Sri Slokamrutam -16

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Chapter 15 – Prayojana-tattva – Prema

Desiring to gratify one’s own senses is käma (lust),

but the desire to please Rädhä-Kåñëa is prema

Definition of Prema

15.1

samyaì-masåëita-svänto

mamatvätiçayäìkitaù

bhävaù sa eva sändrätmä

budhaiù premä nigadyate

BRS–1.4.1 / CC-Madhya–23.7 / BRSB–p.145 / MS–p.83/Biog p. 397/GKH (P)

samyak—completely; masåëita-sva-antaù—which makes the heart soft; mamatva—

of a sense of ownership; atiçaya-aìkitaù—marked with an abundance; bhävaù—

emotion; saù—that; eva—certainly; sändra-ätmä—whose nature is very condensed;

budhaiù—by learned persons; premä—love of Godhead; nigadyate—is described.

“When bhäva-bhakti or rati deepens and matures, the sädhaka’s heart becomes

completely soft and melted. At that time the devotee experiences the supreme

exultation of transcendental bliss and awakens an overwhelming sense of mamatä or

possessiveness toward Çré Kåñëa. Learned authorities describe this condition as prema.”

What is love?

15.2

sarvathä dhvaàsa-rahitaà

yadyapi dhvaàsa-käraëe

yad bhäva-bandhanaà yünoù

sa premä parikértitaù

CC Adi 4.165 pt/SB 10.60.51 pt

saù—that; bhäva-bandhanam—bondage of ecstatic love; yünoù—between a youthful

couple; yad—which; yady api—although; dhvaàsa-käraëe—there is cause for

dissolution; sarvathä—(is) in everyway; dhvaàsa-rahitam—free from dissolution;

parikértitaù—declared; premä—to be love.

“When the affectionate bond between a young man and a young woman can

never be destroyed, even when there is every cause for the destruction of that

relationship, the attachment between them is said to be pure love.”

The difference between lust and love

15.3

ätmendriya-préti-väïchä—täre bali ‘käma’

kåñëendriya-préti-icchä dhare ‘prema’ näma

CC Adi 4.165/BR 8.9 pt

ätma-indriya-préti—for the pleasure of one’s own senses; väïchä—desires; täre—to

that; bali—I say; käma—lust; kåñëa-indriya-préti—for the pleasure of Lord Kåñëa’s

senses; icchä—desire; dhare—holds; prema—love; näma—the name.

The desire to gratify one’s own senses is käma (lust), but the desire to please Lord

Kåñëa is prema (pure love of God). [Briefly – lust is “for me”, love is “for Çré Kåñëa”].

Çréla Bhaktivinoda Öhäkura’s commentary [Kåñëa is saying:] “Those jévas who do

not serve Me by correctly using their free will, have to accept käma, an enjoying

mood, which is the perverted form of the jévas’ pure state, prema.”

The love between Kåñëa and the gopés is pure prema, not lust

15.4

gviçuddha nirmala prema, kabhu nahe käma

CC Ädi 4.162

gopé-gaëera—of the gopés; premera—of the love; rüòha-bhäva—the ecstatic mood of

having ascended or being fully blown; näma—named; viçuddha—pure; nirmala—

spotless; prema—love; kabhu—at anytime; nahe—is not; käma—lust.

The love of the gopés is called rüòha-bhäva. It is pure and spotless. It is not at any

time lust.

Lust and love are as different as iron and gold

15.5

käma, prema,—doìhäkära vibhinna lakñaëa

lauha ära hema yaiche svarüpe vilaksana

CC Ädi 4.164

käma—lust; prema—love; doìhäkära—of the two; vibhinna—separate; lakñaëa—

symptoms; lauha—iron; ära—and; hema—gold; yaiche—just as; svarüpe—in nature;

vilakñaëa—different.

Lust and love are completely different, just as iron and gold have different natures.

Lust is like dense darkness, but love is like the bright sun

15.6

ataeva käma-preme bahuta antara

käma—andha-tamaù, prema—nirmala bhäskara

CC Ädé 4.171/PS 58 pt

ataeva—therefore; käma-preme—in lust and love; bahuta—much; antara—space

between; käma—lust; andha-tamaù—blind darkness; prema—love; nirmala—pure;

bhäskara—sun.

Therefore lust and love are quite different. Lust is like dense darkness, but love is

like the bright sun.

15.7

premaiva gopa-rämänäà / käma ity agamat prathäm

ity uddhavädayo ’py etaà / väïchanti bhagavat-priyäù

CC Ädi 4.163/BRS 1.2.285/PS 58 pt

prema—love; eva—only; gopa-rämänäm—of the women of Vraja; kämaù—lust; iti—

as; agamat—went to; prathäm—fame; iti—thus; uddhava-ädayaù—headed by Çré

Uddhava; api—even; etam—this; väïchanti—desire; bhagavat-priyäù—dear

devotees of the Supreme Personality of Godhead.

The pure love of the gopés has become celebrated by the name ‘lust.’ The dear

devotees of the Lord, headed by Çré Uddhava, desire to taste that love. (Although the

gopés’ prema is sometimes referred to as käma, it is completely devoid of lust, or

mundane käma).

15.8

ataeva gopé-gaëera nähi käma-gandha

kåñëa-sukha lägi mätra, kåñëa se sambandha

CC Ädi 4.172/ PS 8 pt

ataeva—therefore; gopé-gaëera—of the gopés; nähi—not; käma-gandha—the

slightest bit of lust; kåñëa-sukha—the happiness of Lord Kåñëa; lägi—for; mätra—

only; kåñëa—Lord Kåñëa; se—that; sambandha—the relationship.

Thus there is not the slightest taint of lust in the gopés’ love. Their relationship

with Kåñëa is only for the sake of His enjoyment.

15.9

ämära darçane kåñëa päila eta sukha

ei sukhe gopéra praphulla aìga-mukha

CC Ädi 4.191/PS 58 pt

ämära darçane—in seeing me; kåñëa—Lord Kåñëa; päila—obtained; eta—so much;

sukha—happiness; ei—this; sukhe—in happiness; gopéra—of the gopés; praphulla—

full-blown; aìga-mukha—bodies and faces.

[The gopés think:] “Kåñëa has obtained so much pleasure by seeing me.” That

thought increases the fullness and beauty of their faces and bodies.

15.10

gopé-çobhä dekhi’ kåñëera çobhä bäòhe yata

kåñëa-çobhä dekhi’ gopéra çobhä bäòhe tata

Ädi 4.192/PS 58 pt

gopé-çobhä—the beauty of the gopés; dekhi’—seeing; kåñëera—of Lord Kåñëa;

çobhä—the beauty; bäòhe—increases; yata—as much as; kåñëa-çobhä—the beauty of

Lord Kåñëa; dekhi’—seeing; gopéra—of the gopés; çobhä—the beauty; bäòhe—

increases; tata—that much.

The beauty of Lord Kåñëa increases at the sight of the beauty of the gopés. And

the more the gopés see Lord Kåñëa’s beauty, the more their beauty increases.

15.11

ataeva sei sukha kåñëa-sukha poñe

ei hetu gopé-preme nähi käma-doñe

CC Ädi 4.195/PS 58 pt

ataeva—therefore; sei—that; sukha—happiness; kåñëa-sukha—the happiness of

Lord Kåñëa; poñe—nourishes; ei—this; hetu—reason; gopé-preme—in the love of the

gopés; nähi—there is not; käma-doñe—the fault of lust.

Therefore we find that the joy of the gopés nourishes the joy of Lord Kåñëa. For

that reason the fault of lust is not present in their love.

15.12

smäyävaloka-lava-darçita-bhäva-häri

bhrü-maëòala-prahita-saurata-mantra-çauëòaiù

patnyas tu çoòaça-sahasram anaìga-bäëair

yasyendriyaà vimathitum karaëair na çekuù

SB 10.61.5/PS 58 pt

smäya—with concealed laughter; avaloka—of glances; lava—by the traces;

darçita—displayed; bhäva—by the intentions; häri—enchanting; bhrü—of the

eyebrows; maëòala—by the arch; prahita—sent forth; saurata—romantic; mantra—

of messages; çauëòaiù—with the manifestations of boldness; patnyaù—wives; tu—

but; ñoòaça—sixteen; sahasram—thousand; anaìga—of Cupid; bäëaiù—with the

arrows; yasya—whose; indriyam—senses; vimathitum—to agitate; karaëaiù—and by

(other) means; na çekuù—were unable.

The arched eyebrows of these sixteen thousand queens enchantingly expressed

those ladies’ secret intentions through coyly smiling sidelong glances. Thus their

eyebrows boldly sent forth conjugal messages. Yet even with these arrows of Cupid,

and with other means as well, they could not agitate Lord Kåñëa’s senses.

