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Chapter FourVaikuha: 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 maysybhme riya kutracid apy admsampayat savasat vanntasarva vimohd iva vismta tat

ekkinalone; atrahere; bhramatwandering; mayby me;asyof this; bhmeearth; riyamthe splendor; kutracit apianywhere; admnot seen; sampayatobserving; savasattaking up residence; vana-antain a forest; sarvamall; vimohtdue to delusion; ivaas if; vismtamforgotten; tatthat.

I wandered alone, observing on the earth a splendor I hadnever seen anywhere. Taking up residence in a forest, as if in adaze I forgot everything from before.

COMMENTARY:This Fourth Chapter describes the transcendental reality

of Vaikuha and the appearance and qualities of its inhabitants. Thechapter glorifies the Deity forms of the Supreme Lord and extols theposition of Ayodhy above Vaikuha, and of Dvrak above Ayodhy.

The first part of the chapter shows that r Vraja-bhmi in MathurDistrict is superior to every other place in the material universe andeven to the abode of liberation. When Gopa-kumra returned to theearth, he could see with his own eyes the special beauty of Vndvanaforest and the rest of Vraja-bhmi. Nowhere else inside or outside thisuniverse had he seen such splendor. Taking up residence again in thevarious forests of Vraja, Gopa-kumra was so enchanted that he forgoteverything the associates of Lord Nryaa had told him about how toattain the spiritual kingdom of Vaikuha. The very name of thisdistrict, Mathur, implies that it charms and agitatesliterally,churns (mathnti)the mind of everyone who goes there.

TEXT 2

[qMaNMaDauPaurq=& -I@a>a[Ma

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Ta}a MaaQaurivPa[e>Yaae_[aEz& >aaGavTaaidk-Ma( ))

rman-madhu-pur kr-bhramaa-kramato gatatatra mthura-viprebhyo

raua bhgavatdikam

rmat-madhu-purmto r Mathur; kr-bhramaaof playfulwandering; kramatain the course; gatacome; tatrathere;mthuraof Mathur; viprebhyafrom the brhmaas; arauamIheard; bhgavata-dikamthe Bhgavatam and other scriptures.

In the course of my playful wandering, I came to Mathur, rMadhupur. There I heard the Bhgavatam and otherscriptures from the local brhmaas.

COMMENTARY:By the grace of the Lord of Mathur, Gopa-kumraobtained everything he desired. Following the regularparikrama path,he eventually arrived in Mathur City. Then the devoted and learnedbrhmaas of Mathur taught him the essence of the revealedscriptures, primarily as given in rmad-Bhgavatam and a few othertexts that faithfully follow the Bhgavatam on the science ofbhagavad-bhakti.

TEXT 3

>ai&- NavivDaa& SaMYaGjaTved& vNaMaaGaTa" )

APaXYa& SahSaEva}a [qMad(Gauvr& iNaJaMa( ))

bhakti nava-vidh samyagjtveda vanam gataapaya sahasaivtrarmad-guru-vara nijam

bhaktimdevotional service; nava-vidhmninefold; samyakproperly;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 servicein its nine forms, I came to this forest. And as soon as I arrivedI met my divine spiritual master.

COMMENTARY:By hearing rmad-Bhgavatam from the qualifiedMathur brhmaas, at last Gopa-kumra systematically learned thescience of devotional service. He learned what is favorable and

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unfavorable to bhakti, or in other words what a devotee should acceptand what he should reject. This knowledge ofbhgavata-dharmaenabled him to properly value the association of r Vndvana-dhma and of that special resident of Vndvana his spiritual master.

TEXT 4

PaUvRvd]aJaMaaNaae_SaaE d*=a Maa& Pa[ai-YaaeGaMaNaarTaMa( ))

tasya prasdam sdyamah-gha-prakakamanvatiha yathdia

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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 mostconfidential secrets, I followed his instructions by practicingbhakti-yoga without interruption.

COMMENTARY:Devotional service is the highest form ofyoga because itis the means for attaining the world of Vaikuha and, even moreimportant, reestablishing ones own connection with the Personality ofGodheads lotus feet. Gopa-kumra now endeavored with all sincerityto follow this process systematically, according to his gurus

instructions.

TEXTS 67

SaaTaeNaaicraTPa[eMaPaUreavMa( )Na k-TauRMaXak&- ik-iTPar& Ta& SaMak-ITaRYaMa( ))[qk*-Z

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Such a flood of pure love of God so quickly awakened withinme that I lost control of myself. I was unable to do anythingbut 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 divinecowherd girls, O Lord of Rdhik!

COMMENTARY:On this visit to Vraja-bhmi, Gopa-kumra quicklyachieved the perfection ofprema-bhakti. Thisprema so overwhelmedhim that he was unable to do anything but sing the Lords glories; hecould not even perform proper worship. To show his student how hewas performing nma-sakrtana, Gopa-kumra here chants a few ofthe Supreme Lords favorite names.

TEXT 8

Wv& SaGaaNa& bhuDaaYa&STa&+a

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Wk-da Ta& iNaJaPa[a

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being; gataobtained;prveat my side; apayamI saw;purbefore; dseen; tnthem; evaindeed; tmaof me;priyam-karnbenefactors.

At that moment the associates of the Lord arrived in an

airplane to take me to Vaikuha. They at once put me on thatplane and carried me away, and when I opened my eyes I sawthat everything was different. Shocked, I returned to fullconsciousness and saw them beside me, the same benefactorsI had met before.

COMMENTARY:Just as Gopa-kumras pure love reached its peak, themessengers of Vaikuha came to bring him to their Lords kingdom.They took Gopa-kumra unconscious onto their Vaikuha vehicle, andwhile in flight he woke up. Opening his eyes and looking around, hewas astonished to find himself in unfamiliar surroundings. He was

certainly no longer in Vraja-bhmi. The Vaikuha-dtas, Gopa-kumras instructors, had previously evoked in him the desire to seeVaikuha and had taught him the specific methods for approachingVaikuha. Now, by carrying him there, they were personally awardinghim the success of his endeavors.

TEXT 12

MahaTaeJaiSvNaa& TaeJaae MauZ

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certainlyyogya, a suitable conveyance for Gopa-kumra. Words couldnot describe how elegantly it was built, since it was manifested fromthe pure substance of the spiritual world.

TEXT 13

SaM>a[MaaTPa[aavTaSTaad*GGauaYaMa( ))tad asv-ktya tu svyagovardhana-bhuva vapute prabhvatas tdg-gua-rpdy alambhayam

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tatthat; asv-ktyarefusing; tubut; svyammy own;govardhana-bhuvanborn in Govardhana; vapubody; temtheir;prabhvataby the influence; tdksimilar; guaqualities; rpabeauty; diand so on; alambhayamI assumed.

But I refused their offer, and instead, by their influence, myown body born in Govardhana assumed qualities and beautylike theirs.

COMMENTARY:Gopa-kumra did not want to accept srpya-mukti, theform of liberation in which ones body is virtually indistinguishable fromthat of Lord Nryaa. He was satisfied with the body of a resident ofGovardhana. Nonetheless, his hosts blessed his body with qualities liketheirs, 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 duivRTaKYaeRa" ))l/aek-Paal/aidi>aaeRMau%E" Saail/MaSTakE-" )veGaaduiT+aPYaMaaa" PauZPal/aJaaidv*ii>a" ))

teu lokev alokev-varaev api sarvata

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di-pte pi lajjeyapjye tad-adhikribhi

loka-pldibhi cordhva-mukhai sjali-mastakai

vegd utkipyambhipupa-ljdi-vibhi

teuamong those; lokeuworlds; alokeuand otherworldlyregions; varaeushells of the universe; apiand; sarvataon allsides; di-ptedue to my glancing; apiindeed; lajjembarrassment; iyamthis;pjyeI was worshiped; tatthere;adhikribhipresiding; loka-plaby the rulers of the planets;dibhiand others; caalso; rdhvafacing upwards; mukhaiwhose faces; sa-ajaliwith joined palms; mastakaion whose heads;vegtvigorously; utkipyambhibeing thrown upwards;pupa

of flowers; ljaparched rice; diand so on; vibhibyshowers.

My eyes fell upon all those worlds, cosmic regions, andcoverings of the universe I had visited before, and I feltashamed. The residents and presiding rulers of those placeswere honoring me. Faces upraised, palms joined above theirheads, they vigorously cast flowers, parched rice, and otherauspicious 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 thepresent journey to Vaikuha was even more exceptional. This was thepath the pure devotees traverse when they leave this material worldfor the spiritual world. Unlike tiresome material roads, this path issupremely blissful, and it leads to the realm of Vaikuha, a realmsuperior even to the abode of liberation. The same worlds Gopa-kumra had previously reached with great labor within the fourteenplanetary systems and beyond, he now easily passed through one afteranother. He passed the planets encircled by the Lokloka Mountainand 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, Gopa-kumra had known well that the regions through which he was passingwere all creations of material illusion. On the present journey, however,his realization was more advanced; he now understood that liberationitself is of little value, so he was ashamed even to look at the materialattractions he had once found of interest. As he passed by all the

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planets, he had to tolerate the respectful greetings of Indra and theother rulers.

TEXT 18

TaE" STaUYaMaaNaae JaYaXaBdPaUvRk&-Pa[

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mind; durpahardly approachable; mhtmyaof kinds of greatness;mlamwhose series; tamhim; agmI went; vikuhamtoVaikuha.

There I bowed down to Lord iva and Um with great pleasure,

and he made me feel blissful with a flood of gracious wordsfilled with love and respect. And then I went on, to that placewhose garland of glories cannot be touched by words or by themindVaikuha.

TEXT 20

PaazRdEirdMau-ae_h& Tv& iTaeh +aaGavi-dqa>Yaa& Nae}aa>Yaa& Ga

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bhagavad-bhakti-dptbhynetrbhy gaaya sthira

atrahere; adanever seen; arutanever heard of; caryaofwonders; samudraof the ocean; rmiof waves;paramparmthe

endless sequence; bhagavat-bhaktiwith devotion to the SupremeLord; dptbhymwhich are illumined; netrbhymwith your twoeyes; gaayaplease count; sthiracalm.

