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The gopis said : O beloved, Your birth in the land of
Vraja has made it exceedingly glorious, and thus Indiră, the goddess of fortune,
always resides here. It is only for Your sake that we, Your devoted servants,
maintain our lives. We have been searching everywhere for You, so please show
Yourself to us. [1] O Lord of love, in beauty Your
glance excels the whorl of the finest, most perfectly formed lotus within the
autumn pond. O bestower of benedictions, You are killing the maidservants who
have given themselves to You freely, without any price. Isn’t this murder? [2] O greatest of personalities, You
have repeatedly saved us from all kinds of danger–from poisoned water, from the
terrible maneater Agha, from the great rains from the wind demon, from the
fierly thunderbolt of Indra, from the bull demon and from the son of Maya Danava.
[3] You are not actually the son of
the gopi Yasoda, O friend, but rather the indwelling witness in the hearts of
all embodied souls. Because Lord Brahma prayed for You to come and protect the
universe, You have now appeared in the Satvata dynasty. [4] O best of the Vrsnis, Your
lotuslike hand, which holds the hand of the goddess of fortune, grants
fearlessness to those who approach Your feet out of fear of material existence.
O lover, please place that wish-fulfilling lotus hand on our hands. [5]
O You who destroy the suffering
of Vraja’s people, O hero of all women, Your smile shatters the false pride of
Your devotees. Please, dear friend, accept us as Your maidservants and show us
Your beautiful lotus face. [6] Your lotus feet destroy the past
sins of all emboidied souls who surrender to them. Those feet follow after the
cows in the pastures and are the eternal abode of the goddess of fortune. Since
You once put those feet on the hoods of the great serpent Kaliya, please place
them upon our breasts and tear away the lust in our hearts. [7] O lotus-eyed one, Your sweet
voice and charming words, which attract the minds of the intelligent, are
bewildering us more and more. Our dear hero, please revive Your maidservants
with the nectar of Your lips. [8]The nectar of Your words and the
descriptions of Your activities are the life and soul of those suffering in this
material world. These narrations, transmitted by learned sages, eradicate one’s
sinful reactions and bestow good fortune upon whoever hears them. These
narrations are broadcast all over the world and are filled with spiritual power.
Certainly those who spread the message of Godhead are most munificent. [9]
Your smiles, Your sweet, loving
glances, the intimate pastimes and confidential talks we enjoyed with Your–all
these are auspicious to meditate upon, they touch our hearts. But at the same
time, O deceiver, they very much agitate our minds. [10]
Dear master, dear lover, when You
leave the cowherd village to herd the cows, our minds are disturbed with the
thought that Your feet, more beautiful than a lotus, will be pricked by the
spiked husks of grain and the rough grass and plants. [11]
At the end of the day You
repeatedly show us Your lotus face, covered with dark blue locks of hair and
thickly powdered with dust.
Thus, O hero, You arouse lustly desires in our minds. [12]
Your lotus feet, which are
worshiped by Lord Brahma, fulfill the desires of all who bow down to them. They
are the ornament of the earth, they give the highest satisfaction, and in times
of danger they are the appropriate object of meditation. O lover, O destroyer of
anxiety, please put those lotus feet upon our breasts. [13]
O here, kindly distribute to us
the nectar of Your lips, which enhances conjugal pleasure and vanquishes grief.
That nectar is thoroughly relished by Your vibrating flute and makes people
forget any other attachment. [14]
When You go off to the forest
during the day, a tiny fraction of a second becomes like a millennium for us
because we cannot see You. And even when we can eagerly look upon Your beautiful
face, so lovely with its adornment of curly locks, our pleasure is hindered by
our eyelids, which were fashioned by the foolish creator. [15]
Dear Acyuta, You know very well
why we have come here. Who but a cheater like You would abandon young women who
come to see Him in the middle of the night, enchanted by the loud song of His
flute? Just to see You, we have completely rejected our husbands, children,
ancestors, brothers and other relatives. [16]
Our minds are repeatedly
bewildered as we think of the intimate conversations we had with You in secret,
feel the rise of lust in our hearts and remember Your smiling face, Your loving
glances and Your broad chest, the resting place of the goddess of fortune. Thus
we experience the most severe hankering for You. [17]
O beloved, Your all-auspicious
appearance vanquishes the distress of those living in Vraja’s forests. Our minds
long for Your association. Please give to us just a bit of that medicine, which
counteracts the disease in Your devotees’s hearts. [18]
O dearly beloved ! Your lotus feet are so soft that we
place them gently on our breasts, fearing that Your feet will be hurt. Our life
rests only in You. Our minds, therefore, are filled with anxiety that Your
tender feet might be wounded by pebbles as You roam about on the forest path.