Çréla Gurudeva’s commentary: The Queens of Dvärakä have käma (the desire to

saisfy their own senses) and therefore their love is not capable of controlling Kåñëa

(samaïjasa-rati). By contrast, the gopés’ prema is completely pure and devoid of

käma. Their only desire is to please Kåñëa and therefore they control Kåñëa by their

prema (samartha-rati).

15.13

sädhäraëé dhümayitä samaïjasä sadä dépta

rüòhe tathoddépta samarthäya

çuddépta çré-rädhä-prema jena ujjvalita hema

modanädi bhäbe sadä täya

Géta mäla, song 24, text 1

sädhäraëé—sädhäraëé; dhümayitä—smokey; samaïjasä—samanjasa; sadä—always;

dépta—blazing; rüòhe—in rudha; tathä—so; uddépta—shining; samarthäya—of the

samartha; çuddépta—brilliantly shining; çré-rädhä—Rädhä;-prema—love; jena—like;

ujjwalita—shining; hema—gold; modanädi—beginning with modana; bhäbe—bhäva;

sadä—always; täya—of Her.

The sädhäraëé lovers (like Kubjä) manifest ecstatic love that is dhümäyita

(smokey). The samaïjasa lovers (like the Dvärakä queens) manifest ecstatic love

that is dépta (shining). The samartha lovers (the gopés) in rüòha-mahä-bhäva

manifest ecstastic love that is uddépta (brilliantly shining). Çré Rädhä manifests

ecstatic love that is süddépta (very brilliantly shining), love that glistens like gold. In

that love modana and the other bhävas are always manifest. (samartha means

competent, capable, highly expert (at controlling Kåñëa).

Jaiva Dharma on this topic: There are three kinds of rati: 1. sädhäraëé—general, 2.

samaïjasä—proper (having a sense of social propriety) and 3. samarthä—perfect

(capable of controlling Kåñëa). Sädhäraëé love is like a maëi (jewel), samaïjasä love

is like Cintämaëi, and samarthä love, which has no equal, is like a Kaustubha-maëi.

In sädhäraëi and samaïjasä rati, the desire for sambhoga is for one’s own personal

satisfaction. Samarthä is the special bhäva that is completely selfless and free from

self-interest. (JD ch 36)

Ç R É ÇLOKÄMÅTAM PRAYOJANA-TATTVA – PREMA

The devotees keep Me bound in their hearts with the ropes of prema

15.14

bhakta ämä preme bändhiyäche hådaya-bhitare

yähäì netra paòe tähäì dekhaye ämäre

CC Mad 25.127/BR 2.30 pt

bhakta—a devotee; ämä—Me; preme—by love; bändiyäche—has bound; hådayabhitare—

within his heart; yähäì—wherever; netra—the eyes; paòe—fall; tähäì—

there; dekhaye—he sees; ämäre—Me.

“The devotees keep Me bound in their hearts with the ropes of prema. And

outside their hearts, they see only Me wherever they look.”

15.15

nitya-siddha kåñëa-prema ‘sädhya’ kabhu naya

çravaëädi-çuddha-citte karaye udaya

CC Mad 22.107/BRSB p.27

nitya-siddha—eternally established; kåñëa-prema—love of Kåñëa; sädhya—to be

gained; kabhu—at any time; naya—not; çravaëa-ädi—by hearing, etc.; çuddha—

purified; citte—in the heart; karaye udaya—awakens.

“Kåñëa-prema is a potentiality which eternally exists in the hearts of the living

entities. It is not something to be gained from another source. When the heart is

purified by hearing and chanting (under the guidance of sad-guru) this love

naturally awakens.”

Prema-bhakti is the aim and object of life

15.16

yasyäù çreyas-karaà nästi

yayä nirvåtim äpnuyät

yä sädhayati mäm eva

bhaktià täm eva sädhayet

BS 60

na asti—there is nothing else; çreyaù-karam—which is more potent in promoting

auspiciousness; yasyäù—than that (çuddha-bhakti); yayä—by that; äpnuyät—one

can attain; nirvåtim—supreme bliss; eva—certainly; yä sädhayati—it captivates;

mäm—Me; eva—indeed; sädhayet—one should practice sädhana; täm bhaktim—for

that çuddha-bhakti.

Prema-bhakti is the aim and object of life, and there is nothing more auspicious

than this. The platform of supreme bliss is attained only through prema-bhakti. This

prema-bhakti, which leads to Me, is only achieved through sädhana-bhakti.

15.17

sädhana-bhakti haite haya ‘rati’ra udaya

rati gäòha haile tära ‘prema’ näma kaya

CC Mad 19.177

sädhana-bhakti—the process of engaging the mind and senses in rendering devotional

service with the aim of attaining bhäva-bhakti; haite—from; haya—there is; ratira—of

attachment; udaya—the awakening; rati—such attachment; gäòha haile—becoming

thick; tära—of this; prema—love of Godhead; näma—the name; kaya—is said.

By regularly rendering devotional service, one gradually becomes attached to Çré

Kåñëa. When that attachment is intensified, it becomes prema-bhakti.

laukika-sad-bandhuvat

15.18

tat tu laukika-sad-bandhu- / buddhyä prema bhayädi-jam

vighnaà nirasya tad gopa- / gopé-däsyepsayärjayet

Çré Båhad-Bhägatämåtam 2.5.217

tat—that; tu—indeed; laukika—in this world; sad-bandhu—friend; buddhyä—with

the idea; prema—love; bhaya—fear; ädi—beginning; jam—born; vighnam—

impediment; nirasya—rejecting; tat—that; gopa—of the gopas; gopé—of the gopis;

däsya—service; ipsayä—with the desire; arjayet—is.

Thinking of the Lord as one’s own friend or relative (just as one has a natural,

spontaneous affection for a friend or a relative in this material world), and yearning

to serve the gopas and gopés, one should reject awe and reverence (aiçvarya mood) as

well as all other impediments and strive to attain that pure love.

Çréla Gurudeva: Çréla Sanätana Gosvämé explains that the mood of laukika-sadbandhuvat,

which is characterized by intense possessiveness (mamatä) in relation to

Kåñëa, is indeed the symptom of deep prema for Him. (BR 1.2 pt)

Definition of Bhakti endowed with mamatä (i.e. prema)

15.19

ananya-mamatä viñëau mamatä prema-saìgatä

bhaktir ity ucyate bhéñma- prahlädoddhava-näradaiù

Çré Bhakti-Rasämåta-Sindhu 1.4.2/GKH (P)

“When one develops an unflinching sense of ownership or possessiveness

(mamäta) in relation to Çré Kåñëa, or in other words, when one thinks Kåñëa and no

one else to be the only object of love, such an awakening is called prema-bhakti by

exalted persons like Bhéñma, Prahläda, Uddhava, and Närada.”

Love for Çré Kåñëa is the ultimate aim and objective of the jéva

15.20

brahmäëòa bhramite kona bhägyavän jéva

guru-kåñëa-prasäde päya bhakti-latä-béja

mälé haïä kare sei béja äropaëa

çravaëa-kértana-jale karaye secana

‘prema-phala’ päki’ paòe, mälé äsvädaya

latä avalambi’ mälé ‘kalpa-våkña’ päya

tähäì sei kalpa-våkñera karaye sevana

sukhe prema-phala-rasa kare äsvädana

ei ta parama-phala ‘parama-puruñärtha’

yäìra äge tåëa-tulya cäri puruñärtha

CC Mad 19. 151-152,162-164/Biog p. 396

brahmäëòa bhramite—wandering in this universe; kona—some; bhägyavän—most

fortunate; jéva—living being; Guru—of the spiritual master; kåñëa—of Kåñëa;

prasäde—by the mercy; päya—gets; bhakti-latä—of the creeper of devotional

service; béja—the seed; mälé haïä—becoming a gardener; kare—does; sei—that;

béja—seed of devotional service; äropaëa—sowing; çravaëa—of hearing; kértana—

of chanting; jale—with the water; karaye—does; secana—sprinkling;prema-phala—

the fruit of love of God; päki’—becoming mature; paòe—falls down; mälé—the

gardener; äsvädaya—tastes; latä avalambi’—taking advantage of the growing bhaktilatä;

mälé—the gardener; kalpa-våkña päya—reaches the desire tree in Goloka

Våndävana; tähäì—there (in Goloka Våndävana); sei kalpa-våkñera—of the lotus

feet of Kåñëa, which are compared to a desire tree; karaye sevana—engages in the

service; sukhe—in transcendental bliss; prema-phala-rasa—the juice of the fruit of

devotional service; kare—does; äsvädana—tasting; eita—this; parama-phala—the

supreme goal of life; parama—supreme; puruña-artha—interest of the living being;

yäìra äge—in the presence of which; tåëa-tulya—very insignificant; cäri—four;

puruña-artha—the different types of human interests.