Stay calm, and with your eyes illumined by devotion for theLord count the waves of the vast ocean of wonders that flowhere, one after another, wonders you have never seen or heardof before.

COMMENTARY:Gopa-kumras escorts could see he was feeling distressfrom 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 withthe work of counting the wonders that would pass before him. Fromthe many amazing things he would see during his short wait in thegopura of Vaikuha, he would learn something about the uniqueglories of Lord Vaikuha-ntha, and that would strengthen hiseagerness to have the Lords darana. He would learn about themethods of worshiping the Supreme Lord in awe and reverence. Andmoreover the experience he would gain while waiting would teach himsomething about the many benefits of becoming a servant of LordNryaa. 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 thewaves in the ocean. How will my eyes have the power to do this?Gopa-kumra might ask. Anticipating this question, the Vaikuhamessengers told him that his eyes would be illumined by bhagavad-bhakti.

TEXT 22

[qGaaePaku-Maar ovacTaezu caNTa" Pa[ivezu arPa[aNTae bih" iSQaTa" )APaXYaMaek-MaaYaaNTa& Pa[ivXaNTa& c Taa&

PaurqMa( ))

r-gopa-kumra uvcateu cnta pravieudvra-prnte bahi sthitaapayam ekam yntapravianta ca t purm

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phti muhur lapannaman karau pidhyhasajaynena vrita

tamhim; matvconsidering; r-harimr Hari; nthaO master;

phiprotect; itithus; muhurepeatedly; lapancrying; namanbowing down; karauhis two ears;pidhyacovering; ahamI;sajaywith gestures; anenaby him; vritastopped.

I thought he was r Hari, and I cried out again and again, OLord, protect me! and bowed down to him. But he coveredboth his ears and gestured for me to stop.

COMMENTARY:This returning resident of Vaikuha was shocked to hearhimself addressed as the Lord of Vaikuha. Covering his ears with hishands and sticking out his tongue, he waved another hand at Gopa-

kumra to stop him.

TEXT 25

daSaae_iSMa daSadaSaae_SMaqTYau-aTaiSMaNa( GaTae_NTarMa( )

ANYa" k-ae_PYaaGaTaae_MauZMaaNMahqYaaNvE>avaidi>a" ))

dso smi dsa-dso smtyuktv tasmin gate ntaram

anya ko py gato mumnmahyn vaibhavdibhi

dsaa servant; asmiI am; dsaof the servants; dsaaservant; asmiI am; itithus; uktvsaying; tasminthere; gategoing; antaraminside; anyaanother; ka apisomeone; gatacoming; amumtthan the other; mahynmore splendid;vaibhava-dibhiwith opulence and so on.

I am a servant, he told me, a servant of the servants, andhe 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 ))

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ta dv sarvathmasijagad-am aha purm

pravianta nijm etyagatv kutrpi llay

tamat him; dvlooking; sarvathin all regards; amasiIconsidered;jagat-amthe Lord of the universe; ahamI;purmabode;praviantamentering; nijmHis own; etyacoming; gatvhaving gone; kutra apisomewhere; llayas a pastime.

I looked at him and thought, Surely this must be the Lord ofthe universe. He must have gone somewhere as a pastime, andnow He is entering His own abode.

COMMENTARY:Gopa-kumra was awestruck and not thinking clearly. Heshould have known that because his escorts had gone inside to inform

Lord Nryaa of his arrival, the Lord must be in Vaikuha, notreturning from elsewhere. But perhaps Gopa-kumras escorts weresimply unaware that the Lord had gone out on a short excursion.

TEXT 27

SaM>a[MaE" Pa[

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Gopa-kumra, I am just a servant of the Lord, and hurried inside thecity.

TEXT 28

ke-_PYaek-Xaae NXaae_NYaeYauGaPahuXaae_Pare )

PaUvRPaUvaRiDak-[qk-a" Pa[ivXaiNTa Paurq=&Pa[>aae" ))

ke py ekao dvandvao nyeyugapad bahuo pare

prva-prvdhika-rkpravianti pur prabho

ke apisome; ekaaalone; dvandvaain pairs; anyeothers;

yugapattogether; bahuain large groups; apareothers;prva-prvathan each previous one; adhikagreater; rkwhosesplendor;praviantithey entered;purmthe city;prabhoof theLord.

Many others camesome alone, others in pairs, and yet otherstogether in larger groupsand all of them, each more splendidthan the last, entered the city of the Lord.

TEXT 29

Taa& PaXYaNPaurevah& MaNSaM>a[MaSaaGare )NaMaNSTauvivaYaeR TaE" iGDavaGaMa*TaESTaQaa ))

t ca payan purevhamajjan sambhrama-sgarenaman stuvan nivrye taisnigdha-vg-amtais tath

tnthem; caand;payanseeing;puras before; ivaas if; ahamI; majjandrowning; sambhramaof awe; sgarein an ocean;namanbowing down; stuvanoffering prayers; nivryeI was

stopped; taiby them; snigdha-vkof loving words; amtaibythe nectar; tathalso.

Seeing them as they passed by, I was immersed, as before, inan ocean of awe. Again and again I bowed down and offeredprayers, and each time again they stopped me with nectareanaffectionate words.

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COMMENTARY:These Vaikuha residents whom Gopa-kumra sawentering the gateway last were army commanders and other importantauthorities, returning late because they had been busy with variousresponsibilities outside. The residents who had first passed Gopa-kumra had been in a hurry, so intent on their business that their

opulence had little chance to show. So the residents he now saw goingby seemed more and more opulent, one after another. Gopa-kumra,submerged in an ocean of reverence, failed to reason that thesedifferent persons could not all be Lord Nryaa. Each of them was infact supremely attractive, so even when Gopa-kumra finally realizedthat these were servants of God, not God Himself, they still impressedhim as such great personages that he spontaneously wanted toworship them.

TEXT 30

Taezu SvSaevaSaaMaGa]q=& Ga*hqTva ke-_iPa k-aMaiPa )

DaaviNTa PaurTa" ke-icNMataa >ai-SauDaarSaE" ))

teu sva-sev-smagrghtv ke pi km apidhvanti purata kecinmatt bhakti-sudh-rasai

teuamong them; sva-sevfor their own service; smagrmitems; ghtvcarrying; ke apisome (devotees); km apisome

(items); dhvantithey ran;purataforward; kecitsome; mattintoxicated; bhaktiof devotional service; sudhof the nectar; rasaiby the tastes.

Some of them carried various items for performing theirservice, and others simply hurried foward, intoxicated by thetastes of the nectar of devotion.

COMMENTARY:Some of these servants of Lord Nryaa were carryingparaphernalia for His worshipcmara fans and other objectsapparently for their individual services. Others werent carryinganything, but were simply running in a frenzy of devotion, as if theironly service was to be mad in love of God. In the following verses,Gopa-kumra elaborates on how these Vaikuha-vss were engagedin various kinds of service.

TEXT 31

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WvMaaTMaaTMaSaevaSau VYaGa[aNTa"k-raUz>aUzauvraeicTaa" )Pa[

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lakm-pater bhagavatacarabja-didkava

vitanvataexpounding; mahgreat; llof the pastimes;kautukamthe wonder; cakravarti-vatlike a king; lakm-pateof

the husband of the goddess of fortune; bhagavatathe SupremeLord; 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 someall-victorious king. And they were eager to see the Lords lotusfeet.

COMMENTARY:Gopa-kumra was amazed at how these personsconducted 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 suitablehomes and fine food and drink. Indeed, because Lord Nryaa is thehusband of the goddess Lakm, it is only fitting that He display Hissovereignty 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-paricchadkecid bahir-dhta-svya-parivra-paricchad

kecitsome; sa-parivrwith their families; tethey; kecitsome;caand; sa-paricchadwith their paraphernalia; kecitsome; bahioutside; 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 kingdomwith their children, wives, and servants. Some rode in their ownvehicles and carried their own umbrellas, cmaras, and weapons.Others chose to keep their families and baggage outside the gate ofVaikuha.

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TEXT 35

SviSMaev ivl/aPYaEke- k*-T& Pairk-r& iNaJaMa( )Aik-Naa wvEk-aik-TaYaa DYaaNarSaauTaa" ))

svasminn eva vilpyaikektsna parikara nijamakican ivaikki-tay dhyna-rasplut

svasminin themselves; evaindeed; vilpyaabsorbing; ekesome;ktsnamall;parikaramparaphernalia; nijamown; akicanpersons with no possessions; ivaas if; ekkitayalone; dhynaofmeditation; rasain the moods; plutimmersed.

Some had absorbed all that they had into themselves, and likebeggars without possessions they came alone, immersed in themoods of devotional meditation.

COMMENTARY:The Vaikuha devotees who preferred a more meditativemood of service hid, within their own transcendental bodies, thefamilies and property Lord Nryaa had awarded them. So thedevotees arriving in Vaikuha were full in all powers and showed thefull range of devotional variegatedness in their pastimes of worshipingthe Supreme Lord in perfect ecstasy.

TEXT 36

ke-iciic}aPaai

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catur-bhuj sahasrsykecid aa-bhujs tath

indrato Indra; candraCandra; diand so on; sadsimilar; tri-netrhaving three eyes; catu-nanhaving four faces; catu-

bhujhaving four arms; sahasra-syhaving a thousand faces;kecitsome; aa-bhujhaving eight arms; tathalso.

Some looked like Indra, Candra, or other demigods. Some hadthree eyes, or four heads, or four arms, or eightor athousand faces.

COMMENTARY:Some of the Vaikuha residents looked like the king ofheaven, Indra, with a thousand eyes on their bodies and thunderboltweapons 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 areespecially empowered gua-avatras. If required for service to LordNryaa, the Vaikuha-vss can assume the exact forms ofordinary demigods; but empowered incarnations and direct expansionsof Nryaa, such as Ananta ea, the Vaikuha-vss can onlyemulate, to the extent of copying certain of their bodily features.