[19]
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Chapter-35 The gopis said : When Mukunda
vibrates the flute He has placed to His lips, stopping its
holes with His tender fingers, He rests His left cheek on
His left arm and makes His eyebrows dance. At that time
the demigoddess traveling in the sky with their husbands,
the Siddhas, become amazed. As those ladies listen, they
are embarrassed to find their minds yielding to the
pursuit of lusty desires, and in their distress they are
unaware that the belts of their garments are loosening.
[2-3]
O girls !
This son of Nanda, who gives joy to the distressed, bears
steady lightning on His chest and has a smile like a
jeweled necklace. Now please hear something wonderful.
When He vibrates His flute, Vraja’s bulls, deer and cows,
standing in groups at a great distance, are all captivated
by the sound, and they stop chewing the food in their
mouths and cock their ears. Stunned, they appear as if
asleep, or like figures in a painting. [4-5]
My dear
gopi, sometimes Mukunda imitates the appearance of a
wrestler by decorating Himself with leaves, peacock
feathers and colored minerals. Then, in the company of
Balarama and the cowherd boys, He plays His flute to call
the cows. At that time the rivers stop flowing, their
water stunned by the ecstasy they feel as they eagerly
wait for the wind to bring them the dust of His lotus
feet. But like us, the rivers are not very pious, and thus
they merely wait with their arms trembling out of love.
[6-7]
Krishna
moves about the forest in the company of His friends, who
vividly chant the glories of His magnificient deeds. He
thus appears just like the Supreme Personality of Godhead
exhibiting His inexhaustible opulences. When the cows
wander onto the mountainsides and Krishna calls out to
them with the sound of His flute, the trees and creepers
in the forest respond by becoming so luxuriant with fruits
and flowers that they seem to be manifesting Lord Visnu
within their hearts. As their branches bend low with the
weight, the filaments on their trunks and vines stand
erect out of the ecstasy of love of God, and both the
trees and the creepers pour down a rain of sweet sap.
[8-9] Maddened by
the divine, honeylike aroma of the tulasi flowers on the
garland Krishna wears, swarms of bees sing loudly for Him,
and that most beautiful of all persons thankfully
acknowledges and acclaims their song by taking His flute
to His lips and playing it. The charming flute song then
steals away the minds of the cranes, swans and ohter
lake-dwelling birds. Indeed, they approach Krishna, close
their eyes and, maintaining strict silence, worship Him by
fixing their consciousness upon Him in deep meditation.
[10-11]
O goddesses
of Vraja, when Krishna is enjoying Himself with Balarama
on the mountain slopes, playfully wearing a flower garland
on the top of His head, He engladdens all with the
resonant vibrations of His flute. Thus He delights the
entire world. At that time the nearby cloud, afraid of
offending a great personality, thunders very gently in
accompaniment. The cloud showers flowers onto his dear
friend Krishna and shades Him from the sun like an
umbrella. [12-13]
O pious mother Yasoda, your son,
who is expert in all the arts of herding cows, has
invented many new styles of flute-playing. When He takes
His flute to His bimba-red lips and sends forth the tones
of the harmonic scale in variegated melodies, Brahma,
Siva, Indra and other chief demigods become confused upon
hearing the sound. Although they are the most learned
authorities, they cannot ascertain the essence of that
music, and thus they bow down their heads and hearts.
