Chapter 20

Chapter 20
Verse 1
Sridhara Swami
In the Twentieth Chapter, together with the

description of the beauty of the rainy and autumn
seasons, are described the forest pastimes of the
Lord Hari together with the cowherd boys and Lord
Balarama during the rainy season. This description
of the opulence of the rainy season and the
autumn, given in terms of favorable and
unfavorable metaphorical comparisons, is actually
spoken with the purpose of describing the amazing
and mystical pastimes of Lord Krsna.
Sanatana Goswami
Even though (these activities) were performed
separately by Sri Rama and Krsna, with the idea
that the two of them rendered each other
assistance, They are indicated here together. Or
else, the respective activities of Krsna, namely the
deliverance from the forest fire, and Rama, namely
the killing of Pralamba, should be distinguished in
sequence. Adbhutam, because of being super-
worldly; to the women, Sri Yasoda and the others,
because of their special affection and so on; by the
word ca is indicated that also to Sri Nanda and his
associates they proclaimed it fully, in all its
different details. The word eva here is in the sense
of api, since the killing of Pralamba, as having been
performed by Sri Baladeva, is presented as
secondary; thus it is that even though this feat was
performed earlier, it is mentioned afterwards. Or
else, they related (first) about the forest fire,
because that activity of delivering them from the
forest fire was very great, and especially because it
involved their own deliverance. In this way the
word caiva should be understood as indicating the
summation of what has been spoken.
Visvanatha Cakravarti
By analogous description of various things, in both
favorable and unfavorable terms, in this Twentieth
Chapter the sage Sukadeva is enlightening us with
the description of the beauty of the rainy season
and the autumn.
“The best of the devas”, deva-pravara just as
previously, fosters the sentiment of madhurya,
because his( Sukadeva’s) own relationship with the
Lord being fixed predominately in pure love, and
thus , it is to be understood, it does not foster
knowledge of the Lord’s opulence. After all , it is
nowhere heard that by associating with these
activities of the Lord his ( Sukadeva) own personal
relationship has become slackened.
10.20.1 Sanatana Goswami

Upa (in the verb upakarnya) means in the
proximity of two of Them, or else, in a whispered
voice; hearing such, ( they considered Them0 the
two chief among demigods, namely Sri Visnu and
Siva, who arrived ( gatau=praptau) at Vraja, and
Their accepting birth is because of the rise of
special devotion ( on the part of Their devotees),
since it could not be accepted that They would
take birth like ordinary jives; rather, out of mercy,
They personally manifested Themselves. And
rather, ( than thinking that Their birth is like that of
an ordinary human )They should be offered
worship out of love comprising Their own sense of
being an intimate relatives and so on. Or else, O
deva, O Pariksit, the two most excellent inhabitants
of Vrndavana who have come to Vraja. Or else, ,
just like two of the most eminent demigods, and
therefore, the idea is, the two of Them will always
give protection to us. Those who were elder among
the cowherd men , such as Sri Nanda and
Upananda, are stating this to the young cowherds.
Even during the early childhood of the Supreme
Personality of Godhead, just like grown-up youths
they were attached to the caste of enjoying sports,
and in the association of Him they went to play in
the forest; such is the indication. Or else, because
the youthful cowherd boys and also cowherd girls,
who have a special affectionate mellow with Him,
are always fully aware of the exceptional glories of
the Supreme Personality if Godhead, and since
thus they are not astonished, they are not
mentioned herein, and thus since they are
understood to be accompanying the elder cowherd
men, the cowherd ladies mentioned here are to be
understood as also elders. Therefore we have the
repetition of the word ca. Bu their becoming fully
aware of the glories of Him there is no diminution
of the ecstatic love of those who are most dear to
Him, but rather its increase, as has already been
indicated previously.
10.20.2 Sridhara Swami

The rainy season in which is the generation of all
living beings, both on terms of their birth and in
terms of their livelihood. That season in which the
paridhis, the beauty of halos and so on, were
glowing. In which the sky was agitated
(visphurjita=sanksubhita).
Sanatana Goswami
In order to describe the pastimes of the Supreme
Lord during the rainy season and at the autumn,
which have now arrived in sequence with the idea
that by manifestation of the beauty of the rainy
season and the autumn in Sri Vrndavana, the two
Supreme Lords will engage in special pastimes,
thus these two seasons are described, beginning
with the verse that starts tatah and continuing to
the end of this chapter. Thus is to be understood
this description as tracing from the beginning of
the two seasons up until their end in chronological
sequence. Especially glowing, becoming manifest,
the directions in which season, because the sun,
being hidden by the clouds rising up at the
beginning of the monsoon, is casting its rays at
long distances. Furthermore , in which season the
sky is clearly visible, because of the diminishing of
the oppressive intensity of the sun’s heat. Or else,
the prefix vi carries the meaning “lacking”, and the
idea is that at the beginning of the rains, by the
force of the wind, dust is scattered about, and thus
during that season the directions become invisible.
In which season the sky becomes visphurjita in the
sense of being agitated with the particles of dust.
Jiva Goswami
Visphurjita means resounding.
Then (tatah), after the summer,( came the season)
in which the generation of all living beings,
(sattva=prani), both terms if their birth and their
livelihood. Pravrt means the monsoon season.
Paridhih means the globes of the moon and the
sun. Visphurjita means resounding, during which
season such occurred in the sky.
10.20. 4 Sridhara Swami

Covered by the dense (Sandra=nivida) blue clouds,
together with the rumbling of lightning. (Brahman),
namely the jiva, which is sa-guna, covered by the
modes. The lightning, thunder and clouds are
analogous to the modes of goodness, passion and
ignorance.
Sanatana Goswami
Covered by the dense, blue clouds, and thus
unclear, the sky which contained natural radiance,
or else the glow of the sun. The rest has been
explained by Sridhara Swami. In the explanation,
the refers ( to Brahman) as namely the jiva,
because of his being the unclear sky, and thus he
is covered by works in the modes of ignorance and
so on, which are comparable to the blue clouds
and so on.
By the dark blue clouds, accompanied by the
rumbling of the lightning, covered ,appearing as if
covered, the Absolute Truth with manifest
qualities, namely the Soul of the amalgamate
universal form. The lightning, thunder and clouds
are analogous to the modes of goodness, passion
and ignorance. Here ( the analogy is based on the
fact) that the sky is actually not covered. In reality,
because of not covered, because of simply being
the basis upon which the clouds and so forth lie, is
the sky to be compared with the Absolute Truth,
and this comparison is to be taken by the yogis as
favorable example for emulating in terms of their
own object of worship.

Parjanyah means the sun, and with his own gos
means with his own rays. When the proper time
arrived, here the analogy being with a king who,
after taking taxes, again gives it away as gifts at
the proper time.
Sanatana Goswami
“The treasure of water” here hints at the analogy
with a king. ‘Began” means that in anticipation
( the sun) initiated the mugginess and so on that
are symptoms of the rain.
Jiva Goswami
Wealth refers to the taking of taxes, by which the
comparison to a king is hinted at, and therefore the
word pitam means taken away.
(The last sentence repeats). In this case, the sun is
in the role of the king, the water is the taxes, the
drinking is the taking of them, and the releasing is
the giving in charity. Thus indicated that after
taking property away from the citizens. At the
proper time the king gives it back. Thus this
analogy is to be taken by kings as favorable from
the point of view if morality.