TEXT 39

WTaTParMavEic}aqheTau& v+YaaiMa Tae_Ga]Ta" )k*-Zai-rSaaSvadvTaa& ik&- SYaa SauNdrMa( ))

etat-parama-vaicitr-hetu vakymi te grataka-bhakti-rassvda-vat ki syn na sundaram

etatof this;paramagreat; vaicitrvariegatedness; hetumthereason; vakymiI shall say; teto you; agratalater; ka-bhaktiof devotion to Lord Ka; rasathe taste; svda-vatmfor thosewho relish; kimwhat; sytis; nanot; sundarambeautiful.

Later I shall explain to you the reason for this extreme varietyof appearances. For those who enjoy the moods of devotion toKa, is there anything not beautiful?

COMMENTARY:In Vaikuha the liberation ofsrpya, having a formsimilar to that of the Supreme Lord, is available to everyone. We mayreasonably expect, therefore, that all the Vaikuha residents shouldhave four arms and look like Lord Nryaa. Why then did some of

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them look like humans, monkeys, and all sorts of other forms of life?Gopa-kumra later heard from Nrada Muni the definitive philosophicalexplanation for this variety, and in the course of the present narrationGopa-kumra will relate that to his own student. But even granting thatthere is a reason for varieties of bodies in Vaikuha, why should Lord

Nryaas devotees assume ugly bodies like those of monkeys? Inresponse it may be said that we know from common worldlyexperience that anyone who has intense attraction to somethingcannot help but see that thing as beautiful, no matter what it is. This isalso true on the spiritual level, otherwise why would the Supreme Lordand His devotees be so attracted to persons like Hanumn andJmbavn?

TEXTS 4041

SavRPa[PaaTaqTaaNaa& Taeza& vEku-

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COMMENTARY:Normally the varieties of life forms in any realm indicate avast hierarchy of relative superiority and inferiority, as Gopa-kumrasaw among the residents of heaven. Such a hierarchy might seem outof place in Vaikuha, where everyone should be equal on the platformofsac-cid-nanda. Gopa-kumra wants to explain carefully to his

student the real situation but is afraid of committing offenses byapplying material examples to the transcendental reality of Vaikuha.Therefore he first gives a disclaimer: Comparisons to things of theknown world may help neophytes begin to understand the spiritualworld but can never do full justice to that higher reality. Since thecategories of spiritual existence are totally different from those of thematerial world, spiritually immature intelligence has no power tocomprehend 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 brahmanprapacntar-gatasya hi

prapaca-parivrntar-di-garbhita-cetasa

tad-dntkulenaivatat tat syd bodhita sukhamtathety ucyeta yat kicittad ga kamat hari

tath apinonetheless; bhavataof your good self; brahmanObrhmaa;prapaca-antainto the material creation; gatasyawhohave come; hiindeed;prapacamaterial;parivratheenvironment; antawithin; diby the vision; garbhitaconfined;cetasawhose intelligence; tatof that (material environment);dntaby examples; kulenaagitated; evaonly; tat tatthevarious facts; sytmay be; bodhitamunderstood; sukhameasily;tathso; itithus; ucyetamay be said;yatwhat; kicitsomething; tatthat; gaoffense; kamatmmay He forgive;hariLord Hari.

Nonetheless, my dear brhmaa, you are a resident of thematerial world, and your intelligence is confined because youcan see only matter. Therefore I say It is like this so that by

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material examples you might understand various things moreeasily. May Lord Hari forgive this offense.

COMMENTARY:An attempt to describe spiritual existence in materialterms is, strictly speaking, inappropriate and impossible, yet if a

conditioned soul can be even a little attracted by words evoking someof the glories of Vaikuha, and if he can be encouraged to take up thetask of spiritual development, the impossible can indeed becomepossible. Any honest attempt to enlighten the conditioned soul withVaikuha consciousness is worthwhile and praiseworthy. Even thoughour thinking may now be covered by concepts of matter andconditioned life, pure Vaiavas can guide us gradually totranscendental understanding. We know from ordinary experiencewhat a king is, so if we can further appreciate the Personality ofGodhead as the supreme king, we have begun to understand Hisglories.

TEXT 44

Ta}aTYaaNaa& c SaveRza& Taeza& SaaMYa&ParSParMa( )

TaarTaMYa& c l/+YaeTa Na ivraeDaSTaQaaiPa c ))

tatratyn ca sarvete smya parasparamtratamya ca lakyetana virodhas tathpi ca

tatratynmof the residents of that place; caand; sarvemall;temof them; smyamequality;parasparammutual;tratamyama hierarchy; caand; lakyetathere seems to be; nano; virodhacontradiction; tath apinonetheless; caand.

Though there seem to be hierarchies in Vaikuha, itsresidents all enjoy equality among themselves. In this there isno contradiction.

COMMENTARY:The residents of Vaikuha are equal because all of themcan do anything they want. That some of them appear greater thanothers is not contradictory, because all these devotees show theirnatural opulence and power in different degrees by their own freechoice.

TEXT 45

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Na MaaTSaYaaRdYaae daeza" SaiNTa k-SYaaiPa Taezu ih)

Gau

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gandhe rcite tulasikbharaena tasyyasmis tapa sumanaso bahu mnayanti

Although flowering plants like the mandra, kunda, kurabaka, andutpala, the campaka, ara, and punnga, the ngakeara, bakula, lily,

andprijta are full of transcendental fragrance, they are stillconscious of the austerities performed by tulas, for tulas is givenspecial preference by the Lord, who garlands Himself with tulasleaves.

Gopa-kumras further description of his own experience ofVaikuha will establish that the pigeons and other creaturesmentioned by Brahm are all personal associates of Lord Nryaa.

TEXT 46

Pa[PaaNTaGaRTaa >aaeGaPara ivziYa

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vaimnik sa-lalan caritni avadgyanti yatra amala-kapani bhartuantar-jale nuvikasan-madhu-mdhavngandhena 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 andactivities of the Lord, which are always devoid of all inauspiciousqualities. While singing the glories of the Lord, they deride even thepresence in the water of blossoming mdhav flowers, which arefragrant and laden with honey. In other words, even while enjoyingwonderfully, the devotees in Vaikuha are always absorbed in theecstasy of worshiping the Personality of Godhead. The mdhav flowerblooms during the spring, when the attraction of sense pleasuresreaches a peak. Yet even though such attractions may stimulate thesenses of the devotees, this does not at all distract them from their

devotional service.

yat sakula hari-padnati-mtra-dairvaidrya-mrakata-hema-mayair vimnai

ye bhat-kai-ta smita-obhi-mukhyaktman na raja dadhur utsmaydyai

Vaikuha is full of devotees who seem never to do anything but bowdown at the feet of Lord Hari. Although while traveling in theirairplanes made of lapis lazuli, emerald, and gold they are crowded bytheir consorts, who have large hips and beautiful smiling faces, those

Vaikuha residents cannot be stimulated to passion by such mirthand beautiful charms. Karms, jns, andyogs cannot hope toobtain anything for sense gratification like what the devotees ofVaikuha enjoy. All this enjoyment, however, never degrades theVaikuha devotees from the mode of pure goodness, because theyare 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

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transformations; llayplayfully; citrnvariegated;prabhuof theSupreme Lord; llthe pastimes; anusriain accordance with.

Those devotees have attained the absolute limit ofchangelessness, yet they playfully show all kinds of

transformations while taking part in their Lords pastimes.

COMMENTARY:In both types of the Supreme Lords pastimesthosepredominated by the mood of opulence and those predominated bysweetnessthe devotees who take part pretend to undergotransformations just to create the varieties that give the Lord pleasure.In Vaikuha there are no forces of nature to impel anyone to doanything he doesnt want to. The only force impelling the devotees ispure love, which makes them act exclusively for the pleasure of LordNryaa.

TEXT 48

ATaSTae_NYaaeNYaMaek-Tv& GaTaa AiPa Pa*QaiGvDaa")

TaTSQaaNa& Sa ivMaaNaaEgaSTa}aTYa&SavRMaqd*XaMa( ))

atas te nyonyam ekatvagat api pthag-vidhtat sthna sa vimnaughastatratya sarvam dam

atathus; tethey; anyonyamwith one other; ekatvamequality;gatachieving; apialthough;pthak-vidhof various types; tatthat; sthnamplace; sathat; vimna-oghaprofusion ofairplanes; tatratyamlocated there; sarvameverything; damlike this.

Thus, although equals, they manifest individual variety. In thatplace everything is so, including the profusion of airplanes.

COMMENTARY:Because the Personality of Godhead wants to enjoy variedpastimes, His devotees, who are all essentially equal on the platform ofpure spiritual existence, assume different forms and positions in Hisservice. Even the apparently inanimate things of Vaikuha are of thesame transcendental nature. Thus the airplanes, trees, houses, and soon are all perfect living beings, qualitatively one with the SupremeLord and with all other living persons, and they appear in whateverforms the Lord requires for His pleasure.

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TEXT 49

k-daicTSvaUTacNd]JYaaeTev k-K%$=I ))

kadcit svara-ratndi-maya tat tat pratyatekadcic ca ghan-bhta-candra-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 andjewels, and sometimes its atmosphere appears chalk-white,like a thick condensation of moonlight.

COMMENTARY:Gold, jewels, and moonlight are among the greatestfascinations in the material world. Yet they only dimly reflect theinfinitely varied attractions of the Vaikuha atmosphere.

TEXT 50

k-QaitaTPa[>aave

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nature of Vaikuha by comparison with things they have seen,touched, and otherwise encountered in the material world. Anddevotees fully purified can perceive Vaikuha directly. The externalmind 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 boddhusamyak svnubhava vinetan-mtra hi akyeta

nirpayitum ajas

na kacitno one;prabhavetis able; boddhumto understand;samyakproperly; sva-anubhavampersonal experience; vinwithout; etat-mtramonly this much; hiindeed; akyetait ispossible; nirpayitumto describe; ajasaccurately.

