga-my-di yoga-my and so on; abdenaby the terms; ywho; kvacit sometimes; caand; nigadyateis called. Lakm is sometimes called by such various terms as mahvibhti, yoga, and yoga-my. COMMENTARY: These words describe the goddess Lakm according to her various identities and activities. In addition to these terms, she is sometimes called prakti, akti, and so on. The Mah-sahit explains: r-bh-durgeti y bhinn jva-my mahtmana tma-my tad-icch syd gua-my jatmik She has the different names r, Bh, and Durg, which respectively indicate the Supreme Souls energy for manifesting the jvas, His personal energy of desire, and His energy of the material modes that constitute inert matter. The abda-mahodadhi dictionary gives the following definition: tri-gutmiktha jna ca

viu-aktis tathaiva ca my-abdena bhayante abda-tattvrtha-vedibhi Expert knowers of the science of language say that the word my refers to the potency of the three material modes, to knowledge, and to the personal energy of Lord Viu. And the Skanda Pura says: my-mayety avidyeti niyatir mohanti ca praktir vsanety eva tavecchnanta kathyate O Lord Ananta, Your desire is called by various names: memory, nature, the enchanter, fate, ignorance, and the source of illusion. TEXT 174 Yaa SaaNd]SaidaNaNdivl/aSaa>YaudYaaiTMak-a ) iNaTYaa SaTYaaPYaNaaNTaa YaaiNavaRCYaa SvPaTa" )) y sndra-sac-cid-nandavilsbhyudaytmik nity satypy andy-ant ynirvcy svarpata ywho; sndraconcentrated; sat-cit-nandaof eternal existence, knowledge, and bliss; vilsaof the glory; abhyudayathe celebration; tmikcomprising; nityeternal; satyabsolutely real; apialso; andi-antwithout beginning or end; ywho; anirvcy indescribable; svarpatain essence. She personifies the glorious celebration of existence, knowledge, and bliss. She is eternal, absolutely real, and without beginning or end. The essence of her identity is beyond describing. COMMENTARY: Because Mah-lakm is the total energy of the Supreme Truth, it is impossible to describe her completely. TEXT 175 >aGavJaNaaNaNdvEic}aqJaNaNaq ih Saa ) NaaNaaivDaae >aGavTaae ivXaezae VYaJYaTae YaYaa ))

bhagavad-bhajannandavaicitr-janan hi s nn-vidho bhagavato vieo vyajyate yay bhagavatof the Personality of Godhead; bhajanain worshiping; nandaof the ecstasy; vaicitrthe varieties; jananwho generates; hiindeed; sshe; nnmany; vidhahaving aspects; bhagavataof the Supreme Lord; vieavariety; vyajyateis manifest; yayby whom. She is the mother who gives birth to the varieties of ecstasy that appear during the worship of the Lord. Through her the Supreme Lord displays His different features. COMMENTARY: The previous two verses have described the goddess Lakms primary characteristics (svarpa-lakaa), and now this verse describes her secondary characteristics (taastha-lakaa). She is the agent who manifests the many varieties of charm and sweetness in the Lords devotional service. Although the devotees of the Lord are one with Him in the sense that they too have purely spiritual identities, both the Lord and His devotees have unique individual qualities. The jvas and the Personality of Godhead both belong to the same category, Brahman, but the jva-brahma differs from the para-brahma as rays of light differ from the sun. In a similar way, devotional service to the Supreme Brahman is one but displays numerous varieties, by which devotees taste newer and newer sweetness at every moment during His worship. It is the Lords consort Lakm who displays all the varieties of the Supreme Person and His devotional service. He is the ultimate truth, one without a second, yet He has innumerable forms. He is both one and many. He has countless varieties of beauty and charm and countless varieties of pastimes, each one full of diversity. All of this is forever manifest as substantial reality with the help of the goddess Lakm. TEXT 176 TaQaEv l/+MYaa >a-aNaa& >ae-l/aeRk-SYa kMaR<aaMa( ) Saa Saa ivXaezvEic}aq Sada SaMPaTae YaTa" )) tathaiva lakmy bhaktn bhakter lokasya karmam s s viea-vaicitr sad sampadyate yata

tath evathus; lakmyfrom Lakm; bhaktnmof devotees; bhakteof devotional service; lokasyaof the world; karmamof activities; s sthe various; vieaparticular; vaicitrvarieties; sadalways; sampadyatearise; yatafrom whom. Thus the distinct varieties of the Lords devotees, of His devotional service, of His world, and of His activities constantly arise from Lakm. COMMENTARY: The Lord has many devotees, like r ea and Garua. His devotional service has many forms, like hearing and chanting. His abode, r Vaikuha, has a multitude of opulences. And He engages in many different activities. Lakm is the energy of the Lord through whom all this variety is manifest. Without her participation, the other energies of the Lord could not be displayed in diversity, because they are basically one with Him as pure spirit. As the word sad in this verse indicates, the unfolding of transcendental variety is eternal and ever expanding. In the words of r Viu-sahit: icch-aktir jna-akti kriy-aktir iti tridh akti-aktimato cpi na bheda kacid iyate She expands into three energiesthe energy of desire, the energy of knowledge, and the energy of action. No difference can ever be found between the energy and its possessor. At the end of the second chapter, the nature of variety within the Absolute Truth has already been elaborately discussed. In short, Lord Nryaa has various associates by His side, like ea (the son of Kadr) and Garua (the son of Vinat). r Nryaas Vaikuha appears in the material world in various forms like vetadvpa and Rampriya-loka. Various tastes appear in the different limbs (agas) of His devotional service, beginning with hearing and chanting. In His diverse pastimes He displays a host of wonderful qualities like His compassionate concern for His devotees. And in His highest abode He enjoys Himself in various ways, such as drinking His mothers breast milk, crawling on the ground, and playing childrens games. TEXT 177 Saa c TaSYaa Saa cea jeYaa TaC^uSaevkE-" ) ATaKYaaR XauZk-duSTakRjaNaSaiM>aMaaNaSaE" ))

s ca tasy ca s ce jey tac-chuddha-sevakai atarky uka-dustarkajna-sambhinna-mnasai sshe; caand; tasyher; caand; sthat; ceactivity; jeyis understood; tatHis; uddhapure; sevakaiby the servants; atarkyinconceivable; ukadry; dustarkaby questionable logic; jnaand knowledge; sambhinnaconfused; mnasaito those whose minds. The pure servants of the Lord understand her and her activities. But persons whose minds are confused by dry knowledge derived from bad logic cannot figure out what she is. COMMENTARY: Philosophers can never fathom the truth of the Supreme Lords personal energy with their dry, faulty logic. Nrada said in Text 165, durvitarky hi s akti (Inconceivable indeed is this energy), and he made this statement in the course of proving that the Personality of Godhead in His expanded forms is both one and many. Now he extends this idea of inconceivability to all the varieties of spiritual and material existence, which without exception emanate from Him. TEXT 178 Saa ParaParYaae" Xa-yae" Para Xai-iNaRGaTae ) Pa[>aae" Sva>aaivk-I Saa ih :YaaTaa Pa[k*-iTairTYaiPa )) s parparayo aktyo par aktir nigadyate prabho svbhvik s hi khyt praktir ity api sshe; parasuperior; aparayoand inferior; aktyoof the energies; par aktithe superior energy; nigadyateis called; prabhoof the Lord; svbhvikautonomous; sshe; hiindeed; khytnamed; praktinature; itithus; apialso. Of the two divisions of the Lords energythe superior and the inferiorshe is known as the superior energy. She acts on her own and is also called prakti [nature]. COMMENTARY: Authorities like Prahlda Mahrja have glorified this principal energy of the Supreme as His par akti. In the Viu Pura

(1.19.176177) r Prahlda contrasts her with the apar-akti, the inferior energy of the Supreme: sarva-bhteu sarvtman y aktir apar tava guray namas tasyai vatya surevara ytta-gocar vc manas cviea jni-jna-paricchedy vande tm var parm O Soul of all beings, O Lord of the demigods, I offer my obeisances to that eternal but inferior energy of Yours who is the shelter of the material modes found in all created beings. She is devoid of variety and beyond comprehension by words and the mind. She delimits the knower and his knowledge. I offer my homage to her, the supreme controller in this world. The Supreme Lords inferior energy, called My, who manifests inert matter, is beyond the range of words and the mind because she is devoid of material distinctionscategories, qualities, and so on. This is so because she is in essence an aspect of the Absolute Truth. Nonetheless, being the illuminator of all things, she manifests the difference between the jva, who is the knower, and his knowledge. She does this the same way she illuminates the distinctions between external objects like clay pots. Another way of understanding this concept is that the Lords inferior energy delimits the jna of the jns, the understanding of persons exclusively dedicated to theoretical knowledge; these speculative philosophers cannot surmise the truth about her by conjecture, because she limits the power of their knowledge. Indeed, only those persons who have pure devotion for the Supreme Lord have the mental strength to understand her. She is called var because she belongs to the essential being of the Lord. She is identical with Him in eternality and other transcendental qualities. Alternatively, the current verse spoken by Nrada does not refer to the Lords inferior energy, even though it includes the word prakti. Rather, Nrada is saying that the Lords superior energy, who is completely capable of arranging all the varieties that emanate from the Lord, is called par because she belongs to the pleasure potencies of the spiritual realm. She is also called akti and prakti by the speakers of the Puras. The word prakti means intrinsic nature, indicating that she is the natural, autonomous potency of the Personality of Godhead. She is said to be nondifferent from Him because her substance is the same as His.

TEXT 179 A&Xaa" bhuivDaaSTaSYaa l/+YaNTae k-aYaR>aedTa" ) TaSYaa Wv Pa[iTaC^aYaa Paa MaaYaa Gau<aaiTMak-a )) a bahu-vidhs tasy lakyante krya-bhedata tasy eva praticchyrp my gutmik aexpansions; bahu-vidhof many kinds; tasyher; lakyanteare designated; kryaof manifestations; bhedataby the differences; tasyher; evaindeed; praticchyof a shadow reflection; rpin the form; mythe illusory energy; gua-tmik comprising the material modes. She has many expansions, who are named in terms of the various manifestations they produce. My, who comprises the material modes, appears as her shadow. COMMENTARY: Although the expansions of the Lords divine energy are immeasurably variegated, they can be analyzed in terms of the visible existences they createthat is, the varieties of devotees, devotional service, and objects of devotion, each with their ecstasies, moods of exchange, and external appearances. The manifestations of the material energy can also be categorized in terms of diverse activities in fruitive work, materialistic devotion, cultivation of knowledge, and so on, each with its own subdivisions. In the Viu Pura (1.3.2) r Parara i describes the manifold effects of the Lords creative potency thus: aktaya sarva-bhvnm acintya-jna-gocar yato to brahmaas ts tu sargdy bhva-aktaya bhavanti tapat reha pvakasya yathoat All things that exist have their own potencies, understandable only by transcendental intelligence. O best of ascetics, the Supreme Truth also has His real potencies for creation and other functions, and these belong to Him as the power of heat belongs to fire. Commenting on this verse, rla rdhara Svm has written:

loke hi sarve bhvn mai-mantrdn aktaya acintya-jna-gocar, acintya tarksaha yaj jna krynyathnupapatti-pramaka tasya gocar santi. yad v, acinty bhinnbhinnatvdi-vikalpai cintayitum aaky kevalam arthpatti-jna-gocar santi. yata evam ato brahmaa r-vior api ts tath-vidh sargdy sargdi-hetu-bht bhva-aktaya svabhvasiddh aktaya santy eva, pvakasya dhakatvdi-aktivat. Like gems, mantras, and so on, all things in this world have energies that can be understood only by inconceivable knowledge. This is the kind of knowledge one can acquire not by speculative reasoning but only by confronting tangible evidence one cannot otherwise explain. Or to put things another way, these energies are inconceivable in that one can understand them not by analyzing them in terms of how, for example, they differ or dont differ but only through arthpattithat is, presuming what is required to make sense of the known facts. Therefore, just as fire has potencies like the power to burn, the Absolute Truth, r Viu, has inconceivable energiesHis innate existential potencieswhich are the causes of creation and so on. There is also this statement from ruti (vetvatara Upaniad 6.8): na tasya krya karaa ca vidyate na tat-sama cbhyadhika ca dyate parsya aktir vividhaiva ryate svbhvik jna-bala-kriy ca He is not obliged to work and has no material senses to carry out work. No one can be found equal to Him or greater. And as we hear from scripture, His own superior energy has her manifold aspects knowledge, power, and movementwhich act autonomously. Thus all things have their own inconceivable energies, like the power of heat in fire. And the Supreme has His own inconceivable energies, nondifferent from Him. This is affirmed in the ruti text cited above, parsya aktir vividhaiva ryate. Thus nothing can defeat the potencies of the Supreme, just as not even the most potent conveyers of subtle power in the material worldgems, mantras, and so oncan remove the heat-giving potency of fire. In short, the Supreme has eternal, unbounded powers. As declared in the Bhad-rayaka Upaniad (4.4.22), sad ayam asya sarvasya va sarvasyena sarvasydhipati: This Supreme is always the controller of everything, the ruler of everything, the master of everything in this world. The Supreme Brahman is the cause of the creation, maintenance, and destruction of the universe through His potency known as My, who is

the shadow form of His internal pleasure potency (cid-vilsa-akti). My, who manifests the three modes of material existence, produces the variegated creation, and because she is the shadow of the Lords spiritual energy, material phenomena resemble the transcendental reality of Vaikuha. TEXT 180 iMaQYaaPa[PaJaNaNaq iMaQYaa>a[aiNTaTaMaaeMaYaq ) ATaae_iNaPYaaiNaTYaaa JaqvSa&Saark-air<aq )) mithy-prapaca-janan mithy-bhrnti-tamo-may ato nirpynitydy jva-sasra-kri mithyfalse; prapacaof the material creation; jananthe generator; mithyfalse; bhrntiof illusions; tamaand of ignorance; maythe embodiment; atatherefore; anirpy indescribable; anitynot eternal; dyand primeval; jvaof the jvas; sasrathe cycle of material life; kriwho creates. This My is the generator of the false material creation. She embodies falsity and ignorance, and therefore she cannot be described. Noneternal yet primordial, she creates for the jvas the cycle of material life. COMMENTARY: Texts 180 through 182 define My in terms of her identity and effects. The created world of illusion consists of visible products and their causes, and My is the mother of all of them. She produces the illusion of material existencethe relative knowledge, ignorance, bondage, and liberation that make up the darkness of the conditioned souls who are removed from knowledge of reality. Thus she causes the jvas cycle of birth and death by expanding the force of delusion. Because what she creates is illusory, her actual character cannot be identified, and because her influence over an individual soul ends when that soul achieves true knowledge, she is said to be noneternal. But in truth she is beginningless because she is the shadow of the spiritual energy of the Supreme. TEXT 181 AMaavr<aSYaaiDaa}aq MaUiTaRMaTaq ih Yaa ) k-aYaaRk-arivk-arSYaaPa[aPTYaa Pa[k*-iTaCYaTae ))

aamvaraasydhihtr mrtimat hi y krykra-vikrasyprpty praktir ucyate aamaof the eighth; varaasyacovering; adhihtrthe presiding goddess; mrti-matappearing in person; hiindeed; y who; kryaof created objects; krain the form; vikrasyaof transformation; aprptybecause of there being no occurrence; praktiprimordial nature; ucyateis called. Appearing in person, she presides over the eighth covering of the universe. Because the transformations of material creation do not affect her, she is called prakti. COMMENTARY: Matter is always in flux, changing from one state to another. But because My is the superintendent of this continuous transformation of matter, she herself is never subject to change. Thus she is called prakti, the primal form of material existence, the unchanging intrinsic basis of vikti, that which changes. In short, the cause of change is unchangeable. Therefore when Gopa-kumra visited My in her abode within the eighth covering of the universe, she referred to herself as nondifferent from the spiritual energy of the Lord, of whom she is a separated expansion: bhaktim icchasi v vios tathpy etasya ceikm bhagin akti-rp m kpay bhaja bhakti-dm Or if you want devotion to Viu, still you should be kind and worship me, the giver of devotion, for I am His maidservant, His sister, and the embodiment of His energy. (Bhad-bhgavatmta 2.3.28) TEXT 182 YaSYaaSTviTa-Mae<aEv Maui->aRi- iSaDYaiTa ) oTPaaidTa& YaYaa ivMaENd]Jaail/k-vNMa*za )) yasys tv atikrameaiva muktir bhakti ca sidhyati utpdita yay vivam aindrajlika-van m

yasyof whom; tubut; atikrameaby the transcending; eva only; muktiliberation; bhaktidevotional service; caand; sidhyati are achieved; utpditamproduced; yayby whom; vivamthe material universe; aindrajlika-vatlike a magicians production; m unreal. Only by transcending her does one attain liberation and devotional service. She has produced the material universe, a creation no more real than a magicians trick. COMMENTARY: As a magician conjures up one illusion after another, My has countless ways to create false appearances. TEXT 183 Xa-ya SaMPaaidTa& Yatau iSQar& SaTYa& c d*XYaTae ) k-dRMaPa[>a*TaqNaa& TaTTaPaaeYaaeGaaidJa& YaQaa )) akty sampdita yat tu sthira satya ca dyate kardama-prabhtn tat tapo-yogdi-ja yath aktyby the energy; sampditamcreated; yatwhat; tu however; sthiramsubstantial; satyamreal; caand; dyateis seen; kardama-prabhtnmby Kardama and others; tatthat; tapafrom their austerity; yogamystic yoga; diand so on; jam generated; yathas. But whatever that energy creates appears substantial and real, just like the things that ascetics like Kardama create from their austerities, mystic yoga, and other attainments. COMMENTARY: The Lords energies, both spiritual and material, are His personal creative potencies. Whatever is produced by the Lords own akti is real and substantial in the sense that such a creation lasts for some time. Even finite souls like Kardama and Saubhari were able to create wonders that were substantial and real, like Kardamas flying palace, which could travel anywhere he desired. Certain inert objects in the material world, such as potent gems and mantras, also have such creative power. Magicians are expert in producing illusions. They know how to bewilder people. Yet their magical creations are unreal because those creations cannot be used for any practical purpose, cannot act in any real way, and after a moment cease to exist. In contrast to such