They released the water which gives satisfaction to
, and are the livelihood of , this, the universe. Just
as merciful persons, when they see someone who
is suffering, feel compassion, and give up even
their own lives for that person’s ameliorment,
similarly the great clouds, seeing the world
distressed through the eyes of the lightning , are
agitated by the winds, and release their life ( the
water).
Sanatana Goswami
Sridhara Swami has explained the word canda as
applied to the case ( of the compassionate
devotees) referred to by the analogy of the
clouds); in other words, they are moved to
compassion (as the cloud is moved by the wind).
Or else, they tremble and breathe fiercely just as
one who is about to give up his life. Or else, in
terms of their compassion are indicated their
situation in transcendental sattvika-bhava and so
on. The word hi expresses certainly or else logical
cause. Because the water is the source of
gratification of this world.
Svasana means the wind. Of this , the universe,
which is stressed, the source of gratification.
Therefore the livelihood , the water which is equal
in value to life; just like merciful
(Karuna=krpalavah) benefactors. Taking that
particular interpretation, the heavy breathing and
the trembling represent their sentiments. Seeing a
distressed person , they give up even their life
(jivanam=jivitam), such persons as Rantideva, who
(gave away) his very life. In this connection, ( the
clouds are giving up) the pleasure-giving water,
and in this way this analogy , from different
viewpoints, should be taken as favorable example
to follow by those who are great exemplars of
mercy and those who are great givers of charity.

By tapas, the summer season, emaciated, ( the
earth became) deva-midha or sprinkled by the
( rain from) the sun and thus expanded,
unlimitedly nourished. Just as the body of one who
performs austerities for fulfilling material desires
( become nourished) after achieving such desires.
Sanatana Goswami
The presence of the vowel ending in the word
tapah is poetic license of the sages; emaciated by
tapas, the summer.
Jiva Goswami
The word tapah takes the vowel ending, according
to the statement of the Dvirupa-kosa, (“Along with
the form tapas we also have the word tapah)”.
Emaciated by tapas, which from one point of view
can be interpreted as meaning the summer, and
consequently becoming midha, meaning sprinkled
with the gifts of desired objects and also by the
fall of the rain, by demigods such as Rudra, and
also by the sun (parjanya). Varsiyasi means
nourished in all her limbs, and also swollen. Just as
the body of a person whose austerities are based
on sense gratification: becomes “gratified” upon
his achieving his desired goals; this analogy is to
be taken as an unfavorable example which should
be avoided by saintly persons who are cognizant of
the laws of transformation

The celestial bodies, on the other hand, do not
shine, just as in the age of Kali pasandas, meaning
atheistic persons, or else the scriptures of such
persons, rather that Vedas , shine forth.
Pasanda means the scriptures of atheists; this
analogy is made in terms of things unfavorable.