Except by direct experience, no one can rightly understandVaikuha. 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. Byhearing from someone who has seen Vaikuha one may gain only aglimmer of understanding. Nonetheless, when a devotee aspiring forthe Lords service hears the pure instructions of his self-realizedspiritual master and faithfully practices the disciplines such a gururecommends, the devotee gradually becomes pure in heart. And whenhis faith sufficiently matures, he can see the spiritual world. Only bythat direct perception does knowledge become perfect. Casualhearing, even from those who have seen the truth, is not enough. Onemust become a disciple of such an authority and accept the disciplinesthat 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

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tad brahmnubhave sukhamgacchat su-tucchat sadyohriyeva 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 happinessrealized in Brahman at once seems empty, and as if from sheerembarrassment, on its own it disappears.

COMMENTARY:After a purified Vaiava has realized the glories ofVaikuha and its inhabitants, the prospect of impersonal realization

loses all attraction. It simply disappears, like the stars at dawn.

TEXTS 5354

SvaraMaa" PaUai-MaaGa| ivXaiNTa YaTa( )TaeTauSTa}a YaaTaeNaaNau>aUTaae da!yRTaae

MaYaa ))

svrm pra-km yesarvpek-vivarjit

jta prpta nija ktsnatyaktv vaiava-sagata

srsra-vicrptybhakti-mrga vianti yattad-dhetus tatra yten-nubhto drhyato may

sva-rmself-satisfied;prafull; kmin all desires;yewho; sarvaall; apekfrom concerns; vivarjitfree;jtamknown;prptamobtained; nijamtheir own; ktsnamall; tyaktvhaving abandoned; vaiavawith devotees of the Supreme Lord;sagataby association; sraof the essential; asraand thenonessential; vicradiscrimination; ptyby developing; bhakti-mrgamthe path of devotional service; viantithey enter;yatwhich; tatof that; hetuthe reason; tatrathere;ytenawho

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went; anubhtaexperienced; drhyatadefinitively; maybyme.

Those who are self-satisfied, fulfilled in all desires, and freefrom all material concerns, who have renounced everything

they know and possess, who have associated with Vaiavasand have thus acquired the power to discern between theessential and the nonessentialit is they who enter the path ofdevotional service. When I went to Vaikuha, that is what Ivividly saw.

COMMENTARY:Even though Gopa-kumras student has been told thatonly direct perception can give him true understanding of the nature ofVaikuha, he may still be anxious to have some other means to gainthe special faith that the discipline ofbhakti-yoga demands.Anticipating this anxiety, Gopa-kumra here describes the logic by

which one can know theoretically the superexcellent happiness ofVaikuha. Advanced mystics who have realized the Supreme Truth inits impersonal aspect sometimes abandon the happiness of Brahmanfor the opportunity to realize Vaikuha. They leave aside both theirknowledge and their perfectly developed realization to enter the pathof devotional service. Once they experience the bliss of Vaikuha life,they condemn what they formerly considered happiness in impersonalrealization. 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 tnpayann idam acintayamd sevak yasyasa prabhur nma kda

gacchatwho were going; gacchataand coming; ahamI; tnthem;payanwatching; idamthis; acintayamI thought; dsuch; sevakservants;yasyawhose; sathat;prabhuLord;nmaindeed; kdalike what.

As I watched those persons come and go, I thought, Whatkind of Lord must it be who has such servants!

COMMENTARY:After seeing such beautiful and opulent servants of LordNryaa come and go through the gateway of Vaikuha, Gopa-kumra could not help but imagine how beautiful and opulent must be

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Lord Nryaa Himself. Certainly a proper master should be superior inall respects to his servants.

TEXTS 5657

wTQa& hzRPa[k-zeRa*XaMa( )GaaePaure vTaRMaaNaae_h& TaEJaRveNaETYa

PaazRdE" ))ANTa" Pa[veXYaMaaNaae Yad( d*vaNauTaauTaMa( )vu-& Taid(ParaDaeRNa SahaSYaae_iPa Na +aMa" ))

ittha hara-prakareot-tihann upavian bhamgopure vartamno hatair javenaitya pradai

anta praveyamno yaddavn adbhutdbhutamvaktu tad dvi-parrdhenasahasrsyo pi na kama

itthamin this way; haraof happiness;prakareadue to theexcess; uttihanstanding up; upavianand sitting down; bhamexcitedly; gopurein the gateway; vartamnapresent; ahamI;taithose;javenaquickly; etyacoming;pradaiby theassociates; antainside;praveyamnamade to enter;yatwhat;davnI saw; adbhutathan what is wonderful; adbhutammore

wonderful; vaktumto describe; tatthat; dvi-parrdhenain alifetime of Brahm; sahasra-syathousand-headed Ananta ea;apieven; nanot; kamacapable.

Thus I thrilled with delight as I waited in the gateway toVaikuha. I excitedly stood up and sat down, stood up and satdown, till the associates of the Lord returned, rushing back,and escorted me inside. The amazing things I then saw, morewonderful than wonderful, even the thousand-headed Anantaea would be unable to describe, even in a lifetime ofBrahm.

COMMENTARY:The escorts who had gone inside the city to announceGopa-kumras arrival now came running back, because their Lord didnot want him to have to wait outside any longer. As soon as Gopa-kumra entered the actual realm of Vaikuha, he saw more wondersthan he could ever describe to a conditioned soul. His student wouldhave to be satisfied with a brief outline of this experience.

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TEXT 58

are are arPaal/aSTaad*Xaa Wv Maa& GaTaMa( )Pa[veXaYaiNTa ivjaPYa ivjaPYaev iNaJaaiDaPaMa( ))

dvre dvre dvra-plstd eva m gatam

praveayanti vijpyavijpyeva nijdhipam

dvre dvreat each gate; dvra-plthe doorkeepers; tdsimilar; evaindeed; mmme; gatamarrived;praveayantiallowed to enter; vijpya vijpyaafter announcing, one afteranother; ivaindeed; nijato their own; adhipamsuperior.

I arrived at several more gates, one after another, and at eachI was met by similar doorkeepers, who allowed me to enteronly after announcing my arrival to their immediate superiors.

TEXTS 5960

Pa[iTaaraNTare GaTva GaTva TaTPa[iTahairi>a" )Pa[a[MaaveXaaMYaTae STaUYaTae

Mauhu" ))

prati-dvrntare gatvgatv tat-pratihribhi

praamyamno yo yo hitat-pradedhikravn

dyate sa sa manyetajagad-o may kila

prva-vat sambhramvennamyate styate muhu

prati-dvraeach gateway; antarewithin; gatv gatvgoing oneafter another; tatof that (gate);pratihribhiby the guards;praamyamnabeing bowed down;ya yawho in each case; hiindeed; 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

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being overwhelmed; namyatewas paid obeisances to; styateandoffered prayers; muhurepeatedly.

As I entered each gate, I saw the guards offer obeisances tothe local superintendent, so I assumed that he was the Lord of

the universe. Overwhelmed with reverence just as before, Irepeatedly bowed down and recited prayers.

COMMENTARY:Gopa-kumra was so eager to see the Lord that hemistook the Lords glorious devotees for the Lord Himself. As Gopa-kumra passed through each gateway with his escorts, they were metby the local manager, whose relatively greater opulence astonishedhim. He was becoming more and more eager to see Lord Nryaa.

TEXT 61

AQa TaE" PaazRdE" iGDaErSaaDaar

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TEXTS 6263

MahaMahaic}aivic}aGaeharPa[deXaaNaiTaGaMYa veGaaTa( )

[qMaNMahPa[vrSYa MaDYaePa[aSaadvGa" PairzeivTaaix(ga]]Ma( ))

Pa[aSaadMaek&- ivivDaEMaRhtaaPaUrEivRiXa& ParSaqMaYaaTaE" )

Pa[aae_hMaaidTYaSauDaa&Xauk-aei$=k-aiNTa& MaNaael/aecNav*itacaerMa( ))

mah-mah-citra-vicitra-geha-dvra-praden atigamya vegtrman-mahalla-pravarasya madhyeprsda-vargai parievitghrim

prsdam eka vividhair mahatt-prair viia para-sma-ytai

prpto ham ditya-sudhu-koi-knti mano-locana-vtti-coram

mahvery; mahvery; citrawonderful; vicitravarious; gehawith residences; dvraand gates;pradendistricts; atigamyapassing; vegtrapidly; rmatbeautiful; mahallaof aneighborhood;pravarasyaexcellent; madhyein the middle;prsda-vargaiby many palaces;parievitaserved; aghrimwhose feet;prsdampalace; ekamone; vividhaiof various

kinds; mahattof greatness;praiwith floods; viiamdistinguished;para-smato the extreme limit;ytaigone;prptareaching; ahamI; dityaof suns; sudh-auand moons; koimillions; kntimwith the luster; manaof the mind; locanaandeye; 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 mostexcellent transcendental neighborhood. There I came to onepalace at whose feet many others stood in attendance, apalace distinct, overflowing in greatness, where excellence

seemed to reach its highest limit. Radiant like millions of sunsand moons, it captured my mind and my eyes.

COMMENTARY:Smaller palaces on all sides faced that grand one, likeservants surrounding their master. That palace, diverse in effulgencelike millions of suns and moons, lured Gopa-kumras eyes and mindinto captivity, enslaving their functions in reverence to the Lordsopulence.

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TEXTS 6465

TadNTare rvravl/Il/SaTa(Sauv

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him, on a throne with cushions white as a full moon washed of itsspots. Although He is the original person, He seemed ageless, as if inthe prime of youth. He displays His opulences however He chooses andso forever displays a youthful beauty that is among the most attractiveof His opulences.

TEXT 66

SaaENdYaRMaaDauYaRMaYaak-aNTYaaNaUaMbud[qhrYaa Sfu-rNTYaa )

raicTaSvaUizTaGa(vaNaule/Paaid iv>aUzYaNTaMa( ))

saundarya-mdhurya-mayga-kntyntnmbuda-r-haray sphurantyratncita-svara-vibhita-srag-

vastrnulepdi vibhayantam

saundaryabeauty; mdhuryaand sweetness; mayafull of; agaofHis limbs; kntyby the effulgence; ntnanew; ambudaof rainclouds; rthe splendor; haraywhich robs; sphurantyglowing;ratnawith jewels; citabedecked; svaragold; vibhitadecorated with; srakHis garlands; vastraclothes; anulepacosmetics; diand so on; vibhayantamdecorating.