“While wandering on and on in this material existence, some fortunate jéva, by

the mercy of Guru and Kåñëa, attains the bhakti-latä-béja, the seed of the creeper of

devotion, in the form of Kåñëa sevä-väsanä (the desire to serve Kåñëa). He becomes

a gardener and waters that seed with the water of çravaëa and kértana. At first it

begins to sprout, and then it becomes a creeper. It pierces the coverings of the

universe, and one after another traverses the Virajä, Brahmaloka and the Paravyoma.

Finally, it climbs up to the desire-tree of Vrajendra-nandana Çré Kåñëa’s lotus feet in

Goloka Våndävana. There it bears fruits in the form of prema. When the fruit of

prema becomes ripe, it falls here in this world, and the gardener tastes it. Taking

support from that bhakti-latä he takes shelter of the desire tree of Çré Kåñëa’s lotus

feet and always tastes the rasa of the prema fruit. This very prema is the crest jewel

of all achievements for the jéva.”

Love for Krishna is the supreme goal of human life, parama-puruñärtha

15.21

kåñëa-viñayaka premä—parama puruñärtha

yära äge tåëa-tulya cäri puruñärtha

CC Ädi 7.84/KGH (P)

kåñëa-viñayaka—in the subject of Kåñëa; premä—love; parama—the highest; puruñaartha—

achievement of the goal of life; yära—whose; äge—before; tåëa-tulya—like

the grass in the street; cäri—four; puruña-artha—achievements.

Love for Krishna is the supreme goal of human life, or parama-puruñärtha. The

other four goals of life are insignificant in comparison to it. This fifth goal of life,

prema, is like an ocean of ecstatic nectar. In comparison, the joys derived from

dharma, artha, käma, and mokña are nothing more than a drop of water.

Prema bhakti is extremely rare – who could desire anything else?

15.22

taà durärädhyam ärädhyo / satäm api duräpayä

ekänta-bhaktyä ko väïchet / päda-mülaà vinä bahiù

SB 4.25.55/BS 60 pt

tam—unto You; durärädhyam—very difficult to worship; ärädhya—having

worshiped; satäm api—even for the most exalted persons; duräpayä—very difficult

to attain; ekänta—pure; bhaktyä—by devotional service; kaù—who is that man;

väïchet—should desire; päda-mülam—lotus feet; vinä—without; bahiù—outsiders.

O Bhagavän, Your unalloyed devotional service is extremely difficult to attain,

even for sädhus. After worshiping Your lotus feet, which are rarely attained, what

kind of unfortunate person in this world could give up loving service to them and

desire anything else born of ignorance, such as the happiness derived from the gross

physical body, from elevation to heaven, or from liberation?

All glories, all glories to Çré Kåñëa-prema-bhakti!

15.23

jayati jayati kåñëa-prema-bhaktir yad-aìghrià

nikhila-nigama-tattvaà güòham äjïäya muktiù

bhajati çaraëa-kämä vaiñëavais tyajyamänä

japa-yajana-tapasyä-nyäsa-niñöhäà vihäya

Çré Båhad-Bhägavatämåta 1.1.8

jayati jayati—all glories; kåñëa—to Kåñëa; prema-bhaktiù—to pure devotional

service in mature love; yat—whose; aìghrim—feet; nikhila—all; nigama—of the

Vedas; tattvam—the truth; güòham—confidential; äjïäya—knowing which;

muktiù—liberation personified; bhajati—worships her; çaraëa—shelter; kämä—

being eager to have; vaiñëavaiù—by the devotees of the Lord; tyajyamänä—having

been abandoned; japa—on mantra chanting; yajana—Vedic sacrifices; tapasyä—

penances; nyäsa—and renunciation; niñöhäm—her dependence; vihäya—giving up.

All glories, all glories to Çré Kåñëa-prema-bhakti! Knowing that the feet of premabhakti

secretly comprise all the truths of the Vedas, Liberation herself has come to

worship her. Indeed, Liberation, abandoned by the Vaiñëavas, has now given up her

dependence on mantras, penance, sacrifice, and renunciation and is eager to have

the shelter of Prema-bhakti.

May my heart be captivated only by that cluster of bluish brilliance whose

colour resembles a young tamäla tree and who graces the kuïjas on the banks

of the Yamunä

15.24

alaà tri-diva-värtayä kim iti särvabhauma-çréyä

vidüratara-värtiné bhavatu mokña-lakñmér api

kalinda-giri-nandiné-taöa-nikuïja-puïjodare

mano harati kevalaà nava-tamäla-nélaà mahaù

Padyävalé 102 (Çré Haridäs)/ MS 4 pt

alam—enough!; tri-diva—of the heavenly planets; värtayä—with talk; kim—what is

the use?; iti—thus; särva-bhauma—of emperorship; çréyä—with the opulence;

vidüratara—far away; värtiné—being; bhavatu—may become; mokña—of liberation;

lakñméù—the opulence; api—also; kalinda-giri-nandiné—of the Yamunä River, the

daughter of Mount Kalinda; taöa—on the shore; nikuïja—the groves; puïja—of the

multitude; udare—within; manaù—my heart; harati—steals; kevalam—exclusively;

nava—a new; tamäla—tamäla tree; nélam—blue; mahaù—splendor.

Enough with this talk of celestial planets! And what is the use of becoming

emperor of the earth? Still further, may any thought of the opulence of liberation go

far away from me for none of these afford me any pleasure. My heart is captivated

only by that cluster of bluish brilliance whose colour resembles a young tamäla tree

and who graces the kuïjas on the banks of the Yamunä.

May that cowherd boy who is a festival of ecstatic bliss eternally enjoy

transcendental pastimes in our hearts

15.25

dhanyänäà hådi bhäsatäà girivara-pratyagra-kuïjaukasäà

satyänanda-rasaà vikära-vibhava-vyävåttam antar-mahaù

asmäkaà kila ballavé-rati-raso våndäöavé-lälaso

gopaù ko ‘pi mahendränéla-ruciraç citte muhuù kréòatu

Padyävalé 75 (Çré Içvara Puré)/MS 4 pt

dhanyänäm—of those who are fortunate; hådi—in the heart; bhäsatäm—manifest;

girivara—of Govardhana Hill; prati—in each; agra-kuïja—grove; aukasäm—residing;

satya—transcendental; änanda—of bliss; rasam—nectar; vikära-vibhava-vyävåtam—

transcendental ecstasy; antaù—in the heart; mahaù—festival; asmäkam—of us; kila—

indeed; ballavé—with the gopés; rati-rasaù—with the nectar of love; våndä-aöavi—in

Våndävana forest; lalasaù—eagerly enjoying pastimes; gopaù—cowherd boy; kaù api—

a certain; mahä—great; indranéla—of a sapphire; ruciraù—with the splendor; citte—

in the heart; muhuù—repeatedly; kréòatu—may enjoy pastimes.

May that cowherd boy who is a festival of ecstatic bliss for the hearts of the

fortunate creatures residing in the groves of Govardhana Hill, who is the lover of the

gopés, who eagerly enjoy pastimes in Våndävana forest, and whose complexion is as

splendid as a great sapphire, eternally enjoy transcendental pastimes in our hearts.

We will simply take shelter of a flutist who wears a guïjä-necklace

15.26

rasaà praçaàsantu kavitva-niñöhä

brahmämåtaà veda-çiro-niviñöäù

vayaà tu guïjä-kalitävataàsaà

gåhéta-vaàçaà kam api çrayämaù

Padyävalé 76 (Çré Mädhavendra Puré)/MS 4 pt

rasam—the mellows of poetry; praçaàsantu—may glorify; kavitva—to poetry;

niñöhäù—those devoted; brahma—of Brahman; amåtam—the nectar; veda-çiraùniviñöäù—

those devoted to studying the Vedas; vayam—we; tu—but; guïja—of

small red, white and black berries worn by Kåñëa and said to be a form of Çré Rädhä

kalita—fashioned; avataàsam-with a garland; gåhéta—taken; vaàçam—a flute; kam

api—of a certain person; çrayämaù—we have taken shelter.

Those devoted to poetry may praise the nectar of poetry and those devoted to

Vedic study may praise the nectar of impersonal Brahman. We will praise neither.