After having finished their prescribed ( morning)
duties, hearing the call of the preceptor, just as his
disciples begin to recite their lessons, similarly.
Sanatana Goswami
Vyasrjan means they expounded in a variegated
fashion; if we take the alternate reading sasrjuh, or
some other similar reading, the same idea is
implied, in terms of the multitude of their voices.
Previously lying silently, just like a person who is
asleep, present without activity, the frogs, just as
brahmanas who are sleeping silently.
Just as, after finishing their prescribed duties, and
hearing the sound of the call of the acarya, his
disciples begin their study ( chanting of the Vedas),
similarly; this example is to be taken as favorable
for emulation by the brahmacaris.
10.20.10Sridhara Swami
Anysusyatah is an alternate grammatical form for
anususyatyah. Of one who is not independent, who
is dependent on his senses or else, of one who is
independent, who is uncontrolled in his behavior.
Sanatana Goswami
Previously, they were drying up, and ( in the
analogous instance of uncontrolled persons) their
bodies and so on were racked previously by
hunger, disease and so on. Afterwards, however,
by sense gratification, just as persons dedicated to
illicit activities become fully endowed. The reason
for this is given by the word svatantrasya, meaning
who behave independently, and thus the analogy
is made between the body and so on of such
persons, in terms of their being insignificant, with
the similarly insignificant rivers.
The first sentence repeats.( Such insignificant
rivers), because of waters increasing, even in
insignificant amounts, overflow their paths, just as
the opulences of the body of one who is
independent, who does not respect the order of
scriptures, namely his youth, ability education and
other forms of wealth, such as rulership over fifty
villages, become the foremost sources of agitation
for such a fallen, foolish persons; thus this analogy
is unfavorable terms of what is to be avoided.
Because of the saspas, the young grasses, which
are emerald colored (hari-nila), ( the earth
became) greenish-blue in color and sometimes,
because of the indragopas, a particular kind of
insect, it became reddish. And in various places
because of the ucchilindrhras, the plants which are
shaped like umbrella, ( the earth) was afforded
shadow, just like the opulence, the assets of armed
forces, of men, that is to say, of kings.
Sanatana Goswami
Indragopaih means by the particular insects which
takes birth after the first rain and grow
excessively, and are known here in Vrndavana by
the vernacular name buda; the word nrnam has
been explained by Sridhara Swami. Or else, like
opulence of the paraphernalia of great controllers,
or in just as their clothing, ornaments and so on
have the colors greenish-blue, etc., similarly the
earth displays these colors.
By saspas, tender (grass)which is hari, emerald in
color, sometimes (the earth becomes) emerald
colored. And sometimes, because of the
indragopas, a particular insect, it becomes reddish.
By the ucchilindheas, a plant shaped like umbrella,
afforded shadow, in other words, given a whitish
hue. Of men, namely of kings, the opulence, the
assets of armed forces which displays flags, tents
and so on colored green and so forth. This analogy
is favorable, means to be emulated by kings.
The verse beginning ksetrani: At that time,
because of the incessant rain the shining fragrant
priyangu flowers and other plants were giving
pleasure, whereas when the rain ceases the plants
dry up and give ( the farmers) sorrow.
Sanatana Goswami
The word vai is used in the sense of aggregation.
They also gave distress (anutapa=sokam). The
example in this case is given; of the proud, those
who false identify with their body, or else who are
falsely proud of their wealth and so on, and who
therefore are in ignorance that their body, etc., are
all under the control of fate, just as their bodies, or
else their homes, give happiness by the opulences
of wealth and so on, but when there is lack of such
they afford suffering; similar that. Or else, the word
vai is spoke in the sense of “but”: of the proud, of
those who presume that “ simply by traveling to
other lands we will achieve all victory and
everything else desirable”, but to whom the fields,
by their opulence of grains, cause them distress by
obstructing their conquest. Why? Of those who are
ignorant of the fact that both victory and so forth
and the opulence of grains and so forth are under
the control of the Supreme Lord, and thus just as
the grains give pleasure to men of knowledge who
understand their various purposes, but are actually
foolish, they give only misery, because of
conflicting wit their various endeavors; in this way
the analogy here is to be explained. Or else, “just
like persons who do not understand hoe things are
under the control of Providence, and are falsely
proud” is itself the example here.
Jiva Goswami
Of those who do not understand that things are
under the control of destiny, and are therefore
falsely proud, who are steeped in egotism and
possessiveness, for such farmers, (the fields) give,
by the respective presence or absence of the
opulence of grains, joy and remorse.
The word beginning maninam: “ Because we are
well-situated, we will not engage in such a low-
class activity as farming.” For those who are thus
expressing their pride, ( the fields) caused
remorse, “Alas, alas, if we had engaged in farming,
then we could have attained such wealth of grains
as this.” A field thus gives a feeling of remorse to
those who are falsely proud. This is because they
do not understand that such remorse and so on are
all under the control of Providence. This is just in
the same way as those who are devoted to
materialistic activities for mundane advancement,
when they see how those who are fixed in
renounced activities are going to Brahmaloka, and
feel remorse even though they become situated in
heaven; this analogy in terms of destination is
meant to be viewed as unfavorable by the
devotees.
Abibhran is an alternate form for abhibharuh. Just
as by rendering service to Lord Hari: those who are
engaged in the service of Lord Hari all immediately
become beautiful, because that service is the
highest occupational duty, and because it affords
the highest pleasure; similar to that.
Sanatana Goswami
The residents of water, the fish, frogs and so forth,
and the residents of the land (sthala), the cows,
deer and so forth, by continuous recourse to the
new waters, (attain) a beautiful form, or else color,
because of becoming endowed with nourishment
etc., and also because of the eradication of dirt and
so forth; in other words, they look on great beauty.
Bu rendering service to the Supreme Lord, who is
Hari, the most charming, in other words, by
somehow or other beginning one’s devotional
practice. The rest has been explained by Sridhara
Swami; or else, nisevaya means by that devotional
service which is characterized by prema, (they
attained) rupam, the beauty of the shedding of
tears etc. Or else, by regular puja, (they became
beautiful ) by wearing the garlands and so on
which is received as maha-prasada.
(The first two sentences repeat). “Similarly” :this
example is as favorable one to be emulated.
Kamaktam means containing desires for lusty
gratification, which is compared with the waves
blown by the wind. Which is in connection with the
gunas, the objects of sense gratification; this is the
comparison made with the ocean meeting with the
rivers.
Sanatana Goswami
The description of the ocean, even though it is not
present here in Sri Vrndavana, is because this
description is relating to the characteristics of the
rainy season, or else, just like the ocean, the
Sindhu is to be understood as referring to the great
lake named Kotara, an expansion of the manasa-
ganga, which is present on the western edge of Sri
Mathura Mandala.
The Sindhu is a particular river of the west (in
Punjab). The masculine gender being used with the
adjective (which one?) is poetic license of the
sages. (The rest repeats).
Those whose minds are fixed in Lord Adhoksaja.
By the rain-bearing clouds: The mountains did not
shake because of any excess of rain upon them,
but rather, by the elimination of dust and so forth,
they became resplendent; such is the idea implied.
By distresses, obstructions created by disease and
so forth, (they failed to be disturbed) since the
dormant reactions of one’s previous activities must
be suffered. Even though being disturbed,
according to the idea (Bhag.11.4.10:”The
demigods create many obstructions against those
who are trying to serve You”), nevertheless they
did not become agitated, or else, they actually
shone forth resplendently because, with the
removal of bad karma, they were able to realize
special remembrance of the Personality of
Godhead.
Sanatana Goswami
(The first sentence repeats.) Vyasanaih means by
the adhyatmika and the other kinds of distresses;
because their minds are fixed in Lord Adhoksaja,
they do not become agitated. This is as stated by
the Lord Himself. (Bhag.3.25.23: “Because these
devotees have their minds fixed exclusively in Me,
all different kinds of agitations are unable to cause
them pain”.) Rather, by the increase of their
humility, they become completely free from such
contaminations as greed and envy; in this way this
analogy is to be accepted as favorable by saintly
persons.
Asamskrtah means not sprinkled with water , and
“not being studied” is thus analogous to
asamskritah. “Ruined by time” is analogous to
“covered by grass”.
Sanatana Goswami
Nahyasyamanah means “not being studied.” “By
time” means by the age of Kali and so forth. The
word ca is used with the meaning of iva.
“Not being studied” is analogous to “uncleansed”,
and “ruined by time” is analogous with “covered
with grass”. Therefore, this analogy that both the
roads and the scriptures become confused is
meant to be taken as negative by the brahmanas.
Just as lusty women, those who go from one man
to another.
Sanatana Goswami
For these men who are virtuous, even those who
possess various good qualities of cleverness and so
on.
Just as lusty women, who go from one man to
another, ( are unsteady) even in the company of
virtuous men, who possessed of qualities of
cleverness and so on; in this way this example to
be taken as to be rejected.
Nirgunam means even though lacking
measurement, and gunini means in (sky) which
possesses the quality of thundering sound. Abhat
means it shone. In the manifest material world,
which consist of the interreactions of the modes,
the Supreme Person, who is agunavan, who is free
from the modes , just as He (shines forth).
Sanatana Goswami
Even though agunavan, transcendental to the
illusory modes of nature, the Supreme Person, the
underlying controller of the material energy, since
He becomes manifest in the processes of creation
and so on through the different qualities of
material nature. Or else, just as the Supersoul
( becomes manifest) in the material creation
through His being the inspirer of consciousness
and so forth. Or else, (just as) the Supreme
Personality of Godhead is present as manifest
trough the interreaction(?) of His qualities such as
mercifulness. Or else, as the purusa, the jiva, who,
becomes manifest through the qualities of hearing
about the Supreme Lord and so forth. Or else, in
the manifest places, the very famous locations,
such as Sri Vrndavana, where is found the mutual
amalgamation of qualities which are in connection
with sarva-sattva(?) and so on; just as Lord Sri
Krsna is manifest in such places.
(The first sentence repeats). The Supreme
Personality of Godhead (although beyond Maya) is
manifest , namely with His variegated pastimes, by
which implication this analogy is to be taken as
favorable by the devotees.
Just as the jiva is covered by the false ego which is
illuminated by his own light, which is manifested
from his own consciousness. Or else, which is
imposed by his own perception, “I am a learned
scholar, a great giber of charity, full of knowledge
and heroic.”
Sanatana Goswami
“By the clouds which were illuminated by the
moon’s own light” refutes that the moon might be
absent; similarly ,”which is illuminated by his own
light” contradicts the theory of the atheists that
the jiva is simply composed of subtle air, prana,
‘By ( the clouds) which become resplendent, are
increased, by the moon’s own light, which carries
the misty dew” is a particular reason for the
moon’s being covered. Similarly, “by false ego” is
stated here because it is by false ego in particular
that the reality of the jiva is manifest , and since it
is from the consciousness of the living being that
this false ego becomes manifest. Or else, although
accompanied by (the clouds) which are illuminated
by its own light, the moon did not shine, because,
being covered by them, it could not manifest its
full illumination. This is just like as the jiva does not
shine forth as manifest, being covered by false
ego, which is manifested by his own light, his own
consciousness. The jiva thus does not manifest
himself because ha does not exhibit his own true
identity.
Udipah means moon; being covered by the clouds
known as kuhedika, which are composed of misty
dew, which are illuminated by its (the moon’s) own
light, does not shine forth, because of appearing to
be covered, even though not actually being
covered in fact. This is just as the purusa, the
Supreme Lord, (is not manifest) because of ( the
living entity’s) false ego, which manifests as the
direct image of the material qualities of nature
which are His property, and which are designated
here as sva-bhasa. This false ego is ignorance, His
own potency, and in response to inquiry as to what
is the characteristic of this false ego is stated
bhasitaya, meaning “which is self-manifest”. Thus
the Supreme Lord is compared to the sun being
covered by the clouds, and thus the idea is that He
only appears to be covered. This example should
be taken in a positive sense by the jnanis.
Those for whom there arises a great festival upon
the arrival of the clouds, and who thus become
joyful.
Sanatana Goswami
A festival accompanied with dancing and so forth,
or else this means the exultation with their minds;
and also joy, the transformation symptomatic on
such festival. Alternately, harsa means the
satisfaction derived from such. Thus they became
joyful, and they replied in greeting , that is to say,
following the thundering of the clouds, they
boisterously engaged in shouting out and dancing.
This is just in the same way as the Vaisnavas
householders, after hearing the song of visiting
Vaisnavas, also perform singing and dancing. Or
else, they were happy at every moment because of
the festivity of the clouds’ arrival on the part of the
peacocks and because of the behavior of those
who are distressed upon the arrival of the
Vaisnavas. Thus, the three features of festivity, joy,
and happiness can be construed as successive
causes, in sequence of external to internal. Even
though the cataka birds also act like this , they
have not been specifically mentioned (by
Sukadeva), because of his supremely merciful
nature, since by remembering them there would
arise particular unhappiness. Those for whom with
arrival of the clouds there is a great festival, and
therefore who become joyful ;`they responded to
those clouds in greeting.
Those for whom there is a festivity upon the arrival
of the clouds responded in greeting; after hearing
the mighty rumbling of the clouds, they
boisterously engaged in expressing their ecstasy,
just as the Vaisnava householders, following the
ecstatic singing in pure love of God of visiting
Vaisnavas, also perform ecstatic singing and
dancing. This example is to be taken as favorable
by the Vaisnavas.
Nanatma-murtayah means taking bodies of many
different forms.
Sanatana Goswami
By austerities, severe vows and so forth, having
their limbs emaciated (ksamah=krsangah), and
being fatigued or devoid of strength; similarly is
deduced by analogy the condition of the trees
during the summer season.
The trees, who exhibit various aspects of their own
form, such as sprouts, leaves blossoms, flowers
and so forth. Applying this to the analogy, the
meaning is: those (living entities) who have various
forms, bodies, possessed by themselves, which
exhibit the various characteristics of drinking,
eating enjoying and so forth. This example is to be
taken as unfavorable by those who have no
material desires.
The cranes (sarasa=cakravaka) continued to dwell
upon those lakes whose banks( rodhas=tata) were
unpeaceful, mixed with mud, thorns and so on.
(This is just as the materialists continue to live ( in
such homes) where there are activities which
asanta, meaning horrible, or else never ceasing.
Sanatana Goswami
Sarasas means cranes (cakravaka), or else the
particular species known by the name , sarasa,
should be understood here, because they also ( in
addition to the cakravakas)usually travel in the
water. Gramya means persons who have no proper
discrimination; and furthermore they are
durasayah, they have the faulty conception that
the home is the place where one can acquire the
perfection of all aims. Therefore just as they
continue to dwell, where the suffix ni carries the
meaning nitaram. Therefore the word anga,
meaning “O King”, expresses either amazement or
else pain.
Jiva Goswami
Sarasah means the flowers known as
puskara(lotuses); on the lakes whose shores are
asanta, which are continuously caving in because
of the excessive waves.
(The first sentence repeats.) This example is meant
to be avoided.
Isvara here refers to Indra.
Sanatana Goswami
The word isvara is spoken with the implication that
he( Indra) is acting whimsically by causing excess
rain, by which we understand that he is
representing through the analogy the age of Kali.
Isvare means ”who is causing disruption be
excessive rain”, being impelled by his presumption
of being the controller. This isvara is namely Indra,
by which is drawn the analogy of him with the age
of Kali. This analogy is negative.
Nunnah means impelled, asisah means desirable
things, and the vispatis are the kings, or else the
masters of commerce. Dvijeritah means told to do
so by the priests.
Sanatana Goswami
“To the bhutas” means for the benefit of all living
beings. The water is very beautiful nectar, because
the water at the end of the rainy season is suitable
for use. In this way the suffix vi is to be understood
as carrying the meaning of “special”. Whether we
take the reading bhutebhyas camrtam or else an
alternate reading, in either case, because the
connection of the word amrtam, the same idea
should be construed. Ca means “but”: But(?) to the
living beings. Here also (in the forest) the phrase
kale kale is also implied; such is meant to be
descriptive of earlier (in the rainy season), because
at the end of the rains there is no more unceasing
downpour of rain.
(The first two sentences repeat). Inspired
(iritah=preritah) by the dvijas, the brahmanas, by
which this analogy is to be accepted as favorable
by the kings.
The pastimes during the rainy season are related
in the seven verses beginning evam vanam.
Varsistham means lush.
Sanatana Goswami
Having thus described the rainy season, the
consequence of this discussion, the Lord’s
particular pastimes during that season, are going
to be described, and first how He entered the
forest is related in the verse beginning evam. The
forest which was superexcellent, being such by the
above-described characteristics of the rainy
season, and which were sambrdu, meaning either
full of opulence, or full of beauty. Although within
Sri Vrndavana, which encompasses simultaneously
all the seasons, there is always the opulence of all
varieties of flowers and fruits, nevertheless “where
the dates and jambu fruits ripened” is stated with
the idea that at that time these were especially
abundant. “Surrounded” means surrounded by the
cowherd boys, who each were competing “me ,
me” with the hope carrying the Lord’s umbrella in
order to protect Him from the rain, and also
surrounded by the cows, who were surrounding
Him in order to try to feed Him their milk, because
their udders were wet due to their great
satisfaction, and because they had even greater
affection for Him that they did for their own calves.
Or else, they were surrounding Him because it was
possible for everyone at all times normally to
obtain the beauty of His divine face, and
therefore , on account of His being attractive to the
minds of all, He is Hari. That Lord Hari was just
then entering (pravisat=prvisan asit). The prefix
pra is in reference to the special beauty of the
forest and so on forth. By this are hinted at the
pastimes performed every day during the rainy
season.
Having described the rainy season, (Sukadeva
Goswami) describes the pastimes performed at
that time in the seven verses beginning evam.
Varsistham means resplendent.