The brilliant effulgence of His sweet, attractive limbs defeatedthe splendor of new rain clouds. That effulgence lent further

grace to His garlands, cosmetics, and garments, alreadygraced by jewelry made of gold bedecked with gems.

COMMENTARY:Every part of Lord Nryaas body was beautifullyformed, with youthful charm that enamored whoever saw Him. On Hishead, neck, arms, chest, and ankles He wore golden, gem-bedeckedjewelry, which enhanced the beauty of His vaijayant flower garland,His yellow dress, and His sandalwood paste and other cosmetics.

TEXT 67

k-aUzauRJaMa( )

PaqTaPavSaNaYaaiTa&caku-

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pta-paa-vasana-dvaycitacru-kuala-kapola-maalam

kakaaof His bangles; agadaand armlets; vibhaawhich werethe ornaments; yatalong; sthlaand stout; vttarounded; vilasat

shining; catu-bhujamfour arms;ptayellow;paasilk; vasanaof garments; dvayawith a pair; acitamwrapped; crubeautiful;kualawith earrings; kapolacheeks; maalamround.

His four shining arms, long and well built, enhanced the beautyof His bangles and armlets. Two yellow silk garments dressedHis body, and charming earrings set off His rounded cheeks.

COMMENTARY:Lord Nryaas arms appear like the shining bodies ofcelestial serpents. His dhot and upper cloth are yellow like the rays ofthe sun.

TEXT 68

k-aESTau>aa>ar

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TEXT 69

k*-Paa>araericiNaTaRNa&SvvaMaPaaeR iSQaTaYaaTMaYaaeGYaYaa )

iNaveMaaNa& rMaYaa Saiv>a[Ma&Pa[Ga* TaaMbUl/MadNTaMautaMaMa( ))

kp-bharodyad-vara-cilli-nartanasva-vma-prve sthitaytma-yogyaynivedyamna ramay sa-vibhramapraghya tmblam adantam uttamam

kpof His mercy; bharaby the burden; udyatrising; varabeautiful; cilliof whose eyebrows; nartanamdancing; svaof Him;vmaleft;prveon the side; sthitaywho stood; tmafor Him;yogyaysuitable; nivedyamnambeing offered; ramayby thegoddess of fortune; sa-vibhramamwith reverence;praghyaaccepting; tmblambetel nut; adantameating; uttamamexcellent.

The great compassion He felt made His beautiful eyebrowsdance. Ram, His ideally matching consort, standing by His leftside, reverently offered Him excellent pn to chew, which Heaccepted.

COMMENTARY:The goddess of fortune would personally prepare LordNryaas betel nut and offer it to Him with her own hand. Pleased

with her service and the excellent quality of thepn, Lord Nryaawould gracefully accept it with the tips of His right thumb and firstfinger, place it in His mouth, and chew it contentedly. The goddess offortune r Ram is the suitable consort for Lord Nryaa becauseshe is the best of all women. She equals Him in beauty and other goodqualities. 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-knti-sambhinna-kundmala-danta-paktyodpti-prakojjvala-hsa-rsanarmokti-bhag-hta-bhakta-cittam

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tatof that (betel nut); rgawith the color; kntaattractive; adharaof whose lips; bimbalike bimba fruits; kntiby the luster;sambhinnareflected upon; kundalike kunda flowers; amalaspotless; dantaof the teeth;paktyoof the two rows; dptiof the

effulgence;prakaby the illumination; ujjvalashining; hsawhose 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 moreattractive, and their luster reflected on His teeth, two rows ofspotless kunda flowers. Illumined by the glow of those flowers,His playful smile shone splendidly. His amusing words andgestures stole away the hearts of His devotees.

COMMENTARY:The bimba is a bright-red fruit whose brilliant colorresembles that of the Supreme Lords lips. The kunda flower is a smallpure-white jasmine.

TEXT 71

k-re PaTad(Ga[ah>a*Taa Dara&GYaa MauhurCYaRMaaNaMa( )

SaudXaRNaaEvRrMaUiTaRMai"iXarSQaicE" PairzeVYaMaa

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COMMENTARY:Dhara, or Bhmi, is the second goddess of fortune,whose expansion is the presiding deity of the earth. While Ramserved Lord Nryaa Hispn, Dhara stood by to receive theremnants He would spit into a vessel meant for that purpose.

TEXT 72

caMarVYaJaNaPaaduk-aidk-[qPairC^dGaa-ya NaTaE" XaezSauPaa" PaazRdvGaRMau:YaE" )

k*-Tvail&/ MaUDNYaRviTaMaaNaEr(AGa[e ivic}aaei-i>arq@yMaaNaMa( ))

bhakty natai ea-supara-viva-

ksendibhi prada-varga-mukhyaiktvjali mrdhny avatihamnairagre vicitroktibhir yamnam

bhaktywith devotion; nataibowed down; eaby ea; suparaGarua; vivaksenaVivaksena; dibhiand others;pradaofassociates; vargagroups; mukhyaichief; ktvmaking; ajalimjoined palms; mrdhnion their heads; avatihamnaistanding;

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agrein front; vicitracolorful; uktibhiwith words; yamnambeing praised.

ea, Garua, Vivaksena, and the other leaders of His manygroups of attendants bowed down before Him with devotion,

stood before Him with palms joined above their heads, andpraised Him in wonderful poetic language.

COMMENTARY:Along with ea, Garua, and Vivaksena, other mainservants of Nryaa were present, such as Nanda and Sunanda, Jayaand Vijaya, and Bala and Prabala. All of them together, ea and theothers, are called the gadhyakas, or leaders of the various groupsof the Lords servants. The Eighth Canto ofrmad-Bhgavatam(8.21.1617) confirms:

nanda sunando tha jayo

vijaya prabalo balakumuda kumudka cavivaksena patattrir

jayanta rutadeva capupadanto tha stvata

Nanda and Sunanda, Jaya and Vijaya, Bala and Prabala, Kumuda andKumudka are all associates of Lord Viu, and so also areVivaksena, Patattrir [Garua], Jayanta, rutadeva, Pupadanta, andStvata.

TEXT 74

[qNaardSYaauTaNa*TYavqaqMaYacaTaurqi>a" )

Taa>Yaa& iPa[Yaa>Yaa& k-Mal/aDara>Yaa&SaaDa| k-daicihSaNTaMauE" ))

r-nradasydbhuta-ntya-v-gtdi-bhag-maya-cturbhitbhy priybhy kamal-dharbhy

srdha kadcid vihasantam uccai

r-nradasyaof r Nrada; adbhutawonderful; ntyaof thedancing; vplaying of the v; gtasinging; diand so on;bhag-mayaentertaining; cturbhiby the cleverness; tbhymwith the two;priybhymbeloved consorts; kamal-dharbhymKamal and Dhar; srdhamtogether; kadcitsometimes;vihasantamlaughing; uccailoudly.

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r Nradas dancing and his expert singing and vplayingcreated such clever entertainment that the Lord and His twoconsorts, Ram and Dhara, sometimes laughed out loud.

COMMENTARY:Lakm, or Ram, is also called Kamal, and Dhara isalso called Dhar.

TEXT 75

Sv>a-vGaRSYa Tadek-ceTaSa"k-daicdaNaNdivXaezv*Yae )

Pa[SaaYaR PaadaMbuJaYauGMaMaaTMaNa"SaMaPaR

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devotion. The splendor of the transcendental rays from His moonliketoenails and fingernails appeared like the petals of a flower. For thosewho worship the Lords lotus feet with the desire to obtain them astheir own possession, and who follow the methods of pure devotionalservice, beginning with hearing and chanting, the Lord kindly reveals

His feet by raising them slightly. He takes the trouble to do thisbecause He cannot help but think of how to benefit His devotees.

TEXT 76

TaXaRNaaNaNd>areaq+a

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dno mah-kku-kula prakurvanpremtirekea vinirjito hasamprpya 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; kulamaseries;prakurvanmaking;premaof love; atirekeaby an excess;vinirjitadefeated; ahamI; samprpya mohambecomingunconscious; nyapatamI fell; tatof Him; agrein front.

Some discerning attendants who were standing at the Lordsside held me back, and I was heartbroken. I cried out inhelpless distress again and again, overcome by my ownexcessive love, and fell unconscious in front of the Lord.

TEXT 78

oTQaaPYa TaE=rev bl/aireavNk-ra>Yaa&Nae}ae Pa[YaadudMaql/Ya& e ))

utthpya tair eva balc cireasaj prato ru-nipta-vighnamsammrjanenbhibhavan karbhynetre prayatnd udamlaya dve

utthpyabeing raised; taiby them; evaindeed; baltwitheffort; cireaafter some time; sajmto consciousness;pratabrought back; aruof tears; niptaof the falling; vighnamtheobstruction; sammrjanenaby wiping off; abhibhavansubduing;karbhymwith my two hands; netremy eyes;prayatntwithdifficulty; udamlayamI opened; dvetwo.

With some effort, those attendants lifted me up, and aftersome time I regained consciousness. I wiped away with myhands the flood of tears that blocked my sight, and with

difficulty I finally opened my eyes.

TEXT 79

TaavYaalu/Pa[vreaqrMa*duSvreavaGaC^ JaveNa vTSaeTYa(

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AauCYaMaaNa& [uTavaNvcae_hMa( ))

tvad daylu-pravarea tenasnehena gambhra-mdu-svareasvastho bhavgaccha javena vatsety-

dy ucyamna rutavn vaco ham

tvatjust then; dayluof merciful persons;pravareaby thegreatest; tenaHim; snehenaaffectionately; gambhradeep; mduand gentle; svareawith a voice; svastharestored to a goodcondition; bhavaplease be; gacchacome here;javenaquickly;vatsadear boy; iti-dilike this and so on; ucyamnambeingspoken; rutavnheard; vacathe words; ahamI.