We will simply take shelter of that flutist who wears a guïjä necklace

My mind runs only after that blue boy in Vraja on the banks of the Yamunä

15.27

jätu prärthayate na pärthiva-padaà naindre pade modate

sandhate na ca yoga-siddhiñu dhiyaà mokñaà ca näkäìkñate

kälindé-vana-sémäni sthira-taòin-megha-dyutau kevalam

çuddhe brahmaëi ballavé-bhuja-latä-baddhe mano dhävati

Padyävalé 78 (Çré Kaviratna)/MS 4 pt

jätu—ever; prärthayate—prays; na—not; pärthiva—of an earthly king; padam—the

post; na—not; aindre—of Indra, the king of Svargaloka; pade—the post; modate—

pleases; sandhatte—fixes; na—not; ca—and; yoga—of the yoga system; siddhiñu—on

the mystic perfections; dhiyam—the mind; mokñam—liberation; ca—also; na—not;

äkäëkñate—desires; kälindé—of the Yamunä River; vana—in the forest; sémäni—on

the shore; sthira—stationary; taòit—lightning flash; megha—a cloud; dyutau—the

splendor; kevalam—only; çuddhe—pure; brahmaëi—the Brahman; ballavé—of a

gopé; bhuja—of the arm; latä—by the vine; baddhe—bound; manaù—the mind;

dhävati—runs.

My mind never prays for the post of an earthly king. The post of King Indra does

not appeal to it. It does not like the yogic perfections. It does not yearn after

liberation. It only runs after the pure supreme Brahman, who, being embraced by the

creeper-like arms of the gopés, appears like a lustrous fresh raincloud interlaced with

steady streaks of lightning in the Våndävana forest on the banks of the Yamunä.

I pray that the cowherd boy who expertly casts amorous glances may at once

appear within the temple of my heart

15.28

anaìga-rasa-cäturé-capala-cäru-neträïcalaç

calan-makara-kuëòala-sphurita-känti-gaëòa-sthalaù

vrajollasita-nägaré-nikara-räsa-läsyotsukaù

sa me sapadi mänase sphuratu ko ‘pi gopälakaù

Padyävalé 97 (Çré Mädhavendra Puré)/MS 4 pt

anaìga—of amorous love; rasa—in the mellows; cäturé—expertness; capala—

restless; cäru—beautiful; netra—of the eyes; aïcalaù—the corners; calat—moving;

makara—shark; kuëòala—earrings; sphurita—glistening; känti—splendor; gaëòasthalaù—

on the cheekñ; vraja—of Vraja; ullasita—splendid; nägaré—of girls;

nikara—with a multitude; läsya—dance; räsa—inspiring the essence of all rasa;

läsya—dance; utsukaù—eager; saù—He; me—of me; sapadi—at once; mänase—in

the heart; sphuratu—may appear; kaù api— a certain; gopälakaù—cowherd boy.

I pray that the cowherd boy who expertly casts amorous glances from the corners

of His restless eyes, whose cheeks are decorated with glistening, beautiful, swinging

shark-shaped earrings, and who is very eager to enjoy the räsa dance with the blissful

gopés of Vraja, may at once appear within the temple of my heart.

Çréla Gurudeva’s commentary: Only by the worship of Çré Rädhä-Kåñëa Yugala in

Vraja is this jewel of rati (bhäva) awakened within one’s heart.

15.29

puëyä bata vraja-bhuvo yad ayaà nå-liìgagüòhaù

puräëa-puruño vana-citra-mälyaù

gäù pälayan saha-balaù kvaëayaàç ca veëuà

vikrédayäïcati giritra-ramärcitäìghriù

SB 10.44.13/BMP p.380

puëyäù—pious; bata—indeed; vraja-bhuvaù—the various regions of the land of

Vraja; yat—in which; ayam—this; nå—human; liìga—by characteristics; güòhaù—

disguised; puräëa-puruñaù—the primeval Personality of Godhead; vana—composed

of flowers and other items of the forest; citra—of wonderful variety; mälyaù—whose

garlands; gäù—the cows; pälayan—herding; saha—together with; balaù—Lord

Balaräma; kvaëayan—vibrating; ca—and; veëum—His flute; vikréòayä—with

various pastimes; aïcati—He moves about; giritra—by Lord Çiva; ramä—and the

goddess of fortune; arcita—worshiped; aìghriù—His feet.

“Aho! how pious are the tracts of land in Vraja for there the parama-puräëapuruña

Çré Kåñëa, who is worshipped by Çiva and Lakñmé, wanders disguised as a

human being, Adorned with an astonishing multi-colored garland of flowers, He

tends the cows accompanied by Baladeva and His sakhäs, vibrating His sweet flute

and absorbed in various kinds of kréòä-viläsa.”

Govinda Dämodara Mädhaveti

15.30

yä dohane ’vahanane mathanopalepa

preìkheìkhanärbha-ruditokñaëa-märjanädau

gäyanti cainam anurakta-dhiyo ’çru-kaëöhyo

dhanyä vraja-striya urukrama-citta-yänäù

SB 10.44.15

yaù—who (the gopés); dohane—while milking; avahanane—threshing; mathana—

churning; upalepa—smearing; preìkha—on swings; iìkhana—swinging; arbharudita—(

taking care of) crying babies; ukñaëa—sprinkling; märjana—cleaning;

ädau—and so on; gäyanti—they sing; ca—and; enam—about Him; anurakta—very

much attached; dhiyaù—whose minds; açru—with tears; kaëöhyaù—whose throats;

dhanyäù—fortunate; vraja-striyaù—the ladies of Vraja; urukrama—of Lord Kåñëa;

citta-yänäù—in the chariots of their hearts.

[The Mathurä-ramaëés said:] The gopés of Vraja are the most fortunate of women

because, their minds are fully attached to Kåñëa. They keep Him always travelling on

the chariots of their hearts and with their throats choked up by tears, they

constantly sing about Him while milking the cows, winnowing grain, churning

butter, gathering cow dung for fuel, riding on swings, taking care of crying babies,

sprinkling the ground with water, cleaning their houses, and so forth.

The gopés see Him as He walks down the road, His smiling face mercifully

glancing upon them

15.31

prätar vrajäd vrajata äviçataç ca säyaà

gobhiù samaà kvaëayato ’sya niçamya veëum

nirgamya türëam abaläù pathi bhüri-puëyäù

paçyanti sa-smita-mukhaà sa-dayävalokam

SB 10.44.16

prätaù—in the early morning; vrajät—from Vraja; vrajataù—of Him who is going;

äviçataù—entering; ca—and; säyam—in the evening; gobhiù samam—together with

the cows; kvaëayataù—who is playing; asya—His; niçamya—hearing; veëum—the

flute; nirgamya—coming out; türëam—quickly; abaläù—the women; pathi—on the

road; bhüri—extremely; puëyäù—pious; paçyanti—they see; sa—with; smita—

smiling; mukham—face; sa-daya—merciful; avalokam—with glances.

When the gopés hear Kåñëa playing His flute as He leaves Vraja in the morning

with His cows or returns with them at sunset, the young girls quickly come out of

their houses to see Him. They must have performed many pious activities to be able

to see Him as He walks on the road, His smiling face mercifully glancing upon them.

Oh sakhé, this Våndävana is spreading the fame of the Earth

15.32

våndävanaà sakhi bhuvo vitanoti kéåtià

yad devaké-suta-padämbuja-labdha-lakñmi

govinda-veëum anu matta-mayüra-nåtyaà

prekñyädri-sänv-avaratänya-samasta-sattvam

SB 10.21.10/BMP p. 380

våndävanam—Våndävana; sakhi—O friend; bhuvaù—of the earth; vitanoti—spreads;

kértim—the glories; yat—because; devaké-suta—of the son of Devaké; pada-ambuja—

from the lotus feet; labdha—received; lakñmi—the treasure; govinda-veëum—the

flute of Govinda; anu—upon hearing; matta—maddened; mayüra—of the peacocks;

nåtyam—in which there is the dancing; prekñya—seeing; adri-sänu—upon the peaks

of the hills; avarata—stunned; anya—other; samasta—all; sattvam—creatures.

“O sakhé, this Våndävana is spreading the fame of the Earth planet even above

that of Vaikuëöha because it is splendidly decorated by the marks of the lotus

feet of Yaçodänandana Çré Kåñëa. Sakhé, when rasikendra Çré Kåñëa plays on His

muralé, which enchants the whole world, the peacocks become intoxicated and,

thinking the sound of the flute to be the roaring thunder of the clouds, spread

their tail feathers and begin to dance. Seeing this, the birds and animals roaming

on the mountain summits become completely stunned and relish the sound of

the flute with their ears and the dance of the peacocks with their eyes.”

