ataeva—therefore; viñëu—Lord Viñëu; takhana—at that
time; kåñëera—of Lord
Kåñëa; çarére—in the body; viñëu-dväre—by
Lord Viñëu; kare—does; kåñëa—Lord
Kåñëa; asura-saàhäre—killing the
demons.
At that time, therefore, Lord Viñëu is
present in the body of Lord Kåñëa, and Lord
Kåñëa kills the demons through Him.
The Absolute Truth is Vrajendra-nandana
Çré Kåñëa
6.31
kåñëera svarüpa-vicära çuna, sanätana
advaya-jïäna-tattva, vraje
vrajendra-nandana
CC Mad 20.152/Biog. p.24
kåñëera—of Lord Kåñëa; svarüpa-vicära—consideration of the
eternal form; çuna—
please hear; sanätana—My dear
Sanätana; advaya-jïäna-tattva—the Absolute
Truth without duality; vraje—in
Våndävana; vrajendra-nandana—the son of Nanda
Mahäräja.
“O Sanätana, please hear about the eternal
form of Çré Kåñëa. He is the Absolute
Truth, devoid of duality, and He is
present in Våndävana as the son of Nanda
Mahäräja.”
Svayaà bhagavän Çré kåñëa is the reservoir
of all rasa
6.32
svayaà bhagavän kåñëa—sarväàçé, sarväçraya
viçuddha-nirmala-prema, sarva-rasamaya
CC Mad 15.139
svayaà bhagavän kåñëa—Lord Kåñëa is the Supreme Personality of
Godhead; sarvaaàçé—
the source of all others; sarva-äçraya—the
reservoir of all energies;
viçuddha—transcendental; nirmala—free from all material
contamination; prema—
ecstatic transcendental love; sarva-rasa-maya—the
reservoir of all rasa.
“Kåñëa the Supreme Personality of Godhead
(svayaà bhagavän), is the origin of
all incarnations and the source of
everything. He is pure transcendental love itself,
and He is the reservoir of all rasa.”
Kåñëa the Absolute Truth, the possessor of
all potencies, is also an Ocean of
Rasa
6.33
ämnäyaù präha tattvaà harim iha paramaà
sarva-çaktià rasäbdhià
Daça müla, Invocation
ämnäyaù—the Vedas; präha—proclaim; tattvaà—Absolute
Truth; harim—Çré
Hari; iha—here; paramaà—the
Supreme; sarva-çaktià—the possessor of all
potencies; rasäbdhià—an ocean of rasa.
The Vedas proclaim that Çré Hari (Kåñëa)
alone is the Supreme Absolute Truth.
He is the possessor of all potencies and
He is the ocean of nectarean rasa (the
mellows of love).
Kåñëa’s madhurya form
6.34
sakala-sadguëa-vånda-ratna-ratnäkara
vidagdha, catura, dhéra, rasika-çekhara
CC Madhya 15.140
sakala—all; sat-guëa—transcendental qualities; vånda—multitude;
ratna—of gems;
ratna-äkara—the mine; vidagdha—clever in
amorous affairs; catura—expert;
dhéra—sober; rasika-çekhara—supreme enjoyer of rasa.
Kåñëa is the reservoir of all
transcendental qualities. He is like a mine of gems. He
is expert at amorous affairs, very
intelligent and sober, and He is the summit of all
transcendental rasa.
6.35
madhura-caritra kåñëera madhura-viläsa
cäturya-vaidagdhya kare yäìra lélä-rasa
CC Madhya 15.141
madhura-caritra—pleasing character; kåñëera—of
Lord Kåñëa; madhura-viläsa—
melodious pastimes; cäturya—expertise;
vaidagdhya—expert in amorous love;
kare—manifests; yäìra—whose; lélä—of pastimes; rasa—mellows.
His character is very sweet, and His
pastimes are sweeter than sweet. He is expert
in amorous affairs, and thus He enjoys all
His rasa-filled pastimes.
Kåñëa’s madhurya form is the supreme
transcendental form
6.36
kåñëera yateka khelä, sarvottama
nara-lélä,
nara-vapu tähära svarüpa
gopa-veça, veëu-kara, nava-kiçora,
naöa-vara,
nara-lélära
haya anurüpa
kåñëera—of Lord Kåñëa; yateka—all; khelä—pastimes; sarva-uttama—the
most
attractive of all; nara-lélä—the
pastimes as a human being; nara-vapu—a body just
like that of a human being; tähära—of
that; svarüpa—the real form; gopa-veça—the
dress of a cowherd boy; veëu-kara—with
a flute in the hands; nava-kiçora—newly
youthful; naöa-vara—an expert
dancer; nara-lélära—for exhibiting the pastimes as a
human being; haya—is; anurüpa—suitable.
Lord Kåñëa has many pastimes, of which His
pastimes as a human being are the
best. His form as a human being is the
supreme transcendental form. In this form He
is a cowherd boy. He carries a flute in
His hand, and His youth is ever-new. He is also
an expert dancer. All this is just
suitable for His pastimes as a human being.
Kåñëa never leaves Våndävana
6.37
våndävanaà parityajya
naiva gacchämy ahaà kvacit
nivasämy anayä särdhaà
aham atraiva sarvadä
Çré Sanatkumara saàhita, Païcarätra
våndävanam—Våndävana; parityajya—leaving; na—not;
eva—indeed; gacchämi—
go; aham—I; kvacit—anyplace;
nivasämi—I stay; anayä—Her; särdham—with;
aham—I; atra—here; eva—indeed; sarvadä—always.
I never take even a single step out of
Våndävana. Accompanied by Çré Rädhä, I
stay here eternally.
6.38 – våndävanam parityajya padam ekam na gacchati
Kåñëa never takes a step out of Våndävana.
6.39
kåñëo ’nyo yadu-sambhüto
yaù pürëaù so ’sty ataù paraù (or:) yas tu gopendra-nandanaù
våndävanaà parityajya
sa kvacin naiva gacchati
Laghu-bhägavatämåta 1.5.461/ CC Antya
1.67/VG p. 57
kåñëaù—Lord Kåñëa; anyaù—another (Lord Väsudeva); yadu-sambhütaù—born
in
the Yadu dynasty; yaù—who; pürëaù—the
full Supreme Personality of Godhead,
Kåñëa; saù—He; asti—is; ataù—than Him
(Väsudeva); paraù—different;
våndävanam—the place Våndävana; parityajya—giving
up; saù—He; kvacit—at any
time; na eva
gacchati—does not go.
The Kåñëa known as Yadu-kumära is Väsudeva
Kåñëa. He is different from the
Kåñëa who is the son of Nanda Mahäräja.
Yadu-kumära Kåñëa manifests His
pastimes in the cities of Mathurä and
Dvärakä, but Kåñëa the son of Nanda
Mahäräja never at any time leaves
Våndävana.
6.40
çyämäc chabalaà prapadye çabaläc chyämaà
prapadye
Chändogya Up. 8.13.1/JD Ch.10 & 13
By rendering sevä to Çyäma, one
attains His transcendental abode, which is full
of spiritual bliss and astonishing,
variegated léläs; and within that supreme spiritual
abode, one attains His eternal shelter.
After the brahmä-vimohana-lilä, Brahmä
offered this prayer to Kåñëa:
6.41
nauméòya te ’bhra-vapuñe taòid-ambaräya
guïjävataàsa-paripiccha-lasan-mukhäya
vanya-sraje
kavala-vetra-viñäëa-veëulakñma-
çriye mådu-pade paçupäìgajäya
SB 10.14.1/CB Mad 2.271/BMP p. 324/VG 5
pt/GKH (P)
çré-brahmä uväca—Lord Brahmä said; naumi—I offer
praise; éòya—O most
worshipable one, my Iñöadeva; te—unto
You; abhra—like a dark cloud; vapuñe—
whose body; taòit—like lightning; ambaräya—whose
garment; guïjä—made of small
berries [guïjä berries symbolize Rädhikä];
avataàsa—with ornaments (for the ears);
paripiccha—and peacock feathers; lasat—resplendent;
mukhäya—whose face;
vanya-sraje—wearing garlands of forest flowers; kavala—a
morsel of food; vetra—a
stick; viñäëa—a buffalo-horn bugle;
veëu—and a flute; lakñma—characterized by;
çriye—whose beauty; mådu—soft; pade—whose feet; paçu-pa—of
the cowherd
(Nanda Mahäräja or Våñabhanu Mahäräja); aìga-jäya—unto
the son [or daughter].