[14-15]
As Krishna
strolls through Vraja with His lotus-petal-like feet,
marking the ground with the distinctive emblems of flag,
thunder-bolt, lotus and elephant goad, He relieves the
distress the ground feels from the cow’s hooves. As He
plays His renowned flute, His body moves with the grace of
an elephant. Thus we gopis, who become agitated by Cupid
when Krishna playfully glances at us, stand as still as
trees, unaware that our hair and garments are slackening.
[16-17]
Now Krishna
is standing somewhere counting His cows on a string of
gems. He wears a garland of tulasi flowers that bear the
fragrance of His beloved, and He has thrown His arm over
the shoulder of an affectionate cowherd boyfriend. As
Krishna plays His flute and sings, the music attracts the
black deer’s wives, who approach that ocean of
transcendental qualities and sit down beside Him. Just
like us cowherd girls, they have given up all hope for
happiness in family life. [18-19]
O sinless
Yasoda, your darling child, the son of Maharaja Nanda, has
festively enhanced His attire with a jasmine garland, and
He is now playing along the Yanuna in the company of the
cows and cowherd boys, amusing His dear companioons. The
gentle breeze honors Him with its soothing fragrance of
sandal-wood, while the various Upadevas, standing on all
sides like panegyrists, offer their music, singing and
gifts of tribute. [20-21]
Out of
great affection for the cows of Vraja, Krishna became the
lifter of Govardhana Hill. At the end of the day, having
rounded up all His own cows, He plays a song on His flute,
while exalted demigods standing along the path worship His
lotus feet and the cowherd boys accompanying Him chant His
glories. His garland is powdered by the dust raised by the
cow’s hooves, and His beauty, enhanced by His fatigue,
creates an ecstatic festival for everyone’s eyes. Eager to
fulfill His friend’s desires, Krishna is the moon arisen
from the womb of mother Yasoda. [22-23]
As Krishna
respectively greets His well-wishing friends, His eyes
roll slightly as if from intoxication. He wears a flower
garland, and the beauty of His soft cheeks is accentuated
by the brilliance of His golden earrings and the
whitenesss of His face, which has the color of a badara
berry. With His cheerful face resembling the moon, lord of
the night, the Lord of the Yadus moves with the grace of a
regal elephant. Thus He returns in the evening, delivering
the cows of Vraja from the heat of the day. [24-25] |
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Chapter-47 |
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The
gopi said, O honeybee, O friend of a cheater, don’t
touch My feet with your whiskers, which are smeared
with the kunkuma that rubbed onto Krishna’s garland
when it was crushed by the breasts of a rival
lover ! Let Krishna satisfy the women of Mathura.
One who sends a messenger like you will certainly be
ridiculed in the Yadus’ assembly. [12]
After
making us drink the enchanting nectar of His lips
only once, Krishna suddenly abandoned us, just as
you might quickly abandon some flowers. How is it,
then, that Goddess Padma willingly serves His lotus
feet ? Alas ! The anser must certainly be that her
mind has been stolen away by His deceitful words.
[13]
O
bee, why do you sing here so much about the Lord of
the Yadus, in front of us homeless people ? These
topics are old news to us. Better you sing about
that friend of Arjuna in front of His new
girlfriends, the burning desire in whose breasts He
has now relieved. Those ladies will surely give you
the charity you are begging. [14]
In
heaven, on earth or in the subterranean sphere, what
women are unavailable to Him ? He simply arches His
eyebrows and smiles with deceptive charm, and they
all become His. The supreme goddess herself worships
the dust of His feet, so what is our position in
comparison ? But at least those who are wretched can
chant His name, Uttamahsloka. [15]
Keep
your head off My feet ! I Know what you’re doing.
You expertly learned diplomacy from Mukunda, and now
you come as His messaenger with flattering words.
But He abandoned those who for His sake alone gave
up their children, husbands and all other relations.