The gopés attribute their own confidential, inner moods to the rivers

15.33

nadyas tadä tad upadhärya mukunda-gétam

ävarta-lakñita-manobhava-bhagna-vegäù

äliìgana-sthagitam ürmi-bhujair murärer

gåhëanti päda-yugalaà kamalopahäräù

SB 10.21.15/VG 15/GKH (P)

nadyaù—the rivers; tadä—then; tat—that; upadhärya—perceiving; mukunda—of

Lord Kåñëa; gétam—the song of His flute; ävarta—by their whirlpools; lakñita—

manifest; manaù-bhava—by their conjugal desire; bhagna—broken; vegäù—their

currents; äliìgana—by their embrace; sthagitam—held stationary; ürmi-bhujaiù—by

the arms of their waves; muräreù—of Lord Muräri; gåhëanti—they seize; pädayugalam—

the two lotus feet; kamala-upahäräù—carrying offerings of lotus flowers.

When the rivers hear the flute-song of Kåñëa, their minds begin to desire Him,

and thus the flow of their currents is broken and their waters are agitated, moving

around in whirlpools. Then with the arms of their waves the rivers embrace Muräri’s

lotus feet and, holding on to them, present offerings of lotus flowers.

Çrématé Rädhikä attributes Prema to the aborigine girls (Pulindis)

15.34

pürëäù pulindya urugäya-padäbja-räga

çré-kuìkumena dayitä-stana-maëòitena

tad-darçana-smara-rujas tåëa-rüñitena

limpantya änana-kuceñu jahus tad-adhim

SB 10.21.17/GKH (P)

pürëäù—fully satisfied; pulindyaù—the wives of the Çabara tribe; urugäya—of Lord

Kåñëa; pada-abja—from the lotus feet; räga—of reddish color; çré-kuìkumena—by

the transcendental kuìkuma powder; dayitä—of His girlfriends; stana—the breasts;

maëòitena—which had decorated; tat—of that; darçana—by the sight; smara—of

Cupid; rujaù—feeling the torment; tåëa—upon the blades of grass; rüñitena—

attached; limpantyaù—smearing; änana—upon their faces; kuceñu—and breasts;

jahuù—they gave up; tat—that; ädhim—mental pain.

[Çrématé Rädhikä said:] “O sakhi! These Pulindés, the young women who live in the

forest, are fully satisfied because they possess anuräga, extraordinary attachment for

Çré Çyämasundara within their hearts. When they see our dearmost beloved Çré

Kåñëa, the anguish of divine lust arises within them, and their hearts are struck with

the disease of love. One of His beloveds had adorned her breast with reddish

kuìkuma which came off on Kåñëa’s lotus feet. When Çyäma roams through

Våndävana, the grass gets covered with this kuìkuma. The supremely fortunate

Pulindi girls see it and are immediately overwhelmed by the burning torment of

smara (Cupid). They take this kuìkuma and smear it on their faces and breasts. In

this way they alleviate the anguish of their käma.

O sakhés, this mountain, Govardhana, is the crown jewel of Hari’s servants

15.35

hantäyam adrir abalä hari-däsa-varyo

yad räma-kåñëa-caraëa-sparaça-pramodaù

mänaà tanoti saha-go-gaëayos tayor yat

pänéya-süyavasa-kandara-kandamülaiù

SB 10.21.18/CC Mad 18.34, Antya 14.86/BMP p.125/GKH (P)

hanta—oh; ayam—this; adriù—hill; abaläù—O friends; hari-däsa-varyaù—the best

among the servants of the Lord; yat—because; räma-kåñëa-caraëa—of the lotus

feet of Lord Kåñëa and Balaräma; sparaça—by the touch; pramodaù—jubilant;

mänam—respect; tanoti—offers; saha—with; go-gaëayoù—the cows, calves and

cowherd boys; tayoù—to Them (Çré Kåñëa and Balaräma); yat—because; pänéya—

with drinking water; süyavasa—very soft grass; kandara—caves; kanda-mülaiù—

and edible roots.

O sakhés, this mountain, Govardhana, is the crown jewel of Hari’s servants.

Blessed is his fortune! By the touch of the lotus feet of our präëa-vallabha Çré Kåñëa

and Baladeva Prabhu, who is most pleasing to the eyes, Govardhana is blossoming

with delight and supplying crystal-clear water, soft grass, wonderful caves and

varieties of roots. By thus serving Çré Kåñëa and Balaräma, who are surrounded by

the cowherd boys and cows, he highly honours them.

This hill is Haridäsa-varya

15.36

giri-nåpa! haridäsa-çreëé-varyeti-nämä

måtam idam uditaà çré-rädhikä-vaktra-candrät

vraja-nava-tilakatve klåpta! vedaiù sphuöaà me

nija-nikaöa-niväsaà dehi govardhana! tvam

Çré Govardhana-väsa-prärthanä 8, RDG/VG 18 pt

giri—of hills; nåpa—the king; hari—of Lord Kåñëa; däsa—of servants; çreëi—of the

multitudes; varya—the best; iti—thus; näma—name; amåtam—nectar; idam—this;

uditam—spoken; çré-rädhikä—of Çré Rädhä; vaktra—of the mouth; candrät—from

the moon; vraja—of Vraja; nava—new; tilakatve—as the tilaka marking; klpta—

conceived; vedaiù—by the Vedas; sphuöam—manifested; me—of me.

O Giriräja Mahäräja, from the moon-like face of Çrématé Rädhikä the following

words have issued: “This hill is the best of those who are known as haridäsa.” These

words from the Çrémad-Bhägavatam (10.21.18) have revealed the nectar of your name,

and all the Vedas have established you as the fresh tilaka of Vraja-maëòala. You are such

a high-class devotee, so if I stay with you, I will certainly get high-class bhakti. Therefore

the most desirable place to reside is near your side; please grant me a dwelling there.

15.37

manasaù prakåte jäto giri govardhano mahän

divyaà våndävanaà dåñtvä paramänanda mäpa saù

Bhaviñya-Puräna/Veëu-Géta 18, p 142

The topmost rasika Giriräja Govardhana manifested directly from the heart of

Çrématé Rädhikä, Çré Kåñëa’s svarüpa-çakti. He achieved the topmost transcendental

bliss upon seeing Våndävana.

The pure devotees bring Kåñëa under their control

15.38

mayi nirbaddha-hådayäù / sädhavaù sama-darçanäù

vaçe kurvanti mäà bhaktyä / sat-striyaù sat-patià yathä

SB 9.4.66/GKH (P)

mayi—unto Me; nirbaddha-hådayäù—firmly attached in the core of the heart;

sädhavaù—the pure devotees; sama-darçanäù—who are equal to everyone;

vaçe—under control; kurvanti—they make; mäm—unto Me; bhaktyä—by

devotional service; sat-striyaù—chaste women; sat-patim—unto the gentle

husband; yathä—as.

As chaste women bring their gentle husbands under control by service, the pure

devotees, who are equal to everyone and completely attached to Me in the core of

the heart, bring Me under their full control.

Internal symptoms of Prema

15.39

täs täù kñapäù preñöhatamena nétä

mayaiva våndävana-gocareëa

kñaëärdha-vat täù punar aìga täsäà

hénä mayä kalpa-samä babhüvuù

SB 11.12.11/GKH (P)

täù täù—all those; kñapäù—nights; preñöha-tamena—with the most dearly beloved;

nétäù—spent; mayä—with Me; eva—indeed; våndävana—in Våndävana; gocareëa—

who can be known; kñaëa—a moment; ardha-vat—like half; täù—those

very nights; punaù—again; aìga—dear Uddhava; täsäm—for the gopés; hénäù—

bereft; mayä—of Me; kalpa—a day of Brahmä (432 billion years); samäù—equal to;

babhüvuù—became.

Dear Uddhava, all of those nights that the gopés spent with Me, their most dearly

beloved, in the land of Våndävana seemed to them to pass in less than a moment.

Bereft of My association, however, the gopés felt that those same nights dragged on

forever, as if each night were equal to a day of Brahmä.

The Gopés run towards Kåñëa upon hearing his flute song

15.40

niçamya gétäà tad-anaìga-vardhanaà

vraja-striyaù kåñëa-gåhéta-mänasäù

äjagmur anyonyam alakñitodyamäù

sa yatra känto java-lola-kuëòaläù

SB 10.29.4/BMP p. 4.17/GKH (P)

niçamya—hearing; gétam—the music; tat—that; anaìga—Cupid; vardhanam—

which fortifies; vraja-striyaù—the young women of Vraja; kåñëa—by Kåñëa; gåhéta—

seized; mänasäù—whose minds; äjagmuù—they went; anyonyam—to one another;

alakñita—unnoticed; udyamäù—their going forward; saù—He; yatra—where;

käntaù—their boyfriend; java—because of their haste; lola—swinging; kuëòaläù—

whose earrings.