The pastimes are described in the six verses
beginning dhenavah. Although they were moving
slowly, when called by Sri Krsna, they immediately
came at a running pace; the word pritya is logically
connected in sequence with the word ahutah and
then the word yayuh. The reading snuta-stanih
means “their udders being wet”; this is a special
feature of beauty, because during the rainy season
there is an special abundance of such riches as
milk and also their special affection, which is an
integral feature of the Lord’s pastimes, is also
shown. Or else, the cow’s exclusive affection for
the Supreme Personality of Godhead is shown even
in the special opulences of the foodstuffs of the
rainy season and so forth.
Snuta-stanah means snuta-stanya, which is a
symptom of their love.
The forest dwellers are the aborigine girls, and the
Supreme Lord saw they were happy. Similarly, He
saw that the trees of the forest were dripping sap
( madhu-cyutah=madhu-sravah). From the
mountains there were waterfalls (falling), and from
their resounding ( He could ascertain that there
were) caves nearby (asana=nikata-vartini). Or
else, the residents of the forest were enlivened,
and also the trees of the forest, the groves in the
forest (vana-rajih=vana-rajayah=vanaparampara)
were dripping sap, and there were waterfalls on
the mountains. The Supreme Lord saw these
features as such on all sides (adadrse=sarvato
dadarsa). Similarly ( He perceived) the resounding
from the waterfalls and the caves.
Sanatana Goswami
Joy was created by His seeing the caves, their
being perceived by the echoes they produced,
even though they were very far away and they
were covered over by grass and other things.
There Lord Krsna saw the residents of the forest,
the aborigine girls, happy. He saw that the forest
trees were exuding honey (madhu-
cyut=madhunam cyut, ksaranam). He saw that
from the mountains there were waterfalls, and
even though these were far away, from their
resounding He could see that there were caves
near them.
10.20.27Sanatana Goswami
Kvacit means “within a certain” or else
”sometimes”, and by the word ca this word kvacit
can be applied to both (the hollows of the trees
and the trees in the caves). Or else, by His special
potency entering or sitting down in both places,
because He is Bhagavan, and thus sometimes it
was raining on all sides(?), as is the proper order of
the ideas. By the word abhi is expressed the
excessiveness of the rain, and in this way even in
apparently ordinary pastimes the Lord reveals by
His mystic opulence His status of Godhead, which
is to be ascertained in the same way as in previous
sections. Thus both the hollow of the tree and the
caves belong to the same category, and both are
very expansive. And it is to be understood that His
companions, some of them in certain cases, (also
accompanied Him there). Reme means He
performed pastimes, or else He was happy. How?
That is replied to, by the words beginning kanda.
The difference between bulbs and roots is that one
is external and other is internal. Because there are
many of these found during the rainy season and
because they are then tender, they are nice to
take, fruits ( not being explicitly mentioned)
because they have already been indicated before.
When rain was pouring down on all sides from the
clouds, He entered, running with all haste, into
hollow of a tree or else into a cave. Bulbs and roots
are distinguished from each other in that one is
round and the other is long.
10.20.28Sanatana Goswami
The verse beginning dadhy-odanam(Rice with