He’s simply ungrateful. Why should I make up with
Him now ? [16] Like
a hunter, He cruelly shot the king of the monkeys
with arrows. Because He was conquered by a woman, He
disfigured another woman who came to Him with lusty
desires. And even after consuming the gifts of Bali
Maharaja, He bound him up with ropes as if he were a
crow. So let us give up all friendship with this
dard-complexioned boy, even if we can’t give up
talking about Him. [17]
To
hear about the pastimes that Krishna regularly
performs is nectar for the ears. For those who
relish just a single drop of that nectar, even once,
their dedication to material duality is ruined. Many
such persons have suddenly given up their wretched
homes and families and, themselves becoming
wretched, traveled here to Vrindavana to wander
about like birds, begging for their living. [18]Faithfully taking His deceitful words as true, we
became just like the black deer’s foolish wives, who
turst the cruel hunter’s song. Thus we repeatedly
felt the sharp pain of lust caused by the touch of
His nails. O messenger, please talk about something
besides Krishna. [19]
O
friend of My dear one, has My beloved sent you here
again? I should honor you, friend, so please choose
whatever boon you wish. But why have you come back
here to take us to Him, whose conjugal love is so
difficult to give up? After all, gentle bee, His
consort is the goddess Sri, and she is always with
Him, staying upon His chest. [20]
O
Uddhava! It is indeed regrettable that Krishna
resides in Mathura. Does He remember His father’s
household affairs and His friends, the cowherd boys?
O great soul! Does He ever talk about us, His
maidservants? When will He lay on our heads His
aguru-scented hand? [21]
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Chapter-74 |
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[ Sahadev said] Certainly it is
Acyuta , the Supreme Personality of Godhead and
chief of the Yadavas, who deserves the highest
position. In truth, He Himself comprises all the
demigods worshiped in sacrifice, along with such
aspects of the worship as the sacred place, the time
and the paraphernalia.[19]
The entire universe is founded
upon Him, as are the great sacrificial performances,
with their sacred fires, oblations and mantras.
Sankhya and yoga both aim toward Him, the one
without a second.[ 20]
O
assembly members, that unborn Lord, relying solely
on Himself, creates, maintains and destroys this
cosmos by His personal energies, and thus the
existence of this universe depends on Him alone.
[21]
He
creates the many activities of this world, and thus
by His grace the whole world endeavors for the
ideals of religiousity, economic development, sense
gratification and libera-
tion. [22]
Therefore we should give the highest honor to
Krishna, the Supreme Lord. If we do so, we will be
honoring all living beings and also our own selves.
[23]
Anyone who wishes the honor he gives to be
reciprocated infinitely should honor Krishna, the
perfectly peaceful and perfectly complete Soul of
all beings, the Supreme Lord, who views nothing as
separate from Himself. [24]
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Chapter-85 |
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King
Bali said : Obeisances to the unlimited Lord, Ananta,
the greatest of all beings. And obeisances to Lord
Krishna, the creator of the universe, who appears as
the impersonal Absolute and the Supresoul in order
to disseminate the principle of sankhya and yoga.
[39]
Seeing You Lords is a rare achievement for most
living beings. But even persons like us, situated in
the modes of passion and ignorance, can easily see
You when You reveal Yourself by Your own sweet will.
[40]
Many
who had been constantly absorbed in enmity toward
You ultimately became attracted to You, who are the
direct embodiment of transcendental goodness and
whose divine form comprises the revealed scriptures.
These reformed enemies include Daityas, Danavas,
Gandharvas, Siddhas, Vidyadharas, Caranas, Yaksas,
Raksasas, Pisacas, Bhutas, Pramathas and Nayakas,
and also ourselves and many others like us. Some of
us have become attracted to You because of
exceptional hatred, while others have become
attracted because of their mood of devotion based on
lust. But the demigods and others infatuated by
material goodness feel no such attraction for You.
[41-43]
What
to speak of ourselves, O Lord of all perfect yogis,
even the greatest mystics do not know what Your
spiritual power of delusion is or how it acts. [44]
Please be merciful to me so I may get out of blind
well of family life–my false home–and find the true
shelter of Your lotus feet, which selfless sages
always seek. Then, either alone or in the company of
great saints, who are the friends of everyone, I may
wander freely, finding life’s necessities at the
feet of the universally charitable trees. [45]
O
Lord of all subordinate creatures, please tell us
what to do and thus free us of all sin. One who
faithfully executes Your command, O master, is no
longer obliged to follow the ordinary Vedic rites.