When the young women of Våndävana heard Kåñëa’s flute song, which arouses

Cupid within the heart, their minds were absorbed in thoughts of the Lord. They

went to where their lover waited, each unknown to the others, moving so quickly

that their earrings swung back and forth.

Kåñëa’s form bewilders the whole world

15.41

kä stry aìga te kala-padäyata-veëu-gétasammohitärya-

caritän na calet tri-lokyäm

trailokya-saubhagam idaà ca nirékñya rüpaà

yad go-dvija-druma-mågäù pulakäny abibhran

SB 10.29.40/GKH (P)

kä—which; stré—woman; aìga—dear Kåñëa; te—Your; kala—sweet-sounding;

pada—having stanzas; äyata—drawn-out; veëu—of Your flute; géta—by the song;

sammohitä—completely bewildered; ärya—of civilized people; carität—from the

proper behavior; na calet—does not deviate; tri-lokyäm—within the three worlds;

trai-lokya—of all the three worlds; saubhagam—the cause of auspiciousness; idam—

this; ca—and; nirékñya—seeing; rüpam—the personal beauty; yat—because of

which; go—the cows; dvija—birds; druma—trees; mågäù—and deer; pulakäni—

bodily hair standing on end; abibhran—they bore.

Dear Kåñëa, what woman in all the three worlds wouldn’t deviate from religious

behavior when enchanted by the melodious, drawn-out melody of Your flute? Your

beauty makes all three worlds auspicious. Indeed, even the cows, birds, trees and deer

manifest the ecstatic symptom of bodily hair standing on end when they see Your

beautiful form.

Prema kathä of the Gopés

15.42

mågayur iva kapéndraà vivyadhe lubdha-dharmä

striyam akåta-virüpäà stré-jitaù käma-yänäm

balim api balim attväveñöayad dhväìkñavad yas

tad alam asita-sakhyair dustyajas tat-kathärthaù

SB 10.47.17/GKH (P)

mågayuù—a hunter; iva—like; kapi—of the monkeys; indram—the king; vivyadhe—

shot; lubdha-dharmä—behaving like a cruel hunter; striyam—a woman (namely,

Çürpaëakhä); akåta—made; virüpäm—disfigured; stré—by a woman (Sétä-devé);

jitaù—conquered; käma-yänäm—who was impelled by lusty desire; balim—King

Bali; api—also; balim—his tribute; attvä—consuming; aveñöayat—bound up;

dhväìkñavat—just like a crow; yaù—who; tat—therefore; alam—enough; asita—

with black Kåñëa; sakhyaiù—of all kinds of friendship; dustyajaù—impossible to give

up; tat—about Him; kathä—of the topics; arthaù—the elaboration.

Like a hunter, He cruelly shot the king of the monkeys with arrows. Because He

was conquered for a woman, He disfigured another woman who came to Him with

lusty desires. And even after consuming the gifts of Bali Mahäräja, He bound him up

with ropes as if he were a crow. So let us give up all friendship with this darkcomplexioned

boy, even if we can’t give up talking about Him.

Benefits of hearing such prema-filled kathä

15.43

yad-anucarita-lélä-karëa-péyüña-vipruösakåd-

adana-vidhüta-dvandva-dharmä vinañöäù

sapadi gåha-kuöumbaà dénam utsåjya dénä

bahava iha vihaìgä bhikñu-caryäà caranti

SB 10.47.18/GKH (P)

yat—whose; anucarita—constantly performed activities; lélä—of such pastimes;

karëa—for the ears; péyüña—of the nectar; vipruö—of a drop; sakåt—just once;

adana—by the partaking; vidhüta—removed entirely; dvandva—of duality; dharmäù—

their propensities; vinañöäù—ruined; sapadi—immediately; gåha—their homes;

kuöumbam—and families; dénam—wretched; utsåjya—rejecting; dénäù—becoming

themselves wretched; bahavaù—many persons; iha—here (in Våndävana); vihaìgäù—

(like) birds; bhikñu—of begging; caryäm—the livelihood; caranti—they pursue.

For those who relish just a single drop of the nectar of the pastimes that Kåñëa

regularly performs, their dedication to material life and their conception of duality

is ruined. Many such persons have suddenly given up their wretched homes and

families and, themselves becoming wretched, traveled here to Våndävana to wander

about like birds, begging for their living.

The method to attain residence in Vraja on the platform of Rägätmikä bhakti

15.44

yadéccher äväsaà vraja-bhuvi sa-rägaà prati-janur

yuva-dvandvaà tac cet paricaritum äräd abhilañeù

svarüpaà çré-rüpaà sa-gaëam iha tasyägrajam api

sphuöaà premëä nityaà smara nama tadä tvaà çåëu manaù

MS 3/JD Ch. 40

yadi—if; iccheù—[you] desire; äväsam—residence; vraja-bhuvi—in Vraja; sarägam—

with rägätmikä-bhakti; prati-januù—in every birth; yuva-dvandvam—the

youthful divine couple; tat—that; cet—[and] if; paricaritum—to serve; ärät—

directly; abhilañeù—desire; svarüpam— to Svarupa Damodara; çré-rüpam—Çrila

Rüpa Gosvämé; sa-gaëam—with their associates; iha—here; tasya—of him;

agrajam—to his elder brother; api—also; sphuöam—distinctly; premëä—with love;

nityam—always; smara—remember; nama—bow down; tadä—then; tvam—you;

çåëu—listen; manaù—O mind.

“My dear mind! Please hear me. If you are eager to gain residence in Vraja on the

platform of rägätmikä-bhakti, and if you desire to obtain the direct service of navayugala-

kiçora, Çré Rädhä-Kåñëa, then birth after birth always distinctly remember

and bow down with great love to Çré Svarüpa Dämodara Gosvämé, Çré Rüpa

Gosvämé, his elder brother Çré Sanätana Gosvämé, and all other associates of Çré

Caitanya Mahäprabhu, who are recipients of His mercy.”

Thus ends the 15th chapter – Prayojana-tattva – Prema

Chapter 16 – Bhagavat-rasa-tattva

raso vai saù - Kåñëa is an ocean of rasa

Çré Kåsëa is the reservoir of pleasure for devotees in all transcendental mellows

16.1

akhila-rasämåta-mürtiù

prasåmara-ruci-ruddha-tärakä-päliù

kalita-çyämä-lalito

rädhä-preyän vidhur jayati

BRS 1.1.1/BRSB p. 2/CC Mad 8.142

akhila-rasa-amåta-mürtiù—the reservoir of all pleasure, in which exist all the

mellows of devotional service, namely çänta, däsya, sakhya, vätsalya and mädhurya;

prasåmara—spreading forth; ruci—by His bodily luster; ruddha—who has

subjugated; tärakä—the gopé named Tärakä; päliù—the gopé named Päli; kalita—

who has absorbed the minds of; çyämä—the gopé named Çyämä; lalitaù—and the

gopé named Lalitä; rädhä-preyän—dearmost to Çrématé Rädhäräëé; vidhuù—Kåñëa,

the Supreme Personality of Godhead; jayati—all glories to.

“Let Çré Kåñëa, be glorified! By virtue of His expanding attractive features, He

subjugated the gopés named Tärakä and Päli and absorbed the minds of Çyämä and

Lalitä. He is the most attractive lover of Çrématé Rädhäräëé and is the reservoir of

pleasure for devotees in all transcendental mellows.“

Daça-Müla on Rasa-tattva

16.2

sa vai hlädinyäç ca praëaya-vikåter hlädana-ratas

tathä samvic-chakti-prakaöita-raho-bhäva-rasitaù

tathä çré-sändhinyä kåta-viçada-tad-dhäma-nicaye

rasämbhodhau magno vraja-rasa-viläsé vijayate

Daça-müla-tattva 4/JD Ch. 14

sah vai—that same Çré Hari; hlädinyäù—for His hlädiné potency, Çré Rädhä; ca—

and; praëaya-vikåteù—on account of a transformation caused by love; hlädanarataù—

is attached to the activities of pleasure; tathä—in the same way; samvitçakti—

of the samvit, cognitive potency; prakaöita—is manifested; rahaù—

confidential; bhäva—transcendental love; rasitaù—tasted; tathä—and; çrésandhinyäù—

through His existence-sustaining potency; kåta—created; viçada-tatdhäma—

of His splendid abodes; nicaye—multitude; rasämbhodhau—in an ocean of

rasa (transcendental mellows); magnaù—is immersed;vraja—in Vraja; rasa-viläsé—

that enjoyer of pleasure pastimes; vijayate—may He be gloriously victorious.