Then I heard the Lord, that best of merciful persons, tell me ina deep, gentle voice, Please come back to your senses. Dear

boy, come here quickly!

COMMENTARY:From the moment Gopa-kumra fell unconscious LordNryaa had been calling to him, but Gopa-kumra was able to hearHim only after regaining consciousness. The Lord also told him, Pleasegive up this reverence for Me. Lets talk together as friends.

TEXT 80

hzRSYa k-aa& ParMaa& TaTaae GaTaaeNa*TYaNMahaeNMaadGa*hqTavNMauhu" )

>a[XYaMaqi>a" ParMaPa[YaaSaTa"SaMPa[aiPaTa" SQaEYaRMaQa Pa[baeiDaTa" ))

harasya kh param tato gatontyan mahonmda-ghta-van muhubhrayann ambhi parama-praysatasamprpita 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 ifseized by madness, and stumbled about. But with greatendeavor the Lords servants calmed me down, and at last Iawakened from that trance.

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COMMENTARY:Hearing those words from Lord Nryaa drove Gopa-kumra apparently insane. In truth, however, this insanity was theperfection of clear consciousness, in which the one who suffers feelsthe ultimate extreme of happiness.

TEXT 81

[q>aGavaNauvacSvaGaTa& SvaGaTa& vTSa idya idya >avaNMaYaa )SaTaae_}a Tvdq+aaYaa& icrMauTk-iavTaa Sa%e )k-QaidiPa MaYYaai>aMau:Ya& ik-idk-air Na ))

bahni gamitny agajanmni bhavat sakhekathacid api mayy bhi-mukhya kicid akri na

bahnimany; gamitnipassed; agadear one;janmnibirths;bhavatby you; sakheO friend; kathacit apisomehow; mayby

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Me; bhimukhyamturning the face toward; kicitany; akriwasdone; nanot.

My dear friend, you have passed many lifetimes withoutpaying any attention to Me at all.

TEXT 83

AiSMaiSMaihehEv >ave >aavq MaduNMau%" )wTYaaXaYaa TavaTYaNTa& NaiTaRTaae_iSMa

SadajvTa( ))

asminn asminn ihehaivabhave bhv mad-unmukhaity ay tavtyantanartito smi sadja-vat

asminin this one; asminin this one; ihain this; ihain this; evajust; bhavebirth; bhvhe will be; matMe; unmukhawith faceturned towards; iti-aywith this hope; tavayour; atyantamcompletely; nartitamade to dance; asmiI have been; sadalways; 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 finallyturn his face toward Me.

COMMENTARY:Even though Gopa-kumra had forgotten his Lord formany lifetimes, the Lord had never forgotten him. The Lord wantedGopa-kumra to know this, and also to know how eager the Lord hadalways 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 kicidyendya pariplayannibandha sva-kta bhrtarnaymy tmana padam

chalampretext; caand; na labheI did not find; kicitany;yenaby which; dyamoriginal;pariplayanobserving; nibandhamthe

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rmad-govardhane tasminnija-priyatamspadesvayam evbhava ttajayantkhya sa te guru

rmatdivine; govardhanein Govardhana; tasminthat; nijaMy;priya-tamamost beloved; spadeabode; svayamMyself; evaindeed; abhavamI became; ttadear boy;jayanta-khyanamedJayanta; sahe; teyour; guruspiritual master.

Dear boy, in that divine district of Govardhana, My mostbeloved abode, I Myself became your guru, known by the name

Jayanta.

COMMENTARY:The Lord does not interfere with the independence of therebelliousjvas. He mostly leaves the responsibility for reforming them

to the Vedas and Vaiavas. But ultimately it is His mercy that savesthe conditioned souls. The Supreme Lord interfered with Gopa-kumras karma by making Gopa-kumra take birth at GovardhanaHill. In the words of Lord Brahm,

ye sa ea bhagavn dayayed anantasarvtmanrita-pado yadi nirvyalkamte dustarm atitaranti ca deva-mynai mamham iti dh va-gla-bhakye

Anyone specifically favored by the Supreme Personality of Godhead

due to unalloyed surrender unto His service can overcome theinsurmountable ocean of illusion and understand Him. But those whoare attached to the body, which is meant to be eaten at the end bydogs and jackals, cannot do so. (rmad-Bhgavatam 2.7.42) Onlywhen the Personality of Godhead r Ka grants His unconditionalkindness can one take wholehearted refuge of the Lords lotus feet andcross beyond the ocean of illusion, otherwise impossible to cross. Inthis verse from the Second Canto, the verb atitaranti (they crossbeyond) is followed by the word ca (and), which implies that besidesliberation the surrendered devotees of the Lord also achieve rVaikuha, an attainment that makes liberation seem unimportant.

Thus, Vaikuha can be attained by those whose self-identificationresides 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

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kma drgha-tama me dyacirt tva samaprayasvasya me pi sukha puannatraiva nivasa sthira

kmamthe desire; drgha-tamamlong-held; meMy; adyatoday;cirtafter a long time; tvamyou; samaprayahave fulfilled;svasyayour own; meMy; apialso; sukhamhappiness;puannourishing; atrahere; evaonly; nivasaplease reside; sthirapermanently.

Today you have at last fulfilled the desire I have harbored forso long. Please nourish your happiness and Mine by stayinghere forever.

COMMENTARY:Here the Lord says in all humility, What good have I everdone for you? But you have done the greatest good for Me by cominghere. The Lord hopes that Gopa-kumra will forget thediscontentment that has impelled him to wander from one place toanother and will instead choose to remain in Vaikuha.

TEXT 88

[qGaaePaku-Maar ovacWTaC^\q>aGavaKYaMahaPaqYaUzPaaNaTa" )Mataae_h& NaaXak&- STaaeTau& k-Tau| jaTau& c ik-Na

))

r-gopa-kumra uvcaetac-chr-bhagavad-vkya-mah-pya-pnatamatto ha naka stotukartu jtu ca kicana

r-gopa-kumra uvcar Gopa-kumra said; etatthese; r-bhagavatof the Supreme Lord; vkyaof the words; mah-pyathe very intoxicating beverage;pnataby drinking; mattamaddened; ahamI; na aakamwas not able; stotumto offerpraise; kartumto do;jtumto understand; caand; kicanaanything.

r Gopa-kumra said: Maddened by drinking the beverage ofthe Supreme Lords words, so intoxicating, I was unable tooffer Him praise, or to understand or do anything.

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TEXT 89

AGa[e iSQaTaa TaSYa Tau veaRveXaa" k-iTaicNMaYaa SaMaa" )

AaaSYa ivaSYa c veava& MahaiPa[YaaMa( )[qMaaDav& Ta& SaMaTaaezYa& MahavEdGDYaiSaNDau& SaGa

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skillful arts, the reservoir of all mercy, r Mdhava, alongwith His associates.

COMMENTARY:Gopa-kumra refers to this flute because he is holding itin his hand even while instructing his student in Bhauma-vndvana.

This implies that his flute, born a bamboo on Govardhana Hill, isimperishable. Because the flute came from Govardhana, Gopa-kumras home, it is very dear to him. His playing pleased theSupreme Lord, and as indicated by the name r Mdhava (thehusband of the goddess of fortune), when the Lord was pleasedmother Lakm was also pleased. Though Lord Nryaa is full inknowledge of all fine arts, including flute playing, He is also thereservoir of all mercy, so rather than proudly refuse to be entertainedjust because He is God, He kindly showed satisfaction with Gopa-kumras performance.

TEXT 91

YaQaak-al&/ TaTa" SaveR iNa"SarNTaae Mahai[Ya" )AajYaa iNaGaRMaaiNaC^u& Yau-ya Maa&

bihraNaYaNa( ))

yath-kla tata sarvenisaranto mah-riyajay nirgamnicchuyukty m bahir nayan

yath-klamat the appropriate time; tatathen; sarveall;nisarantaexiting; mah-riyaof the supreme goddess offortune; jayon the request; nirgamato leave; anicchumnotwanting;yuktyby persuasion; mmme; bahioutside; nayanthey led.

When the time came to stop, everyone, on the request ofLakmdev, started to leave, but I didnt want to go. Thedevotees had to persuade me to let them escort me outside.

COMMENTARY:r Lakmdev told the devotees to leave because itwas 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 hersupreme opulences to provide the enjoyable comforts of Vaikuha lifefor the pleasure of her husband.

TEXT 92

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Ta}aaParSYaev Mahaiv>aUTaqr(oPaiSQaTaaSTaa" PairTYa dUre )

SvYa& SaTaqraTMaiNa caPa[k-aXYaGaaePaa>aRPaae NYavSa& Paurev ))

tatrparasyeva mah-vibhtrupasthits t parihtya dresvaya satr tmani cprakyagoprbha-rpo nyavasa pureva

tatrathere; aparasya iva as for another; mah-vibhttranscendental opulences; upasthitwhich approached; tthem;parihtyakeeping away; drefar; svayamthemselves; satappearing; tmaniin me; caand; aprakyanot exhibiting; gopa-arbhaof a cowherd boy; rpain the form; nyavasamI resided;purbefore; ivaas.

Though like everyone else in Vaikuha I was approached bytranscendental opulences, I avoided them. I refused to showeven the splendors that spontaneously appeared within me. Iresided there in the same form I had always had, that of acowherd boy.

COMMENTARY:Simply because he was living in Vaikuha, specialpowers appeared within him. But he avoided exploiting them or evenletting others see them.

TEXT 93

SaidaNaNdPaaSTaa" SavaRSTa}a iv>aUTaYa" )SvaDaqNaa ih YaQaak-aMa& >aveYau" SaMPa[k-

aiXaTaa" ))

sac-cid-nanda-rps tsarvs tatra vibhtayasvdhn hi yath-kmabhaveyu samprakit

sat-cit-nandaof eternity, knowledge, and bliss; rpwhose forms;tthey; sarvall; tatrathere; vibhtayaopulences; sva-adhnunder ones control; hiindeed;yath-kmamas onedesires; bhaveyuthey become present; samprakitappearing.