“O Lord, You are fit to receive the worship
of the entire universe. O son of the
king of cowherds, Your transcendental body
is dark blue like a new cloud, Your
garment is brilliant like lightning, and
the beauty of Your face is enhanced by Your
guïja earrings and the peacock feather on Your head. Wearing
garlands of various
forest flowers and leaves, and equipped
with a herding stick, a buffalo horn, a flute,
and a morsel of grain mixed with yogurt in
Your hand, You are most attractive. Your
lotus feet are very soft. I offer my
prayers unto You.”
[Editorial note: According to Çréla
Jéva Gosvämé the nauméòya te ’bhra-vapuñe çloka
is a veiled praise of Çrématé Rädhikä.
Since Brahmä knows that it is not within his
power to directly please Kåñëa, he is
praising his iñöadevata, Çrématé Rädhikä. He
knows that by pleasing Kåñëa’s devotee,
especially Rädhikä, Kåñëa will automatically
be pleased.]
The Dvija-patnés of Mathurä prayed as
follows:
6.42
çyämaà hiraëya-paridhià
vanamälya-barhadhätu-
praväla-naöa-veñam anuvratäàse
vinyasta-hastam itareëa dhunänam abjaà
karëotpalälaka-kapola-mukhäbja-häsam
SB 10.23.22/VG 5 pt/BMP p. 374/BR 6.15/GKH
(P)
çyämam—dark blue in complexion; hiraëya—golden; paridhim—whose
garment;
vana-mälya—with a forest garland; barha—peacock
feather; dhätu—colored
minerals; praväla—and sprigs of
buds; naöa—like a dancer upon the stage; veñam—
dressed; anuvrata—of a friend; aàse—upon
the shoulder; vinyasta—placed;
hastam—His hand; itareëa—with the other; dhunänam—twirling;
abjam—a lotus;
karëa—upon His ears; utpala—lilies; alaka-kapola—with
hair extending over His
cheeks; mukha-abja—upon His
lotuslike face; häsam—having a smile.
“He is dark-complexioned like a fresh
raincloud, and His yellow cloth, which
defeats the splendour of gold, shimmers
against His body. His head is decorated with
a peacock feather, and every part of His
body is ornamented with designs that are
drawn with various coloured minerals.
Sprigs of new leaves adorn His body, and
around His neck is an enchanting
forest-flower garland of five colours. Dressed in
this way, He appears as a fresh, youthful,
expert dancer. He rests one hand upon His
sakhä’s shoulder and with the other He twirls a pastime lotus. His
ears are decorated
with earrings, curly locks of hair splash
against His cheeks, and His lotus face
blossoms with a gentle smile.
Seeing Kåñëa through the eyes of bhäva,
the gopés described His beauty:
6.43
barhäpéòaà naöa-vara-vapuù karëayoù
karëikäraà
bibhrad väsaù kanaka-kapiçaà vaijayantéà
ca mäläm
randhrän veëor adhara-sudhayäpürayan
gopa-våndair
våndäraëyaà sva-pada ramaëaà präviçad
géta-kértiù
SB 10.21.5/Venu Gétä 5/ BR 6.16/GKH (P)
barha—a peacock feather; äpéòam—as the decoration of His
head; naöa-vara—of
the best of dancers; vapuù—the
transcendental body; karëayoù—on the ears;
karëikäram—a particular kind of yellow flower; bibhrat—wearing;
väsaù—
garments; kanaka—like gold; kapiçam—yellowish;
vaijayantém—named Vaijayanté;
ca—and; mäläm—the garland; randhrän—the holes; veëoù—of
His flute; adhara—
of His lips; sudhayä—with the
nectar; äpürayan—filling up; gopa-våndaiù—by the
cowherd boys; våndä-araëyam—the forest of Våndävana; sva-pada—because of
the
marks of His lotus feet; ramaëam—enchanting;
präviçat—He entered; géta—being
sung; kértiù—His
glories.
“Çyämasundara is entering the forest of Våndävana accompanied by His cowherd
boyfriends. In His turban there is a
peacock feather; over His ears, a karëikära
flower; on His body, a pétämbara glitters
like gold; and around His neck, extending
down to His knees, is a heart-stealing
garland strung with five kinds of fragrant forest
flowers. His beautiful dress is like that
of an expert dancer on a stage, and the nectar
of His lips flows through the holes of His
flute. Singing His glories, the cowherd boys
follow from behind. In this way, this
Våndävana-dhäma, which is more charming
than Vaikuëöha, has become even more
beautiful by the impressions of Çré Kåñëa’s
lotus feet, which are marked with the
conch, disc and other symbols.”
Çréla Gurudeva’s commentary: “These are three extraordinary
descriptions of
Kåñëa’s form and beauty, but if we compare
them from a neutral point of view, it
becomes evident that the sweetness of
Kåñëa’s beauty as manifested in the heart of
the gopés is the topmost. Brahmä’s
prayer is at the bottom, the wives of the Brähmaëas
(dvija-patnés) is in the middle,
and the topmost is the description of Kåñëa by the
gopés. We are following the gopés, not Brahmä or the dvija-patnés.”
(VG 5, pt).
Çré Caitanya Mahäprabhu glorified Kåñëa at
the Ratha-Yäträ
6.44
namo brahmaëya-deväya
go-brähmaëa-hitäya ca
jagad-dhitäya kåñëäya
govindäya namo namaù
Viñëu Puräëa 1.19.65/CC Mad 13.77
namaù—all obeisances; brahmaëya-deväya—to the Lord
worshipable by persons in
brahminical culture; go-brähmaëa—for
cows and brähmaëas; hitäya—beneficial;
ca—also; jagat-hitäya—to one who always is benefiting the
whole world; kåñëäya—
unto Kåñëa; govindäya—unto Govinda;
namaù namaù—repeated obeisances.
“Let me offer my respectful obeisances
unto Lord Kåñëa, who is the worshipable
Deity for all brahminical men, who is the
well-wisher of cows and brähmaëas, and
who is always benefiting the whole world.
I offer my repeated obeisances to the
Personality of Godhead, known as Kåñëa and
Govinda.”
6.45
yat-kértanaà yat-smaraëaà yad-ékñaëaà
yad-vandanaà yac-chravaëaà yad-arhaëam
lokasya sadyo vidhunoti kalmañaà
tasmai
subhadra-çravase namo namaù
yat—whose; kértanam—glorification; yat—whose; smaraëam—remembrances;
yat—whose; ékñaëam—audience; yat—whose; vandanam—prayers;
yat—whose;
çravaëam—hearing about; yat—whose; arhaëam—worshiping;
lokasya—of all
people; sadyaù—forthwith; vidhunoti—specifically
cleanses; kalmañam—effects of
sins; tasmai—unto Him; subhadra—all-auspicious;
çravase—one who is heard;
namaù—my due obeisances; namaù—again and again.
“Let me offer my respectful obeisances
unto the all-auspicious Çré Kåñëa, about
whom glorification, remembrances,
audience, prayers, hearing and worship can at
once cleanse the effects of all sins of
the performer.”