useless illusions, adept ascetics and yogs are able to create things that anyone can see are substantial and real. The creators of such things enjoy their creations as they like, and the objects created may last for thousands of years. TEXT 184 iNa"XaezSaTk-MaRf-lE/k-daTaur( YaaeGaqrErCYaRPadaMbuJaSYa ) k*-Z<aSYa Xa-ya JaiNaTa& TaYaa YaNa( iNaTYa& c SaTYa& c Par& ih TaTa( )) niea-sat-karma-phalaika-dtur yogvarair arcya-padmbujasya kasya akty janita tay yan nitya ca satya ca para hi tadvat nieaall; satauspicious; karma-phalafruits of work; ekaone; dtuof the bestower; yog-varaiby the masters of yoga; arcya worshipable; pada-ambujasyawhose lotus feet; kasyaof Ka; aktyby the power; janitamcreated; tayby her; yat which; nityameternal; caand; satyamreal; caand; param transcendental; hiindeed; tat-vatlike Him. Lord Ka alone is the bestower of the fruits of all auspicious work. His lotus feet are worshiped by the masters of yoga. Whatever His personal energy creates is eternal and real and beyond illusion, just as He is. COMMENTARY: Since even jvas have the power to create substantial realities, whatever the Supreme Lords ubiquitous energy creates is by definition even more substantial and real. Performers of austerities and pious works achieve wonderful results from their endeavors, but it is the Supreme Lord Ka alone who provides those results. TEXT 185 Wv& >aGavTaa TaeNa [qk*-Z<aeNaavTaair<aa ) Na i>aNTae_vTaaraSTae iNaTYaa" SaTYaa Taad*Xaa" )) eva bhagavat tena r-kenvatri na bhidyante vatrs te nity saty ca td

evamtherefore; bhagavatfrom the Personality of Godhead; tena Him; r-kenar Ka; avatrithe source of all incarnations; na bhidyanteare not different; avatrincarnations; tethey; nityeternal; satyreal; caand; tdsuch. The incarnations of r Ka, the original Personality of Godhead, are likewise not different from Him, their source. Just as He is eternal and real, so are they. COMMENTARY: Now Nrada is coming to his main point: r Kadeva is greater than all other forms of the Supreme Lord. Kas tu bhagavn svayam: Ka is the original Personality of Godhead. (Bhgavatam 1.3.28) To prepare Gopa-kumra for this point, Nrada sums up what he has said thus far by saying that all the avatras of Godhead are similar to Ka because they all share in His qualities of being nitya (eternal) and satya (real). Thus all the forms of Godhead, like Lord Badar-ntha and Lord Vaikuha-ntha, are nondifferent from Lord Goloka-ntha. TEXT 186 Wk-" Sa k*-Z<aae iNai%l/avTaar SaMaiPaae ivivDaEMaRhtvE" ) TaESTaEiNaRJaE" SavRivl/+a<aEihR JaYaTYaNaNTaE>aRGaXaBdvaCYaE" )) sa ko nikhilvatrasamai-rpo vividhair mahattvai tais tair nijai sarva-vilakaair hi jayaty anantair bhaga-abda-vcyai ekaalone; saHe; kaKa; nikhilaof all; avatra incarnations; samaicombined; rpathe form; vividhai various; mahattvaiby excellences; tai taieach of them; nijai His own; sarvafrom everything else; vilakaaiwhich are distinct; hiindeed; jayatiis victorious; anantaiwhich are infinite; bhagaabdaby the term bhaga; vcyaiwhich are designated. Ka alone is the source of all the incarnations of Godhead. By His infinitely various excellences, distinct from those of everyone else, He is always supreme. Those excellences are known by the term bhaga. COMMENTARY: The plenary expansions of God are all nondifferent, but r Ka, being the source of the others, is supreme. Nrada calls

Ka the samai-rpa, which means that Kas form subtly embodies all the other forms of the Godhead. Only Ka, the Lord of Goloka, is completely endowed with the special excellences of the Supreme Lord, all of them rare, unlimited, infinite, beyond the power to describe, and not found the same way in anyone else. Those excellences are identified in the Viu Pura (6.5.74) by Parara i: aivaryasya samagrasya vryasya yaasa riya jna-vairgyayo caiva a bhaga itgan Complete sovereignty, prowess, beauty, fame, knowledge, and renunciationthese six are called bhaga [opulences]. TEXT 187 NaaraYa<aadPYavTaar>aave Sa&VYaJYaMaaNaEMaRDaurEMaRNaaejE" ) TaTPa[eMa>a-yad]Rdek-veEr( MaahaTMYavGaivRivDaEivRiXa" )) nryad apy avatra-bhve savyajyamnair madhurair mano-jai tat-prema-bhaktyrdra-hd-eka-vedyair mhtmya-vargair vividhair viia nryatthan Nryaa; apialso; avatraas an incarnation; bhvein His appearance; savyajyamnaiwhich manifest; madhuraisweeter; mana-jaimore charming; tat-prema-bhakty by loving devotion to Him; rdrasoftened; htto a heart; eka only; vedyaiknowable; mhtmya-vargaiby the many glories; vividhaivarious; viiawho is distinguished. And Ka is different from Nryaa, for when Ka appears in His descent in the material world He fully manifests the many unique glories that distinguish Ka alonecharming, attractive glories that can be known only to hearts softened by prema-bhakti. COMMENTARY: Someone may raise the doubt that since Nryaa, the Lord of Vaikuha, is also described in Vedic scriptures as the avatr, or source of all incarnations, how can r Ka be greater than Nryaa? Nrada replies in this verse. Ka is the all-victorious Supreme Personality of Godhead, greater than everyone, including the

Lord of Vaikuha. When Ka descends to the material world, He reveals especially sweet qualities that attract the hearts of everyone. What kinds of qualities distinguish r Ka as greater than all avatras, even the avatr Nryaa? To understand this topic properly one needs a heart softened by pure love for Ka. But even without that requirement one can consider that most forms of Godhead, like the Nryaa of Badarikrama, are only avatras, whereas the supreme controller r Nryaa, the Lord of Vaikuha, is not an avatra but the avatr. Ka, however, is both avatr and avatra. Thus Ka displays in His role as avatra the sweetness of His varied pastimes and in His role as the avatr the supreme status of the absolute controller. Therefore Ka is the greatest form of God. The special glories of Ka will be further discussed in the later chapters of r Bhad-bhgavatmta. Even the pastimes of Ka in which He defeats and kills evil persons are sweeter and more charming than anyone can describe or can infer by logic, because each enemy Ka kills receives Kas complete mercy. Moreover, the ways that Ka defeats and kills demons is supremely attractive, what to speak of the ways Ka reciprocates kindly with His surrendered devotees. With all of them He reciprocates according to their rasasharing meals with them, relaxing with them, playing His flute for their pleasure, dancing with them in the rsa-ll, and so on. This will be described more fully later on. TEXT 188 TaezaMaPYavTaara<aa& SaevkE-" ParMa& MahTa( ) l/>YaTae Sau %MaaTMaaTMaiPa[YaSaevarSaaNauGaMa( )) tem apy avatr sevakai parama mahat labhyate sukham tmtmapriya-sev-rasnugam temof these; apinonetheless; avatrmincarnations; sevakaiby the servants; paramamthe most; mahatsupreme; labhyateis achieved; sukhamhappiness; tma-tmaeach individually; priyaloving; sevof service; rasathe mood; anugam in accordance with. Still, the servants of the Lords incarnations achieve the greatest happiness in the loving services they prefer, each according to his own mood.

COMMENTARY: Since r Kadeva is the boundless ocean of all superexcellent glories, why doesnt every devotee serve Him and Him alone to obtain the highest possible happiness? The answer is that every Vaiava, no matter what form of Viu he worships, achieves a special individual happiness, suited exactly to his own attitude, and this completely fulfills his hearts desires. All the Supreme Lords pure servants know such perfect satisfaction, so they all attain the ultimate limit of happiness available in their own rasas. TEXT 189 oPaaSaNaaNauSaare<a dtae ih >aGavaNf-l/Ma( ) Na Ta}aaPairTaaez" SYaaTk-SYaicTSaaDYal/a>aTa" )) upsannusrea datte hi bhagavn phalam na tatrparitoa syt kasyacit sdhya-lbhata upsanworship; anusreaaccording to; dattegives; hiindeed; bhagavnthe Supreme Lord; phalamrewards; nanot; tatra there; aparitoadissatisfaction; sytwould be; kasyacitof anyone; sdhyathe goal; lbhatabecause of achieving. According to the way one worships, the Lord awards different results. One who thus reaches the goal he has pursued never feels discontent. COMMENTARY: The Personality of Godhead knows everything there is to know. He is also the most merciful giver of charity. Why then doesnt He give the same supreme happiness to all His devotees? It is because what He gives them depends on their expressed desires. Then arent the devotees dissatisfied who receive happiness that is relatively less? No. When the Supreme Lord reciprocates the love of any of His pure devotees, the devotee is never left feeling incomplete, because everything the devotee wanted the Lord provides. TEXT 190 ivic}al/Il/aiv>avSYa TaSYa SaMaud]k-ae$=IGahNaaXaYaSYa ) ivic}aTatad]uicdaNal/Il/a iv>aUiTaMautakR==iYaTau& Pa[>au" k-" )) vicitra-ll-vibhavasya tasya

samudra-ko-gahanayasya vicitra-tat-tad-ruci-dna-llvibhtim uttarkayitu prabhu ka vicitravariegated; llof pastimes; vibhavasyawhose expanded glories; tasyaof Him; samudraof oceans; kolike millions; gahanadeep; ayasyawhose mind; vicitravariegated; tat-tat different individual; rucitastes; dnagiving; llof pastimes; vibhtimwhose opulence; uttarkayitumto understand by speculation; prabhucapable; kawho. The Lords pastimes expand in unlimited variety. His mind is deeper than millions of oceans. The opulence of His diverse pastimes attracts His devotees to Him in so many ways. Who can understand Him by speculation? COMMENTARY: But why doesnt the Lord bestow the very best method of worship upon all His devotees? After all, He is Hkea, the master of the senses, who inspires all the energies of knowledge and activity. If He wanted to bestow the very best method, He could, but He chooses instead to respond to the individual taste of each devotee for a particular loving service. This variety of reciprocation with many different devotees is His ll and His special greatness. How can anyone presume to understand why He acts as He does? We can understand only this much: Were He not to expand varieties of pastimes with various devotees, the charm of His variegated enjoyment would not be complete. TEXT 191 iSaDYaetaQaaPYa}a k*-PaaMaihTaa YataarTaMYae_iPa iNaJaSv>aavTa" ) SPaDaaRv*taEiNaRi%lE/YaRQaaic Pa[aPYaeTa SaevaSau%MaNTYaSaqMaGaMa( )) sidhyet tathpy atra kp-mahihat yat tratamye pi nija-svabhvata spardhdy-avttair nikhilair yath-ruci prpyeta sev-sukham antya-sma-gam sidhyetwould be obtained; tath apinonetheless; atrain this; kpof mercy; mahihatthe ultimate perfection; yatwhich; tratamyein the hierarchy; apieven; nijaeach individually; svabhvataaccording to the natures; spardh-diof envy and so on; avttaiin whom there is no occurrence; nikhilaiby all; yathruciaccording to taste; prpyetais achieved; sevof service;

sukhamthe happiness; antyafinal; smaits limit; gamwhich has reached. Even amidst such diversity the Lords mercy achieves its highest perfection, for despite the hierarchy of greater and lesser devotees, none are affected by envy or by any such bad feelings toward others. Each devotee, following his own nature, attains the final limit of happiness in the service that suits his own taste. COMMENTARY: That the Supreme Lord does not behave the same with every devotee does not invalidate the glory of His boundless compassion. Rather, His discriminating dealings with His servants enhance His reputation because every devotee relishes the highest possible happiness. By the nature of devotional service, none of the Lords servants ever become dissatisfied. On the heavenly planets and elsewhere in the material world, inequality always leads to conflict and envy, but not so in the dealings between the Supreme Lord and His devotees. Rivalry, jealousy, and other undesirable emotions never interfere with their happiness. Devotees on the path of pure devotional service are protected from these inauspicious influences, including false pride and malice toward others. Vaiavas are naturally friendly to one another. Free from envy, they can peacefully pursue their real self-interests. TEXT 192 Na SaidaNaNdgaNaaTMaNaa& ih SvLPae_iPa SaaE:Yae bhuSaaE:Yabui" ) Saa&Saairk-a<aaiMav NaaiPa TauC^ Sau%aNau>aUiTaYaRiTaNaaiMav SYaaTa( )) na sac-cid-nanda-ghantman hi sv-alpe pi saukhye bahu-saukhya-buddhi ssrikm iva npi tucchasukhnubhtir yatinm iva syt nanot; sat-cit-nandain eternity, knowledge and bliss; ghanafull; tmanmwhose identity; hiindeed; su-alpevery much inferior; api indeed; saukhyein happiness; bahuof great; saukhyahappiness; buddhithe idea; ssrikmof materialists; ivaas; nanot; apialso; tucchainsignificant; sukhaof happiness; anubhtithe experience; yatinmof impersonalist sannyss; ivaas; sytthere is.

Because the Lords pure devotees are absorbed in their true identity of eternity, knowledge, and bliss, they do not accept inferior happiness as great. Nor do they get involved with the petty pleasures of materialists or of sannyss with impersonalist views. COMMENTARY: Ordinary people may by ignorance consider meager pleasure to be great, but Vaiavas are not fooled. Because materialists entrapped in the cycle of birth and death are motivated by urges for sense gratification, such materialists consider the stimulation of sensory contact to be real happiness. Similarly, impersonalist renunciants cultivating knowledge of their spiritual identity hope to find real happiness in liberation. In most cases, however, the impersonalist sannyss do not reach even the petty happiness for which they aspire. The cause of frustration for both the materialists and the impersonalists is their failure to realize their own true nature as spiritual souls. A person who actually realizes himself as pure spirit can never consider material happiness complete, nor can he be enticed by trivial sense gratification, nor by the meager happiness of impersonal liberation, because he is immersed in the most intense ecstasy. TEXT 193 TaarTaMYa& Tau k-LPYaeTa SvSvSaevaNauSaarTa" ) Tatad]SaSaJaaTaqYaSau%vEic}YaPae+aYaa )) tratamya tu kalpyeta sva-sva-sevnusrata tat-tad-rasa-sajtyasukha-vaicitry-apekay tratamyama hierarchy; tubut; kalpyetais imagined; sva-sva their own; sevservice; anusrataaccording to; tat-tateach different; rasato the tastes; sajtyacorresponding; sukhaof happiness; vaicitrfrom the various kinds; apekayby the derivation. The hierarchy among devotees is only imagined according to their own forms of service and according to the happiness each devotee derives from his own relationship with the Lord. COMMENTARY: Every pure Vaiava obtains results suitable to his own devotional attitude. What then is the basis for a hierarchy of greater and lesser devotees? In truth, no such hierarchy exists. It is only imagined as a device for comparing different kinds of devotional

service. Each devotional relationship, or rasa, and its corresponding varieties of pleasure may for convenience be measured in terms of relative degrees of perfection. In the nine methods of devotional practice, such as hearing and chanting, and in the various services devotees render to the Lord in Vaikuha and elsewhereattending the Lord in person, massaging His feet, dressing His hair, serving Him as a doorkeepereach devotee relishes the highest possible happiness from his own service to his own worshipable Lord. By presuming a hierarchy of these services one may also devise a hierarchy of happiness and may accordingly rank devotees. But even if, as some persons hold, such a hierarchy is factual, no pure Vaiava thinks himself deprived of anything; all the Lords devotees feel completely satisfied and happy. TEXT 194 vEku-<#=vaiSaNaae eTae ke-icE iNaTYaPaazRda" ) Pare k*-Z<aSYa k*-PaYaa SaaDaiYaTveMaMaaGaTaa" )) vaikuha-vsino hy ete kecid vai nitya-prad pare kasya kpay sdhayitvemam gat vaikuha-vsinathe residents of Vaikuha; hicertainly; ete these; kecitsome; vaicertainly; nityaeternal; prad associates; pareothers; kasyaof Lord Ka; kpayby the mercy; sdhayitvattaining perfection; imamhere; gathave come. Some of these residents of Vaikuha are eternal associates of Lord Ka, and others have come here by His mercy, having gained the privilege to enter. COMMENTARY: Because the servants of the Supreme Lord are by constitution as purely spiritual as He, one may doubt that there can be any difference between the devotees and the Lord, any distinction between servant and served. Texts 194 through 199 resolve this doubt. Some residents of Vaikuha have always been there, like Ananta ea and Garua. Others, like Bharata, Priyavrata, and Jaya and Vijaya, have come to Vaikuha from the material world and have become associates of the Lord relatively recently, having gained entrance into Vaikuha after successfully practicing devotional service.