In Vaikuha all opulences are purely spiritual, full in eternity,knowledge, and bliss. Appearing whenever one desires, theywillingly submit themselves to ones control.

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COMMENTARY:The infinite varieties of the spiritual kingdom all share acommon grounding in sac-cid-nanda existence. But since theexpression of opulence there depends on the desires of the individualresidents, one encounters immeasurable variety. Personal powers

there are purely spiritual, so the residents use them faultlessly, withoutthe selfish manipulations employed to enjoy ones senses in thematerial world.

TEXT 94

wTQa& Tau vE>ava>aave vE>av& vE>ave_iPa c )Aik-NaTv& ga$=Tae vEku-aavTa" ))

ittha tu vaibhavbhvevaibhava vaibhave pi ca

akicanatva ghaatevaikuhe 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 thespecial 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 overinfinite energies, whether he chooses to display them or not. Yet evenwhen devotees in Vaikuha use their ability to manifest wonderfulthings, they still feel meek and humble because they are just sparks ofthe Supreme, from whom the sac-cid-nanda opulences of Vaikuhaall expand. The devotees in Vaikuha are free from the tendency toexploit other people and things for their own selfish interests. This isthe nature of Vaikuhait is free from the constraints (kuha) ofmaterial bondage. As already stated, in that divine realm the all-pervasive spiritual nature coexists with the infinite variety of ways toserve the Personality of Godhead.

TEXT 95

TaQaaiPa PaUvaR>YaaSaSYa ble/Na MahTaa Pa[>aae" )>aJaNa& %lu/ MaNYae_h& dqNav*tYaa Sada Sau%Ma( ))

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tathpi prvbhysasyabalena mahat prabhobhajana khalu manye hadna-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 Icontinued to pay serious attention to my worship of theSupreme Lord and always happily behaved like an insignificantperson.

COMMENTARY:Although Gopa-kumra could have felt proud to knowhimself equal in quality with Lord Nryaa, he preferred to retain thegenuine advantage of remaining humble. He was convinced that hisonly real happiness lay in satisfying the Lord. From the beginning of hisdevotional practice, he had always been unpretentious. Now evenamong the devotees of Vaikuha he had a special destiny, and so hehad to follow his nature.

TEXT 96

Tada dqd& PairiNaiTa& MaYaaDa]uv& Svk-IYaai%l/JaNMak-MaRYaSYa ik-l/aDauNaa ParaSaqMaa SaMaaa >aGavTk*-Paa>araTa( ))

tad hdda parinicita maydhruva svakykhila-janma-karmam

phalasya labhyasya kildhun parsm sampt bhagavat-kp-bhart

tadthen; hdiin my heart; idamthis;parinicitamconcluded;mayby me; dhruvamcertainly; svakyamy; akhilaall;janmaof births; karmamand activities;phalasyaof the fruit; labhyasyaobtainable; kilaindeed; adhunnow;par smthe ultimatelimit; samptachieved; bhagavatof the Supreme Lord; kp-bhartby the great mercy.

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In my heart I then concluded that by the great mercy of theLord I had now surely gained the ultimate fruit to be acquiredfrom 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 whathad been going on in his mind. He had been thinking that he hadattained the complete perfection of his life.

TEXT 97

Ahae Sau%& k-Id*iGad& duhMa(Ahae Pad& k-Id*iGad& MaihMa( )

Ahae MahaYaRTar" Pa[>auk-Id*k( TaQaaYaRTara k*-PaaSYa ))

aho sukha kdg ida durhamaho pada kdg ida mahihamaho mahcarya-tara prabhu cakdk tathcarya-tar kpsya

ahooh; sukhamhappiness; kdkwhat kind; idamthis; durhamunimaginable; ahooh;padamabode; kdkwhat kind; idamthis; mahihamexalted; ahooh; mahgreat; carya-tarawonderful; 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 Hismercy!

COMMENTARY:Gopa-kumra uses the word idam (this) to express thathe perceived these wonders directly. But he does little more than showhis astonishmentahobecause these glories of Vaikuha cannot becompared with anything else. To persons who have yet to see them,very little can be said. These glories cannot even be imagined, so theysurely cannot be described.

TEXT 98

AQa Pa[>aaeaMarvqJaNaaiTMak-a&SaMaqPaSaeva& k*-PaYaaiDal/iM>aTa" )

iNaJaa& c v&Xaq=& r

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atha prabho cmara-vjantmiksampa-sev kpaydhilambhitanij ca va raayan sampnavatad-kananda-bhara nirantaram

athathen;prabhoof the Lord; cmarawith a yak-tail fan; vjanafanning; tmikmcomprising; sampain close proximity; sevmthe service; kpayby His kindness; adhilambhitaI obtained;nijmmy own; caand; vamflute; raayanplaying;sampnavamI experienced; tatHim; kaaof seeing; nanda-bharamthe intense bliss; nirantaramconstantly.

After some time, by the Lords kindness, I obtained theintimate personal service of fanning Him with a cmara, and Iconstantly felt the bliss of seeing the Lord as I played for Himon my flute.

COMMENTARY:At first Gopa-kumra could see Lord Nryaa only inbrief audiences. After this initial training, however, he was allowed aregular service at the Lords side. He earned this privilege not by hisown qualifications butby the Lords causeless mercy (kpay). Inaddition, by virtue of being a naturally expert flute player, Gopa-kumra had the rare privilege of entertaining Lord Nryaa.

TEXT 99

PaUvaR>YaaSavXaeNaaNauk-ITaRYaaiMa k-daPYahMa( )

bhuDaaeErYae k*-Z

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prepared to move on to his higher destination. The seed of discontentwith living in Vaikuha was beginning to take root in his heart.

TEXT 100

Gaaeku-l/acirTa& caSYa MahaMaahaTMYadXaRk-Ma( )ParMaSTaae}aPae

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TEXT 102

[qvEku-

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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 Hisillusory energy; ktamcreated.

To annihilate the wicked and protect the civilized, and tocheat Kasa, the Lord disguised Himself as a cowherd, by Hisillusory energy.

COMMENTARY:As far as these Vaikuha-vss are concerned, the Lordonly pretends to be a cowherd boy in order to deceive the evil KingKasa of Mathur. Ka had to cheat Kasa to get rid of wickeddemons like Ptan and protect decent persons like r Vasudeva. ButGopa-kumras advisors honestly believe that the Supreme Lord of alllords is never actually such a degraded creature as a cowherd.

TEXT 104

MaaYaaYaa vaE-bRhu MaNYaTae )>a-yarM>ae ih Tau&- TaeNa Na STaUYaTae Pa[>au"

))

myy varana csyana bhaktair bahu manyatebhakty-rambhe hi tad yuktatena na styate prabhu

myyabout the illusory nature; varanamdescription; caand;asyaHis; nanot; bhaktaiby His devotees; bahu manyateisregarded highly; bhaktiof devotional practice; rambhein thebeginning; hicertainly; tatthat;yuktamuseful; tenaby that; nanot; styateis glorified;prabhuthe Lord.

Devotees of the Lord have little regard for tales of His illusoryaffairs. Such narrations may be suitable in the beginning ofdevotional practice, but they do not factually glorify the Lord.

COMMENTARY: My means illusion, magic, or deception. TheSupreme Lord may sometimes play tricks by pretending to assumeforms that are not actually His eternal forms (svarpas). For example,Lord Viu showed Himself disguised as Mohin, the most attractivewoman, but in fact the Personality of Godhead is always male, neverfemale. His real feminine counterpart has her own identity. Well-informed Vaiavas, therefore, do not take the Lords illusory showsvery seriously.

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A person dissatisfied with this argument might counter that thedescriptions of the Lords illusory activities are indeed heard andappreciated by knowledgeable Vaiavas. He might even quote astatement by the first spiritual master of all Vaiavas in the materialworld, Lord Brahm:

my varayato muyavarasynumodatavata raddhay nityamyaytm na muhyati

The Supreme Lords illusory activities in association with Hisdifferent energies should be described, appreciated, and heard inaccordance with the Lords teachings. If this is done regularly withdevotion and respect, one is sure to get out of the Lords illusoryenergy. (Bhgavatam 2.7.53)

In reply to this objection, the Vaikuha-vss argue that accountsof the Lords illusory activities are suitable only for beginners indevotional practice. Such narrations about the Lords My, includingHis pastimes in Gokula on earth, are not fit for glorifying the almightyLord of Vaikuha.

TEXT 105

TaeZvev ke-icdvdNdubaeRDaacirTaSYa ih )l/IlE/k-a SaaiPa TataSYaa Na daez" k-ITaRNae MaTa" ))

tev eva kecid avadandurbodhcaritasya hillaik spi tat tasyna doa krtane mata

teuamong them; evaindeed; kecitsome; avadansaid;durbodhabeyond logical explanation; caritasyaof Him whoseactivities; hiindeed; llpastime; eka certain; sthis; apialso;tattherefore; tasyof that; nano; doafault; krtaneinglorification; mataconsidered.

But some of those residents of Vaikuha said, Among theLords inconceivable activities those playful pastimes are alsoHis, so there is no fault in chanting about them.

COMMENTARY:One group of Vaikuha-vss maintained that the Lordspastimes as a cowherd are His eternal lls rather than temporaryshows of My like the creation of the material world. The other groupmight have questioned what pleasure there could be in pastimes

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where the Lord has to run in fear from His mother, cry for her breastmilk, labor at tending cows, and wander in forests that are strewn withthorns. 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 sarvnnivryoktam ida ru kim eva nigadyetabhavadbhir 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 othersand angrily said, Really! Why are you talking like this, as ifyou had no intelligence?