Kåñëa awards a divine destination even to
His enemies
6.46
aho baké yaà stana-käla-küöaà
jighäàsayäpäyayad apy asädhvé
lebhe gatià dhätry-ucitäà tato ’nyaà
kaà vä dayäluà çaraëaà vrajema
SB 3.2.23/CB Mad 7.76/ CC Mad 22.98
aho—how wonderful; baké—Pütanä, the sister of Bakäsura; yam—whom;
stana—on
the two breasts; käla-küöam—the
deadly poison; jighäàsayä—with a desire to kill;
apäyayat—forced to drink; api—although; asädhvé—dangerously
inimical to Kåñëa;
lebhe—achieved; gatim—the destination; dhätré—for
a nurse; ucitäm—suitable;
tataù—than Him; anyam—other; kam—to whom; vä—or;
dayälum—the most
merciful; çaraëam—shelter; vrajema—shall
take.
How astonishing! When Pütana, the wicked
sister of Bakäsura, tried to kill child
Kåñëa by offering Him deadly poison on her
breast, He bestowed upon her the
position of His nursemaid. Could I ever
have as merciful a shelter as that of Lord
Kåñëa?
[Editorial note: This çloka was
recited by Mukunda Datta to Pundarika Vidyanidhi
to show Gadadhära that behind the viñayé
facade, Puëòarika was a great Vaiñëava
(the father of Çrématé Rädhkä in Kåñëa lélä).
It was also used by Çréla Vyäsadeva to
capture Çréla Çukadeva Gosvämé.]
How fortunate are the Vrajaväsés, the
Absolute Truth has become their friend
6.47
aho bhägyam aho bhägyaà
nanda-gopa-vrajaukasäm
yan-mitraà paramänandaà
pürëaà brahma sanätanam
SB 10.14.32/CC Mad 6.149/Biog. p.123
aho—what great; bhägyam—fortune; aho—what great; bhägyam—fortune;
nanda—
of Mahäräja Nanda; gopa—of the
other cowherd men; vraja-okasäm—of the
inhabitants of Vrajabhümi; yat—of
whom; mitram—the friend; parama-änandam—
the supreme bliss; pürëam—complete;
brahma—the Absolute Truth; sanätanam—
eternal.
“How greatly fortunate are Nanda Mahäräja,
the cowherd men and all the other
inhabitants of Vrajabhümi! There is no
limit to their good fortune, because the
Absolute Truth, the source of transcendental
bliss, the eternal Supreme Brahman,
has become their friend.”
The fortune of Mother Yaçodä and Nanda
Bäbä
6.48
nandaù kim akarod brahman
çreya evaà mahodayam
yaçodä ca mahä-bhägä
papau yasyäù stanaà hariù
SB 10.8.46/CC Mad 8.77
çré-räjä uväca—Mahäräja Parékñit further inquired (from
Çukadeva Gosvämé);
nandaù—Mahäräja Nanda; kim—what; akarot—performed; brahman—O
learned
brähmaëa; çreyaù—auspicious
activities, like performing penances and austerities;
evam—as exhibited by him; mahä-udayam—from which they
achieved the greatest
perfection; yaçodä—mother Yaçodä; ca—also;
mahä-bhägä—most fortunate;
papau—drank; yasyäù—of whom; stanam—the breast
milk; hariù—the Supreme
Personality of Godhead.
[Having heard of the great fortune of
mother Yaçodä, Parékñit Mahäräja inquired
from Çukadeva Gosvämé:] O learned brähmaëa, mother
Yaçodä’s breast milk was
sucked by the Supreme Personality of
Godhead. What past auspicious activities did
she and Nanda Mahäräja perform to achieve
such perfection in ecstatic love?
Let me worship Nanda Bäbä, in whose
courtyard Parama Brahma is crawling
6.49
çrutim apare småtim itare
bhäratam anye bhajantu bhava-bhétäù
aham iha nandaà vande
yasyälinde paraà brahma
CC Madhya 19.96/BMP p. 247
çrutim—Vedic literature; apare—someone; småtim—corollary
to the Vedic
literature; itare—others; bhäratam—the
Mahäbhärata; anye—still others;
bhajantu—let them worship; bhava-bhétäù—those
who are afraid of materia
existence; aham—I; iha—here;
nandam—Mahäräja Nanda; vande—worship;
yasya—whose; alinde—in the courtyard; param brahma—the
Supreme Brahman,
Absolute Truth.
[Raghupati Upädhyäya recited:]
“Those who are afraid of material existence
worship the Vedic literature. Some worship
the çrutis and småtis, and others worship
the Mahäbhärata. Let them do so. As far as
I am concerned, I will always worship
Kåñëa’s father, Nanda Bäbä, in whose
courtyard Parama Brahma, the Absolute
Truth, is crawling here and there on His
knees.”
Love for Kåñëa in the mood of the Gopés of
Vraja is the supreme love
6.50
çyämam eva paraà rüpaà
puré madhu-puré varä
vayaù kaiçorakaà dhyeyam
ädya eva paro rasaù
CC Mad 19.106/ Padyävalé 82
çyämam—the form of Çyämasundara; eva—certainly; param—supreme;
rüpam—
form; puré—the place; madhu-puré—Mathurä,
Vraja mandala; varä—best; vayaù—
the age; kaiçorakam—fresh youth; dhyeyam—always
to be meditated on; ädyaù—the
original transcendental mellow, or
conjugal love; eva—certainly; paraù—the
supreme; rasaù—mellow.
The form of Çyämasundara is the supreme
form, Vraja maëòala is the supreme
abode, Lord Kåñëa’s fresh youth should
always be meditated upon, and love for Kåñëa
in the mood of the gopés of Vraja
is the supreme sentiment.
Vraja-vipina-candraà smara: Remember Çré
Kåñëa, the moon of the forest
of Vraja
6.51
nava-jaladhara-varëaà campakodbhäsi karëaà
vikasita-nalinasyaà visphuran-manda-häsyam
kanaka ruci-dukülaà cäaru-barhäva-cülaà
kamapi nikhila-säraà naumi gopi-kumäram
Mukunda-muktävalé 1, Çré Stava-mälä, Çré
Rüpa Gosvämé/MS 9 pt
nava—new; jaladhara—cloud; varëam—color; campaka—campaka
flower;
udbhasi—shining; karëam—ear; vikasita—blossoming; nalina—lotus;
asyam—face;
visphuran—manifesting; manda—gentle; hasyam—smile;
kanaka—gold; ruci—
splendor; dukulam—garments; caru—beautiful;
barha—peacock feather;
avaculam—crown; kam api—someone; nikhila—of all; saram—the
best; naumi—I
praise; gopi—of
the gopi; kumaram—the son.
I worship a gopé’s darling son
whose complexion is like that of a fresh raincloud,
whose attractive ears are decorated with campaka
flowers, upon whose charming
face a mild smile blossoms like a blooming
lotus flower, who wears a yellow garment
which resembles the lustre of molten gold,
whose head is adorned with a beautiful
peacock feather, and who is the
quintessence of the three worlds.
Who is an ocean of elegance suitable for the
enactment of amorous pastimes
6.52
mukha-jita-çarad-induù
keli-lävaëya-sindhuù
kara-vinihita-kandur ballavé-praëabandhuù
vapu-rüpa-såta-reëuù kakña-nikñipta-veëur
vacana-vaçaga-dhenuù pätu mäà nanda-sünuù
Mukunda-muktävalé 2, Çré Stava-mälä, Çré
Rüpa Gosvämé/MS 9 pt
mukha—by the face; jita—defeated; çarat—autumn; induù—moon;
keli—pastimes;
lavaëya—handsomeness; sindhuù—ocean; kara—in His
hand; vinihita—placed;
kanduù—a toy ball; ballavé—of the gopis; praëa—the
life; bandhuù—friend; vapuù—
body; upasåta—placed; reëuù—dust;
kakña—under His arms; nikñipta—placed;
veëuù—flute; vacana—words; vaçaga—under the
control; dhenuù—the cows;
patu—may protect; mam—me; nanda—of Nanda; sunuù—the
son.