TEXT 195 >aJaNaaNaNdSaaMYae_iPa >aed" k-iTPa[k-LPYaTae ) baaNTarq<a>aaveNa dUrPaaRSQaTaaidNaa )) bhajannanda-smye pi bheda kacit prakalpyate bhyntara-bhvena dra-prva-sthatdin bhajanaof worship; nandaof the bliss; smyein equality; api even; bhedadifference; kacitsome; prakalpyateis supposed; bhyaoutsiders; antaraand insiders; bhvenain terms of; dra far; prvanearby; sthatbeing situated; dinand so on. Although everyone equally enjoys the bliss of worshiping the Lord, certain differences are conceived. Devotees are considered relative outsiders or insiders, depending, for example, on whether they serve the Lord from afar or from nearby. COMMENTARY: In the opinion of some Vaiavas, different qualities of devotional service earn their performers different degrees of perfection. Otherwise in Vaikuha there would be no meaningful distinction between the Lords eternal servants and newly liberated devotees. In this verse Nrada agrees that although all devotees enjoy the ecstasy of worshiping Lord Nryaa there are minor differences in what various devotees achieve in Vaikuha. Some devotees seem to have more intimate relationships with Lord Nryaa than do others. And when the Lord descends to the earth and other material planets, select devotees are privileged to accompany Him. The truth is that there are no real differences in devotional achievement, only different individual services. If some Vaiavas insist on the idea of different degrees of perfection, that idea may be granted, but the differences are insignificant. TEXT 196 YaPYaeza& ih iNaTYaTvaTSaaMYa& >aGavTaae >aveTa( ) SaeVYaSaevk-TaaPYaaSTae iNaTYaa SaTYaa Sv>aavTa" )) yady apy e hi nityatvt smya bhagavato bhavet sevya-sevakatpy ste

nity saty svabhvata yadi apialthough; emof them; hicertainly; nityatvtbecause of the eternality; smyamequality; bhagavatato the Supreme Lord; bhavetthere is; sevyathe conditions of being the served; sevakatand the servant; apialso; stethere are; nityeternal; satyreal; svabhvatanaturally. Though all these devotees are equal to the Supreme Lord in being eternal, there is still a natural distinction between the the servant and the served. This distinction is eternal and real. COMMENTARY: Sdhana-siddha devotees, who have come to Vaikuha after liberation from the material world, are obviously inferior to the infallible Supreme Lord. No one should doubt that they are subordinate to Him. But why should the Lords eternal associates like r ea and Garua be considered subordinates? To remove this doubt, we need to understand that just as the sameness of the Lord and the jvas is eternal, so also is the difference between them. The Supreme Lord is always the served, and the jvas, no matter who they are, are always His servants. This is a basic fact, and no logical maneuvers will ever be able to refute it. TEXTS 197198 SaidaNaNdSaaNd]TvaEza& >aGavTaa Sah ) SaaMYae_iPa >aJaNaaNaNdMaaDauYaaRk-zRivYaa ) k-YaaicdNaYaaTaKYaRNaaNaaMaDauirMaa<aRve ) TaiSMaHa( [qk*-Z<aPaadaBJae ga$=Tae daSaTaa Sada )) sac-cid-nanda-sndratvc cai bhagavat saha smye pi bhajannandamdhurykara-vidyay kaycid anaytarkyann-madhurimrave tasmi r-ka-pdbje ghaate dsat sad sat-cit-nandaof eternity, knowledge, and bliss; sndratvtbecause of being the embodiment; caand; emtheir; bhagavat saha with the Lord; smyein equality; apieven; bhajana-nandaof the bliss of worshiping; mdhuryaof sweetness; karaattractive; vidyayby a mystic potency; kaycitcertain; anaythis; atarkya

inconceivable; nnvariegated; madhurimaof sweetness; arave which are an ocean; tasminfor these; r-kaof r Ka; pda-abjethe lotus feet; ghaatehappens; dsatservanthood; sadalways. These devotees are equal to the Lord in being embodiments of eternity, knowledge, and bliss, just like Him. Yet r Ka has a certain inconceivable mystic potency that attracts these devotees to the sweet ecstasy of worshiping Him and makes them always think that they are servants at His lotus feet. COMMENTARY: Kas devotees are helplessly attracted to Him, like iron filings naturally drawn to a magnet. The eternal associates of the Lord have never known another way of life, and the new residents of Vaikuha, perhaps for several lifetimes, practiced being attracted to Him before they were allowed to enter the spiritual world. The attractive force of devotional service to Ka is inconceivable; it works in its own way, without having to be understood or even noticed. Yet somehow it immerses pure devotees in the boundless ocean of Kas sweetness and draws them irresistibly to His service. Only in this way is the distinction of served and servant maintained forever. TEXT 199 TaE" SaidaNaNdgaNaErXaezE" [qk*-Z<adevSYa YaQaavTaarE" ) :YaaTaae_vTaairTvMa*Tae_iPa SaaMYae TaESTaEMaRhtvEMaRDaurEivRXaez" )) tai sac-cid-nanda-ghanair aeai r-ka-devasya yathvatrai khyto vatritvam te pi smye tais tair mahattvair madhurair viea taiwith those; sat-cit-nandaof eternity, knowledge and bliss; ghanaifull embodiments; aeaiall; r-ka-devasyaof Lord r Ka; yathas; avatraiwith the incarnations; khyta renowned; avatritvamthe quality of being the source of incarnations; tedespite; apieven; smyein equality; tai tai each one of them; mahattvaiby His perfections; madhuraisweet; vieathe distinction. And so it is with His incarnations. They are also nondifferent from r Kadeva, for they are complete embodiments of eternity, knowledge, and bliss. But although Ka is considered nondifferent from His plenary expansions, He is

also distinct from them, and not only because He is their source but also because He has His own sweet perfections. COMMENTARY: r Ka, the Lord of Goloka, is acclaimed in the Puras and other Vedic scriptures for being especially sweet. The sweetness found in Him is not fully present in Lord Nryaa or any of His other expansions. Of course, Ka is different from His avatras because He is their source, yet He is still further different as the supreme all-attractive object of love. As implied here by the word api, it is only natural that Ka be the original Personality of Godhead and that all other forms of God emanate from Him. But Ka is special not only as the avatr but also as an avatra. He alone is the source of all incarnations of God, and only He displays such wonderful charming pastimes when He descends to the material world. The Puras give evidence of those pastimes, recounting many of r Kas unequaled exploits. The jvas allowed to associate with Lord Ka in His abode are surely aware that He, being the supreme controller of all existence, is much greater than they. What most impresses Kas devotees, however, is His infinitely variegated sweetness; by seeing His beauty and other glories, they are constantly assured that He is different from everyone else. Only by this deep appreciation of Kas supremacy can His most fortunate devotees sustain their exalted love for Him and share intimate exchanges with Him in the ecstatic tastes of transcendental rasa. TEXT 200 vdiNTa ke-icGavaNa( ih k*-Z<a" SauSaidaNaNdgaNaEk-MaUiTaR" ) Sa YaTPar& b] Pare Tau SaveR TaTPaazRda b]MaYaa ivMau-a" )) vadanti kecid bhagavn hi ka su-sac-cid-nanda-ghanaika-mrti sa yat para brahma pare tu sarve tat-prad brahma-may vimukt vadantisay; kecitsome; bhagavnthe Supreme Lord; hiindeed; kaKa; superfectly; sat-cit-nanda-ghanaof complete eternity, knowledge and bliss; ekaexclusive; mrtithe embodiment; saHe; yatwhich; param brahmaSupreme Absolute Truth; pareothers; tubut; sarveall; tatthat; pradpersonal associates; brahma-mayembodiments of the Absolute; vimukt liberated.

Some persons say that Lord Ka is the exclusive embodiment of perfect eternity, knowledge, and bliss. He is, after all, the Supreme Brahman. But His associates are all liberated souls who are also embodiments of Brahman. COMMENTARY: Some may propose that only Ka is absolute, because He is the Supreme Brahman. Strictly speaking, this is true, but the absolute person Ka also includes all His energies. So His pure devotees should certainly be recognized to be on the same absolute platform of spiritual perfection. The Lords servants, including Ananta ea, Garua, and others in Vaikuha, are brahma-may, one with Him in quality. Jns and yogs may become mukta, elevated to impersonal oneness with the Supreme, but the devotees of Nryaa are vimukta, super-liberated, because they participate in the personal oneness of bhakti. TEXT 201 >a-yaNaNdivXaezaYa l/Il/aivGa[hDaair<a" ) TaYaa >aGavTa" Xa-ya icil/aSaSvPaYaa )) bhakty-nanda-vieya ll-vigraha-dhria tay bhagavata akty cid-vilsa-svarpay bhaktiof devotional service; nandaof the ecstasy; vieyafor the sake of the variety; llfor pastimes; vigrahapersonal forms; dhriawho assumes; tayby that; bhagavataof the Supreme Lord; aktypotency; cit-vilsaof His playful spiritual expansions; svarpaywho is of the essential nature. This equality is created by a special potency of the Lord, a playful aspect of His pure spiritual self. As Ka assumes various forms for His pastimes, she creates varieties of ecstasy in devotional service. COMMENTARY: How do the Lords devotees share His supremacy? By the power of bhakti. Bhakti, the worship of the Supreme Person with love, gives a special ecstatic mellow taste. And by the influence of bhakti, the Personality of Godhead displays special forms for particular pastimes. Still, persons who regard Ka as the Supreme Brahman and yet are unclear about the position of His associates may have a question: Since the devotees who join in the Lords pastimes have already attained liberation, oneness with Brahman, why should such devotees descend again into duality by assuming different bodies for

those pastimes? The answer has already been given: By even asking such a question, one acknowledges the distinction between served and servant. Still, one might counter that since the liberated impersonalists and the devotees of the Personality of Godhead are both in the same liberated condition, that of sac-cid-nanda, nothing less and nothing more, the devotees of the Personality of Godhead must enjoy no more happiness than liberated impersonalists. But this has also been previously answered. As the most confidential Vedic scriptures told Gopa-kumra on Brahmaloka: jva-svarpa-bhtasya sac-cid-nanda-vastuna skd-anubhavenpi syt tdk sukham alpakam The happiness that arises from directly perceiving the true identity of the jva soulthe entity composed of eternity, knowledge, and bliss is actually very meager. (Bhad-bhgavatmta 2.2.176) The happiness of mere self-realization is limited, unlike the unimaginable happiness found in true liberation, in which one realizes ones loving relationship with the Supreme. Thus everything Nrada has said stands unrefuted. TEXT 202 [qGaaePaku-Maar ovac Pa*& MaYaed& >aGavNDaraTale/ iTaiNTa Yaa" [qPa[iTaMaa MahaPa[>aae" ) Taa" SaidaNaNdgaNaaSTvYaa MaTaa Naql/aid]NaaQa" PauzaetaMaae YaQaa )) r-gopa-kumra uvca pa mayeda bhagavan dhar-tale tihanti y r-pratim mah-prabho t sac-cid-nanda-ghans tvay mat nldri-ntha puruottamo yath r-gopa-kumra uvcar Gopa-kumra said; pamasked; mayby me; idamthis; bhagavanmy lord (Nrada); dharof the earth; taleon the surface; tihantistand; ywho; r-pratim the divine Deities; mah-prabhoof the Supreme Lord; tthey; sat-cit-nanda-ghanembodiments of eternity, knowledge, and bliss; tvayby you; matconsidered; nldriof Nldri; ntha the master; puruottamaLord Puruottama (Jaganntha); yath as.

r Gopa-kumra said: I then asked, My lord, divine Deity forms of the Supreme Godhead, like Lord Puruottama, the master of Nldri, are present on earth, and you consider them embodiments of eternity, knowledge, and bliss. COMMENTARY: Gopa-kumra is very much attracted to arcana, the devotional process of Deity worship. He has enjoyed the benefits of arcana in Jaganntha Pur and on several higher planets in the universe. He has also heard about the glories of this process from various authoritative scriptures. Nrada, however, has created a doubt in Gopa-kumra by telling him that the Deities of the Supreme Lord are just another kind of incarnation, indistinguishable from other avatras. Earlier in this chapter (texts 155 and 157), Nrada said: ye kautukc ca pratim-sarp ... te sac-cid-nanda-ghan hi sarve nntva-bhjo pi sadaika-rp There are those who playfully assume the appearance of Deities. . . . Each of these forms of the Lord has its own activities and names, yet all of them are full in eternity, knowledge, and bliss. Though manifesting variety, in substance they are eternally one and the same. TEXT 203 Wk-ae_iPa >aGavaNSaaNd]SaidaNaNdivGa[h" ) k*-PaYaa Ta}a Ta}aaSTae Tatad]UPae<a l/Il/Yaa )) eko pi bhagavn sndrasac-cid-nanda-vigraha kpay tatra tatrste tat-tad-rpea llay ekaone; apialthough; bhagavnthe Supreme Lord; sndrafull; sat-cit-nandaof eternity, knowledge, and bliss; vigrahawhose body; kpayby His mercy; tatra tatrain various places; steHe is present; tat-tatvarious; rpeain forms; llayas His pastime. The one Personality of Godhead, whose body is always saccid-nanda, mercifully enacts the pastime of being present in various places in various forms. COMMENTARY: To increase His own pleasure and show kindness to His devotees, and to the whole world, Lord Ka appears in Pur and

other places as Deities like Lord Jaganntha. His Deity forms appear not only on earth but also on other planets of Bhloka and in the higher and lower planetary systems. TEXT 204 TaTSavRNaErPae+Yae<a k-ae daez" SYaatadcRNae ) k-QaiiT-YaMaa<ae_iPa Mahal/a>aae_iPa buDYaTae )) tat sarva-nairapekyea ko doa syt tad-arcane kathacit kriyame pi mah-lbho pi budhyate tattherefore; sarvaof everything; nairapekyeawith neglect; ka what; doafault; sytwill there be; tatof these forms; arcane in the worship; kathacitsomehow; kriyamebeing done; api even; mahgreat; lbhabenefit; apiindeed; budhyateis understood. What then could be wrong with worshiping those forms, disregarding everything else? I would think that no matter how this was done it would bring great benefit. COMMENTARY: Why should the Lords devotee be criticized for neglecting other spiritual disciplinesdharma, karma, yoga, and so onto worship the Lords arc-vigraha? It seems logical that he should gain greatly by such dedication, since all the other devotional practices are included in the worship of the Deity. TEXT 205 TaTa" k-Qa& Paura<ae>Ya" [UYaNTae Tatadu-Ya" ) APa[Maa<a& c Taa Na SYauMaRhNMau %iviNa"Sa*Taa" )) tata katha purebhya ryante tat-tad-uktaya aprama ca t na syur mahan-mukha-vinist tatatherefore; kathamhow; purebhyafrom the Puras; ryanteare heard; tat-tatthose various; uktayastatements; apramamunauthoritative; caand; tthey; na syucannot be;

mahatof exalted souls; mukhafrom the mouths; vinist emanating. But why, therefore, do we hear differing opinions about this from the Puras? The Puric statements, coming as they do from the mouths of exalted souls, cannot be less than authoritative. COMMENTARY: rmad-Bhgavatam and other Puras make comments that apparently deprecate the value of Deity worship. For example: arcym eva haraye pj ya raddhayehate na tad-bhakteu cnyeu sa bhakta prkta smta A devotee who faithfully engages in worshiping the Deity in the temple but does not behave properly toward other devotees or people in general is called a prkta-bhakta, a materialistic devotee, and is considered to be in the lowest position. (Bhgavatam 11.2.47) yo m sarveu bhteu santam tmnam varam hitvrc bhajate mauhyd bhasmany eva juhoti sa One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramtm, is situated in every living entitys heart must be in ignorance and is compared to one who offers oblations into ashes. (Bhgavatam 3.29.22) aham uccvacair dravyai kriyayotpannaynaghe naiva tuye rcito rcy bhta-grmvamnina My dear Mother, even if a person worships Me with proper rituals and paraphernalia, if he is ignorant of My presence in all living entities he never pleases Me by the worship of My Deities in the temple. (Bhgavatam 3.29.24) These and other statements of stra, such as pratim mandabuddhnm (The Deity is meant for persons who are less intelligent), come from the mouths of great sages. And the verses cited above are the Supreme Lords own words, retold from the mouth of r ukadeva. As a matter of principle, the words of trustworthy authorities, such as the Lord and His pure devotees, should be

accepted as true. Therefore Gopa-kumra is puzzled. Any knowledgeable person would surely agree that the Deity forms of the Lord, like r Sakaraa and others that appear on the various varas of Bhloka, including the Deities of r Ragantha and Jaganntha in Their transcendental cities on earth, are directly the Personality of Godhead and should be worshiped with faith. But the words pratim (image) and arc (worshiped Deity) are often used in scripture to criticize the narrow vision of immature devotees, and these special incarnations of the Supreme LordSakaraa, Ragantha, and Jagannthaalso present Themselves as pratim and arc. Does this mean they are inferior forms? Gopa-kumra hopes that Nrada will clear up this doubt. TEXT 206 TaC^\uTvae&- Pa[>aae" PaUJaaMaaGaaRidGau<aaMauNaa ) oTQaaYa ParMaaNaNdaNMaaMaaiZYaedMautarMa( )) tac chrutvokta prabho pjmrgdi-gurumun utthya paramnandn mm liyedam uttaram tatthat; rutvhearing; uktamsaid; prabhoof the Lord; pj of worship; mrgaof the path; diand so on; guruby the preceptor; amunhim; utthyastanding up; paramaextreme; nandtout of ecstasy; mmme; liyaembracing; idamthis; uttaramanswer. Nrada Muni is the first spiritual master for the path of worshiping the Deity of the Lord. Upon hearing my question, he stood up, embraced me in extreme ecstasy, and answered in this way. COMMENTARY: By composing the Nrada Pacartra, Nrada long ago became the original teacher of the method of Deity worship as pure devotional service. In this verse, the word mrga means path, and since it is derived from the verb mg (to seek) it can also be understood to mean the goal of endeavor. TEXTS 207209 [qNaard ovac Pa[iTaMaa Yaa MaYaaeia" Saa+aaGavTaa SaMaa" )

TaaSaaMacRNaMaahaTMYa& TaavdaSTaa& SaudUrTa" )) AaaMaaDauiNak-I& vaca|= SvDaMaaRNaPae+aYaa ) Saa+aaC^\q>aGavd(Bauya >aJaTaa& k*i}aMaaMaiPa )) Na PaaiTaTYaaiddaez" SYaad( Gau<a Wv MahaNMaTa" ) SaevaetaMaa MaTaa >ai-" f-l&/ Yaa ParMa& MahTa( )) r-nrada uvca pratim y mayoddi skd-bhagavat sam tsm arcana-mhtmya tvad st su-drata dym dhunik vrc sva-dharmdy-anapekay skc-chr-bhagavad-buddhy bhajat ktrimm api na ptitydi-doa syd gua eva mahn mata sevottam mat bhakti phala y parama mahat r-nrada uvcar Nrada said; pratimthe Deity forms; y which; mayby me; uddiindicated; sktoriginal; bhagavatto the Personality of Godhead; samequal; tsm those Deities; arcanaof worshiping; mhtmyamthe glories; tvat stmwhat to speak of; su-dratakeeping far away; dym ancient; dhunikmrecent; vor; arcmDeity form; sva-dharmadiones own religious duties and so on; anapekaydisregarding; sktdirectly; r-bhagavatthe Supreme Lord; buddhy considering; bhajatmfor those who worship; ktrimmartificial; apieven; nano; ptitya-diof falling down and so on; doa fault; sytthere is; guavirtue; evarather; mahngreat; mata considered; sevservice; uttamhighest; matconsidered; bhaktidevotional service; phalamfruit; ywhich; paramam most; mahatexcellent. r Nrada said: The Deity forms I have mentioned are all equal to the original Personality of Godhead. There is no need to even mention the glories of worshiping Them. Persons who worship the Lords Deitybe it ancient, new, or even concoctedprovided they worship the Deity as being directly the Lord Himself, will not fall down from their religious status or be otherwise at fault, even if they neglect their prescribed duties and other such principles. Rather, their behavior should

be considered exemplary, and such Deity worship should be regarded as exalted devotional service, yielding the best of fruits. COMMENTARY: Even irregular worship of the Supreme Lord in His Deity form is all-auspicious. Because of the strength of bhakti, worshipers who fail to observe all the prescribed varrama duties are not to be considered fallen from the standards of civilized behavior. Nor should they be considered unqualified for material reasons, nor faulted for imperfect knowledge of the methods of worship. Ordinarily, offenses committed in ritual Deity worship bring infamy in this life and hellish punishment in the next. But worship of the Lords Deity performed with faith and devotion is transcendental. Persons who practice devotional service are excused for their lack of material qualification: mat-karma kurvat pus kriy-lopo bhaved yadi te karmi kurvanti tisra koyo maharaya If persons doing devotional service to Me happen to fail to execute some of their karmic duties, thirty million exalted sages carry out those obligations on their behalf. (Padma Pura) The general opinion of saintly persons is that devotional worship of the Supreme Lords Deity is always praiseworthy. And exalted Vaiava cryas consider Deity worship a principal activity of pure devotional service. The primary meaning of the word bhakti is sev (service), and service to the Lord in the form of Deity worship includes elements of all the methods of bhakti-yoga. This worship leads to the highest perfection of life, far beyond accomplishments in the four ordinary categories of human endeavor. TEXT 210 iSai" SYaaGavd(d*ya Ta*<aSaMMaaNaNaadiPa ) Sak*-duar<aaaMaa>aaSaSYa [v<aataQaa )) siddhi syd bhagavad-dy ta-sammnand api sakd uccran nmbhsasya ravat tath siddhiperfection; sytthere will be; bhagavatof the Lord; dy by vision; taa blade of grass; sammnantby honoring; api also; saktone time; uccratby uttering; nmaof the Lords name; bhsasyaof a shadow; ravatby hearing; tathand.