There are three functions of svarüpa-çakti: hlädiné, sandhiné and saàvit. Kåñëa

remains perpetually immersed in the praëaya-vikära of the hlädiné-çakti. Because of

the confidential bhävas evoked by saàvit-çakti, He is ever-situated as rasika-çekhara

in relishing newer and newer rasa. That supremely independent pastime prince, Çré

Kåñëa, is ever-drowned within the ocean of vraja-rasa in His transcendental blissfilled

abodes, headed by Våndävana, which are manifest through sandhiné-çakti. All

glories to Him!

16.3

raso vai saù

Chändogya-Upaniñad 8.13.1/JD Ch. 10&31

Rasika-çekhara Çré Nanda-nandana Kåñëa is the embodiment of rasa; That

Supreme Absolute Truth is the personification of all rasa; Kåñëa is an ocean of rasa.

• raso vai saù / rasaà hy eväyaà labdhvänandé bhavati

Only when one achieves Kåñëa, the reservoir of pleasure and the ocean of rasa

(the flowing mellows of love), does he actually become transcendentally blissful.

• raso vai saù/ rasaà hy eväyaà labdhvänandé bhavati / ko hy evänyat

kaù präëyät / yad eña äkäça änando na syät / eña hy evänandayati

Taittiréya-Upaniñad 27.1/Biog p.362/JD Ch.18

Lord Kåñëa is the embodiment of all-ecstatic bliss; He is the reservoir of all

pleasure. Having derived ecstasy from Him, the individual souls become blissful. For,

who indeed, could breathe, who could be alive if this blissful Lord were not present

within the hearts of all souls. He alone bestows ecstasy.

Kåñëa is perfect

16.4

añöädaça-mahädoñaiù / rahitä bhagavat-tanuù

sarvaiçvaryamayé satya- / vijïänänanda-rüpiëé

Vaiñëava-tantra/JD chap. 26

Bhagavän is endowed with all kinds of superhuman powers, perfect knowledge

and joy, and His body is free from the eighteen types of general faults.

These eighteen general faults

16.5

mohas tandrä bhramo rukña-rasatä käma ulbaëaù

lolatä mada-mätsaryau hiàsä kheda-pariçramau

asatyaà krodha äkäìkñä äçaìkä viçva-vibhramaù

viñamatva paräpekñä doñä añöädaçoditä

Viñëu-Yämala/JD chap. 26

1) illusion, 2) lethargy, 3) bewilderment, 4) dullness, 5) intense lust, 6) fickleness,

7) pride, 8) envy, 9) violence, 10) remorse, 11) desire for excessive peace and comfort,

12) untruthfulness, 13) anger, 14) hankering, 15) fear, 16) hallucination, 17)

contradiction, and 18) the tendency to depend on others.

16.6

puruña, yoñit, kibä sthävara-jaìgama

sarva-cittäkarñaka, säkñät manmatha-madana

CC Mad 8.139

puruña—a male; yoñit—a female; kibä—all; sthävara-jaìgama—immobile and mobile

living entities; sarva—of everyone; citta-äkarñaka—the attractor of the minds;

säkñät—directly; manmatha-madana—the Cupid of Cupid himself.

The very name Kåñëa means that He attracts even Cupid. He is therefore

attractive to everyone—male and female, moving and inert living entities. Indeed,

Kåñëa is known as the all-attractive one.

16.7

kämäd dveñäd bhayät snehät / yathä bhaktyeçvare manaù

äveçya tad-aghaà hitvä / bahavas tad-gatià gatäù

SB 7.1.30/JD Ch. 21

kämät—from lust; dveñät—from hatred; bhayät—from fear; snehät—from affection;

yathä—as well as; bhaktyä—by devotion; éçvare—in the Supreme; manaù—the

mind; äveçya—absorbing; tat—of that; agham—sin; hitvä—giving up; bahavaù—

many; tat—of that; gatim—path of liberation; gatäù—attained.

Many, many persons have attained liberation simply by thinking of Kåñëa with

great absorbtion and giving up sinful activities. This great absorbtion may be due to

lusty desires, inimical feelings, fear, affection or devotional service. I shall now explain

how one receives Kåñëa’s mercy simply by concentrating one’s mind upon Him.

16.8

gopyaù kämäd bhayät kaàso / dveñäc caidyädayo nåpäù

sambandhäd våñëayaù snehät / yüyaà bhaktyä vayaà vibho

SB 7.1.31

gopyaù—the gopés; kämät—out of lusty desires; bhayät—out of fear; kaàsaù—King

Kaàsa; dveñät—out of envy; caidya-ädayaù—Çiçupäla and others; nåpäù—kings;

sambandhät—out of kinship; våñëayaù—the Våñëis or the Yädavas; snehät—out of

affection; yüyam—you (the Päëòavas); bhaktyä—by devotional service; vayam—we;

vibho—O great King.

My dear King Yudhiñöhira, the gopés by their amorous desires, Kaàsa by fear,

Çiçupäla and other kings by envy, the Yädus by their familial relationship with Kåñëa,

you Päëòavas by your great affection for Kåñëa, and we, the general devotees, by our

devotional service, have obtained the mercy of Kåñëa.

16.9

kämaà krodhaà bhayaà snehaà / aikyaà sauhådam eva ca

nityaà harau vidadhato / yänti tan-mayatäà hi te

SB 10.29.15

kämam—lust; krodham—anger; bhayam—fear; sneham—loving affection; aikyam—

unity; sauhådam—friendship; eva ca—also; nityam—always; harau—for Lord Hari;

vidadhataù—exhibiting; yänti—they achieve; tat-mayatäm—absorption in Him;

hi—indeed; te—such persons.

Persons who constantly direct their lust, anger, fear, protective affection, feeling

of impersonal oneness or friendship toward Lord Hari are sure to become absorbed

in thought of Him.

16.10

çänta, däsya, sakhya, vätsalya, madhura-rasa näma

kåñëa-bhakti-rasa-madhye e païca pradhäna

CC Mad 19.185

çänta—neutrality; däsya—servitude; sakhya—friendship; vätsalya—parental

affection; madhura-rasa—conjugal love; näma—different names; kåñëa-bhakti—of

devotional service to the Supreme Personality of Godhead; rasa—the mellows;

madhye—among; e—these; païca—five; pradhäna—chief.

The chief transcendental mellows experienced with the Supreme Personality of

Godhead are five—çänta, däsya, sakhya, vätsalya and mädhurya.

16.11

häsya, adbhuta, véra, karuëa, raudra, bébhatsa, bhaya

païca-vidha-bhakte gauëa sapta-rasa haya

CC Mad 19.187

häsya—laughter; adbhuta—wonder; véra—chivalry; karuëa—pathetic feeling;

raudra—anger; bébhatsa—disaster; bhaya—fearfulness; païca-vidha-bhakte—in five

kinds of devotees; gauëa—indirect; sapta-rasa—seven kinds of mellows; haya—

there are.

In addition to the five direct mellows, there are seven indirect mellows, known as

laughter, wonder, chivalry, compassion, anger, disgust and fear.

16.12

dvi-vidha ‘vibhäva’—älambana, uddépana

vaàçé-svarädi—‘uddépana’, kåñëädi—‘älambana’

CC Mad 23.50

dvi-vidha—two kinds; vibhäva—particular ecstasy; älambana—the support;

uddépana—awakening; vaàçé-svara-ädi—such as the vibration of the flute;

uddépana—exciting; kåñëa-ädi—Kåñëa and others; älambana—the support.

There are two kinds of vibhäva, causes for tasting bhakti-rasa. One is called

älambana—the support for bhakti-rasa, and the other is called uddépana—the

stimuli for bhakti-rasa. The vibration of Kåñëa’s flute is an example of uddépana, and

Çré Kåñëa Himself is an example of älambana.

Sthäyé-bhäva

16.13

ei païca sthäyé bhäva haya païca ‘rasa’

ye-rase bhakta ‘sukhé’, kåñëa haya ‘vaça’

CC Mad 23.46

ei païca—these five kinds of transcendental mellows; sthäyé bhäva—permanent

ecstatic moods; haya—become; païca rasa—five kinds of transcendental mellows;

ye-rase—in these mellows; bhakta sukhé—a devotee becomes happy; kåñëa—Lord

Kåñëa; haya—becomes; vaça—under the control.

These five transcendental mellows çänta, däsya, sakhya, vätsalya and mädhurya

exist permanently. The devotee may be attracted to one of these mellows, and thus

he becomes happy. Kåñëa also becomes inclined toward such a devotee and comes

under his control.