May I be protected by that Çré
Nanda-nandana whose face is far more attractive
than the autumn moon, who is an ocean of
elegance suitable for the enactment of
amorous pastimes, whose hands are equipped
with a ball for playing games, who is
the dearmost friend of the vraja-ramaëés,
whose body is beautified by the dust raised
from the hooves of the cows, whose flute
is kept prominently on His left side, and
who subdues the cows by His melodious
voice.
Genuine self-dedication is deep attachment
to one’s Master, considering
reward and punishment equally
6.53
viracaya mayi daëòaà déna-bandho dayäà vä
gatir iha na bhavattaù käcid anyä mamästi
nipatatu çata-koöir nirbharam vä navämbhas
tad api kila payodaù stüyate cätakena
Tri-bhaìgé-païcakam (supl. 1), Stava-mälä,
Çréla Rüpa Gosvämé/MS 9 pt/PJ 7.21
viracaya—please do; mayi—to me; daëòam—punishment; déna-bandho—friend
of
the wretched and destitute; dayäm—mercy;
vä—or; gatiù—goal; iha—here; na—
not; bhavattaù—than You; käcit—anything;
anyä—else; mama—of me; asti—is;
nipatatu—may fall; çata-koöiù—thunderbolt; nirbharam—intense;
vä—or;
navämbhaù—fresh water; tad api—nevertheless;
kila—indeed; payodaù—the cloud;
stüyate—is prayed to; cätakena—by a cataka
bird.
O Dénabandho! Whether the clouds pour down
a shower of water upon the thirsting
cätaka birds or hurl lightning bolts at them, the cätaka birds
never tire of propitiating
the clouds, for they have no other
recourse. Similarly, whether You are merciful to me
or punish me, I have no support in this
world other than You. You may do as You like.
Çré Kåñëa’s waves of mercy give hope to this
hopeless wretch
6.54
pracénänäà bhajanam atulaà duñkaraà
çåëvato me
nairäçyena jvalati hådayaà
bhakti-leçälasasya
viçva-drécém agha-hara taväkarëya
käruëya-vécém
äçä-bindükñitam idam upety antare hanta
çaityam
Tri-bhaìgé-païcakam (supl. 2), Stava-mälä,
Çréla Rüpa Gosvämé/MS 9 pt/PJ 5.18
pracénänäm— of the great devotees in ancient times; bhajanam—
devotional
service; atulam—incomparable; duñkaram—difficult
to perform; çåëvataù—hearing;
me—of me; nairäçyçena—with despair; jvalati—burns; hådayam—the
heart;
bhakti—of devotion; leça—a small portion; alasasya—weak
and indolent; viçvadrécém—
from Brahma down to the most insignificant
creature; aghahara—O killer
of Aghasura; tava—of You; akarëya—hearing;
karuëya—of mercy; vécém—waves;
äçä—of hope; bindu—by a drop; ukñitam—sprinkled; idam—this;
upeti—attains;
antare—within; hanta—indeed; çaityam—coolness.
O slayer of Aghäsura (or the destroyer of
sins)! When I hear of the extremely
rigorous sädhana and bhajana undertaken
by great souls like Çré Çuka and Mahäräja
Ambaréña in former times, my heart which
is devoid of any trace of bhakti becomes
stricken with remorse and hopelessness
because such difficult sädhana and bhajana
will never be possible for me. Thus I feel
that I will never be able to obtain Your lotus
feet. But when I see the waves of mercy
You have diffused everywhere from Brahmä
down to the most heinous sinners, my heart
becomes pacified again and instilled
with a ray of hope.
Çré Kåñëa Dhyäna
6.55
barhäpéòäbhirämaà mågamada-tilakaà
kuëòalä-kränta-gaëòaà
kaïjäkñaà kambu-kaëöhaà
smita-subhaga-mukhaà svädhare nyasta-veëum
çyämaà çäntaà tri-bhaìgaà ravikara-vasanaà
bhüñitaà vaijayantyä
vande våndävanasthaà yuvati-çata-våöaà
brahma gopäla-veçam
SGG p. 9
I worship that Parabrahma – whose crown is
decorated with a peacock feather,
whose large forehead is marked with tilaka
of musk and saffron candana, whose fishshaped
earrings cast a shadow upon His charming
cheeks which themselves
pulverize the
pride of sapphire, whose eyes resemble fully-blossomed lotus flowers,
whose neck tapers like a conchshell, whose
lotus face is graced with a gentle smile,
who holds a flute to His bimba fruit-like
lips, whose bodily complexion is like that
of a fresh monsoon cloud, who is supremely
peaceful, who stands in a delightful
three-fold bending posture, whose yellow
cloth is resplendent like the rays of the
sun, who is adorned with a vaijayanté flower
garland, who is surrounded on all sides
by thousands of gopés, and who
resides in Çré Dhäma-Våndävana dressed as a
cowherd boy.
He is surrounded by cowherd maidens
6.56
kasturé-tilakaà laläöa-paöale
vakñaù-sthale kaustubhaà
näsägre vara-mauktikaàkaratale veëuù kare
kaìkaëam
sarväìge hari-candanaà sulalitaà kaëöhe ca
muktävalé
gopa-stré-pariveñöito vijayate
gopäla-cüòämaëiù
Çré Gopäla Sahasra näma 28/SGG p. 9
His forehead is decorated with musk tilaka,
upon His chest rests the Kaustubha
jewel, an exquisite pearl adorns the tip
of His nose, His lotus hand holds the flute,
bracelets adorn His wrists, His entire
form is anointed with candana, a necklace of
pearls graces His very charming neck, and
He is surrounded by cowherd maidens –
all glories unto He who is the crest jewel
of cowherd boys!
Tri-bhaìga-lalitam
6.57
vaàçényastäsya-candraà smitayutam atulaà
péta-vastraà vareëyaà
kaïjäkñaà sarva-dakñaà nava-ghana-sadåçaà
barhacüòaà çaraëyam
trai-bhaìgair bhaìgimäìgaà
vraja-yuvati-yutaà dhvasta-keçyädi-çüraà
vande çré-nanda-sünuà madhura-rasa-tanuà
dhurya-mädhurya-püram
SGG p. 10
I worship Çré Nanda-nandana, who holds a
flute to His lips, whose gentle smile
exudes an incomparable brilliance, who is
attired in excellent yellow cloth, whose
eyes are like lotuses, who is expert in
all the arts, whose bodily complexion is like that
of a fresh monsoon cloud, whose head is
adorned with a peacock-feather crown, who
is the shelter for those who are
surrendered to Him, who stands in a delightful threefold
bending posture, who is surrounded by the
youthful maidens of Vraja, who
subdues demons such as Keçé, who is the
crest-jewel of infinite sweetnesses, and is the
very embodiment
of mädhurya-rasa.
He whose handsome form the gopés worship
with sidelong glances
6.58
phullendévara-käntim indu-vadanaà
barhävataàsa-priyaà
çré-vatsäëkam udära-kaustubha-dharaà
pétämbaraà sundaram
gopénäà nayanotpalärcita-tanuà
go-gopa-saìghävåtaà
govindaà kala-veëu-vädana-paraà
divyäìga-bhüñaà bhaje
Padyävalé 46 (Çré Çäradäkära)/BMP
p.289/SGG p. 10
phulla—blossoming; indivara—of a blue lotus flower; käntim—the
splendor; indu—
moon; vadanam—whose face; barha—peacock
feather; avataàsa—crown; priyam—
fond; çrévatsa—of Çrévatsa; aìkam—with
mark; udära—large; kaustubha—
Kaustubha gem; dharam—wearing; péta—yellow;
ambaram—with garments;
sundaram—handsome; gopénäm—of the gopés; nayana—of
the eyes; utpala—with
the lotus flowers; arcita—worshiped;
tanum—whose transcendental form; go—of
surabhi cows; gopa—and the
cowherds; saìgha—with the hosts; ävåtam—
accompanied; govindam—Kåñëa; kala—sweet;
veëu—of the flute; vädana—of
music; param—fond; divya—glittering;
aìga—of the body; bhüñam—with
ornaments; bhaje—I worship.