One can reach perfection by honoring even a blade of grass provided one sees within it the presence of the Supreme Lord or by just once uttering or hearing even a faint semblance of the Lords name. COMMENTARY: One who understands that in a blade of grass the Supersoul is present along with the jva soul, and who therefore honors the grass by watering it and bowing down, is in fact performing devotional service to the Supreme Lord. Such a person easily attains liberation or whatever else he desires. And the same results are obtainable from just once pronouncing or hearing even a dim reflection of the Lords holy name. TEXT 211 ku-TaSTaTSMaarke- TaSYaaiDaaNae MaN}aSa&Sk*Tae ) SavR>ai-Pade PaUJYaMaaNae daezaidTakR==<aMa( )) kutas tat-smrake tasydhihne mantra-saskte sarva-bhakti-pade pjyamne dodi-tarkaam kutahow; tatof Him; smrakewhich evokes remembrance; tasya His; adhihnein the place of appearance; mantraby mantra; saskteconsecrated; sarvaall; bhaktiof devotional service; pade the repository; pjyamnein being worshiped; doa-diof faults and so on; tarkaampresumption. How then can one find fault in worshiping the Deity, in whom the Lord personally appears, who evokes remembrance of the Lord, who has been consecrated by mantras, and who is the receiver of all kinds of devotional service? COMMENTARY: When the Deity of Lord Viu has been properly installed with the vhana (invitation) mantras and is worshiped by devotees who have put aside all misconceptions that He is a statue of wood or stone, such worship is faultless. Even logicians have to admit the existence of inconceivable potencies in special worldly thingsgems, mantras, potent medicines, and so on. If even material objects act in ways undetectable by mundane senses and intelligence, then why cant the Supreme Lord, in His own creation, appear as He wants? The Lords Deity helps the conditioned souls in their meditation by allowing them to see the Lords form. Those who visit the Deity see the beauty

of all His limbs simultaneously and are effortlessly transported to the ocean of devotional ecstasy. Simply by worshiping the Deity one performs all nine processes of bhakti-yogahearing, chanting, remembering, serving the Lords lotus feet, worshiping, offering prayers, becoming the Lords servant, becoming His friend, and surrendering everything. TEXT 212 k-daiPa k*-Z<aPa[iTaMaacRNaavTaa& Na SaM>aveTk*-Z<aPareZvNaadr" ) ga$e=Ta ceTk-RiPa Taizi-Taae Ga*<aiNTa NaaGaSTadMaq STauvNTYaQa )) kadpi ka-pratimrcanvat na sambhavet ka-parev andara ghaeta cet karhy api tad-viaktito ganti ngas tad am stuvanty atha kad apiat any time; kaof Ka; pratimthe Deities; arcanvatmof those engaged in worshiping; na sambhavetis not possible; kato Ka; pareufor those who are dedicated; andaradisrespect; ghaetait occurs; cetif; karhi apisomehow or other; tatto Him; viaktitabecause of being attached; ganti nado not take seriously; gaoffense; tatthat; amthey; stuvantioffer praise; atharather. Persons who properly worship Ka in His Deity form never disrespect Kas devotees. And if because of being absorbed in worship they accidentally do so, the devotees make light of such offenses and praise the worshipers. COMMENTARY: Although worship of the Supreme Lords Deity is a powerful means of devotional service, its good effects can be completely nullified by offenses against Vaiavas. Nrada here assures Gopa-kumra that serious worshipers of the Deity are spiritually mature enough to know that they must carefully avoid displeasing any Vaiava. Moreover, if a careless neophyte absorbed in Deity worship neglects or disrespects Vaiavas, the Vaiavas mercifully overlook the trespass and instead see only the worshipers sincere attachment to the Lord. TEXTS 213215 Yae Tau TaTPa[iTaMaa& NaUaMaiDaaNa& hreiriTa )

>aedd*yaQa XaEl/aidbuya SaMPaUJaYaiNTa ih )) Na MaaNaYaiNTa Ta-aNSavR>aUTaavMaaiNaNa" ) PaUJaaGaveR<a vedajaMaiTa-aMaiNTa c Pa[>aae" )) Ta Wv SavR>ae->Yaae NYaUNaaSTae MaNdbuYa" ) PaUJaaf-l&/ Na ivdiNTa Ta Wv ih YaQaaeidTaMa( )) ye tu tat-pratim ntnm adhihna harer iti bheda-dytha aildibuddhy sampjayanti hi na mnayanti tad-bhaktn sarva-bhtvamnina pj-garvea vedjm atikrmanti ca prabho ta eva sarva-bhaktebhyo nyns te manda-buddhaya pj-phala na vidanti ta eva hi yathoditam yethose who; tuhowever; tatHis; pratimmDeity image; ntnmnew; adhihnamrepresentation; hareof Lord Hari; iti thus; bhedaof difference; dywith a vision; athaor; aila-di of being stone and so on; buddhywith the mentality; sampjayanti worship; hiindeed; na mnayantithey do not honor; tatHis; bhaktndevotees; sarvaall; bhtacreatures; avamnina disrespecting; pjfor their worship; garveadue to pride; vedaof the Vedas; jmthe instructions; atikrmantithey transgress; ca and; prabhoof the Lord; tethey; evaindeed; sarvaall; bhaktebhyaof the Lords devotees; nynthe least; tethey; manda-buddhayafoolish; pjof worship; phalamthe fruit; na vidantido not obtain; teindeed; evathus; hiindeed; yathas; uditamspoken. There are others, however, who concoct some new image and call it Lord Hari but who actually see that form as different from the Lord. They worship with the idea that the Deity is no more than stone or some other material substance, and they respect neither the devotees of Lord Hari nor living beings in general. Proud of their worship, they transgress the injunctions of the Vedas and the Lord. These foolish worshipers, the lowest of all the Lords devotees, do not obtain the promised fruits of worship.

COMMENTARY: When criticizing those attached to Deity worship, the scriptures are really speaking about offensive worshipers who think the Deity only an image of the Supreme Lord, not the Lord in person. Such idolaters consider the Deity mere stone, wood, or metal; they concoct their own forms of the Lord, unaware that the authorized Deity appears by His own plan; and they are oblivious to the presence of the Lord in His devotees. Because such offensive worshipers lack proper respect for the Deity and the Vaiavas, those worshipers naturally offend all living entities and violate the basic principles of the Vedas. Some Vaiavas are free from the influence of the modes of nature, and others are still conditioned by goodness, passion, and ignorance. The offensive worshipers described in this verse are the lowest of the Lords devotees. In rmad-Bhgavatam (11.2.47) they are called prkta (materialistic): arcym eva haraye pj ya raddhayehate na tad-bhakteu cnyeu sa bhakta prkta smta A devotee who faithfully engages in the worship of the Deity in the temple but does not behave properly toward other devotees or people in general is called a prkta-bhakta, a materialistic devotee, and is considered to be in the lowest position. The scriptural statement pratim manda-buddhnm (The Deity is meant for the less intelligent) refers to this lowest class of devotees, who lack spiritual discrimination. They do not receive the benefits of Deity worship described in the stras. yo m sarveu bhteu santam tmnam varam hitvrc bhajate mauhyd bhasmany eva juhoti sa One who worships the Deity of Godhead in the temples but does not know that the Supreme Lord, as Paramtm, is situated in every living entitys heart must be in ignorance and is compared to one who offers oblations into ashes. (Bhgavatam 3.29.22) In other words, the Personality of Godhead does not accept their worship. As stated by r Prahlda Mahrja in his prayers to Lord Nsiha: naivtmana prabhur aya nija-lbha-pro mna jand avidua karuo vte yad yaj jano bhagavate vidadhta mna tac ctmane prati-mukhasya yath mukha-r

The Supreme Lord, the Supreme Personality of Godhead, is always fully satisfied in Himself. Therefore when something is offered to Him, the offering, by the Lords mercy, is for the benefit of the devotee, because the Lord does not need service from anyone. To give an example, if ones face is decorated, the reflection of ones face in a mirror is also seen to be decorated. (Bhgavatam 7.9.11) In this prayer, Prahlda describes Lord Nsiha as the personal master (prabhu) of all living souls and as Prahldas own life and soul (tmana prabhur ayam). Everything the jvas possess actually belongs to the Supreme Lord. Nonetheless, the Lord, as merciful as He is, rejects the respect and offerings of jvas who are materialistic fools (jand avidua). The symptoms of their foolishness are described here in Bhad-bhgavatmta: Such conditioned souls consider the Supreme Lords Deity a material statue and His worship an empty ritual, and they disrespect the Lords devotees and the living beings in general. Therefore the Lord is not interested in their offerings. r Nrada likewise states in rmad-Bhgavatam (4.31.21): na bhajati ku-mani sa ijy harir adhantma-dhana-priyo rasa-ja ruta-dhana-kula-karma madair ye vidadhati ppam akicaneu satsu The Supreme Personality of Godhead becomes very dear to those devotees who have no material possessions but are fully happy in possessing the devotional service of the Lord. Indeed, the Lord relishes the devotional activities of such devotees. But persons who are puffed up with material education, wealth, aristocracy, and fruitive activity are very proud of possessing material things, and they often deride the devotees. Even if such people offer the Lord worship, the Lord never accepts them. There are several different ways to understand the prayer by Prahlda Mahrja cited above. That the Supreme Lord is fully satisfied with His own assets means that He is content with His own feelings of intense bliss. Nonetheless, He accepts the offerings of intelligent devotees, and because He is very compassionate to His devotees, for their benefit He acts out of character, gratefully accepting offerings even though He is not in need. Or, from another point of view, the words nija-lbha-pra indicate that the Lord becomes fully satisfied (pra) by prema, the lbha (attainment) achieved by His intimate devotees (nija). Or He is satisfied by the worship they perform (the lbha that He receives from them). Because He obtains the fulfillment of His desires from His pure devotees, He is not attracted by the offerings of others. One should not think, however, that imperfect worshipers simply waste the wealth and other resources they expend for the Lord. When

one worships the Supreme Person in any fashion, the result is always for ones benefit (tmane). The example given by Prahlda Mahrja is that a persons beautiful features, including the auspicious tilaka on his forehead, naturally appear together with his image reflected in a mirror. The beauty of the reflection, however, is but a mere semblance of the persons original beauty. In the same way, ritual worship is but a semblance of pure devotion. Materialistic worshipers, therefore, do not achieve the primary goal of devotional servicepure lovebecause the Lord is not actually pleased by their offerings. They achieve only material benefits. Another way of looking at Prahldas prayer is that although the Lord is very merciful He does not accept the worship of the unintelligent, who lack spiritual wisdom and who therefore worship for their own selfish purposes (tmane), not for the Lords pleasure. But why do such people worship the Lord to accomplish their selfish ends? Because without making an offering to Him they cannot achieve their own purposes, just as a mirror cannot reflect beautiful decorations of a face that has not been decorated. From another point of view, out of compassion the Supreme Lord accepts whatever an intelligent devotee offers Him. But if a devotee worships the Lord for selfish purposes, the result is only a semblance of what it could have been, like a persons beauty reflected in a mirror. The immature devotee receives some unimportant reward instead of the real success of pure devotion. Therefore only worship offered with the unalloyed motive of pleasing the Personality of Godhead leads to the treasure of prema-bhakti, in which the devotee attains r Vaikuha or some other abode of the Lord and is able to see Him in person and associate with Him. Still another understanding is that because the all-powerful Supreme Person is already fully satisfied with His own achievements He is not really interested in the offerings of the materialistic jva souls. But even if the Lord has no reason to accept such worship for His own benefit, why doesnt He accept it for the benefit of His worshipers? The answer is that when the Lord refuses the offerings of persons too foolish to know what is good for them and what is not, He is actually bestowing His mercy. Seeing the frustration and anxiety of someone who has spent wealth and effort for ritualistic worship without devotion, the Lord mercifully ignores the worship to induce the materialistic person to stop his useless endeavor. Then again, a person trying to worship the Lord may be unintelligent (avidua) in the sense of not knowing the proper way to worship. In the course of performing sacrifices, he might, for example, commit violence against innocent animals. Still, shouldnt the chief of all worshipable Lords reward even such a worshiper? The answer, again, is that the Supreme Person is all-merciful. If He were to encourage

such an offering by awarding benefits, He would be harming the sacrificial victims. Or, being satisfied with His own assets, the Lord neither accepts the offerings for His own sake nor accepts them for the sake of His worshipers. This is because the materialistic worshipers are less intelligent and the Lord is very kind. In general a person cannot be certain whether the homage he offers to the Supreme Lord will result in his own benefit. He simply continues his labor in ignorance, taking trouble to collect the items required for worship. Meanwhile, the Lord, who cannot tolerate seeing the worshiper suffer such inconvenience, refuses to accept the worship, thus showing His supreme compassion. Of what use, then, is the attempt of an ordinary person to worship the Lord? The attempt is useful because it can eventually lead to ones complete fulfillment (tmane) whereas no other effort will. The beauty of ones reflected face in a mirror is ones own beauty only, and no one elses. Without the original beauty, no beauty will appear in the reflection. In other words, a candidate for devotional service must make an attempt, even if imperfect, to satisfy the Supreme Lord. There is no other way to achieve the perfection of life. And yet another way to understand Prahldas prayer is this: The Supreme Lord, being the personal friend and master (prabhu) of all living beings (tmana), is satisfied (pra) when His devotees succeed (nija-lbha) and when He can thus have their loving association. Or even though the Lord is already fully satisfied, His desires being all fulfilled by His pure devotees, doesnt He also accept the offerings even of less intelligent persons? Of course He does, and He goes out of His way to accept their worship. But why? Because He is all-kind. If He did not accept the offerings of those who worship Him, those worshipers would never be able to achieve their desired success. Unless the jvas offer whatever they can to the Personality of Godhead, they cannot gain any real benefit. Even impure worship, in the short term only marginally fruitful, will gradually lead to complete perfection if the Supreme Lord kindly accepts the worship. TEXTS 216217 YaPYaXaezSaTk-MaRf-l/Taae_iDak-MautaMaMa( ) TaezaMaiPa f-l/TYaev TaTPaUJaaf-l/MaaTMaNaa )) TaQaaiPa >aGavi-YaaeGYa& Na JaaYaTae f-l/Ma( ) wiTa SaaDauvrESTatata}a Ta}a iviNaNTae )) yady apy aea-sat-karmaphalato dhikam uttamam tem api phalaty eva tat-pj-phalam tman

tathpi bhagavad-bhaktiyogya na jyate phalam iti sdhu-varais tat tat tatra tatra vinindyate yadi apialthough; aeaof all; sat-karmapious material activities; phalatathan the fruit; adhikamgreater; uttamamhighest; tem of them; apithough; phalatibears; evaindeed; tatof that; pj worship; phalamthe fruit; tmanby itself; tath api nonetheless; bhagavat-bhaktifor devotional service to the Supreme Lord; yogyamsuitable; na jyateis not generated; phalamthe fruit; itithus; sdhu-varaiby the best of saintly persons; tat tatall of this; tatra tatrain various places; vinindyateis condemned. Although the fruit of their worship of Hari is in itself greater than the results of all pious material activities, they do not gain the highest fruit they would have derived from proper devotional service to the Lord. In various scriptures, therefore, the best of saintly persons condemn such materialistic worship. COMMENTARY: How can worship of the Supreme Lord not be fruitful, and if fruitful how can it be criticized? This verse and the next answer these doubts. Faithless worship of the Lords Deity results in vast, faultless material enjoyment, unencumbered by the complications that result from ordinary fruitive rituals, like being promoted to heaven. But only pure devotional service grants one the most rare treasure of pure love for the lotus feet of r Ka, which in turn grants entrance to His abode, where one can see Him and play with Him forever. Thus the most perceptive authorities on devotional service are usually critical of the Deity worship of neophytes with weak faith. TEXT 218 TaaiNa TaaiNa Paura<aaidvcNaaNYai%l/aNYaiPa ) TataizYak-aNYaev MaNYaSv Na Tau SavRTa" )) tni tni purdivacanny akhilny api tat-tad-viayakny eva manyasva na tu sarvata tni tnithose; pura-diof Puras and other scriptures; vacannithe statements; akhilniall; apieven; tat-tateach of these; viayaknihaving as their topics; evaindeed; manyasva you should consider; nanot; tubut; sarvataapplying to all.