[46] |
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Chapter-85 |
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[Vasudeva
said :] O Krishna, Krishna, best of yogis, O eternal
Sankarsana! know that You two are personally the
source of universal creation and the ingredients of
creation as well. [3]
You
are the Supreme Personality of Godhead, who manifest
as the Lord of both nature and the creator of nature
[Maha-Visnu]. Everything that comes into existence,
however and whenever it does so, is created within
You, by You, from You, for You and in relation to
You. [4]
O
transcendental Lord, from Yourself You created this
entire variegated universe, and then You entered
within it in Your personal form as the Supersoul. In
this way, O unborn Supreme Soul, as the life force
and consciousness of everyone, You maintain the
creation. [5]
Whatever potencies the life air and other elements
of universal creation exhibit are actually all
personal energies of the Supreme Lord, for both life
and matter are subordinate to Him and dependent on
Him, and also different from one another. Thus
everything active in the material world is set into
motion by the Supreme Lord. [6]
The
glow of the moon, the brilliance of fire, the
radiance of the sun, the twinkling of the stars, the
flash of lightning, the permanence of mountains and
the aroma and sustaining power of the earth–all
these are actually You. [7]
My
Lord, You are water, and also its taste and its
capacities to quench thirst and sustain life You
exhibit Your potencies through the manifestations of
the air as bodily warmth, vitality, mental power,
physical strength, endeavor and movement. [8]
You
are the directions and their accommodating capacity,
the all-pervading ether and the elemental sound
residing within it. You are the primeval,
unmanifested form of sound; the first syllable, om;
and audible speech, by which sound, as words,
acquires particular references. [9]
You
are the power of the senses to reveal their objects,
the senses’ presiding demigods, and the sanction
these demigods give for sensory activity. You are
the capacity of the intelligence for
decision-making, and the living being’s ability to
remember things accurately. [10] You
are false ego in the mode of ignorance, which is the
source of the physical elements; false ego in the
mode of passion, which is the source of the bodily
senses; false ego in the mode of goodness, which is
the source of the demigods; and the unmanifest,
total material energy, which underlies everything.
[11]
You
are the one indestructibel entity among all the
destructible things of this world, like the
underlying substance that is seen to remain
unchanged while the things made from it undergo
transformations. [12]
The
modes of material nature–namely goodness, passion
and ignorance–together with all their functions,
become directly manifest within You, the Supreme
Absolute Truth, by the arrangement of Your Yogamaya.
[13]
Thus
these created entities, transformations of material
nature, do not exist except when material neture
manifests them within You, at which time You also
manifest within them. But aside from such periods of
creation, You stand alone as the transcendental
reality. [14]
They
are truly ignorant who, while imprisoned within the
ceaseless flow of this world’s material qualities,
fail to know You, the Supreme Soul of all that be,
as their ultimate, sublime destination. Because of
their ignorance, the entanglement of material work
forces such souls to wander in the cycle of birth
and death. [15]
By
good fortune a soul may obtain a healthy human
life–an opportunity rarely achieved. But if he is
nonetheless deluded about what is best for him, O
Lord, Your illusory Maya will cause him to waste his
entire life. [16] You
keep this whole world bound up by the ropes of
affection, and thus when people consider their
material bodies, they think, ‘‘This is me,’’ and
when they consider their progeny and other
relations, they think, ‘‘These are mine.’’ [17]
You
are not our sons but the very Lords of both material
nature and its creator [Maha-Visnu]. As You Yourself
have told us, You have descended to rid the earth of
the rulers who are a heavy burden upon her. [18]
Therefore, O friend of the distressed, I now
approach Your lotus feet for shelter–the same lotus
feet that dispel all fear of worldly existence for
those who have surrendered to them. Enough! Enough
with hankering for sense enjoyment, which makes me
identify with this mortal body and think of You, the
Supreme, as my child. [19]
Indeed, while still in the maternity room You told
us that You, the unborn Lord, had already been born
several times as our son in previous ages. After
manifesting each of these transcendental bodies to
protect Your own principles of religion, You then
made them unmanifest, thus appearing and
disappearing like a cloud. O supremely glorified,
all-pervading Lord, who can understand the mystic,
deluding potency of Your opulent expansions? [20]
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