I worship Govinda, whose complexion is the
colour of a blossoming blue lotus
flower, whose face is like the moon, who
is fond of wearing a peacock feather in His
crown, whose chest bears the mark of
Çrévatsa and is adorned with the Kaustubha
gem, who is attired in beautiful yellow
garments, whose handsome form the gopés
worship with sidelong glances, whose
companions are multitudes of cows and gopas,
who plays sweet melodies on the flute, and
whose body is decorated with glittering
ornaments.
Çré Kåñëa Praëäma
6.59
namo nalina-neträya veëu-vädya-vinodiné
rädhädhara-sudhä-päna-çäline vana-mäline
Padyävalé 2/SGG p.10
namaù—obeisances; nalina—lotus flowers; neträya—eyes;
veëu—flute; vädya—
music; vinodiné—pastimes; rädhä—of
Çrématé Rädhäräëé; adhara—of the lips;
sudhä—nectar; päna—drinking; çäline—expert; vana-mäline—wearing
a garland of
forest flowers.
To Çré Kåñëa, whose eyes are beautiful as
lotus flowers, who delights in playing the
flute, who drinks the nectar of Çré
Rädhä’s lips, and who is garlanded with forest
flowers, I offer
respectful obeisances.
6.60
kåñëäya väsudeväya / haraye paramätmane
praëata-kleça-näçäya / govindäya namo
namaù
Çrémad Bhägavatam 10.73.16/SGG p.10
kåñëäya—to Kåñëa; väsudeväya—the son of Vasudeva; haraye—the
Supreme Lord,
Hari; parama-ätmane—the Supersoul; praëata—of
those who have surrendered;
kleça—of the distress; näçäya—to the destroyer; govindäya—to
Govinda; namaù
namaù—repeated obeisances.
Time and again I offer praëämas unto
Çré Kåñëa who is the son of Vasudeva, the
remover of His devotees’ material
attachments.
6.61
kåñëäya väsudeväya / devaké-nandanäya ca
nanda-gopa-kumäräya / govindäya namo namaù
SB 1.8.21/Garga Saàhitä 6.1.1
kåñëäya—the Supreme Lord; väsudeväya—unto the son of
Vasudeva; devakénandanäya—
unto the son of Devaké; ca—and; nanda-gopa—Nanda
and the
cowherd men; kumäräya—unto their
son; govindäya—unto Çré Govinda, who
enlivens the cows and the senses; namaù—obeisances;
namaù—obeisances.
Let me therefore offer my respectful
obeisances unto the Lord, who has become
the son of Vasudeva, the pleasure of
Devaké, the boy of Nanda and the other
cowherd men of Våndävana, and the
enlivener of the cows and the senses.
Çré Kåñëa Vandanä
6.62
rädhikä-vadana-candra-cakoraù /
sarva-ballava-vadhü-dhåti-cauraù
carcaré caturatäïcita-cäré / cäruto jayati
kuïja-bihäré
Çré Kuïja Bihäri añöakam 2, Rüpa Gosvämé
All glories to Çré Kåñëa, who enjoys
transcendental pastimes in Våndävana forest.
He is the cakora bird that drinks
the moonlight of Çré Rädhä’s face. He steals away
the composure of all the gopés.
Skillfully clapping His hands in the carcaré rhythm,
He dances gracefully.
Madhureëa samäpayet
6.63
madhuraà madhuraà vapur asya vibhor
madhuraà madhuraà vadanam madhuram
madhu-gandhi mådu-smitam etad aho
madhuraà
madhuraà madhuraà madhuraà
Çré Kåñëa-karëämåta 92
madhuram—sweet; madhuram—sweet; vapuù—the
transcendental form; asya—His;
vibhoù—of the Lord; madhuram—sweet; madhuram—sweet;
vadanam—face;
madhuram—sweet; madhu—gandhi—the fragrance of honey; mådu—smitam—soft
smiling; etat—this; aho—Oh!;
madhuram—sweet; madhuram—sweet; madhuram—
sweet; madhuram; sweet.
The transcendental body of Kåñëa is doubly
sweet, and His face is three times
sweeter than His body. The soft smile on
His face, which is like the fragrance of
honey, is four times sweeter still.
Let my mind may become attracted unto You
in the same spontaneous way
6.64
yuvaténäà yathä yuni / yunäà ca yuvatau
yathä
mano ‘bhiramate tadvan / mano me ramatäà
tvayi
Padma Puräëa/ BRS 1.2.153/HBV 8.437
yuvaténäm—of young girls; yathä—as; yuni—for
a young boy; yunäm—of young
boys; ca—and; yuvatau—for a
young girl; yathä—as; manaù—mind; abhiramate—
takes pleasure; tadvan—so; manaù—mind;
me—of me; ramatäm—may take
pleasure; tvayi—in You.
“O my Lord, I know that young girls have
natural affection for young boys, and
that young boys have natural affection for
young girls. I am praying at Your lotus feet
that my mind may become attracted unto You
in the same spontaneous way.”
Çrématé Rädhikä says, You are My everything
6.65
premadaà ca me kämadaà ca me
vedanaà ca me vaibhavaà ca me
jévanaà ca me jévitaà ca me
daivataà ca me deva nä 'param
Çré Kåñëa-karëämåtam 104/Çré
Viläpa-kusumäïjaliù Nectar, vol. 2.6
premadam—giver of His love; ca—and; me—for me; kämadam—fulfiller
of desire;
ca—and; me—for me; vedanam—knowledge; ca—and; me—my;
vaibhavam—power,
wealth; ca—and; me—my; jévanam—cause
of life, vital energy; ca—and; me—my;
jévitam—very life; ca—and; me—my; daivatam—God;
ca—and; me—for me; deva—
Divine Lord; na—none; aparam—other.
O Kåñëa! You alone are the bestower of prema
to Me, the fulfiller of My heart’s
desires, the giver of knowledge and My
only treasure. You are My life, the giver of My
life, and My
worshipable Deity. Besides You there is nothing for Me.
Deva! Bhavantaà Vande, Çréla Rüpa Gosvämé
(SGG p. 152)
6.66
(kåñëa) deva! bhavantaà vande
man-mänasa-madhukaram arpaya
nija-pada-paìkaja-makarande (1)
O Bhagavän Çré Kåñëa! I am offering a
prayer to You. Please let the bee of my mind
be offered the nectarean honey of Your
lotus feet. In other words, please let it have
a taste of the rasa of those lotus
feet so that it will then never be attracted to
anything else!
yadyapi samädhiñu vidhir api paçyati na
tava nakhägra-marécim
idam icchämi niçamya taväcyuta! tad api
kåpädbhuta-vécim (2)
Although Brahmä in full samädhi cannot
catch a glimpse of even a ray of the
effulgence from the tips of Your
toe-nails, still O Acyuta! having heard of the waves
of Your astonishing mercy, I long to
receive Your grace.
bhaktir udañcati yadyapi mädhava! na tvayi
mama tila-mätré
parameçvaratä tad api
tavädhika-durghaöa-ghaöana-vidhätré (3)
O Mädhava! Although I don’t possess even a
sesame seed of bhakti for You. Still,
by Your inconceivable power which makes
the impossible possible, please fulfill the
desires of my heart.
ayam avilolatayädya sanätana!
kalitädbhuta-rasa-bhäram
nivasatu nityam ihämåta-nindini-vindan
madhurima-säram (4)
O Sanätana! Because Your lotus feet are
filled with such wonderful rasa, let the bee
of my mind always reside unwaveringly in
that nectar which puts everything else
toshame, for they are the essence of all
sweetness – this is my only prayer.