curds), because it was at the time very abundant
and very sweet, which was brought, sent by
Mother Yasoda and brought forward at the
appropriate tome by the cowherd boys, or else
they each in turn approached Him to offer their
own (boiled rice and curds), since there was an
abundance of yogurt to moisten it with, and the
stone (for sitting upon) was beautiful on account of
its dirt being washed away by the rain. Using the
stone as their plate , they ate hear the water. This
is because at that time no matter where they went
there was water, or else, in order to facilitate
drinking water, (they chose a stone) which was
situated near the water. Sambhojaniyair means
with His collected friends who were qualified to eat
with Him, since He ate together with them on the
same stone. With the idea that Lord Rama joined
them sitting all together is stated, first with the
idea of the nondifference of all the cowherd boys,
that He gathered them together, and then that He
ate in the company of Sankarsana. Or else, the
singular word silayam is singular to express
category, actually meaning the plural silasu since
many people cannot all sit on one stone. And thus
sambhojaniyair means that He first of all sat them
down by rows, and then He sat down Lord Sri
Balarama in the middle. After serving them out,
and seeing that they ate fully, He then Himself
partook. (The boiled rice mixed with yogurt),
known in Prakrt: vernacular as chak), which was
brought, sent by His relatives at home. “On a stone
near the water”: Even nowadays everyone can see
the Lord’s eating places on the banks of His kunda.
10.20.30.31 Sanatana Goswami
(Text 30) Seeing them chewing, ruminating, which
comes by logical connection of the proceeding
phrase with the following one. The reason for His
sitting them down and so on is stated by the
words beginning trptan. Because at that time, their
being in one place an abundance of tender grass,
they were able to achieve the pleasure in a short
moment of filling their bellies. The word ca
expresses the aggregation of the stated sequence,
by which it is understood that they also (the cows)
were made to sit down. The reason for their being
sat down in particular is stated by the words
beginning sva. Thus by their being sat down in
particular sequence the relative importance of the
bulls and so on can be deduced, and it is on
account of their greater importance that the bulls,
cows and calves are mentioned, whereas the
buffaloes and other animals should be understood
as implied.
(Text 31) Tam means that above-described
opulence of the rainy season, the beauty of the
forest. Or else, that indescribable opulence of the
forest, and thus, since the beauty of the forest in
the rainy season has only been alluded to , other
aspects of beauty which have not been stated,
such as that of the deer and the buffaloes, can also
be assumed, as is described somewhat in Sri Visnu
Purana (5.6.42). At that time Lords Krsna and
Balarama wandered with pleasure in the company
of the cowherd boys in that great forest which was
filled with maddened peacocks and cranes.
Sometimes they danced and sang together with
the cowherd boys, sometimes they wandered afar,
and sometimes they would take shelter at the cool
base of a tree. Sometimes they ornamented
themselves with garlands of kadamba flowers and
garlands of peacock feathers, while sometimes
they decorated themselves with red oxide
minerals. Sometimes they desired to go to sleep on
the beds of leaves and sometimes they called out
loudly in imitation of a thundering cloud.
Jiva Goswami
In that spot (He worshiped) that opulence of the
rainy season, which was enriched with His internal
potency, meant for arranging favorably for His
personal pastimes, namely His potency known as
hladini.

That season in which the clouds were absent, in
which the water was clear, and in which the wind
was not harsh, or in other words, peaceful.
Sanatana Goswami
Of the two of Tem who were continuing to dwell
with great attachment in that Vrndavana,
characterized by the above-described pastimes of
the rainy season: by this ( fact of the Lords Krsna
and Balarama being present) is stated the reason
for the particular opulences of the fall season. Thus
the fall season became fully manifest.
Now Sukadeva Goswami describes the fall season
in the eighteen verses beginning evam nivasatoh.
(The rest repeats).

(The waters were cleansed) by that fall season
which also effects the generation of the lotus
flowers, or else, (the water was cleansed) by that
generation of the lotus flowers.
Sanatana Goswami
Just as the minds of those who are fallen , who
have deviated at some time or other from the path
of yoga because of various obstacles, and which
minds thus contaminated, once again become
purified. The idea is expressed in this way with the
idea in mind of the sequence in which the lotus
flower and so forth are taken away(?when water
becomes dirty?)
Because of that fall season on which occurs the
birth of the lotus flowers. Here the comparison is
made of the fall season with the engagement in
devotional service and the metaphorical analogy is
made of the lotus flower with the manifestation of
the Supreme personality of Godhead (through the
practice of devotional service).

The verse beginning vyomno’bbhram: The autumn
took away the respective four kinds of
contamination of the four things, namely the sky
and so forth. This is just devotional service
developed toward Lord Krsna takes away the
inauspiciousness, the unhappiness, of the
members of the four spiritual orders or society.
Thus, just as devotional service eliminates the
difficulties of the brahmacaris, such as having to
fetch water for their spiritual master and so forth,
because such a successful brahmacari who is filled
with that devotional service is not engaged in such
a thing even by his superiors because it would be
unfitting for him, in the same way the autumn
season took away the cloud from the sky. And just
as devotional service takes away the tumult of
associating with children and so forth for the
householders, by bringing about within them a
taste for dwelling in seclusion; similarly the autumn
season takes away the confusion
(sabalyam=sankaryam) of living entities. During
the rainy season, the animals lived crowded
together out of fear of the rain. An just as
devotional service to Sri Krsna takes away the
contamination of lusty desires and other impure
thoughts on the part of the sannyasis, similarly the
autumn season has taken away the contamination
of the water.
Sanatana Goswami
(Devotional service) for Lord Krsna, the Supreme
Personality of Godhead, who takes away all
distress; the rest has been explained by Sridhara
Swami. Or else, just as only devotional service
which has developed for Lord Krsna takes away the
inauspiciousness for the members of all four orders
of society, the brahmacaris and so forth, in other
words, removes the unhappiness involved in their
different activities, through eliminating their
excessive endeavors by their giving up their
prescribed ritualistic duties in accordance with the
statement (Bhag.11.20.9). This matter is
elaborated in further detail in Sri Hari-bhakti-vilasa,
in the description of the characteristics of exclusive
devotion. In the same way the autumn season
alone has effected the cleansing of the four
elements beginning with the sky.
Jiva Goswami
The cloud in the sky is equivalent to the trouble
taken in sadhana. This trouble is well-enunciated in
Sri Bhagavad-gita (12.5).
The verse beginning vyomnah: the fall has taken
away the four kinds of contamination of the four
elements beginning with the sky, just as
devotional service manifested from saintly
association takes away the inauspiciousness for
the members of the four spiritual orders of society,
the inauspiciousness or unhappiness in the form
the duties that must be executed in their particular
asramas. This is because those who are situated in
devotional service, since they are no longer on the
platform of varnasrama-dharma, need not execute
these activities. Thus, just as devotional service
takes away the difficulties for the brahmacaris,
which are due to having to render to service to
gurus who are karmis, such as tending herds of
cows and so forth, similarly this fall season has
taken away the cloud in the sky, the cloud which
covers the sky. The word abbhram can alternately
be spelled with one or two b’s. And just as
devotional service takes away the difficulty of the
confusion of living with family members and so
forth based on the profusion of such rituals that
have to be performed such as sraddha, similarly
during the fall season is relieved the crowded
condition of those who had dwelled together out of
fear of the rain during the rainy season. This is
because with the commencement of the fall season
they go off to their separate places. And just as
devotional service takes away the trouble of the
vanaprasthas of remaining uncleansed, similarly
the fall has taken away the earth’s muddy
covering. And just as for the sannyasis devotional
service takes away the dirt of the trouble of
conceiving the Absolute Truth and the spirit soul to
be one, as stated in Srimad Bhagavad-gita,
kleso’dhikataras tesam, similarly the fall season
has taken away the contamination in the water. In
this way this analogy is to be taken as favorable.