TEXT 107

k*-Za-vaTSaLYaaSYa k-SYaaiPa k-MaRauTaaez

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transcendental, and to glorify any of them is auspicious because theLord enacts them for the benefit of His devotees. As He has said in Hisown words:

muhrtenpi sahartu

akto yady api dnavnmad-bhaktn vinodrthakaromi vividh kriy

darana-dhyna-sasparairmatsya-krma-vihagamsvny apatyni puantitathham api padmaja

Although I can annihilate all the Dnavas within a few minutes, Iperform various pastimes just to entertain My devotees. Just as the

fish, the tortoise, and the bird nourish their offspring by respectivelywatching them, meditating on them, and keeping them in physicalcontact, so do I maintain My devotees, O lotus-born Brahm. (PadmaPura)

None of the Supreme Lords activities, therefore, are creations ofMy, material illusion, nor are they purposeless like the games ofchildren. Different devotees, however, understand the Lords pastimesin different ways. Among the residents of Vaikuha now speaking withGopa-kumra, we can discern three different groups with threedifferent mentalities. The first group consider the informal pastimes ofVraja incompatible with the mood of Vaikuha, the second are more

liberal, and the third ardently refuse to discriminate against any of theLords pastimes.The devotees in Vaikuha have these different attitudes for two

reasons: First, bhakti takes on different qualities in accordance withthe various disciplines performed to achieve it, such as the cultivationof knowledge. Second, the Personality of Godhead, for His variouspastimes,requires different moods in His devotees.

In any case, none of the Vaikuha devotees have said anythingwrong. Without a doubt, pure devotional service in any form can earnone the highest benefit, even entrance into r Vaikuha-dhma. Thishas already been logically established, and it will be further discussed

in later chapters ofBhad-bhgavatmta.

TEXT 108

[qGaaePaku-Maar ovacTaezaMaeTaad*XaEvaRKYaEradaE l/a MaMaaJaiNa )PaataaezSTaQaaPYaNTaMaRNaae_Ta*PYa SavRTa" ))

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r-gopa-kumra uvcatem etdair vkyairdau lajj mamjani

pact toas tathpy antar

mano tpyan na sarvata

r-gopa-kumra uvcar Gopa-kumra said; temof them;etdaiby such; vkyaiwords; dauat first; lajjembarrassment; mamamy; ajaniwas born;pactthen; toasatisfaction; tath apinonetheless; antainwardly; manamyheart; atpyat nawas not placated; sarvatacompletely.

r Gopa-kumra said: At first the words of the Vaikuha-vss 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 embarrassedGopa-kumra. That of the last group made him feel much moresatisfied. To hear the Vaikuha-vss disagree over the importance ofglorifying the Lords pastimes in Gokula had pained him like a thorn inhis heart. He had even heard some of them belittle Kas vraja-ll.But he had not heard a single word describing the pastimes hecherished most. Later his mind will be pacified when he hearsphilosophical conclusions from r Nrada that vibrate thesympathetic strings of his heart.

TEXT 109

iNaJaedEvTa[qMad(GaaePaal/cr

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COMMENTARY:In Vaikuha Gopa-kumra couldnt see r Goplaspastimes, His unique entourage and paraphernalia, His specialkindness, or the special ways He plays with His devotees. But asindicated by the suffix -vat(as if), Gopa-kumras disappointment

was only apparent. There is never any real discouragement inVaikuha.

TEXT 110

TaeRv SavRjiXaraeMaiau&vEku-

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TaQaaPYaSYaa& v[Ja+MaaYaa& Pa[>au& SaPairvark-Ma()

ivhrNTa& TaQaa Nae+ae i%Tae SMaeiTa MaNMaNa" ))

tathpy asy vraja-kmy

prabhu sa-parivrakamviharanta tath nekekhidyate 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 smawas sad; itithus; matmy; manamind.

Yet my mind would still feel sad because I couldnt see theLord and His companions play as they do here in the land of

Vraja.

TEXT 112

k-daiPa Ta}aaePavNaezu l/Il/YaaTaQaa l/SaNTa& iNaicTaezu GaaeGa

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His best of thrones, flanked by devotees like Lakm, Dhara, ea,and Garua, Gopa-kumra sometimes saw Him appearing like rMadana-gopla in all aspects of His dress, entourage, and otherfeatures.

TEXT 113

TaQaaiPa TaiSMaNParMaeXabuer(vEku-

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gopla-devt karu-vieadhyne yam ligana-cumbandim

prpto smi ta hanta samakam asmdpsan vidye tad-asiddhito tra

gopla-devtfrom Gopla-deva; karuthe mercy; vieamspecial; dhynein meditation;yamwhich; liganaembracing;cumbanakissing; dimand so on;prpta asmiI have obtained;tamthat; hantaalas; samakamdirectly; asmtfrom Him; psandesiring; vidyeI was agitated; tat that; asiddhitabecause ofnot attaining; atrahere.

The special favors I had received from Gopla-deva in mymeditationHis embraces, His kisses, the mercy I had directlyobtainedoh, these I couldnt have here, though they are whatI desired, and so I felt afflicted.

COMMENTARY:Gopa-kumra expected the object of His devotion toreciprocate with affectionate embraces, kisses, and intimate humoroustalks, but these were not forthcoming from Lord Nryaa.

TEXT 115

k-daicdqXaae iNa>a*RTa& Pa[YaaiTaku-Taae_iPa kE-iTSaMaMaNTarq

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eventually be fulfilled? Perhaps, but he had other reasons to feelunhappy.

TEXT 116

MaYaa SaMPa*C^yMaaNa& Tad(Va*ta& vrrhSYavTa( )SaaePaYa k-iNMae SaMaua$=YaiTa Sfu-$=Ma( ))

may sampcchyamna tad-vtta vara-rahasya-vatsagopayan na kacin mesamudghayati sphuam

mayby me; sampcchyamnambeing asked; tatthat; vttamsubject 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-kumrawhere Lord Nryaa had gone or why. Anyone who knew wasunwilling to discuss the subject openly, because making public news ofthe private pastimes of the Supreme Lord could disrupt the reverentialmood of Vaikuha.

TEXT 117

TaiSMaev +a

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Whenever my mind, by its own nature, would becomedisturbed, the vast splendors of the Vaikuha world woulddispel my agitation, as the sun dispels darkness.

COMMENTARY:Gopa-kumras mind remained restless because inVaikuha he was unable to find the object of his desire.

TEXT 119

Yada k-daiciJal/>YavSTauNaae_NaaPTYaev TSaqdiTa PaUvRPaUvRvTa( )

Tada TadqYaaPairPaU

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TEXT 120

WTaad*XaaTPa[aPYaTaMa& Na ik-id(vEku-

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O fickle heart, now use your intelligence, therefore, to castthis lower nature far away. It doesnt belong here. There isnothing 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-aJaNaaTPar& Sau%&SaaNd]& SadEvaNau>avNTaMauTaMa( ))

tad bodhayann eva vilokaymy ahasva sac-cid-nanda-maya tath prabhovaikuha-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; vaikuha-lokein Vaikuha-loka; bhajantfrom worshiping;paramthehighest; sukhamhappiness; sndramintense; sadalways; ivaasif; anubhavantamexperiencing; adbhutamamazing.

After thus instructing my mind, I would look at myself in mysac-cid-nanda form and see myself constantly relishing what

seemed the highest happiness, intense and amazing, fromworshiping the Supreme Lord in Vaikuha.

COMMENTARY:When Gopa-kumra thought about his situation rationally,he could pacify himself. But still his heart would sometimes behelplessly drawn to remembrance of r Madana-gopla and becomeagitated.

TEXT 123

Wv& k-daicduiGan" k-daiczRvaNahMa( )vEku-

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evamthus; kadcitsometimes; udvignadisturbed; kadcitsometimes; hara-vnjoyful; ahamI; vaikuhein Vaikuha;nivasanresiding; daseen; nradenaby Nrada; ekadonce;rahain a secluded place.

Thus I resided in Vaikuha, sometimes joyful and sometimesdisturbed. Then one day Nrada found me in a secluded place.

TEXT 124

dYaalu/cU@aMaiaaeMaRhaiPa[YaeaaiXazaNaN k-reaaizTa"Sa&SPa*XYa vqaGavard ovac

>aae GaaePaNaNdNa [qMaEku-

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chocan dna ivekyase

r-bhagavat-nrada uvcathe great master Nrada said; bhoO;gopa-nandanason of a cowherd; rmatdivine; vaikuha-abythe Lord of Vaikuha; anukampitawho have been graced; mukha

of your face; mlni-dinby the paleness and so on; kicitaboutsomething; ocanlamenting; dnaan unfortunate person; ivaasif; kyaseyou seem.

The great master Nrada said: My dear son of a cowherd, youhave received the mercy of the divine Lord of Vaikuha. Yetfrom signs like the paleness of your face you appeardepressed, like someone suffering misfortune.

COMMENTARY:Having obtained the favor of Lord Nryaa, Gopa-kumra cannot factually be in distress. Nrada therefore senses

something paradoxical. From Gopa-kumras paleness, distractedglances, and deep sighs, he appears a victim of misfortune; but Nradaknows 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 trakatama syn nigadyatm

para kauthala me trayan na da sa kasyacit

okaof lamentation; dukhaand distress; avakaoccasion; atrahere; katamahow much; sytcan there be; nigadyatmpleasetell;paramextreme; kauthalamcuriosity; memy; atrain thisregard;yatwhat; nanot; daseen; sathat; kasyacitinanyone.

Please tell me, what scope could there be for pain and sorrowhere? 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 doesbecause he is unhappy. But then Nrada would have to ask him toexplain, since pain and sorrow have never before shown themselves inVaikuha.

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TEXT 127

[qGaaePaku-Maar ovacParMaa& SauC^\e& Ta& Pa[aPYa SvGauPaMaMa( )had| Tad(v*taMaaTMaqYa& k-aTeRNaak-QaYa& Tada ))

r-gopa-kumra uvcaparampta suhc-chrehata prpya sva-gurpamamhrda tad-vttam tmyakrtsnenkathaya tad

r-gopa-kumra uvcar Gopa-kumra said;parama-ptamthemost authoritative source of knowledge; suhtwell-wishing friend;rehamthe best; tamhim;prpyaobtaining; sva-guruto myown spiritual master; upamamequal; hrdamin my heart; tatthat;vttamsubject; tmyamprivate