Thus ends the
6th Chapter – Kåñëa tattva
Chapter 7 – Çakti-tattva
Mahä-mäyä is the external form of Yogamäyä
Daça-müla-tattva describes the potency of
the lord
7.1
paräkhyäyäù çakter apåthag api sa sve
mahimani
sthito jéväkhyäà sväm acid-abhihitäà täà
tri-padikäm
sva-tantrecchaù çaktià sakala-viñaye
preraëa-paro
vikärädyaiù çünyaù parama-puruño ‘yaà
vijayate
Daça müla tattva 3/JD Ch.14
api—although; apåthak— non-different; paräkhyäyäù— from
His transcendental
potency; täm sväm—His own; tri-padikam—three-fold;
çaktim—potency; (the other
two aspects being) jéva-äkhyam—that
known as jéva (the multiple vibhinnäàça
parts); abhihitam acit—and that
known as inanimate; saù—that; parama-puruñaù—
supreme person; sthitaù—is
situated; sve—in His; mahimani—glory; svatantraicchaù—
fully independent in His desires; çünyaù—free;
vikära-ädyaiù—from all
external transformations; ayam—He (is);
preraëa-paraù—the supreme instigator
and ultimate source of inspiration; sakala-viñaye—in
all realms and dimensions of
action; asau-vijayate—may He
be especially glorious.
Although Çré Bhagavän is non-different
from His inconceivable transcendental
potency (parä-çakti), He has His
own independent nature and desires. His para-çakti
consists of three aspects: cit-çakti (spiritual
potency), jéva-çakti (marginal potency),
and mäyä-çakti (external potency)
and He always inspires them to engage in their
respective functions. That parä-tattva (Supreme
Absolute Truth), even while
performing all these activities, still
remains immutable and is eternally situated in
the fully
transcendental svarüpa of His own glory.
Kåñëa’s parä-çakti is one but appears as
three aspects
7.2
na tasya käryaà karaëaï ca vidyäte
na tat samaç cäbhyadhikaç ca dåçyäte
paräsya çaktir vividhaiva çrüyate
sväbhäviké jïäna-bala-kriyä ca
Çvetäñvatara Upaniñad 6.8/Biog. p.28,
360-1, 406, 509/JD Ch.14&18
tasya—He has; na—no; käryam—duty to perform;
käraëam—nor does He have
material senses, nor does anyone or
anything dictate His actions; ca—also; dåçyateit
is seen; na vidyate—there does not
exist; tat-samaù—someone equal to Him; caor;
abhyadhikaù—superior to Him; ca—also;
çrüyate-it is heard in the Vedéc
literatures that; asya—His; parä
saktiù- supreme potency; eva—certainly; vividhä—
expands in multifarious ways; sväbhäviké—spontaneously
providing Him; jïäna—
knowledge; bala—strength; ca—also;
kriyä—activities.
The Supreme Lord has nothing to do, and no
one is found to be equal to or greater
than Him, His parä-çakti expands in
multifarious ways by which everything is done
naturally providing Him full knowledge,
power and pastimes.
7.3
paräsya çaktir vividhaiva çrüyate
Bhagavän’s divine çakti is full of
variety; that para-çakti is perceivable in different forms.
Note: Kåñëa’s parä-çakti three primary aspects are: His
internal potency (cit or
svarüpa or antaraìga-çakti), external potency (mäyä-çakti)
and marginal potency
(taöastha or jéva-çakti).
7.4
viñëu-çaktir parä proktä
kñetrajïäkhyä tathä parä
avidyä-karma-saàjïänyä
tåtéyä çaktir iñyate
Viñëu Puräëa 6.7.61/Biog. p.28,361/CCÄdi
7.119
viñëu-çaktiù—the potency of Lord Viñëu; parä—spiritual;
proktä—it is said;
kñetrajïa-äkhyä—the potency known as kñetra-jïa; tathä—as
well as; parä—
spiritual; avidyä—ignorance; karma—fruitive
activities; saàjïä—known as; anyä—
other; tåtéyä—third; çaktiù—potency;
iñyate—known thus.
Viñëu-çakti is of three kinds, parä (transcendental),
kñetrajïä (the living entity),
and avidya (ignorance). Viñëu’s parä
çakti is called cit-çakti, kñetrajïä is called jévaçakti,
and avidya is
mäyä-çakti.
7.5
cic-chakti, svarüpa-çakti, antaraìgä näma
tähära vaibhava ananta vaikuëöhädi dhäma
CC Ädi 2.101
cit-çakti—spiritual energy; svarüpa-çakti—personal
energy; antaù-aìgä—internal;
näma—named; tähära—of that; vaibhava—manifestations;
ananta—unlimited;
vaikuëöha-ädi—Vaikuëöha, etc.; dhäma—abodes.
The cit-çakti, which is also called
svarüpa-çakti or antaraìga-çakti, displays many
varied manifestations. It sustains the kingdom of God and its paraphernalia.
7.6
mäyä-çakti, bahiraìgä, jagat-käraëa
tähära vaibhava ananta brahmäëòera gaëa
CC Ädi 2.102
mäyä-çakti—the illusory energy; bahiù-aìgä—external;
jagat-käraëa—the cause of
the universe; tähära—of that; vaibhava—manifestations;
ananta—unlimited;
brahma-aëòera—of universes; gaëa—multitudes.
The external energy, called mäyä-çakti,
is the cause of innumerable universes with
varied material potencies.
7.7
jéva-çakti taöasthäkhya, nähi yära anta
mukhya tina çakti, tära vibheda ananta
CC Ädi 2.103
jéva-çakti—the energy of the living entity; taöa-stha-äkhya—known
as marginal;
nähi—there is not; yära—of which; anta—end; mukhya—principal;
tina—three;
çakti—energies; tära—of them; vibheda—varieties; ananta—unlimited.
The marginal potency, which is between
these two, consists of the numberless
living beings (jévas). These are
the three principal energies, which have unlimited
categories and subdivisions.
7.8
kåñëera ananta-çakti, täte tina—pradhäna
‘cic-chakti’, ‘mäyä-çakti’,
‘jéva-çakti’-näma
‘antaraìgä’, ‘bahiraìgä’, ‘taöasthä’ kahi
yäre
antaraìgä
‘svarüpa-çakti’—sabära upare
kåñëera—of Lord Kåñëa; ananta-çakti—unlimited potencies; täte—in
that; tina—
three; pradhäna—chief; cit-çakti—spiritual
potency; mäyä-çakti—material potency;
jéva-çakti—marginal potency, or living entities; näma—named;
antaraìgä—
internal; bahiraìgä—external; taöa-sthä—marginal;
kahi—we say; yäre—to whom;
antaraìgä—the internal potency; svarüpa-çakti—the
personal energy; sabära
upare—above all.
Kåñëa has unlimited potencies, which can
be divided into three main parts. These
are the spiritual potency, the material
potency and the marginal potency, which is
known as the living entities. In other
words, these are all potencies of God—
internal, external and marginal. Antaraìgä-çakti
which is also known as svarüpaçakti
is above all of them.
7.9
sac-cid-änanda-maya kåñëera svarüpa
ataeva svarüpa-çakti haya tina rüpa
CC Mad 8.154
sat-cit-änanda-maya—eternal bliss and knowledge; kåñëera—of
Lord Kåñëa;
svarüpa—the real transcendental form; ataeva—therefore; svarüpa-çakti—His
spiritual personal potency; haya—is;
tina rüpa—three forms.
The original form of Lord Kåñëa is sac-cid-änanda
[BS 5.1] – the transcendental
form of eternity, bliss and knowledge;
therefore His svarüpa-çakti or personal
potency, the internal potency, has three
different forms.
7.10
änandäàçe ‘hlädiné’, sad-aàçe ‘sandhiné’
cid-aàçe ‘samvit’, yäre jïäna kari’ mäni
CC Mad 6.159, Mad 8.155
änanda-aàçe—in the part of bliss; hlädiné—the
pleasure potency; sat-aàçe—in the
part of eternity; sandhiné—the
sandhiné potency; cit-aàçe—in the part of
knowledge; samvit—the samvit
potency; yäre—which; jïäna—as knowledge; kari
mäni—we accept.