When the Puras and other scriptures make statements that belittle Deity worship, you should understand that all such statements refer to those particular worshipers, not to all devotees. TEXTS 219220 Tae_iPa NaUNa& Na Taa& PaUJaa& TYaJaeYauYaRid SavRQaa ) Tada TaiYaa ictae XaaeiDaTae Gau<adiXaRNaaMa( )) k*-PaYaa k*-Z<a>a-aNaa& Pa[+aq<aaXaezdUz<aa" ) k-ale/Na ik-YaTaa Tae_iPa >aviNTa ParMaaetaMaa" )) te pi nna na t pj tyajeyur yadi sarvath tad tan-nihay citte odhite gua-darinm kpay ka-bhaktn prakea-da klena kiyat te pi bhavanti paramottam tethey; apialso; nnamindeed nanot; tmthat; pjm worship; tyajeyushould abandon; yadiif; sarvathunder any condition; tadthen; tatto that (worship); nihayby the faithful dedication; cittethe heart; odhitebeing purified; guagood qualities; darinmfor those who see; kpayby the mercy; kabhaktnmof the devotees of Ka; prakadepleted; aea all; datheir contamination; klenain time; kiyatsome; te they; apialso; bhavantibecome; parama-uttamfirst-class. But if such materialistic worshipers never give up their worship under any circumstance, their dedication will purify their hearts. Then, by the mercy of Kas devotees who see only the good qualities of others, the faults of such worshipers will be exhausted, and in time those worshipers too will become first-class devotees. COMMENTARY: A person questioning the value of granting petty material enjoyment to such casual worshipers might support his doubt by citing scripture: vsudeve mano yasya japa-homrcandiu

tasyntaryo maitreya devendratvdika phalam O Maitreya, for a person whose mind is focused on Lord Vsudeva by chanting of mantras, by offering of oblations, by worship of the Lords Deity, and so on, such results as becoming the king of the demigods are simply obstacles to his progress. This doubt is cleared by texts 219 and 220. Anyone following the process of Deity worship seriously, without giving it up under any circumstance, will be purified and in a short time will become a perfect devotee of the Lord. This guarantee stands even if the worshiper has regarded the Deity as a stone statue, different from the Supreme Person, or has concocted a new image of the Lord, or has been led away from the path of santana-dharma by excessive pride, or has treated other living entities with contempt, or even if he has shown no respect for Vaiavas. But hypocrites who merely make a show of Deity worship for a short time may only in the distant future become perfect devotees. Showbottle worshipers who offend Vaiavas do not deserve to have their ambitions fulfilled at all, but they may attain perfection by the mercy of the Vaiavas, for the Vaiavas are very merciful, kind even to their enemies. But wouldnt it be better for Vaiavas simply to neglect such offenders and let them remain in ignorance? Perhaps, but pure Vaiavas see only the good qualities in everyone. Since even superficial, pretentious worshipers of the Deity are meditating on the transcendental form of the Lord, saintly devotees simply ignore the offenses and shower mercy. TEXTS 221222 YaQaa Sak-aMa>a-a ih >au-a TaTk-aiMaTa& f-l/Ma( ) k-ale/ >ai-Pa[>aave<a YaaeGYa& ivNdiNTa TaTfl/Ma( )) YaQaa c Ta}a TaTk-al&/ >ae-YaaeRGYa& Na SaTfl/Ma( ) SaaTaiMaiTa TaC^u>ai-MaiivRiNaNTae )) yath sakma-bhakt hi bhuktv tat kmita phalam kle bhakti-prabhvea yogya vindanti tat phalam yath ca tatra tat-kla bhakter yogya na sat phalam sajtam iti tac chuddhabhaktimadbhir vinindyate

yathas; sa-kmawith material desires; bhaktdevotees; hi indeed; bhuktvenjoying; tatthat; kmitamdesired; phalam fruit; klein time; bhaktiof devotion; prabhveaby the power; yogyamworthy; vindantithey obtain; tatthat; phalamfruit; yathas; caand; tatrathere; tat-klamat that time; bhakteof devotional service; yogyamsuitable; nanot; sattrue; phalamthe fruit; sajtamarisen; itithus; tatthat; uddhapure; bhaktimadbhiby those who possess devotion; vinindyateis condemned. Devotees who have material desires first enjoy the material results for which they hanker, and later, on the strength of devotional service, they enjoy the true fruit of devotion. But because that fruit does not at first appear, pure devotees decry what those worshipers first achieve.

TEXT 223 Tae ih >ae-" f-l&/ MaUl&/ >aGavr<aaBJaYaae" ) SadaSaNdXaRNa-I@aNaNdl/a>aaid MaNvTae )) te hi bhakte phala mla bhagavac-carabjayo sad-sandarana-krnanda-lbhdi manvate tethey; hicertainly; bhakteof devotional service; phalamthe fruit; mlamthe foundation; bhagavatof the Supreme Lord; caraaabjayoof the two lotus feet; sadalways; sandaranathe seeing; krof sporting; nandaof the bliss; lbhathe attainment; di and so on; manvateconsider. Pure devotees, after all, think that seeing the Lord constantly, attaining bliss from taking part in His pastimes, and relishing subsequent pleasures are the fruit of devotional service, and its root as well. COMMENTARY: Achieving the perfection of prema is only the beginning of Vaikuha life. After that, a liberated devotee makes further advancement, receiving special individual mercy from the Lord by being allowed to serve Him in person and to enjoy in other ways the nectar of devotion. TEXT 224

NaaiPa Ta}a SahNTae Tae ivl/Mb& l/vMaa}ak-Ma( ) >aGavaNaiPa TaaNa( haTau& MaNaaGaiPa Na XauYaaTa( )) npi tatra sahante te vilamba lava-mtrakam bhagavn api tn htu mang api na aknuyt nanot; apialso; tatrain that regard; sahantetolerate; tethey; vilambamdelay; lava-mtrakamfor even a moment; bhagavnthe Supreme Lord; apialso; tnthey; htumto neglect; manka little; apieven; na aknuytis not able. Those devotees cannot tolerate even a moments delay in obtaining that fruit, nor can the Lord neglect such devotees for even a moment. COMMENTARY: Once a devotees pure love of God is awakened, he can no longer wait to see the Lord and serve Him. In that consciousness, it is difficult for the devotee to understand why others hesitate to take full shelter of prema-bhakti, and so he may speak critically of compromised, materialistic behavior. TEXT 225 ATaae_NYaaNYaiTaTauC^aiNa SavRk-aMaf-l/aiNa ih ) Maui- Saul/>aaNYaSMaatai-NaR Tau Taad*Xaq )) ato nyny ati-tucchni sarva-kma-phalni hi mukti ca su-labhny asmt tad-bhaktir na tu td atathus; anyniother; ati-tucchniextremely insignificant; sarva all; kmaof desires; phalnifruits; hiindeed; muktiliberation; caand; su-labhnieasily obtained; asmtfrom Him; tatHis; bhaktidevotional service; nanot; tubut; tdlike that. Thus all the other fruits of desires are paltry, even liberation. From the Personality of Godhead they are easily obtained, but His pure devotional service is not.

TEXT 226

TaTPa[SaadeNa >a-aNaaMaDaqNaae >aGavaN>aveTa( ) wiTa SvaTaN}YahaNYaev Na Taa& daNMaher" )) tat-prasdena bhaktnm adhno bhagavn bhavet iti svtantrya-hnyeva na t dadyn mahevara tatof it (devotional service); prasdenaby the mercy; bhaktnm to His devotees; adhnasubordinate; bhagavnthe Personality of Godhead; bhavetbecomes; itithus; svtantryaof independence; hnyby the deprivation; ivaas if; nanot; tmthat (pure devotion); dadytis inclined to give; mah-varathe supreme controller. By the mercy of pure devotional service, the Personality of Godhead, the supreme controller, becomes subordinate to His devotees. This in effect deprives Him of independence, so pure devotional service He rarely bestows. COMMENTARY: Pure love for r Kadeva is more difficult to obtain than liberation. In the words of ukadeva Gosvm: rjan patir gurur ala bhavat yadn daiva priya kula-pati kva ca kikaro va astv evam aga bhagavn bhajat mukundo mukti dadti karhicit sma na bhakti-yogam My dear King Parkit, the Supreme Personality of Godhead Ka is always ready to help you. He is your master, guru, God, very dear friend, and head of your family. Yet sometimes He agrees to act as your servant or order carrier. You are greatly fortunate, because this relationship is possible only by bhakti-yoga. The Lord can give liberation very easily, but He does not very easily give one bhaktiyoga. (Bhgavatam 5.6.18) One of Kas names is Mukunda, which can be divided into three parts: mu (liberation), kum (happiness), and da (giving), meaning that Ka bestows the bliss of liberation. Or kum can be understood to mean devotional service, so Ka is the bestower of both liberation and devotional service. However, although the Lord often awards liberation and ordinary devotional service, He very rarely gives prema-bhakti. Why? Some say it is because when Bhagavn, the supremely independent controller of all, gives prema-bhakti He becomes obliged to give up His independence, for devotees who have prema keep Him helplessly under their control. Or, taking the title

Bhagavn to express His absolute omniscience, the idea is that He knows the impropriety of giving prema-bhakti to anyone uneducated in the rasas of pure devotion. Other reasons for the Lords hesitancy to grant prema-bhakti will be discussed later on. TEXT 227 MaNYae MahaPa[eJaNaaNauvXYaTaa Na du"%daezaE ivdDaqTa k-aEcNa ) ik-NTau Pa[Maaed& iNaJa>a-vTSal/ TvadqNMahak-I=iTaRGau<aa&STaNaaeiTa Saa )) manye mah-preha-jannuvayat na dukha-doau vidadhta kaucana kintu pramoda nija-bhakta-vatsalatvdn mah-krti-gus tanoti s manyeI think; mah-prehadearmost; janaof His servants; anuvayatHis coming under the control; nadoes not; dukha unhappiness; doauor fault; vidadhtacreate; kaucanaany; kintu rather; pramodamjoy; nijaHis own; bhaktatoward the devotees; vatsalatva-dnHis compassion and so on; mahgreatly; krti glorious; gunqualities; tanotispreads; sthat (coming under the control of His devotees). In my opinion, the Lords coming under the control of His dearmost servants creates no unhappiness or fault of any kind. Rather, it creates great joy and broadcasts such glorious qualities of the Lord as His affectionate concern for His devotees. COMMENTARY: Having recounted others thoughts on why the Personality of Godhead rarely bestows prema-bhakti, Nrada now discloses his own. First, he refutes the idea that the Lord wants to avoid losing His independence. The Lord causes no distress for His devotees when He submits Himself to their desires, nor by surrendering His independence does He suffer. Rather, these intimate dealings bring joy to the entire world, and they spread the Lords fame for being generous and concerned for His devotees. Because the Lords submission to His devotees enlarges their mutual joy, it is a source of delight rather than distress; furthermore, because it increases His glories, it is faultless. TEXT 228 ivXaezTaae NaaGarXae%rSYa

SvaraMaTaaidSvGau<aaPavadE" ) APae+a<aqYaa ParMaiPa[Yaa Saa k-aa Para [q>aGavtvSaqMNa" )) vieato ngara-ekharasya svrmatdi-sva-gupavdai apekay parama-priy s kh par r-bhagavattva-smna vieataespecially; ngaraof clever heroes; ekharasyaof the chief; sva-rmat-diself-satisfaction and so on; svaHis; guaof the qualities; apavdaiby the contradictions; apekay desirable; parama-priysupremely attractive; sthat; khthe limit; parextreme; r-bhagavattvaof Godhood; smnaof the perfection. The way the chief of expert heroes voluntarily submits to His devotees is supremely dear and attractive because it contradicts His self-satisfaction and certain other of His natural qualities. It is the ultimate perfection of Godhood. COMMENTARY: The greatness of God is seen most fully when He becomes subordinate to His servants. In such intimate dealings the Lord reveals His most special qualities, like His unselfish efforts to give happiness to His devotees. This aspect of His personality attracts the admiration of pure Vaiavas, even when it seems to contradict such features of His absolute status as His eternal self-satisfaction, His effortless acquisition of whatever He might desire, His supreme mastery of the powers of mystic yoga, and so on. One may learn more about this topic by studying such pastimes of Ka as His destroying the pride of Satyabhm, as told in r Hari-vaa and other devotional scriptures. TEXT 229 SaPa[eMa>ae-" PairPaak-Ta" SYaaTa( k-aicNMaha>aavivXaezSaMPaTa( ) Saa vE NarqNaiTaR MahaPa[hzR SaaMa[aJYaMaUDaaeRPair Tatvd*ya )) saprema-bhakte paripkata syt kcin mah-bhva-viea-sampat s vai narnarti mah-praharasmrjya-mrdhopari tattva-dy sa-premawith pure love; bhakteof devotional service; paripkata due to the maturity; sytthere is; kcita certain; mah-bhvaof

the highest stage of ecstasy; vieaunique; sampattreasure; s that; vaicertainly; narnartidances enthusiastically; mah topmost; praharaof delight; smrjyaof the kingdom; mrdhaupariupon the peak; tattvarealistic; dyin the view. In the final maturity of devotional service in pure love, sometimes a unique treasure appearsmah-bhva, the highest stage of ecstasy. With the vision of truth, one sees it in the kingdom of the greatest delight, where it dances exuberantly upon the ramparts. COMMENTARY: In mah-bhva, the most rare experience, one suffers the torment of burning in the fire of separation from Ka. From the purely spiritual point of view, this so-called suffering is actually the most sublime ecstasy. TEXT 230 Sv>aavTaae_QaaiPa MahaiTaRXaaek- SaNTaaPaicaiNa bihSTaNaaeiTa ) baaiPa Saa Pa[eTaMaSYa Saae!u& dXaa Na XaKYaeTa k-daiPa TaeNa )) svabhvato thpi mahrti-okasantpa-cihnni bahis tanoti bhypi s preha-tamasya sohu da na akyeta kadpi tena svabhvataby its peculiar nature; atha apihowever; mahgreat; rtiof distress; okamisery; santpaand pain; cihnnithe signs; bahioutside; tanotispreads; bhyexternal; apialthough; s that; preha-tamasyaof the most beloved; sohumto tolerate; dathe condition; na akyetais not possible; kad apiever; tena by Him. And yet the peculiar nature of mah-bhva is that outwardly it shows the signs of terrible distress, sorrow, and pain. And although these signs are but external, the Lord can never tolerate seeing such a state in His most beloved devotees. COMMENTARY: Ka cannot bear to see His devotees crying out pitifully and shedding torrents of tears in the pain of separation from Him, even though He knows that these are not truly signs of unhappiness. Real or not, these signs of distress in His devotees force Him to respond. In

this state His title Bhagavn is best understood to mean the most loving. TEXT 231 l/aek-a bihd*RiParaSTau >aav& Ta& >a[aMak&- Pa[eMa>av& ivl/aeKYa ) >a-avk-aMaa ivhSaiNTa >a-a&Sa( TaTPa[eMa>ai&- >aGava dtae )) lok bahir-di-pars tu bhva ta bhrmaka prema-bhava vilokya bhaktv akm vihasanti bhakts tat-prema-bhakti bhagavn na datte lokpeople; bahimundane; dito vision; paraddicted; tu but; bhvamecstasy; tamthat; bhrmakambewildering; premabhavamborn of pure love; vilokyaseeing; bhaktaufor devotional service; akmhaving no desire; vihasantithey ridicule; bhaktn the devotees; tatfor Him; prema-bhaktimloving devotion; bhagavnthe Supreme Lord; na dattedoes not give. When persons addicted to mundane vision see the bewildering symptoms of ecstasy born from pure love of God, they ridicule the devotees. Because such mudane persons have no desire to achieve devotional service, the Supreme Lord withholds from them His prema-bhakti. COMMENTARY: It is for the good of foolish people that the Personality of Godhead doesnt grant them prema-bhakti. For lack of spiritual vision, materialists cannot begin to appreciate what pure love of God is. So when Vaiavas show symptoms of the ecstasies of premacrying out loud and appearing as if in great painthe materialists, not at all attracted to share in these feelings, simply laugh at the devotees. The external appearance of pure love of God is certainly bewildering to ordinary people, so they cannot decide whether they are seeing great suffering or great pleasure. And because the Supreme Lord has unlimited compassion for every living entity, He refrains from introducing the mysteries of pure devotional service to those who are unprepared. TEXT 232 SaPa[eMak-a >ai-rTaqvdul/R>aa SvGaaRid>aaeGa" Saul/>aae_>av Sa" )

icNTaaMai<a" SavRJaNaENaR l/>YaTae l/>YaeTa k-acaid k-daiPa ha$=k-Ma( )) sa-premak bhaktir atva-durlabh svargdi-bhoga su-labho bhava ca sa cintmai sarva-janair na labhyate labhyeta kcdi kadpi hakam sa-premakendowed with pure love; bhaktidevotional service; atvaextremely; durlabhdifficult to achieve; svarga-diof the heavenly planets and so on; bhogathe enjoyment; su-labhaeasily obtained; abhavacessation of material existence; caand; sait; cintmaia touchstone; sarva-janaiby all people; na labhyateis not obtained; labhyetacan be obtained; kca-diglass and so on; kad apior sometimes; hakamgold. Devotional service endowed with prema is very rarely achieved. In contrast, the enjoyments of heaven are easy to obtain, and so too is freedom from material existence. People rarely if ever find a cintmai gem; they usually find only glass, or sometimes gold. COMMENTARY: Various enjoyments and opportunities for control are available in heaven, on earth, in the subterranean regions, and on the planets of the sages. And for anyone with the requisite karmic credit these are easily achieved. In contrast, one rarely achieves liberation from the cycle of birth and death. And prema-bhakti is much more rare than even liberation. Thus material success is compared to glass, liberation to gold, and pure devotion to the mystic cintmai gem. TEXT 233 k-daicdev k-SMaEictadek-aQaRSPa*havTae ) Taa& daGavaN>ai&- l/aek-baaYa DaqMaTae )) kadcid eva kasmaicit tad-ekrtha-sphvate t dadyd bhagavn bhakti loka-bhyya dhmate kadcitsometime or other; evathus; kasmaicitto someone or other; tatfor it; ekaas the only; arthagoal; sph-vatewho has desire; tmthat; dadytmay give; bhagavnthe Supreme Lord; bhaktimpure devotional service; loka-bhyyato one who is indifferent to worldly opinion; dh-mateintelligent.