Tyaktaisanah means those who have given up all
desires for children , wealth and elevation to higher
planets.
Sanatana Goswami
Simply by dint of having given up all desires they
are peaceful, free of attachment, etc.. By whom sin
has been given up, dry knowledge which is equal
to sin because it is an obstacle to devotional
service. If we take the alternate reading kalmasah
instead of kilbisah the same idea is there. And
similarly there is the comparison to the pure
effulgence (of the cloud), and therefore (this is )
just as (the jnanis who become devotees) shine
forth (rajanti-sobhante) even more that previously.
Tyaktaisanah means those who have given up
desires for children, wealth and elevation to
heavenly planets. Thus this analogy is favorable.

The idea of the verse beginning girayah is as
follows: the jnanis do not disseminate the nectar of
transcendental knowledge everywhere as do
ordinary teachers with knowledge of fruitive work,
but rather they mercifully do so sometimes.
Similarly sometimes the mountains release their
auspicious pure water, and sometimes they do not.
They do not, however, as in the rainy season, give
off their water in all circumstances.
Sanatana Goswami
The verse beginning girayah has been explained
by Sridhara Swami, but the alternate explanation
may be given that they sometimes released (their
water) as auspicious and pure, and sometimes as
not pure, but rather dirty, because, the being
hardly any rain, they were keeping only that water
which remains from floods. This is just as those
who know the truth of jnanamrtam, superexcellent
knowledge which has as its subject matter the
glories of devotion, at the proper time, or when
their disciple develops extraordinary love, they
give it to him, but at other times they give
insignificant knowledge dealing with the subject
matters of the soul and so forth.
Jiva Goswami
At the proper time, on whatever occasion the
candidate of good qualities is obtained; otherwise,
in the absence of such (they do not give it).
(Kedarebhyah svavanti means “flowing from the
flooded fields” and linga-parinamena means “ by
exceptional shift of gender”, but I cannot
understand how these two phrases fit together in
the sentence.
The jnanis, such as Narada, Jada Bharata and
Prahlada, give the nectar of knowledge,
instructions about the truth of the Supreme
Personality of Godhead, to such persons as the
hunter, Rahugana, and the children of the demons,
but otherwise they do not give such knowledge;
thus this analogy should be accepted as favorable
by those who want to become successful in life.
This is the nature of the mountains simply
inconceivably, and logical argument can be applied
to that fact. The idea that supposed to be deduced
is that if they were to distinguish the fitness of the
qualities of candidates then both their equal vision
and the unconditioned quality of their mercy would
be contradicted.

Those fish and other creatures who are swimming
in shallow (gadhe=ksudre) water.
Sanatana Goswami
Because they are swimming in shallow water they
should be understood as petty, and therefore they
do not appreciate that the water, comparable to
one’s lifespan, is diminishing. Foolish persons,
those without discrimination, who are overly
attached to wife, children and so forth, which two
adjectives (relate the status of being a
householder) with the two respective qualities of
being petty and traveling in shallow water.
Nevertheless, even though they have directly
experienced the death of their fathers and so on. It
is with idea that they are called foolish even in
comparison to those fish who are living in the
water. Or else, it is being stated that (the fish) are
capable of understanding that the water is
diminishing since that are traveling in shallow
water, but still they did not appreciate, because
they were foolish, they lacked intelligence. In the
same way ( the householders also are foolish), as is
presented analogously with the first line in the
second line beginning anv-aham. And in the thing
being compared (the life of the householder) there
is ample opportunity to acquire knowledge of the
diminishing of one’s lifespan from having seen the
death of family members and so forth. The rest is
the same as in the first explanation.
Those fish and so forth who are traveling in the
water which is shallow; thus this analogy is a
negative one.

Avindan means “they obtained”.
Sanatana Goswami
And it is not that they (the fish) were happy on
account of being free from fear since they had no
knowledge that the water is diminishing, but rather
they suffered great distress, as stated by the verse
beginning gadha. The repetition of this idea in this
second verse is to make firm the idea of how they
receive suffering and in order to show how those
who travel in deep water (the devotees) do not
experience the same. By the words ”generated by
the autumn sun” is expressed the sharp severity of
their suffering. Daridrah means lacking wealth, and
more specifically also krpanah, pained by any
endeavor to earth wealth, and even more
specifically kutumbi, excessively interested in
wealth for the sake of maintaining wife, children
and so forth. An even more pointedly he is
avijitendriyah, meaning interested in prestige
(sobha-para). Therefore he obtains the threefold
miseries, or else, an excess of suffering.
Avindah means “they obtained”. Bu the phrase
“like a poor man” should be understood as
implying that the householders in the previous
verse were prosperous. Or else, here the suffering
of those householders(in the previous verse) is now
described by the verse beginning gadha.

The verse beginning sanaih sanaih: In this instance
mud is like possessiveness (mamatam) and
immaturity (amatam=apakvatam) is like egotism
(ahantam); they gave up.
Sanatana Goswami
The places of land and also the plants gave up
respectively their mud and unripe condition. By the
word adi (are implied) the sons and so forth who
are objects of possessiveness(mamata). Anatmasu,
meaning in those things which are separate from
the self, expresses the reason for giving them up.
Because (one is) dhira, discriminating. In this case
possessiveness, because of being directed to
external objects, is equated with the mud and ?
sm, because of dwelling on internal objects, is
equal ? immaturity.
The atma means the jivatma who is favorably
disposed to devotional service, and also Lord
Krsna, the Paramatma; in those things which are
separate from them, the body and so forth. In
other words, very carefully considering one’s
egoistic identity and possessiveness in these
different objects. Thus this example is a favorable
one to be emulated.

Just like the sage when his soul has desisted ,
when he has ceased from activity, similarly is the
quieted water, which has become quiet lake (the
sage) who has stopped from vibrating the Vedic
hymns.
Sanatana Goswami
The ocean mentioned here is just the same as the
previously mentioned sindhu. When the self,
meaning either the body or himself, has become
completely ceased, when it has given up activity.
The rest has been explained by Sridhara Swami,
but the alternate explanation may be given :When
the consciousness has ceased form lusty desires
and other material things on account of the sage
being atmarama, and consequently having
desisted from the agamas, having taken the vow of
silence.
(The first sentence repeats. Except that he adds
that) the samudra is the lake known in the
vernacular as satovas, which is on the western side
of Mathura. (The next sentence repeats). Thus this
is a favorable example to be emulated.

“From the kedaras” means from the fields of rice
paddy which were blocked by dikes; they took
away the water by strong dikes, because from that
point on there was no more rain.(Knowledge being
depleted) by the pranas, the senses, by checking
them, by pratyahara.
Sanatana Goswami
The took, kept secure, the water which was flowing
out from the kedaras through the broken dykes. By
the pranas, the senses which are agitated and
feverish, the knowledge which is flowing out from
themselves, which knowledge consists of their
meditation and so forth, or else in the form of their
thinking process and so forth. Or else,
kedarabhyah is the fourth (dative) case, and the
expressed meaning is “for the sake of the
kedaras,” just as (the sages) hold onto knowledge
which is flowing out through the senses, which are
agitated by lust, greed, etc., by means of checking
the hearing process executed with the ears, the
speaking faculty and so forth.
Jiva Goswami
In this context (the word prana) implies for its
completion “by the processes” (of pranayama).
The word sravat (flowing out) implies for its
completion the word “from oneself”.
(The first sentence repeats). Just as knowledge
which is flowing from the pranas, the agitations of
the senses,(that knowledge is kept secure) by the
checking of those senses, the process of
pratyahara; in this way this example is to be taken
as favorable.