The three portions of the spiritual
potency are called hlädiné [the bliss portion],
sandhiné [the eternity portion] and samvit [the
knowledge portion]. We accept
knowledge of these as full knowledge of
the Supreme Personality of Godhead.
Hlädiné sandhiné and samvit are three
attributes of Kåñëa’s internal potency
7.11
hlädiné sandhiné samvit / tvayy ekä
sarva-saàsthitau
hläda-täpa-karé miçrä / tvayi no
guëa-varjite
CC Ädi 4.63 /Mad 6.157, 8.156/ Viñëu
Puräëa 1.12.69
hlädiné—pleasure potency; sandhiné—existence potency; samvit—knowledge
potency; tvayi—in You; ekä—one;
sarva-saàsthitau—who are the basis of all things;
hläda—pleasure; täpa—and misery; karé—causing; miçrä—a
mixture of the two;
tvayi—in You; na u—not indeed; guëa-varjite—who
are free of influence of the
three modes of material nature.
“O Lord, You are the support of
everything. The three attributes, hlädiné, sandhiné and
samvit exist in You as one spiritual energy. But the material
modes, which cause happiness,
misery and mixtures of the two, do not
exist in You, for You have no material qualities.”
Through His pleasure potency, Kåñëa
personally tastes all spiritual pleasure
7.12
kåñëake ähläde, tä’te näma—hlädiné’
sei çakti-dväre sukha äsväde äpani
CC Mad 8.157
kåñëake—unto Kåñëa; ähläde—gives pleasure; tä’te—therefore;
näma—the name;
hlädiné—pleasure-giving potency; sei çakti—that potency; dväre—by
means of;
sukha—happiness; äsväde—tastes; äpani—Lord Kåñëa
personally.
The potency called hlädiné gives
Kåñëa transcendental pleasure. Through this
pleasure potency, Kåñëa personally tastes
all spiritual pleasure.
Rädhä and Kåñëa are inherently
non-different, yet They manifest in two forms
just to taste the rasa of Their loving
pastimes. They are one soul in two bodies
7.13
rädhä pürëa-çakti, kåñëa pürëa-çaktimän
dui vastu bheda näi, çästra-paramäëa
mågamada, tära gandha—yaiche aviccheda
agni, jväläte—yaiche kabhu nähi bheda
rädhä-kåñëa aiche sadä eka-i svarüpa
lélä-rasa äsvädite dhare dui-rüpa
CC Ädi 4.96-98/Biog p. 358
rädhä—Çrématé Rädhäräëé; pürëa-çakti—the complete energy;
kåñëa—Lord Kåñëa;
pürëa-çaktimän—the complete possessor of energy; dui—two;
vastu—things;
bheda—difference; näi—there is not; çästra-paramäëa—the
evidence of revealed
scripture; måga-mada—musk; tära—of
that; gandha—fragrance; yaiche—just as;
aviccheda—inseparable; agni—the fire; jväläte—temperature;
yaiche—just as;
kabhu—any; nähi—there is not; bheda—difference; rädhä-kåñëa—Rädhä
and
Kåñëa; aiche—in this way; sadä—always;
eka-i—one; svarüpa—nature; lélä-rasa—
the mellows of a
pastime; äsvädite—to taste; dhare—manifest; dui-rüpa—two
forms.
Çré Rädhä is the full power, and Lord
Kåñëa is the possessor of full power. The two are
not different, as evidenced by the
revealed scriptures. They are indeed the same, just as
musk and its scent are inseparable, or as
fire and its heat are nondifferent. Thus Rädhä
and Lord Kåñëa are one, yet They have
taken two forms to enjoy the mellows of pastimes.
Yogamäyä – Paurëamäsé-devé
7.14
rädheça-keli-prabhutä-vinodavinyäsa-
vijïäà vraja-vanditänghrià
kåpälutädyäkhila-viçva-vandyäà
namämi çirasä çré paurëamäséà
SGG p. 13
Bowing my head I offer praëäma unto
Çré Paurëamäsé-devé, who is very expert in
arranging the delighted variegated
pleasure pastimes of the master of Çrématé
Rädhikä. Her lotus feet are worshiped by
all the Vrajaväsés; and who, due to being
endowed with all transcendental qualities,
beginning with compassion, is
worshipable for everyone in the entire
universe.
The Gopés worshipped Kätyäyané Devé to get
Kåñëa as their husband
7.15
kätyäyani mahä-mäye / mahä-yoginy
adhéçvari
nanda-gopa-sutaà devi / (upa)patià me kuru
te namaù
[iti mantraà japantyas täù / püjäà cakruù
kumärikäù]
SB 10.22.4/BMP p. 408/GKH (P)
kätyäyané—O goddess Kätyäyané; mahä-mäye—O
great potency; mahä-yogini—O
possessor of great mystic power; adhéçvari—O
mighty controller; nanda-gopasutam—
the son of Mahäräja Nanda; devi—O
goddess; patim—the husband (or)
upapati—lover; me—my; kuru—please make; te—unto
you; namaù—my obeisances;
iti—with these words; mantram—the hymn; japantyaù—chanting;
täù—they;
püjäm—worship; cakruù—performed; kumärikäù—the
unmarried girls.
[Each of the young unmarried girls
performed her worship while chanting the
following mantra:] “O goddess Kätyäyané, O great potency
of the Lord, O possessor
of great mystic power and mighty
controller of all, please make the son of Nanda
Mahäräja my husband (or lover). I offer my
obeisances unto you.”
No one can understand how the spiritual
energy acts
7.16
ko vetti bhüman bhagavän parätman /
yogeçvarotér bhavatas tri-lokyäm
kva vä kathaà vä kati vä kadeti /
vistärayan kréòasi yoga-mäyäm
SB 10.14.21/KGH (P)
kaù—who; vetti—knows; bhüman—O supreme great one; bhagavan—O
Supreme
Personality of Godhead; para-ätman—O
Supreme Soul; yoga-éçvara—O master of
mystic power; ütéù—the pastimes; bhavataù—of
Your Lordship; tri-lokyäm—in the
three worlds; kva—where; vä—or;
katham—how; vä—or; kati—how many; vä—or;
kadä—when; iti—thus; vistärayan—expanding; kréòasi—You
play; yoga-mäyäm—
Your spiritual energy.
O supreme great one! O Supreme Personality
of Godhead! O Supersoul, master of
all mystic power! Your pastimes are taking
place continuously in these three worlds,
but who can estimate where, how and when
You are employing Your spiritual energy
and performing these innumerable pastimes?
No one can understand the mystery of
how Your spiritual energy acts.
Kåñëa engaged His Yogamäyä potency to
arrange the räsa dance
7.17
bhagavän api tä rätåéù
çäradotphulla-mallikäù
vékñya rantuà manaç cakre
yoga-mäyäm upäçritaù
SB 10.29.1/GKH (P)
bhagavän—Kåñëa, the Supreme Personality of Godhead; api—although;
täù—those;
rätréù—nights; çärada—of autumn: utphulla—blossoming; mallikäù—the
jasmine
flowers; vékñya—seeing: rantum—to
enjoy love; manaù cakre—He made up His
mind; yogamäyäm—His spiritual
potency that makes the impossible possible;
upäçritaù—resorting to.
Çré Kåñëa is the Supreme Personality of
Godhead, full in all opulences, yet upon seeing
those autumn nights scented with
blossoming jasmine flowers, He turned His mind
toward loving affairs. To fulfill His
purposes He employed His internal potency, Yogamäyä.