Only once in a while does the Supreme Lord give bhakti, and only to a rare intelligent person who desires only that, indifferent to the opinions of the world. COMMENTARY: Because a candidate for prema-bhakti has lost all concern for what worldly people think of him, they reciprocate by treating him with contempt. TEXT 234 XaKYa& Na TaavivXaezTatv& iNavRu-MaSMaai>arQaae Na YaaeGYaMa( ) >ai-Pa[v*tYaQaRParE" Pa[>aae" Sac( ^aEirvajezu ivvTSYaaTa( )) akya na tad-bhva-viea-tattva nirvaktum asmbhir atho na yogyam bhakti-pravtty-artha-parai prabho sacchstrair ivjeu viruddha-vat syt akyampossible; nanot; tatof that; bhvaecstatic state; viea special; tattvamthe truth; nirvaktumto be described completely; asmbhiby us; atha ualso; nanot; yogyamappropriate; bhakti of devotional service; pravttithe promotion; arthaat the goal; paraiwhich aim; prabhoof the Supreme Lord; sat-straiby the transcendental scriptures; ivaas if; ajeuupon ignorant people; viruddha-vatcontrary; sytwould be. We are not able to describe completely this special ecstatic state, nor is it proper for us to do so. And even if the most perfect of scriptures, those dedicated to promoting devotional service, were to describe it in detail, the effect on ignorant people would be contrary. COMMENTARY: Gopa-kumra wants to learn more from Nrada about the special kind of ecstasy that comes from mature love of God, but here Nrada asserts that he is unqualified to explain it. Prema-bhakti is indeed beyond the reach of anyones mind and words; only devotees who have directly perceived it can understand it. Before a general audience, then, it is inappropriate to say very much about even the external symptoms of prema. Thus rmad-Bhgavatam and other bhakti-stras avoid revealing too much. The devotional scriptures anticipate that after reading that prema is like the fire of universal annihilation multiplied millions of times, people will be afraid to cultivate prema-bhakti.

rla rdhara Svm, in his comments on rmad-Bhgavatam, encourages neophyte readers by portraying the symptoms of premabhakti described therein as signs of happiness, not unhappiness. For example, one verse in the Eleventh Canto (11.2.40) says about the devotee who has achieved prema: eva-vrata sva-priya-nma-krty jtnurgo druta-citta uccai hasaty atho roditi rauti gyaty unmda-van ntyati loka-bhya By chanting the holy name of the Supreme Lord, one comes to the stage of love of Godhead. Then the devotee is fixed in his vow as an eternal servant of the Lord, and he gradually becomes very much attached to a particular name and form of the Lord. As his heart melts with ecstatic love, he laughs very loudly or cries or shouts. Sometimes he sings and dances like a madman, for he is indifferent to public opinion. rdhara Svm tactfully explains that he laughs very loudly or cries or shouts means that the devotee jokingly rebukes his Lord: You have been neglecting me all this time! When the supreme ecstasy of prema in separation appears outwardly like supreme distress, there is nothing wrong with this except that persons lacking spiritual knowledge will misunderstand devotional service to be a miserable experience and will have nothing to do with it. They will turn instead to impersonal jna to achieve liberation or to materialistic karma to fulfill their desires for happiness. Rather than listen to the perfect authorities on bhakti, they will hear from ordinary ignorant men. TEXT 235 TaavaeTk-zRMaaDauYa| ivduSTad]SaSaeivNa" ) Ta}aTYaSTvMaiPa jaSYaSYaicrataTPa[SaadTa" )) tad-bhvotkara-mdhurya vidus tad-rasa-sevina tatratyas tvam api jsyasy acirt tat-prasdata tatof that; bhvaecstasy; utkarathe excellence; mdhuryam and sweetness; viducan understand; tatthat; rasaspiritual taste; sevinathose who serve; tatratyabelonging to that place; tvam you; apialso; jsyasiwill understand; acirtquickly; tatHis; prasdataby the mercy.

Persons who serve the transcendental taste of this ecstasy can realize its superexcellence and sweetness. Since you belong to the place where mah-bhva is known, very soon you will surely understand it, by the mercy of the Lord. COMMENTARY: Out of humility Nrada implies that he is unable to understand the ecstasy of prema. But as an intimate associate of Lord Nryaa and a witness of Kas pastimes in Vndvana, Mathur, and Dvrak, he knows much more than he has disclosed. Gopakumra is also eligible for this privileged understanding because he was born in Gokula and graced by the mercy of r Gokula-ntha. TEXTS 236237 [qGaaePaku-Maar ovac Wv& iNaJaedev[qGaaePaal/cr<aaBJaYaae" ) iNaTara& dXaRNaaeTk-<#=a Taaca Mae VYavDaRTa )) Taad*G>aavivXaezaXaavaTYaaPYaJaiNa TaT+a<aaTa( ) Taa>Yaa& Xaaek-a<aRve i+a& MaaMaal/+Yaah SaaNTvYaNa( )) r-gopa-kumra uvca eva nijea-deva-rgopla-carabjayo nitar daranotkah tad-vc me vyavardhata tdg-bhva-vievtypy ajani tat-kat tbhy okrave kipta mm lakyha sntvayan r-gopa-kumra uvcar Gopa-kumra said; evamthus; nija my; ia-devaof the worshipable Deity; r-goplar Gopla; caraa-abjayoof the two lotus feet; nitarmextreme; daranafor the sight; utkaheagerness; tatof him (Nrada); vcby the words; memy; vyavardhatagreatly increased; tdksuch; bhva for the ecstasy; vieaspecial; of hope; vtya windstorm; apialso; ajaniwas born; tat-katfrom that moment; tbhym by them (the eagerness and hope); okaof sorrow; araveinto an ocean; kiptamcast; mmme; lakyaseeing; hahe said; sntvayanconsoling. r Gopa-kumra said: These words of Nrada greatly increased my anxious eagerness to see the lotus feet of r Gopla, my worshipable Lord. Quickly a powerful stormlike

urge also arose in mea hope to achieve the kind of ecstasy that Nrada had just described. Seeing me cast by this hope and eagerness into an ocean of sorrow, Nrada consolingly spoke. COMMENTARY: Pure devotees revere Nrada Muni for preaching the glories of the Supreme Lord all over the universe. gh vaiava-siddhntamai-majuik haht sphutam udghit yena ta prapanno smi nradam I take shelter of Nrada, who forced open the secret treasure chest in which the jewels of the Vaiava philosophical conclusions were kept. TEXT 238 [qNaard ovac YaPYaeTaNMahaGaaePYa& YauJYaTae Naa}a JaiLPaTauMa( ) TaQaaiPa Tav k-aTaYaR>arEMauR%irTaae b]uve )) r-nrada uvca yady apy etan mah-gopya yujyate ntra jalpitum tathpi tava ktaryabharair mukharito bruve r-nrada uvcar Nrada said; yadi apialthough; etatthis; mah-gopyammost confidential; yujyate nait is not appropriate; atrahere; jalpitumto speak casually; tath apistill; tavayour; ktaryaof anxiety; bharaiby the excess; mukharitamade talkative; bruveI will speak. r Nrada said: Although this topic is most confidential and should not be talked about here, by the weight of your anxiety I am being forced to speak openly. COMMENTARY: The secrets Nrada is about to divulge are generally not discussed, even in Vaikuha. TEXT 239 wTaae dUre_YaaeDYaa ivl/SaiTa Paurq [qrgauPaTaeSa(

TaTaae dUre [qMaNMaDaurMaDauPauYav Sad*Xaq ) Paurq aravTYauSaiTa diYaTaa [qYaduPaTaeSa( TaMaevaSYaa& GaTva iNaJadiYaTadev& >aJa d*Xaa )) ito dre yodhy vilasati pur r-raghu-pates tato dre rman-madhura-madhu-puryaiva sad pur dvrvaty ullasati dayit r-yadu-pates tam evsy gatv nija-dayita-deva bhaja d itafrom here; drefar away; ayodhyAyodhy; vilasatiis resplendent; purthe city; r-raghu-pateof the divine master of the Raghus; tatafrom it; drefurther; rmatblessed; madhura charming; madhu-puryto Mathur; evaindeed; sadsimilar; purthe city; dvrvatDvrak; ullasatishines; dayitdear; r-yadu-pateto the divine master of Yadus; tamHim; eva indeed; asymin that city; gatvgoing there; nijayour own; dayitabeloved; devamLord; bhajayou should worship; dwith your eyes. Far from here lies Ayodhy, the splendid city of Raghupati, the divine master of the Raghu dynasty. And beyond that shines the city of Dvrak, dear to the divine master of the Yadus. Dvrak resembles the blessed and charming Mathur. Go to that Dvrak and worship with your eyes your beloved Lord. COMMENTARY: Above all the other Vaikuha planets are the special abodes of Lord Rmacandra and Lord Ka. Since Gopa-kumra is somewhat familiar with Mathur on earth, Nrada describes Dvrak as being similar. As affirmed by Vikadru in r Hari-vaa, Dvrak is actually a Mathur subdistrict, and the residents of Dvrak are mostly Ydavas from Mathur City. So when Gopa-kumra achieves Dvrak, above Vaikuha, in effect he will be attaining Mathur. TEXT 240 Pa[aGaYaaeDYaai>aGaMaNae SaduPaaYaiMaMa& Xa*<au ) [qraMacNd]PaadaBJaSaevEk-riSakE-MaRTaMa( )) prg ayodhybhigamane sad-upyam ima u r-rmacandra-pdbjasevaika-rasikair matam prkfirst; ayodhyAyodhy; abhigamanefor approaching; sat excellent; upyammethod; imamthis; uplease hear; r-

rmacandraof r Rmacandra; pda-abjaat the lotus feet; sev service; ekaonly; rasikaiby those whose taste; matamapproved. But first hear from me about an excellent method for approaching Ayodhy, a method approved by those whose only taste is for service at Lord Rmacandras lotus feet. COMMENTARY: Nrada recommends that Gopa-kumra reach Dvrak by first going to Ayodhy. The devotees there worship Lord Rmacandra almost as intimately as Kas devotees worship Ka in Dvrak. So in Ayodhy Gopa-kumra will get good training in the higher practice of personal devotion. TEXTS 241242 Saa+aaGavTaSTaSYa [qk*-Z<aSYaavTaair<a" ) oPaaSaNaaivXaeze<a Sav| YaiPa l/>YaTae )) =TaQaaiPa rgauvqrSYa [qMaTPaadSaraeJaYaae" )) TaYaae rSaivXaezSYa l/a>aaYaaePaidXaaMYahMa( )) skd-bhagavatas tasya r-kasyvatria upsan-vieea sarva yady api labhyate tathpi raghu-vrasya rmat-pda-sarojayo tayo rasa-vieasya lbhyopadimy aham sktdirectly; bhagavataof the Supreme Lord; tasyaHim; rkasyar Ka; avatriathe source of all incarnations; upsanby worship; vieeaspecial; sarvameverything; yadi api although; labhyateis obtained; tath apieven so; raghu-vrasya of the hero of the Raghus; rmatdivine; pda-sarojayoof the two lotus feet; tayothem; rasaof the taste; vieasyaspecial; lbhyafor the sake of obtaining; upadimiam giving instruction; ahamI. r Ka is the original Personality of Godhead, the source of all incarnations, and simply by worship of Him, everything can be obtained. Yet I shall give you teachings to help you achieve a special taste for the divine lotus feet of Lord Rma, the hero of the Raghus.

COMMENTARY: From experience, Gopa-kumra is fully convinced that anything he desires he can easily obtain by taking shelter of the tensyllable king of mantras, meant for worship of r Madana-gopla. The suggestion that he approach the lotus feet of r Raghuntha does not contradict this. As stated in rmad-Bhgavatam (1.3.28), Ka is the one source of all expansions of Godhead, including Lord Rmacandra. Ete ca-kal pusa / kas tu bhagavn svayam: All of these incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord r Ka is the original Personality of Godhead. Devotees of Ka see in Lord Rma many of the all-attractive features of their own Deity. In rmad-Bhgavatam (9.11.19) r ukadeva Gosvm mentions Lord Rmacandras exceptionally beautiful lotus feet: smarat hdi vinyasya viddha daaka-kaakai sva-pda-pallava rma tma-jyotir agt tata When Lord Rmacandra lived in Daakraya, His lotus feet were sometimes pierced by thorns. After completing the sacrifice, He placed those lotus feet in the hearts of those who always think of Him. Then He entered His own abode, the Vaikuha planet beyond the brahmajyoti. A unique rasa is to be tasted at those lotus feet, a special mood of ecstatic worship, and Nrada wants to help Gopa-kumra achieve it. By devotional service to r Madana-gopla, the source of all avatras of Viu, everything desirable is easily obtained. Yet r Raghuntha is a special incarnation of the Lord; He has special characteristics that one cannot relish without developing the particular mood of His worship. Nrada now offers to instruct Gopa-kumra in the method of worshiping Lord Rmacandra. TEXT 243 SaqTaaPaTae [qrgauNaaQa l/+Ma<a JYae Pa[>aae [qhNauMaiTPa[Yaer ) wTYaaidk&- k-ITaRYa vedXaaTa" :YaaTa& SMar&STad(Gau<aPavE>avMa( )) st-pate r-raghuntha lakmaajyeha prabho r-hanumat-priyevara ity-dika krtaya veda-strata khyta smaras tad-gua-rpa-vaibhavam

st-pateO husband of St; r-raghunthaO r Raghuntha; lakmaa-jyehaO elder brother of Lakmaa; prabhoO Lord; rhanumatof r Hanumn; priya-varaO dear master; itithus; dikamand so on; krtayajust chant; veda-stratafrom the Vedas and other scriptures; khytamknown; smaranremembering; tatHis; guaqualities; rpabeauty; vaibhavamand power. Practice chants like this: O husband of St, Raghuntha, elder brother of Lakmaa! O Lord, dear master of r Hanumn! And remember the qualities, beauty, and power of Lord Rmacandra, as revealed in the Vedas and other scriptures. COMMENTARY: Gopa-kumra might also worship the Lord of the Raghus by addressing Him as the darling son of Kaualy, or the son of Daaratha, or the younger brother of Bharata, or the friend of Sugrva. Or he might remember r Raghunthas transcendental qualities of shyness, humility, and so on, His beautiful appearance as He carries a bow in His hand, and His powerful displays of various opulences. The original Vedas give some hint of the glories and pastimes of Lord Rmacandra, which are elaborately described in the Puras and in the Rmyaa of Vlmki i. TEXT 244 YaeNa Pa[k-are<a iNaJaedevae l/>YaeTa TaSYaaNauSa*iTa" k*-iTaTvMa( ) Ya}aaSYa GaNDaae_iPa >aveiT-YaeTa Pa[qiTa" Para Ta}a Tadek-iNaE" )) yena prakrea nijea-devo labhyeta tasynusti ktitvam yatrsya gandho pi bhavet kriyeta prti par tatra tad-eka-nihai yenaby which; prakreaway; nijaones own; ia-deva worshipable Deity; labhyetacan be attained; tasyaof that; anusti the following; ktitvamsuccess; yatrawhere; asyaof that (Deity); gandhaa scent; apieven; bhavetmay be; kriyeta should be expressed; prtiaffinity; parutmost; tatrathere; tat to that (worshipable Lord); ekaexclusively; nihaiby those who are dedicated. One should follow whatever path leads to attaining ones own worshipable Deity. That is the most intelligent way to act. Persons exclusively devoted to their object of worship should

be very much attracted to anything in which they find even a faint scent of their Deitys presence. COMMENTARY: Gopa-kumra might hesitate to approach Lord Rmacandra. After all, r Madana-gopladeva has long ago stolen Gopa-kumras heart, and Gopa-kumra has since then lost interest in everything and everyone else. So how can he now be expected to develop love for someone else? Nrada clears this potential doubt by assuring him that approaching Lord Rmacandra is the wisest thing he can do for his own self-interest. He should follow the logic sva-kryam uddharet prja/ krya-dhvasena mrkhat: An intelligent person should somehow do the needful. One who spoils the business at hand is a fool. Gopa-kumra should therefore approach his destination by stages, going first to Ayodhy and then to Dvrak, where he will meet his worshipable Lord. Gopa-kumra will achieve Lord Gopladeva by the special mercy of the Supreme Lord in His form of r Raghuntha, just as he achieved Lord Viu by the special mercy of Lord iva. But wont this violate Gopa-kumras chaste vow to worship only one Deity? No, because a devotee fixed in exclusive devotion to his iadeva will be spontaneously attracted to whatever has even a slight fragrance of his own Lords presence. Nrada is confident that meeting Lord Rmacandra will lead Gopa-kumra to the perfection of happiness. TEXT 245 [qraMaPaadaBJaYauGae_vl/aeik-Tae XaaMYae ceTSaa Tav dXaRNaaeTk-Taa ) TaeNaEv k-a<Ya>arad]RceTaSaa Pa[heZYaTae arvTaq=& Sau%& >avaNa( )) r-rma-pdbja-yuge valokite myen na cet s tava daranotkat tenaiva kruya-bharrdra-cetas praheyate dvravat sukha bhavn r-rmaof r Rma; pda-abjaof lotus feet; yugethe pair; avalokitebeing seen; myet nais not placated; cetif; sthat; tavayour; daranato see; utkathankering; tenaby Him; eva indeed; kruyaby compassion; bharaabundant; rdrasoft; cetaswhose heart; praheyatewill be sent; dvravatmto Dvrak; sukhamhappily; bhavnyou. If after you have seen the two lotus feet of r Rma your hankering to see your Lord is unappeased, then Rma, whose

heart is soft from overflowing compassion, will happily send you to Dvrak. TEXT 246 SaqTaRNa& TaSYa YaQaaeidTa& Pa[>aae" ku-vRNa( GaTaSTa}a iNaJaiPa[YaerMa( ) [qk*-Z<acNd]& Yadui>av*RTa& icr& idd*i+aTa& d]+YaiSa Ta& MaNaaehrMa( )) sakrtana tasya yathodita prabho kurvan gatas tatra nija-priyevaram r-ka-candra yadubhir vta cira didkita drakyasi ta mano-haram sakrtanamthe chanting of the holy names; tasyaof Him; yath as; uditamtold; prabhoof the Lord; kurvanperforming; gata reaching; tatrathere; nijayour own; priyadear; varammaster; r-ka-candramr Kacandra; yadubhiby the Yadus; vtamsurrounded; ciramfor a long time; didkitamdesired to be seen; drakyasiyou will see; tamHim; mana-haramcharming. While going there, perform the Lords sakrtana as it has been described, and you will finally see your own dear Lord, whom you have so long desired to seethe charming r Kacandra, surrounded by the Yadus. COMMENTARY: Nrada now further assures Gopa-kumra that Ka in Dvrak is the same Madana-gopla he has so long been striving to find. The question is not whether Dvrak is the place to go, but only how to get there as soon as possible. That question Nrada also answers here: Gopa-kumra should perform sakrtana of r Kacandra, loudly and melodiously singing His names, reciting His glories, and offering Him prayers. How to do all this is presented systematically in the Vedic literature. And Gopa-kumra should not wonder how to recognize his worshipable Lord upon seeing Him, because the Lord, the devotees eternal master, will not keep His glories hidden forever from His dependent. Or alternatively it may be that Nrada is advising Gopa-kumra to follow the rgnuga method of devotional service by listening to the dictates of his heart, rather than mechanically following the injunctions of scripture. In any case, the Supreme Lord is all-powerful, so one way or another devotees who perform sakrtana of the Lords names will easily realize all their ambitions.