Just as wisdom (takes away )(suffering) due to
misidentification with the body and also Mukunda
(takes away the suffering) of the ladies of Vraja.
Sanatana Goswami
Sridhara Swami has not given the explanation that
(Krsna is called) “wisdom” because He imparts
wisdom, reveals the truth through the agency of
Uddhava and others, and that He, Mukunda has
taken away the distress of the ladies of Vraja which
is due to their identification with the material body.
I offer my repeated obeisances to him, Sridhara
Swami, who has thus shown he is in perfect
knowledge of the greatness of the transcendental
gopis. I also offer my obeisances to his
commentaries and to his realization. But this
interpretation is indeed deduced by many great
authorities because He always takes away distress
due to identification with one’s body by giving
transcendental knowledge. Another possible
explanation is that the word mukundah indicates
how He takes away during the night the distress
which was based on their being separated from
Him during the day. Or else, He gives knowledge
(bodhyati) in the sense of revealing through secret
messages, the playing of His flute and other
means, the whereabouts of Himself hidden in the
bushes, or else of the arrangement for some
special pastime of His own. In this way bodhah is
Lord Mukunda, the Supreme Personality of
Godhead who bestows special happiness. In the
same way as He takes away , by the playing of His
enchanting flute and other means, the distress of
the ladies of Vraja, their special unhappiness in
being unable to have Lord Sri Krsna, which is
generated from their bodily identification, their
thinking that they are members of aristocratic
families and belong to other husbands.
Jiva Goswami
In the word dehabhimana-jam the suffix am has
been substituted for the suffix ah. “Of the ladies of
Vraja” is meant to be understood as referring to
their painful experience of separation when they
catch sight of Him at the time of sunset and at the
other times.
Just as wisdom takes away distress due to one’s
bodily identification, and also just as Lord Mukunda
takes away the suffering of separation of the ladies
of Vraja. In this way this analogy is to be taken as
favorable.

That (sky) in which the stars are sharp (vimala)
because of the autumn. This is just like one who is
revealing the ideas of the sabda-brahma, the Veda,
namely the purva and Uttara-mimamsas (the
Jaimini-sutras and the Vedanta-sutras).
Sanatana Goswami
Represented by the cloud is to be understood the
covering of passion and ignorance, and thus by the
absense of such (the sky) is endowed with the
mode of goodness. The rest has been explained by
Sridhara Swami, but the further explanation may
be given (that the sky is called tara) because it
causes the whole world to cross beyond darkness
(tarayati). Or else, taraka means the moon
because by its own risins, or else by initiating the
rasa dance, it delivers (tarayati) all of the gopis,
from the cycle of material existence, or else from
the pain of separation. That sky during the autumn
in which this moon, on account of the influence of
the autumn season, is very clear (vimala=su-
prasanna); this is with the implied idea that in such
a sky naturally the moon will give an abundant
glow. Because of the removal of the modes of
passion and ignorance, which are equated with the
cloud, (the sky) is endowed with the mode of
goodness in terms of its being full of illumination.
The meaning of sabda-brahma, the Vedas, is the
subject matter referred to (abhidheya), namely Sri
Krsna, who is referred to sometimes by direct
statement and sometimes by indirect import; He is
metaphorically equated with the clear moon; that
sky in which (heart of the devotee) is the
manifestation, as if directly seeing before one’s
own eyes, of Him.
In which there is the vision, knowledge, of the
ideas of sabda-brahma, the Vedas , namely work in
renunciation, transcendental, knowledge and
devotional service. In what condition is the mind?
Endowed with the mode of goodness, endowed
with saintliness. Thus (the sky) itself is equated
analogously with the heart (of the devotee). The
sky’s being free from clouds is analogous to the
heart’s being endowed with the mode of goodness.
The autumn season is compared to the sabda-
brahma, and the stars to work in renunciation,
knowledge, penance and yoga. The lord of the
stars, the moon, which passes through the houses
of the stars, is equated with devotional service.
Thus this analogy is to be taken as favorable for
emulation.
10.20.44 Sanatana Goswami

Whose sphere unbroken, full because, the clouds
having gone away, its sphere was not covered by
them, or else this is because of it being the full
moon. Otherwise, this may be stated with the idea
that in Sri Vrndavana the full moon is eternally
risen, by which the moon is compared with Lord
Krsna’s being the Lord of the Yadus. Thus, this
(lordship over the Yadus on the part of Krsna is
pointed out) because within that dynasty He
manifests, by directly revealing Himself as climbing
upon Garuda and so forth His opulence, either His
full opulence or Else His external opulence. Even
though these pastimes (of Krsna with the Yadus)
are still in the future they are mentioned here
before they come up in the discussion between Sri
Sukadeva and Pariksit. Or else, by the two words
yadu and vrsni are to be understood the cowherd
men, in accordance with the previously cited
statement from Sri Skanda Purana.
The presence in its full sphere (of the moon) is
analogous to Krsna’s being the original Supreme
Personality of Godhead. The moon’s being the Lord
of vegetation is comparable to Krsna’s being the
master of the Yadus, and the visible stars are
comparable to the manifest members of the Vrsni
Dynasty, namely Nanda, Upananda, Vasudeva,
Akrura and so forth.

(That wind) which was equal, neither too little or
too much, in heat or cold. But the gopis did not
(experience the same equanimity). Because their
hearts had been stolen away by Krsna, they found
their distress impossible to tolerate. Or else, the
word na simply expresses the comparison by which
the word krsna-hrta-cetasah means just as the
gopis (became relieved) by embracing Krsna within
their hearts.
Sanatana Goswami
“Embracing” means experiencing the excess of
affection. The word sitam is refuted the excessive
heat of the sunshine and so forth and by the word
usnam is refuted the excessive cold which arises
toward the end of the autumn; this expresses the
nice coolness. The mention of the wind coming
from the forest of malati flowers and other flowers
expresses the fine fragrance. These characteristics,
which are practically the same as those of spring,
were able to alleviate the natural oppression of the
autumn sun, but not the great suffering of the
gopis, which was due to their separation, or else
due to the nature of their ecstatic love, because by
that (wind) which generated a special
remembrance in the hearts of them, whose minds
had been stolen away by Krsna, a special loving
sentiment blazed up. In other words, (because of
this wind) their pain simply increased more. This
fact is incidentally mentioned because of the rising
of this special loving feeling, and because it is
exceptional, there is no sastric analogy cited. But
we may point out the example which can be
supplied implicit to complete the statement, that
different persons who imbibe an excellent liquor
can experience increase either of their happiness
or else of their feverish condition.
That (wind) which was equal , neither too much in
cold or heat. But it did not take away the pain of
the gopis because their minds had been stolen
away by Krsna and they were experienced pain.
Rather, by embracing that wind , they experienced
pain. Some authorities, in order to avoid disrupting
the flow of the analogy already in progress,
interpret this as follows: To the subject “the gopis”
should be supplied as implicit the object “Krsna”.
What were these ladies like? Whose hearts were
not taken away by Krsna, but which were
nevertheless taken away (?)(I cannot translate the
next sentence) Since He had stolen their hearts,
they tried by force to take back each own hearts
by embracing Him, but still they could not gain
them back; such is the implication.