Lord Brahmä describes Kåñëa’s Mäyä çakti
7.18
mäyä hi yasya jagad-aëòa-çatäni süte
traiguëya-tad-viñaya-veda-vitäyamänä
sattvävalambi-para-sattva-viçuddha-sattvaà
govindam ädi-puruñaà tam ahaà bhajämi
Brahma Saàhitä 41
aham bhajämi—I perform bhajana; tam—of that; ädi-puruñam
govindam—original
Supreme Person, Çré Govinda; viçuddha-sattvam—whose
pure existence is free from
any mixture of
passion or ignorance; para-sattva—and upon whose supreme
existence; sattva-avalambi—the
material mode of goodness, which is mixed with
passion and ignorance, is dependent; hi—indeed
(it is He); yasya—whose; mäyä—
illusory potency; süte—gives birth;
çatäni—to hundreds; jagad-aëòa—of egg-like
universes; veda-vitäyamänä—and who
expands throughout the Vedas; tad-viñaya—
topics related to Govinda; traiguëya—in
terms of the three material binding
qualities: goodness, passion and
ignorance.
Mäyä consists of the three material qualities of goodness,
passion and ignorance,
and is Bhagavän’s inferior energy. She
propagates the Vedic knowledge that pertains
to the material universe. I worship the
original Personality Çré Govinda, who is the
shelter of that mäyä, though His
own existence is the embodiment of pure goodness
untinged by passion and ignorance.
7.19
bhümir äpo ’nalo väyuù / khaà mano buddhir
eva ca
ahaìkära itéyaà me / bhinnä prakåtir
añöadhä
BG 7.4/JD Ch 9&15
bhümiù—earth; äpaù—water; analaù—fire; väyuù—air;
kham—ether; manaù—
mind; buddhiù—intelligence; eva—certainly;
ca—and; ahaìkäraù—false ego; iti—
thus; iyam—all these; me—My;
bhinnä—separated; prakåtiù—energies; añöadhä—
eightfold
Earth, water, fire, air, ether, mind,
intelligence and false ego—all together these
eight elements constitute My separated
material energies.
Surrender to Çré Kåñëa is the only way to
overcome mäyä
7.20
daivé hy eñä guëa-mayé / mama mäyä
duratyayä
mäm eva ye prapadyante / mäyäm etäà
taranti te
BG 7.14/JD Ch.7
daivé—transcendental; hi—certainly; eñä—this; guëa-mayé—consisting
of the three
modes of material nature; mama—My; mäyä—energy;
duratyayä—very difficult to
overcome; mäm—unto Me; eva—certainly;
ye—those who; prapadyante—surrender;
mäyäm etäm—this illusory energy; taranti—overcome;
te—they.
This divine energy of Mine, consisting of
the three modes of material nature, is
practically insurmountable. Only those who
surrender unto Me can overcome it.
7.21
mayädhyakñeëa prakåtiù / süyate
sa-caräcaram
hetunänena kaunteya / jagad viparivartate
BG 9.10/Biog p.406/JD Ch.13
mayä—by Me; adhyakñeëa—by superintendence; prakåtiù—material
nature;
süyate—manifests; sa—both; cara-acaram—the moving
and the nonmoving;
hetunä—for the reason; anena—this; kaunteya—O son
of Kunté; jagat—the cosmic
manifestation; viparivartate—is
working.
Çré Kåñëa says, “My prakåti (mäyä
çakti) is the creator of this world of moving and
non-moving entities. Under its rule this
manifestation is created and annihilated
again and again.”
Durgä is but the shadow of Govinda’s
svarüpa-çakti
7.22
såñöi-sthiti-pralaya-sädhana-çaktir ekä
chäyeva yasya bhuvanäni bibharti durgä
icchänurüpam api yasya ca ceñöate sä
govindam ädi-puruñaà tam ahaà bhajämi
Brahma Saàhitä 44
aham bhajämi—I render service; tam—to that; govindam
ädi-puruñam—Çré
Govinda, the primeval Personality of
Godhead; yasya—whose; çaktiù—potency;
durgä—Durgä devé; iva chäyä—who is like a shadow (of His cit-çakti);
bibharti—
nurtures; bhuvanäni—all the
planetary systems; ca—and; api ceñöate—she also acts
(thus); yasya icchä-anurüpam—in
accordance with His will; ekä—she alone;
sädhana—executes; såñöi-sthiti-pralaya—the duties of
creation, sustenance and
dissolution.
The shadow of the svarüpa-çakti or cit-çakti
is that mahä-çakti who creates,
maintains and annihilates the material
universe. She is worshiped throughout the
world as Durgä. I render service to the ädi-puruña,
Çré Govinda, in accordance with
whose desire Durgä conducts her every
endeavor.
Çré Durgä Devé is but an expansion of
Kåñëa’s potency, Çrémati Rädhäräné
7.23
yan-nämnä nämni durgähaà
guëair guëavaté hy aham
yad-vaibhavän mahä-lakñmé
rädhä nityä parä dvayä
Sammohana-tantra/BS p. 48
The name Durgä, by which I am known, is
Her name. The qualities for which I am
famous are Her qualities. The majesty with
which I am resplendent is Her majesty.
That Mahä-Lakñmé, Çré Rädhä, is
non-different from Çré Kåñëa. She is His dearmost
sweetheart and
the crest-jewel of His beloveds.
7.24
tava vakñasi rädhäham räse våndävana-vane
Närada-païcarätrika/JD ch 9
In the forest known as Våndävana, I
(Durgä) am Your internal çakti, Çré Rädhikä,
who adorns Your chest in the räsa dance.
Mahä-mäyä is the external form of Yogamäyä
7.25
Ämära Samäna Héna, Çréla Bhaktivinoda
Öhäkura (Kalyana kalpa-taru/KSH A22)
ämära samäna héna nähi e saàsäre
asthira ha’yechi poòi’ bhava päräbäre (1)
The likes of such a lowly soul as me is
not to be found anywhere in this worls. Thus
I have become most agitated due to falling
into this vast ocean of material exustence.
kuladevé yogamäyä more kåpä kori’
ävaraëa sambaribe kabe viçwodaré(2)
Oh Yogamäyä! When will you show mercy to
me by lifting up the curtain of
illusion with which you shroud the
universe in your external form of Mahä-mäyä?
You are known as Kula-devé, the
traditional worshipable Goddess of all the Vaiñëava
dynasties.
çunechi ägame-vede mhimä tomära
çré-kåñëa-vimukhe bäìdhi’ karäo saàsära
(3)
I have heard of your glories and
activities from the Vedic literature. You take all
those souls who are averse to Kåñëa and
bind them within the material world.
çré-kåñëa-sänmukhya jä’ra bhägya-krame
hoya
tä’re mukti diyä koro açoka abhaya (4)
To that person whose good fortune
gradually dawns, allowing him to again become
favourably disposed to Kåñëa, you award
liberation and make him free from all grief
and fear.
e däse janané! kori’ akatava doyä
våndävane deha sthäna tumi yogamäyä (5)
Oh my dear Mother! Showing your causeless
mercy to this servant, give me a place
in Våndävana, for you are Yogamäyä Herself
(the internal energy of yoga, or union).
tomäke laìghiyä kothä jéve kåñëa päya
kåñëa räsa
prakaöilo tomära kåpäya (6)
Without complying with you, no soul at any
time can get Kåñëa, for the
manifestation of Kåñëa’s pastimes is all
enacted by your mercy.
tumi kåñëa-sahacaré jagata-janané
tumi dekhäile more kåñë-cintämaëi (7)
You are the devoted follower of Lord
Kåñëa, and you are the Mother of the
universe. You have shown me the
transcnedental touchstone of Kåñëa consciousness.
niñkapaöa ho’ye mätä cäo mora päne
vaiñëave viçväsa våddhi ha’ka prati-kñaëe
(8)
My dear Mother, I sincerely wish that you
will let my faith in the Vaiñëavas
increase at every moment.
vaiñëava-caraëa vinä bhava-paräbära
bhakativinoda näre hoibäre pära (9)
Without the lotus feet of the devotees of
the Lord, Bhaktivinoda is not able to
cross to the other side of this ocean of
material existence.
Thus ends the
7th chapter – Çakti tattva
Om Tat Sat
(Continued...)
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