TEXT 247 vEku-<#=SYaEv deXaaSTae k-aeXal/aark-adYa" ) Tata}a GaMaNaaYaaja TaTauRNaR Pae+YaTaaMa( )) vaikuhasyaiva des te koal-dvrakdaya tat tatra gamanyj tad-bhartur na hy apekyatm vaikuhasyaof Vaikuha; evaindeed; deregions; tethese; koalAyodhy; dvrakDvrak; dayaand so on; tat therefore; tatrathere (Ayodhy and Dvrak); gamanyafor going; jpermission; tatof them; bhartufrom the master; nanot; hi indeed; apekyatmis required. Ayodhy, Dvrak, and other such abodes are all regions of Vaikuha. Surely, therefore, you need not take permission from the Lord of Vaikuha to leave and go there. COMMENTARY: Koal (Ayodhy), Dvrak, and other exalted abodes, like Lord Jagannthas Puruottama-ketra, all belong to the greater kingdom of Vaikuha. Since Gopa-kumra is not planning to go outside Vaikuha, he does not need special permission from Lord Nryaa. TEXT 248 TaSYaajYaaGaTaae_}aah& SavRd(v*itadiXaRNa" ) MaNMau%eNaEv TaSYaaja SaMPaeTYaNauMaNYaTaaMa( )) tasyjaygato trha sarva-hd-vtti-darina man-mukhenaiva tasyj sampannety anumanyatm tasyaof Him; jayby the order; gatacome; atrahere; aham I; sarvaall; htof the hearts; vttithe movements; darina who sees; matmy; mukhenaby the mouth; evajust; tasyaHis; jorder; sampannobtained; itithus; anumanyatmyou should think. By His order I have come here to see you. He knows the movements of everyones heart, and you should know that from my mouth you have received His order.

COMMENTARY: Even though Gopa-kumras journey would not take him outside Vaikuha, he may have wanted to confirm with Lord Nryaa that this travel was proper. Earlier, however, Lord Nryaa had requested Nrada, Please meet Gopa-kumra in a private place and fulfill all his desires. So Lord Nryaa knows the inner workings of everyones heart. He had known that Gopa-kumra had been dissatisfied even with living in Vaikuha, and so He had sent Nrada to encourage Gopa-kumra to move on. TEXT 249 Wk&- Maha>a-MaNauGa[hqTau& SvYa& ku-TaiGavaNa( GaTaae_YaMa( ) Saae!u& ivl/Mb& Na ih Xa+YaiSa Tv& TaiGaRMae Tae_vSarae vrae_YaMa( )) eka mah-bhaktam anugrahtu svaya kutacid bhagavn gato yam sohu vilamba na hi akyasi tva tan nirgame te vasaro varo yam ekamsome certain; mah-bhaktamgreat devotee; anugrahtum to bestow mercy on; svayamby Himself; kutacitsomewhere; bhagavnthe Lord; gatagone; ayamHe; sohumto tolerate; vilambamwaiting; nanot; hiindeed; akyasiwill be able; tvam you; tattherefore; nirgamefor departure; teyour; avasara opportunity; varabest; ayamthis. In any case, the Lord has gone somewhere to bestow His favor on one of His great devotees. Since you will be unable to tolerate having to wait for Him, now is is the best time for you to go. COMMENTARY: Gopa-kumra might accept everything Nrada has told him but still wonder why he shouldnt meet the Lord in person before departing. Gopa-kumras devotional mood might inspire him to ask such a question. Anticipating this possibility, Nrada informs him that Lord Nryaa has gone out of Vaikuha for a while to visit some favorite devotee. But I just saw Him here, Gopa-kumra might contend. Yes, but He left just now. You came to this spot before He went away. But He should come back soon. I can wait till then. No, I dont think you have the patience to wait until He returns. In other words, it is likely that Lord Nryaa, out of compassion for the

great devotee He is visiting, will agree to stay with that devotee for some time. And Gopa-kumra is so eager to achieve his goal that he will be unable to tolerate even a moments delay. Gopa-kumra need not lament over being unable to take permission from Lord Nryaa in person. Since the Lord is absent and has already given His permission, this is the best opportunity to leave; if Gopa-kumra waits to consult Him in person, seeing Lord Nryaa will destroy the desire to go, and he will not achieve his goal. The Lord Himself made the current arrangements with all these considerations in mind. TEXT 250 [qGaaePaku-Maar ovac [uTva TaiTara& ae Mauhu" [qNaard& NaMaNa( ) TaSYaaXaqvaRdMaadaYa iXa+aa& caNauSMarYaaMa( )) r-gopa-kumra uvca rutv tan nitar ho muhu r-nrada naman tasyr-vdam dya ik cnusmarann aym r-gopa-kumra uvcar Gopa-kumra said; rutvhearing; tat that; nitarmextremely; hadelighted; muhurepeatedly; r-nradamto r Nrada; namanbowing down; tasyahis; vdamblessing; dyataking; ikminstructions; caand; anusmaranremembering; aymI went. r Gopa-kumra said: Overjoyed at hearing this, I bowed down repeatedly to r Nrada, took his blessings, and set out, remembering his instructions. COMMENTARY: After leaving for Ayodhy, Gopa-kumra followed Nradas instructions about remembering Lord Rmacandras glories by chanting O husband of St, Raghuntha, elder brother of Lakmaa! O Lord, dear master of r Hanumn! (Text 243) TEXT 251 dUradev GaTaae_d]a+a& vaNara&STaaiNaTaSTaTa" ) vMaaNaaNMahal/ael/aNa( raMa raMaeiTa vaidNa" )) drd eva gato drka

vnars tn itas tata plavamnn mah-loln rma rmeti vdina drta long distance; evathus; gatagone; adrkamI saw; vnarnmonkeys; tnthem; ita tatahere and there; plavamnnjumping; mahgreatly; lolnrestless; rma rma Rma! Rma!; itithus; vdinasaying. After traveling a long way, I saw some forest monkeys restlessly jumping here and there and shouting, Rma, Rma! TEXT 252 TaE" SahaGa[e GaTaae v&XaqMaak-zRi" k-raNMaMa ) NaraNaPaXYa& vEku-<#=PaazRde>Yaae_iPa SauNdraNa( )) tai sahgre gato vam karadbhi karn mama narn apaya vaikuhapradebhyo pi sundarn taiwith them; sahatogether; agreforward; gatagoing; vamthe flute; karadbhiwho were grabbing; kartfrom the hand; mamamy; narnmen; apayamI saw; vaikuhaof Lord Vaikuha; pradebhyathan the associates; apieven; sundarn more beautiful. As I proceeded they gathered around me and tried to grab my flute from my hand. Then I saw some humans who were even more beautiful than the associates of the Lord of Vaikuha. COMMENTARY: Those monkeys were grabbing at Gopa-kumras flute either because they could not bear someones being a devotee of any other Lord than r Raghuntha or because they were extremely attracted to the flute. After Gopa-kumra walked a short distance with the monkeys, he saw some human associates of Lord Rmacandra. They appeared more beautiful than any other servants of the Lord he had ever seen, including the four-handed residents of Vaikuha who were blessed with the perfection of srpya, having bodily forms like that of r Nryaa. TEXT 253

TaE=revaYaRvracarEMaRTYaaSaihZ<aui>a" ) Paurq=& Pa[veiXaTaae ba& Pa[aKPa[kaeMaGaaMahMa( )) tair evrya-varcrair man-naty-dy-asahiubhi pur praveito bhya prk-prakoham agm aham taiby them; evaindeed; ryaof civilized people; varabest; craiwhose behavior; matmy; nati-dibowing down and so on; asahiubhiwho could not tolerate; purmthe city; praveita brought inside; bhyamouter; prkfirst; prakohamto the entrance gate; agmcame; ahamI. Those men, in behavior like the best of civilized persons, could not tolerate my bowing down to them and showing other signs of respect. They brought me to the boundary of their city and through the main gate. COMMENTARY: Both the humans and the monkeys escorted Gopa-kumra into Lord Rmacandras city. When they reached the gateway, Gopakumra was so overwhelmed with ecstasy from seeing these associates of the Lord that he could not enter on his own strength but only with their help. Lord Rmacandra must have sent these devotees out of the city to meet Gopa-kumra, because without their Lords order such devotees, exclusively dedicated to the rasa found at His lotus feet, would never have ventured so far away. Gopa-kumra could not behave with the men he saw the same way as with the residents of Vaikuha, because these devotees of Lord Rmacandra did not allow him to show any respect. They were just like the best of ryans in their behavior, very modest and considerate to everyone; indeed, the civilized ryans have learned many of their standards of conduct from the devotees of Lord Rma. TEXT 254 SauGa]qvadJaaMbvTPa[>a*iTai>aSTa}aaePaiv& Sau %& [qMaNTa& MaDaurENaR=rE >arTa& Xa}auganYau &- Paur" ) d*=ah& rgauNaaQaMaev iNaTara& MaTva STauv&STaTSTavE" k-<aa TaeNa iPaDaaYa daSYaParYaa vaca iNaizae Mauhu" ))

sugrvgada-jmbavat-prabhtibhis tatropavia sukha rmanta madhurair narai ca bharata atrughnayukta pura dvha raghuntham eva nitar matv stuvas tatstavai karau tena pidhya dsya-paray vc niiddho muhu sugrvawith Sugrva; agadaAgada; jmbavatJmbavn; prabhtibhiand others; tatrathere; upaviamseated; sukham comfortably; rmantamhandsome; madhuraiattractive; narai with men; caand; bharatamBharata; atrughnaby atrughna; yuktamjoined; purain front; dvseeing; ahamI; raghunthamLord Rmacandra; evaonly; nitarmcompletely; matvconsidering; stuvanoffering praise; tatfor Him (Lord Rmacandra); stavaiwith prayers; karauHis two ears; tenaby Him; pidhyabeing covered; dsyaof the mood of a servant; paraywhich expressed; vcwith words; niiddhaprohibited; muhuseveral times. There before me I saw Bharatawith atrughnaseated comfortably with monkeys like Sugrva, Agada, and Jmbavn and surrounded by many handsome men. Thinking Bharata to be Rmacandra, Lord of the Raghus, I recited prayers addressed to that Lord. But Bharata covered His ears and repeatedly forbade me to continue, saying I am only a servant. COMMENTARY: Gopa-kumra greeted Bharata with prayers suitable for Lord Rmacandra: All glories to You, great king, emperor of all emperors! r Rghavendra, darling of Jnak! Bharata was shocked to hear such praise. He covered both ears with His hands and exclaimed, I am just His servant! Because Lord Bharata was sitting in a fabulous royal palace on a divine lion throne, attended by many principal servants of Lord Rmacandra and by other residents of Ayodhy, it was easy for Gopa-kumra to mistake Lord Bharata for Lord Rma. Moreover, Bharatas beauty and dress were just like Rmas. And because Bharata is a plenary portion of the Personality of Godhead, His wife is a plenary portion of the goddess Lakm, so she appeared just like Mother St. And atrughna, who stood by Bharatas throne, looked not much different from Lakmaa. TEXT 255 >aqTaSTadGa[e_il/MaaNaviSQaTaae iNa"Sa*TYa veGaeNa hNaUMaTaa bl/aTa( ) Pa[veiXaTaae_NTa"PaurMauTaauTa&

VYal/aek-Ya& Ta& Na*vrak*-iTa& Pa[>auMa( )) bhtas tad-agre jalimn avasthito nistya vegena hanmat balt praveito nta-puram adbhutdbhuta vyalokaya ta n-varkti prabhum bhtafrightened; tatof Him; agrein front; ajali-mnwith joined palms; avasthitastanding; nistyaexiting; vegenaquickly; hanmatby Hanumn; baltforcibly; praveitamade to enter; antainner; puramthe city; adbhuta-adbhutammore wonderful than everything else wonderful; vyalokayamI saw; tamHim; nvaraof the best of human beings; ktimwhose form; prabhum the Supreme Lord. Afraid, I stood motionless with joined palms before Lord Bharata. Hanumn then quickly made me leave that place and enter the inner precincts of the city, where I saw the most amazing sightthe Supreme Lord in His form as the best of human beings. TEXT 256 Pa[aSaadMau:Yae_i%l/MaaDaurqMaYae SaaMa[aJYaiSa&haSaNaMaaiSQaTa& Sau%Ma( ) & MahaPaUzl/+a<aaiNvTa& NaaraYa<aeNaaePaiMaTa& k-QaNa )) prsda-mukhye khila-mdhur-maye smrjya-sihsanam sthita sukham ha mah-prua-lakanvita nryaenopamita kathacana prsdaof palaces; mukhyein the best; akhilaall; mdhur sweetness; mayewhich encompassed; smrjyaroyal; sihasanamon a lion throne; sthitamseated; sukhamcomfortably; hamhappy; mah-pruaof a great personality; lakaawith the signs; anvitammarked; nryaenato Nryaa; upamitam similar; kathacanato some extent. He sat comfortably on a royal throne in the best of palaces, a palace full in all charming attractions. Happy and marked with all the signs of a great personage, He seemed somewhat like Lord Nryaa.

COMMENTARY: Lord Rmacandras face beamed with satisfaction, and His body showed all the marks of a perfect person that are set forth in scripture, such as an expansive chest, a neck like a bulls, and mighty arms as broad as the trunk of a la tree (vyhorasko va-skandha la-prur mah-bhuja). His youthfulness, His ornaments, and the exquisite shape of His limbs made Him look much like the Lord of Vaikuha. TEXT 257 TaTaae_iPa kE-iNMaDaurEivRXaezEr( MaNaaerMa& caPaivl/aiSaPaai<aMa( ) SaPa[[Yah]qriMaTaavl/aek&raJaeNd]l/Il&/ i[TaDaMaRvaTaRMa( )) tato pi kaicin madhurair vieair mano-rama cpa-vilsi-pim sa-praraya-hr-ramitvaloka rjendra-lla rita-dharma-vrtam tatathan Him (Nryaa); apieven; kaicitby some; madhurai aspects of sweetness; vieaispecial; mana-ramamattractive; cpawith a bow; vilsiadorned; pimwhose hand; sa-praraya with modesty; hrand shyness; ramitadelightful; avalokamwhose glance; rja-indraof a king of kings; llamplaying the role; rita adhering to; dharmaof religion; vrtamthe path. But certain especially attractive features distinguished Him from that Lord. His hand was adorned with a bow. His glances were delightfully modest and humble. Playing the role of a perfect king, He followed all the prescribed rules of religious behavior. COMMENTARY: Lord Rmacandra is even more beautifully attractive than Lord Nryaa. He has two arms, He is the best of bowmen, and in His own unique way He is the best protector of the citizens of His kingdom. He strictly adheres to the Vedic principles of civilized conduct. TEXT 258 TaXaRNaaNaNd>are<a MaaeihTaae d<@Pa[<aaMaaQaRiMavaPaTa& Paur" ) TaTa TaeNaaQaRvre<a viTaae VYauTQaaiPaTaSTaTk*-PaYaa VYal/aek-YaMa( ))

tad-darannanda-bharea mohito daa-pramrtham ivpata pura tata ca tenrtha-varea vacito vyutthpitas tat-kpay vyalokayam tatHim; daranafrom seeing; nandaof ecstasy; bhareaby the excess; mohitaconfused; daa-pramaof prostrated obeisances; arthamfor the sake; ivaas if; apatamI fell down; purain front; tatathen; caand; tenaby Him; arthaof the benefit; vareasupreme; vacitadeprived; vyutthpita raised; tatHis; kpayby the kindness; vyalokayamI saw clearly. I was bewildered by the overflowing ecstasy of His darana, and I fell down before Him as if offering prostrate obeisances. My confusion thus robbed me of the supreme benefit of seeing Him. But then, by His mercy, I was able to stand up again and see Him clearly. COMMENTARY: The Personality of Godhead is the supreme goal in all endeavors of human existence, since even in the most sublime endeavor of pure devotion He is the goal. He awards such devotion to His surrendered devotees.