Puspinyah means pregnant. Being followed by their
husbands: even though they do not desire it, they
are being following by force. Activities performed
for the purpose of worshiping the Supreme Lord
are forcibly followed by fruitive benefits, and are
thus the womb of all enjoyments; in the same way
as that.
Sanatana Goswami
The (masculine forms) mrga and khaga are poetic
license of the sages, substituting for the female
forms mrgyah and khagyah. The rest has been
explained by Sridhara Swami, but the alternate
interpretation may be given that puspa means
woman’s fertile period; possessing that, they were
being followed by their own mates, just as
activities in worship of the Supreme Lord, by
exhibiting the intermediate results of knowledge
and so forth. Mrga means the female deer, khaga
means the female birds, and puspinya means
during their fertile season. They were being
followed by their own mates, just as activities
performed for the Supreme Lord are followed by
fruitive benefits.
The female deer and the female birds, being
followed even though against their desire by their
own husbands, for the purpose of sexual
enjoyment being followed, (just as) activities
meant for the worship of the Supreme Lord,
although done without motive, (are followed ) by
their fruits, happiness, enjoyment, etc.
The consonant stem kumut is substituted here for

the normal form kumuda. Because of the
etymology kutsita mudyasya (whose happiness is
contemptible), the comparison to thieves can be
made.
Sanatana Goswami
Because the night-blooming kumuda lotuses are

rivals of the lotuses which bloom during the day,
thus by such enmity is implied special beauty in
the blossoming of all the lotuses except for them.
Therefore the idea is that they bloomed
abundantly, they blossomed happily. Because of a
king the people in general exhibited their enmity
toward thieves(dasyu=lunthaka); therefore all the
citizens apart from these thieves become
extremely happy, similarly (the lotuses except for
the kumuts blossom). “When the sun rises” ( is
compared to) “when there is simply a king
present”, and the word tu here indicates the
specialness. Or else, the word tu is in the sense of
“and”, in summing up a series; in other words
"and” when a king arises (in the same way as the
sun arising) they(the thieves) are no longer
present. In the way in which although previously ,
when there was no king, there were thieves, but
when he becomes active they desist, just as
(thieves) arose with the death of Vena, but when
Sri Prthu appeared they desisted. Or else,
kumudvina means that kumud lotuses did not take
pleasure, and dasyun vina is implied meaning that
the thieves , on the other and, became fearful. “O
King”, expresses the idea that ”because of such a
king as yourself, this situation arises”. Or else,
“your good self can understand this subject
matter”.
The kumut lotus is compared to the thieves
because of the etymology (whose happiness is in
the company of contemptible persons”).

Agrayanaih means with Vedic fire sacrifices
intended for the occasion of the first tasting of the
newly harvested grains, and indriyaih means
meant fro the senses, worldly; with both kinds of
festivals. By the two expansions, Rama and Krsna,
who are both great festivals with the granting of
Their audience and so forth.
Sanatana Goswami
“In the cities” means either in Sri Yadu-puri

( Mathura) and other similar places, or else in such
places as the residence of Sri Nanda, the temple of
Nandisvara and so forth. “In the villages” means in
such places situated within Sri Vrndavana as the
capital of the king of the cowherds, the place
where the brahmana priests were chastised and so
forth. By the two expansions of Lord Hari the
Supreme Personality of Godhead, Sri Narayana,
namely Sri Krsna and Rama, whose forms are
super excellently beautiful because of their
manifesting Their own status of Godhood complete
in all aspects. Or else,, by those two who appeared
as partial expansions of the Supreme Lord(?). Or
else, (kalabhaym) refers to Their mother and father
, Sri Yasoda and Nanda, where the word kala
means that they were protecting Them by their
extreme affection. This indication is because the
two of them (Sri Yasoda and Nanda) were
prominent in all these different festivals in these
different locations, because they arranged the
invitations and so forth. Kali and hali are two wish-
fulfilling cows (kamadhenus)(?). Or else, by the
kalas of Lord Hari, the great festivals of waking
Him up from His catur-masya sleep and His Ratha
Yatra, (Vndavana) was specially
(nitaram=visesitah) resplendent.
Jiva Goswami
The kala of Lord Hari is the earth, and the word
abhyam (as separated from the other word kala)
means “by Rama and Krsna”.
Agrayanaih means by Vedic rituals meant for the
occasion of the first tasting of newly harvested
grains. This is as described in the smrti (“The
Navanna ceremony should not be performed on
the first, sixth or eleventh lunar day of any month,
not during the catur-masya, when Lord Janardana
is asleep. It should be neither be performed during
the dark fortnight of the month, nor when the sun
is passing through the constellations dhanur
(Sagittarius) or tula (Libra)”. We should understand
that (it is meant to be performed) after the
completion of the eleventh lunar day of the bright
fortnight of Kartika, when the sun is in the
constellation vrsika (Scorpio) (this is the same as
Utthana-Ekadasi, when the Lord Visnu wakes up at
the end of catur-masya). Because this occurs at
the end of autumn, it is included among the
activities of autumn. Indriyaih means (Vedic fire
sacrifices) which have as their presiding deity
Indra. This is a description of the autumn previous
to the transgression of the sacrifice for Indra. How
was the earth arrearing? As the kala, the potency,
of Lord Hari. (It was appearing such )abhyam,
because of Them, Rama and Krsna. Or else, by the
two kalas (one-fifteen fractions) of the moon
(hari=candra), which arise at nightfall on the
second lunar day of the bright fortnight, the earth
appearing in the same way as she does at such
time because of ceremonies which are performed
by the royal class of men and others on that
occasion; such an interpretation has been given.
The word yatha should be supplied as implied at
the end of the statement, rendering this analogy as
a favorable one, and avoiding the disruption of the
analogy in the Medini dictionary (“The word hari
can have the various meaning of moon, sun wind,
pony, frog or snake”).

Merchants, sannyasis, kings and brahmacaris, kept
collected together during the rainy season either
by intention or by unforeseen Providence, then
going out (when the fall begin), they have attained
(prapedire=prapadyanta) their desired objects,
respectively commerce, freedom, conquest,
wisdom and so forth. This is just as those who have
become perfect by chanting mantras, by yoga and
other processes are kept back by their duration of
life, but then the proper time comes, they obtain
their proper corporeal forms, the bodies of
demigods and so forth, that are achieved by their
practice of yoga and other means.
Sanatana Goswami
The verse beginning vanih is to be understood in
just the way that it has been explained by Sridhara
Swami. But alternately, siddha means those who
are jivanmukta, and are covered (ruddha=avrta)
by monist knowledge, which is compared to the
rain which covers the sun of devotional service. Or
else, they are rendered submissive by the ecstasy
of uninterrupted association of saintly devotees,
which is like the rainfall. Or else, by the achieving
of Sri Vaikuntha-loka through the mercy of the
Supreme Personality of Godhead. When the time
has arrived, just as they achieve their suitable
bodies, obtain the bodies of personal associates of
the Supreme Lord, which are composed of pure
sat-cit-ananda.
Those merchants, sannyasis, kings and
brahmacaris who were kept enclosed together by
the rain, at the end of the rainy season come out,
and achieve their desired goals, of commerce,
freedom, conquest and wisdom. Just as perfected
persons, who are held back by the years, the years
which fill up their lifespan, in course of time, when
the time of their passing away arrives, they
achieve their own proper bodies, the bodies as
associates of the Lord and so forth. This analogy is
to be accepted as favorable.

Chapter 20

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Chapter 20

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Chapter 20

In the Twentieth Chapter, together with the

10.20.1 Sanatana Goswami

10.20.2 Sridhara Swami

10.20. 4 Sridhara Swami

10.20.3 Sridhara Swami

10.20.4 Sridhara Swami

10.20.7 Sridhara Swami

10.20.8 Sridhara Swami

10.20.9 Sridhara Swami

10.20.26 Sridhara Swami

The verse beginning dadhy-odanam(Rice with

10.20.32 Sridhara Swami

10.20.33 Sridhara Swami

10.20.34 Sridhara Swami

10.20.35 Sridhara Swami

10.20.36 Sridhara Swami

10.20.37 Sridhara Swami

10.20.38 Sridhara Swami

10.20.39 Sridhara Swami

10.20.40 Sridhara Swami

10.20.41 Sridhara Swami

10.20.42 Sridhara Swami

10.20.43 Sridhara Swami

10.20.44 Sanatana Goswami

10.20.44 Sridhara Swami

10.20.45 Sridhara Swami

10.20.46 Sridhara Swami

The consonant stem kumut is substituted here for

Because the night-blooming kumuda lotuses are

10.20.47 Sridhara Swami

“In the cities” means either in Sri Yadu-puri

10.20.48 Sridhara Swami

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