TEXT 259 Maa& Ta}a ihTva iNaJaSaevYaaTa" uTYaEk-Yaa [qhNauMaaNa( GaTaae_iNTak-Ma( ) SaqTaaNauPaa rMaTae iPa[Yaa Pa[>aae" SaVYae_SYa PaaeR_NauJal/+Ma<aae_NYaTa" )) m tatra hitv nija-sevayhta plutyaikay r-hanumn gato ntikam stnurp ramate priy prabho savye sya prve nuja-lakmao nyata mmme; tatrathere; hitvleaving; nijahis own; sevayfor the service; htataken away; plutyby a jump; ekayone; rhanumnr Hanumn; gatawent; antikaminside; stSt; anurpthe counterpart; ramategives pleasure; priybeloved; prabhoof the Lord; savyeleft; asyaof Him; prveon the side; anu-jaHis younger brother; lakmaaLakmaa; anyataon the other.

r Hanumn left me, pulled back by his own regular service, and in a single jump went to join his Lord. On the left of the Lord, pleasing Him with her service, stood His dear counterpart St, and on His other side His younger brother Lakmaa. COMMENTARY: Leaving Gopa-kumra at the very spot where he had fallen to the ground, Hanumn went to the side of Lord Rmacandra by jumping as monkeys generally do. Hanumn was drawn back to his Lords side by the ecstatic attraction of eternal service. His desire, above all, was to do whatever would give his Lord the most pleasure. Although the sight of Lord Rmacandra is naturally blissful, when He is with His beloved Jnak, with Lakmaa, and with His best servant Hanumn, His beauty increases manyfold, and whoever sees Him becomes immersed in the most exceptional ecstasy. This picture of Lord Rmacandra together with St, Lakmaa, and Hanumn depicts the Supreme Lord in His especially compassionate mood of reciprocating with His intimate servants. Stdev in particular is the perfectly compatible consort for Lord Rmacandra, and her beauty and other qualities excel even those of the goddess Lakm in Vaikuha. Standing on the left side of the Lord, she displays such pastimes as offering Him betel nut to chew. TEXT 260 k-daiPa Xau>a]EvRrcaMarE" Pa[>au& GaaYaNa( Gau<aaNvqJaYaTae iSQaTaae_Ga]Ta" ) k-daPYauPaaek-YaiTa SviNaiMaRTaEXa( ic}aE" STavE" [qhNauMaaNk*-Taail/" )) kadpi ubhrair vara-cmarai prabhu gyan gun vjayate sthito grata kadpy upalokayati sva-nirmitai citrai stavai r-hanumn ktjali kad apisometimes; ubhraiwhite; varaexcellent; cmarai with yak-tail fans; prabhumthe Lord; gyansinging; gunabout His qualities; vjayatehe fans; sthitastanding; agratain front; kad apisometimes; upalokayatihe offers praises; sva-nirmitai of own composition; citraiwonderful; stavaiwith prayers; rhanumnr Hanumn; kta-ajaliwith joined palms. r Hanumn sometimes stood in front of the Lord, fanning Him with excellent white cmaras and singing His glories. And sometimes, palms joined, he praised the Lord with wonderful prayers of His own composition.

TEXT 261 eTaaTaPa}a& c ib>aTYaRSaaE +a<a& Sa&vahYaetaSYa PaadaMbuJae +a<aMa( ) SaevaPa[k-araNYauGaPahUN+a<a& TaiSMavEYaGa[yMahae TaNaaeiTa c )) vettapatra ca bibharty asau kaa savhayet tasya pdmbuje kaam sev-prakrn yugapad bahn kaa tasminn avaiyagryam aho tanoti ca vetawhite; tapatraman umbrella; caand; bibhartiholding; asauhe; kaamat one moment; savhayetwould massage; tasyaHis; pda-ambujelotus feet; kaamat another moment; sevof service; prakrnkinds; yugapatsimultaneous; bahn many; kaamfor a moment; tasminin that (service); avaiyagryam lack of fatigue; ahooh; tanotihe maintains; caand. At one moment he carried a white umbrella, at another he massaged the Lords lotus feet, and at yet another he did several kinds of service all at once. Amazingly, he was not in the least fatigued by all this. COMMENTARY: Gopa-kumra saw Hanumn render several services at oncesinging Lord Rmacandras glories, fanning the Lord, reciting famous prayers, massaging His feet, and more. And even such simultaneous expenditures of energy didnt seem to tire Hanumn at all. TEXT 262 ParMahzR>araT-iMaTaae h& JaYa JaYaeiTa vdNPa[<aMaNMauhu" ) Ma*dul/vaGaMa*TaE" ParMaauTaEr( >aGavTaad]Rda PairTaiPaRTa" )) parama-hara-bhart kramito hy aha jaya jayeti vadan praaman muhu mdula-vg-amtai paramdbhutair bhagavatrdra-hd paritarpita paramasupreme; haraof joy; bhartby the burden; kramita overtaken; hiindeed; ahamI; jaya jayaJaya! Jaya! itithus; vadan

saying; praamanbowing down; muhurepeatedly; mdula gentle; vkof His speech; amtaiby the nectar; parama-adbhutai supremely wonderful; bhagavatby the Lord; rdrasoft; hd whose heart; paritarpitacompletely pacified. Overwhelmed by the greatest joy, I bowed down again and again, saying All glories! All glories! Then that soft-hearted Lord soothed me fully with the gentle nectar of His supremely impressive words. COMMENTARY: Lord Rmacandra is extremely kindhearted. His affectionate speech impressed Gopa-kumra more than anything he had ever heard before. TEXT 263 [q>aGavaNauvac >aae GaaePaNaNdNa SautaMa SaaDau SaaDau eh& ivDaaYa >avTaa ivJaYa" k*-Taae_}a ) iv[MYaTaaMal/Mal&/ bhui>a" Pa[YaaSaEr( WTaENaR du"%Ya icr& iNaJabaNDav& MaaMa( )) r-bhagavn uvca bho gopa-nandana suht-tama sdhu sdhu sneha vidhya bhavat vijaya kto tra viramyatm alam ala bahubhi praysair etair na dukhaya cira nija-bndhava mm r-bhagavn uvcathe Supreme Lord said; bhooh; gopa-nandana son of a cowherd; suht-tamaO best friend; sdhuvery good; sdhuvery good; snehamaffection; vidhyashowing; bhavatby you; vijayaconquest; ktadone; atrahere; viramyatm please relax; alamenough; alamenough; bahubhiwith many; praysaiexertions; etaithese; na dukhayaplease do not cause distress; ciramfor a long time; nijayour own; bndhavamfriend; mmto Me. The Supreme Lord said: My dear son of a cowherd, my best friend, well done! Well done! By showing such affection you have conquered Me. Enough with all this exertion. Now just relax. You have made Me, your dear friend, unhappy for long enough. COMMENTARY: With these words Lord Rmacandra congratulates Gopakumra for his victorious entrance into Ayodhy. The Lord repeats Himself (sdhu sdhu) to tell the extent of His joy. He assumes that the

long journey must have been strenuous, so He asks Gopa-kumra simply to rest awhile. And perhaps Gopa-kumra can remain in Ayodhy for an extended time. In any case, at least he should take a break from offering so many needless daavats and prayers. These displays of reverence cause pain to the Lord, who considers Gopakumra a close friend. TEXT 264 oitaaeita >ad]& Tae GaaErvaTSaM>a[Ma& TYaJa ) TvdqYaPa[eMaPae<a YaiN}aTaae_iSMa Sada Sa%e )) uttihottiha bhadra te gauravt sambhrama tyaja tvadya-prema-rpea yantrito smi sad sakhe uttihaplease get up; uttihaplease get up; bhadramgood fortune; teunto you; gauravtdue to etiquette; sambhramam reverence; tyajaplease give up; tvadyayour; premaof the pure love; rpeaby the quality; yantritabrought under control; asmiI am; sadalways; sakhedear friend. Please get up, get up! All good fortune to you. Give up this formal respect. Dear friend, I am always controlled by such pure love as yours. COMMENTARY: When the Lord saw Gopa-kumra still standing respectfully, the Lord tried to put him at ease by offering blessings. And when Gopa-kumra still offered obeisances, the Lord told him outright to stop being so formal: I am actually under your control, so how can I be an object of your reverence? TEXT 265 [qGaaePaku-Maar ovac AQa TaSYaajYaaGaTYaaeTQaaiPaTaae_h& hNaUMaTaa ) [qMaTPaadaBJaPaq#=SYa NaqTa iNak-$&= h#=aTa( )) r-gopa-kumra uvca atha tasyjaygatyotthpito ha hanmat rmat-pdbja-phasya nta ca nikaa haht

r-gopa-kumra uvcar Gopa-kumra said; athathen; tasya His; jayon the order; gatyacoming near; utthpitaraised; ahamI; hanmatby Hanumn; rmatsacred; pda-abjaof the lotus feet; phasyato the footrest; ntabrought; caand; nikaamnear; hahtby force. r Gopa-kumra said: On the Lords order, Hanumn then raised me from the ground and brought me by force to where the Lord was resting His sacred lotus feet. COMMENTARY: After all the Lords entreaties, Gopa-kumra, helplessly moved by transcendental joy, continued to bow down and pray to the Lord. r Raghuntha thus had to order Hanumn to stop him physically. TEXT 266 Tadak-az| MaNaSYaeTaqgaaRXaa f-il/TaaDauNaa ) vaH^aTaqTa& c SaMPa& f-l&/ TaTku-}a YaaNYaTa" )) tadkra manasy etad drgh phalitdhun vchtta ca sampanna phala tat kutra ynyata tadthen; akram manasiI ascertained; etatthis; drghalongcherished; hope; phalitbecome fruitful; adhunnow; vch desire; attambeyond; caand; sampannamachieved; phalam fruit; tatthat; kutrawhere; ywhich (hope); anyataelsewhere. It then came to my mind that all my long-cherished desires had borne fruit, beyond what I had ever hoped. And where else could I have achieved such perfection? COMMENTARY: Being treated so kindly by Lord Raghuntha was the fulfillment of all the desires Gopa-kumra had ever had, and more even than he had ever dreamed of. He had traveled throughout the material and spiritual universes, but he had never been so fully satisfied. TEXT 267 GaaePabal/k-veXaeNa Svk-IYaeNaEv PaUvRvTa( ) ik-YaNTa& NYavSa& k-al&/ Ta}aaNaNd>araidRTa" ))

gopa-blaka-veena svakyenaiva prva-vat kiyanta nyavasa kla tatrnanda-bharrdita gopa-blakaof a cowherd boy; veenain the dress; svakyenamy own; evaonly; prva-vatas before; kiyantamfor some; nyavasam I resided; klamtime; tatrathere; nandaof bliss; bharaby an abundance; arditamelted. I stayed there for some time, as before in my own dress as a cowherd boy. And the fullness of bliss I tasted melted my heart. COMMENTARY: Just as he had served Lord Nryaa for some time in Vaikuha, fanning Him and pushing His swing, Gopa-kumra now served Lord Rmacandra for some time in Ayodhy. But if Gopakumras intention was to go to Dvrak, why did he stay in Ayodhy? It was because he was enchanted and forgot everything, intoxicated by natural ecstasy at the feet of Lord Rmacandra. TEXT 268 AQa [qrgauiSa&hSYa MaharaJaaiDaraJaTaaMa( ) l/Il/a& TadNauPaa& c vq+ae DaMaaRNauSaair<aqMa( )) atha r-raghu-sihasya mah-rjdhirjatm ll tad-anurp ca vke dharmnusrim athathen; r-raghu-sihasyaof the divine lion of the Raghus; mah-rjaof great kings; adhirjatmthe position of king; llm pastimes; tatfor that status; anurpmsuitable; caand; vkeI saw; dharmaof the principles of religion; anusrimin pursuance. I saw the unique pastimes of the divine lion of the Raghus, who was playing the role of a king of kings, acting in strict accord with religious principles. COMMENTARY: In a subtle way, Gopa-kumra now begins to express the dissatisfaction that will eventually compel him to find an even better abode of the Supreme Lord than Ayodhy. Lord Rmacandra acted just like a pious king of the world, obeying the rules and regulations of the Dharma-stras. Gopa-kumra never saw Him violate any religious

principles. This implies that the Lord was not free to display the highest extreme of compassion for His devotees. TEXT 269 Na cedevPaadaNaa& TataT-I@aNauSaair<aqMa( ) ivharMaaDaurq=& k-aiaiPa Taa& Taa& k*-Paa& l/>ae )) na cea-deva-pdn tat-tat-krnusrim vihra-mdhur kcin npi t t kp labhe nanot; caand; ia-devaof my worshipable Lord; pdnmof the feet; tat-tatwith the various; krsports; anusrimwhich followed in accordance; vihraof the pastimes; mdhurmthe sweetness; kcitcertain; na apinor; tm tmthe varied; kpm mercy; labheI obtained. But I did not see the unique sweetness I had found within the varied playful pastimes of my worshipable Deitys lotus feet. Nor did I find His special mercy. COMMENTARY: Because of great respect for r Gopladeva, Gopakumra refers to Him here by using the plural phrase ia-devapdnm, referring to His feet rather than speaking His name. Lord Gopla has certain pastimes that Lord Rmacandra doesnt, like attracting the universe with the music of His flute and enchanting the gops in various ways. Moreover, Gopa-kumra in his private meditations would have very friendly dealings with Madana-gopla, including exchanges of embraces and kisses. In contrast, Gopakumras relationship with Lord Rmacandra was more formal. TEXTS 270271 TaTa" Xaaek-iMavaMau}aaPYaaPanuvHa( [qhNaUMaTa" ) [qraMacNd]PaadaBJaMaihMNaa& [v<aeNa ih )) Saa+aadNau>aveNaaiPa MaNaaedu"%& iNavarYae ) TaiSMaiJaedevSYa SavRMaaraePaYaaiMa c )) tata okam ivmutrpy pnuva r-hanmata r-rmacandra-pdbja-

mahimn ravaena hi skd-anubhavenpi mano-dukha nivraye tasmin nijea-devasya sarvam ropaymi ca tatathen; okamunhappiness; ivaas if; amutrathere (in Ayodhy); apieven; pnuvanobtaining; r-hanmatafrom r Hanumn; r-rmacandraof r Rmacandra; pda-abjaof the lotus feet; mahimnmthe glorification; ravaenaby hearing; hi indeed; sktdirect; anubhavenaby perception; apialso; mana of my mind; dukhamthe distress; nivrayeI dispelled; tasmin to Him; nijamy own; ia-devasyaof the worshipable Deity; sarvam all; ropaymiI attributed; caand. Thus even there in Ayodhy I seemed unhappy. But by hearing from r Hanumn the glories of r Rmacandras lotus feet and by directly seeing Lord Rma myself, I dispelled that mental distress. I imagined Lord Rmacandra to have all the qualities of my own worshipable Deity. COMMENTARY: In Ayodhy Gopa-kumra only seemed unhappy (okam ivapnuvan). Because that apparent sorrow was a product of pure love for the Supreme Lord, it was in fact unalloyed transcendental ecstasy. By hearing Hanumn glorify Lord Rmas humility, simplicity, respectfulness, and other sublime qualities, Gopa-kumra would be struck with wonder. He would look upon Lord Rmacandra with great love, seeing in Him the features and qualities of his own Madanagopla. TEXTS 272273 PaUvaR>YaaSavXaeNaeYa& v[Ja>aUiMaYaRda bl/aTa( ) Saa TaIl/aNauk-MPaaXaaPYaa-Mae*dYa& MaMa )) Tada MaiN}avre<aahMaal/+Ya [qhNaUMaTaa ) ivic}aYaui-caTauYa r+YaeYaaaSYa Ta}a ih )) prvbhysa-vaeneya vraja-bhmir yad balt s tal-llnukamppy kramed dhdaya mama tad mantri-vareham lakya r-hanmat vicitra-yukti-cturyai

rakyeyvsya tatra hi prvaprevious; abhysapractice; vaenaby the influence; iyam this; vraja-bhmiVraja-bhmi; yadwhen; baltby the force; s it; tatof it; llfor the pastimes; anukampand the mercy; hope; apialso; krametwould impose themselves; hdayamon the heart; mamamy; tadthen; mantriof counselors; vareaby the best; ahamI; lakyabeing noticed; r-hanmatby r Hanumn; vicitravarious; yuktiof arguments; cturyaiwith expertise; rakyeyaI would be saved; vsyabeing pacified; tatra there; hiindeed. By the force of my previous spiritual practices, the land of Vraja would impose itself upon my heart, along with a yearning for its special pastimes and mercy. When r Hanumn, the best of counselors, would notice this, he would save me by encouraging me with diverse clever arguments. COMMENTARY: Gopa-kumras visions of Lord Rmacandra as Lord Gopla would be short-lived, and he would hanker again for the sweet life of Vraja-bhmi. He would then feel disturbed and think about leaving Ayodhy. Hanumn detected these changes in Gopa-kumras mood by the signs of disappointment on his face and would make all endeavors to save Gopa-kumra by keeping him in Ayodhy. Hanumn, an expert diplomat, knew how to advise Gopa-kumra in ways he was inclined to accept, so Gopa-kumra stayed for a long time without deciding to leave. Only Lord Rma could stop this cycle of discontent and appeasement. TEXT 274 AQa [qraMae<a Pa[%rk-<aak-aeMal/da JaGaitajeNa Pa[<aYaMa*duNaaaSYa vcSaa ) v[Ja aravTYaa& Sau%iMaiTa SaMaaidXYa GaiMaTa" SaMa& Taa& >aUk-avil/Pairv*!eNaahMaicraTa( )) atha r-rmea prakhara-karu-komala-hd jagac-citta-jena praaya-mdunvsya vacas vraja dvrvaty sukham iti samdiya gamita sama t bhallkvali-parivhenham acirt athathen; r-rmeaby r Rma; prakharasupreme; karu with compassion; komalatender; hdwhose heart; jagatof the entire world; cittathe hearts; jenawho knows; praayaloving; mdunand gentle; vsyaconsoling; vacaswith words; vraja you should go; dvrvatymto Dvrak; sukhamhappily; itithus;

samdiyaordering; gamitasent; samamtogether; tmthere; bhallka-valof all the bears; parivhenawith the chief; ahamI; acirtat once. Finally r Rma, whose heart is tender with unlimited compassion and who knows the mind of everyone in the world, consoled me with words of gentle affection. Go to Dvrak and be happy, He ordered. And He sent me off at once, together with the chief of the bears. COMMENTARY: Had the Lord not personally asked him to go to Dvrak, Gopa-kumra would never have been able to leave Ayodhy. Lord Rma knew perfectly well that Gopa-kumra was a worshiper of r Madana-gopla, exclusively devoted to that Lord and uniquely qualified to attain Him. Furthermore, Lord Rma understood that this was why Gopa-kumra was never completely satisfied in Ayodhy, even after tasting supreme ecstasy and even after being mercifully counseled by Hanumn. It was apparent that only going to Dvrak would make Gopa-kumra happy. The Supreme Lord rarely sends someone out of His abode, but this time He did so, for the happiness of His devotee. He deputed r Jmbavn, king of the bears, to accompany Gopa-kumra on the way to Dvrak. Jmbavn, being the grandfather of Smba, Lord Kas son, was an appropriate escort.
ENDS THE FOURTH CHAPTER OF PART TWO OF RLA SANTANA GOSVMS BHAD-BHGAVATMTA, ENTITLED VAIKUHA: THE SPIRITUAL KINGDOM.

THUS