Sthäyé bhäva, permanent ecstasy

16.14

aviruddhän viruddhäàç ca / bhävän yo vaçatäà nayan

su-räjeva viräjeta sa / sthäyé bhäva ucyate

sthäyé bhävo ’tra sa proktaù / çré-kåñëa-viñayä ratiù

BRS 2.5.1/BRSB p. 189

Sthäyé bhäva is the predominant emotion within the bhakta’s heart, which is so

strong that it controls and rules over all other emotions, both favorable (i.e.

laughter) and unfavourable (i.e. anger) just as a king rules over his citizens. This

sthäyé bhäva is kåñëa-rati, attachment for Çré Kåñëa; the devotee’s permanent

relationship with Çré Kåñëa.

Kåñëa is not satisfied with prema enfeebled by awe and reverence

16.15

aiçvarya-jïänete saba jagat miçrita

aiçvarya-çithila-preme nähi mora préta

CC Ädi 3.16, 4.17

aiçvarya-jïänete—with knowledge of the opulences; saba—all; jagat—the world;

miçrita—mixed; aiçvarya-çithila-preme—to love enfeebled by opulence; nähi—there

is not; mora—My; préta—attraction.

“Knowing My opulences, the whole world looks upon Me with awe and reverence.

But devotion made feeble by such aiçvarya does not attract Me.”

16.16

ämäre éçvara mäne, äpanäke héna

tära preme vaça ämi nä ha-i adhéna

CC Ädi 4.18

ämäre—Me; éçvara—the Lord; mäne—regards; äpanäke—himself; héna—low;

tära—of him; preme—by the love; vaça—controlled; ämi—I; nä ha-i—am not;

adhéna—subservient.

“If one regards Me as the Supreme Lord and himself as a subordinate, I do not

become subservient to his love, nor can it control Me.”

16.17

ämäke ta’ ye ye bhakta bhaje yei bhäve

täre se se bhäve bhaji—e mora svabhäve

CC Ädi 4.19

ämäke—Me; ta’—certainly; ye ye—whatever; bhakta—devotee; bhaje—worships;

yei—which; bhäve—in the mood; täre—him; se se—that; bhäve—in the mood;

bhaji—I reciprocate; e—this; mora—My; svabhäve—in the nature.

“In whatever transcendental mellow My devotee worships Me, I reciprocate with

him. That is My nature.”

Kåñëa reciprocates with everyone according to their mood

16.18

ye yathä mäà prapadyante / täàs tathaiva bhajämy aham

mama vartmänuvartante / manuñyäù pärtha sarvaçaù

BG 4.11/CC Mad 4.20

ye—all who; yathä—as; mäm—unto Me; prapadyante—surrender; tän—them;

tathä—so; eva—certainly; bhajämi—reward; aham—I; mama—My; vartma—path;

anuvartante—follow; manuñyäù—all men; pärtha—O son of Påthä; sarvaçaù—in all

respects.

“In whatever way My devotees surrender unto Me, I reward them accordingly.

Everyone follows My path in all respects, O son of Påthä.”

However, the prema of the gopés is so exalted that Kåñëa is unable to keep His

promise

16.19

na päraye ’haà niravadya-saàyujäà

sva-sädhu-kåtyaà vibudhäyuñäpi vaù

yä mäbhajan durjaya-geha-çåìkhaläù

saàvåçcya tad vaù pratiyätu sädhunä

Çrémad-Bhägavatam 10.32.22/CC Ädi 4.180/BMP p.418/BR 7.23 pt/ORY p. 199

na—not; päraye—am able to make; aham—I; niravadya-saàyujäm—to those who

are completely free from deceit; sva-sädhu-kåtyam—proper compensation; vibudhaäyuñä—

with a lifetime as long as that of the demigods; api—although; vaù—to you;

yäù—who; mä—Me; abhajan—have worshiped; durjara—difficult to overcome;

geha-çåìkhaläù—the chains of household life; saàvåçcya—cutting; tat—that; vaù—

of you; pratiyätu—let it be returned; sädhunä—by the good activity itself.

[When the gopés were overwhelmed with dissatisfaction due to Lord Kåñëa’s absence

from the räsa-lélä, Kåñëa returned to them and told them:] My dear gopés, our meeting

is certainly free of all material contamination. I must admit that in many lives it

would be impossible for Me to repay My debt to you because you have cut off the

bondage of family life which is so difficult to overcome just to search for Me.

Consequently I am unable to repay you. Therefore please be satisfied with your

honest activities in this regard.

16.20

mora putra, mora sakhä, mora präëa-pati

ei-bhäve yei more kare çuddha-bhakti

äpanäke baòa mäne, ämäre sama-héna

sei bhäve ha-i ämi tähära adhéna

CC Ädi 4.21-22

mora—my; putra—son; mora—my; sakhä—friend; mora—my; präëa-pati—lord of

life; ei bhäve—in this way; yei—those who; more—unto Me; kare—do; çuddhabhakti—

pure devotion; äpanäke—himself; baòa—great; mäne—he regards; ämäre—

Me; sama—equal; héna—or lower; sei bhäve—in that way; ha-i—am; ämi—I;

tähära—to him; adhéna—subordinate.

“If one performs pure loving devotion to Me, considering Me his son, his friend

or his beloved, regarding himself as great and considering Me his equal or inferior, I

become subordinate to him.”

parakéyä-bhäva increases the rasa and is found exclusively in Vraja

16.21

parakéyä-bhäve ati rasera ulläsa

vraja vinä ihära anyatra nähi väsa

CC Ädi 4.47

parakéyä-bhäve—in the mood of parakéyä, or conjugal relations outside of marriage;

ati—very great; rasera—of mellow; ulläsa—increase; vraja vinä—except for Vraja;

ihära—of this; anyatra—anywhere else; nähi—there is not; väsa—residence.

There is a great increase of rasa (mellows of love) in the unwedded paramour

mood. Such love is found only in Vraja.

16.22

vraja-vadhü-gaëera ei bhäva niravadhi

tära madhye çré-rädhäya bhävera avadhi

CC Ädi 4.48

vraja-vadhü-gaëera—of the young wives of Vraja, the Gopés; ei—this; bhäva—mood;

niravadhi—unbounded; tära madhye—among them; çré-rädhäya—in Çrématé

Rädhäräëé; bhävera—of the mood; avadhi—the highest limit.

This mood is unbounded in the damsels of Vraja (gopés), but among them it finds

its perfection in Çré Rädhä.

~ Ingredients of the five rasas ~

Çänta – kåñëa-niñöhä, tåñëa-tyäga – mind is fixed on Kåñëa, no thirst for

anything material.

Däsya – mamatä – possessiveness and a desire to serve is added

Sakhya – viçrambha – intimacy based on feelings of equality is added. Viçrambha

is defined as being devoid of a respectful attitude; mood of intimacy.

Vätsalya – pälana poñaëa (nourishing), “I am Kåñëa’s maintainer, I have to

nourish Him”, and taòana-bhartsana (chastising) – “I am His

protector, I have to discipline Him for His own welfare”, are added.

Mädhurya – nija-aìga diya – offering one’s whole body, serving Kåñëa with all

bodily limbs, is added.

Çänta-rasa

16.23

tvaà pratyag-ätmani tadä bhagavaty ananta

änanda-mätra upapanna-samasta-çaktau

bhaktià vidhäya paramäà çanakair avidyägranthià

vibhetsyasi mamäham iti prarüòham

SB 4.11.30/GKH (P)

tvam—you; pratyak-ätmani—unto the Supersoul; tadä—at that time; bhagavati—

unto the Supreme Personality of Godhead; anante—who is unlimited; änandamätre—

the reservoir of all pleasure; upapanna—possessed of; samasta—all; çaktau—

potencies; bhaktim—devotional service; vidhäya—by rendering; paramäm—supreme;

çanakaiù—very soon; avidyä—of illusion; granthim—the knot; vibhetsyasi—you will

undo; mama—my; aham—I; iti—thus; prarüòham—firmly fixed.

Thus regaining your natural position and rendering service unto the Supreme

Lord, who is the all-powerful reservoir of all pleasure and who lives in all living

entities as the Supersoul, you will very soon forget the illusory understanding of “I”

and “my.”

Däsya-rasa

16.24

itthaà satäà brahma-sukhänubhütyä

däsyaà gatänäà para-daivatena

mäyäçritänäà nara-därakeëa

säkaà vijahruù kåta-puëya-puïjäù

SB 10.12.11/CC Mad 8.75, Antya 7.32/GKH (P)

ittham—in this way; satäm—of the transcendentalists; brahma-sukha-anubhütyä—

with Kåñëa, the source of the happiness of brahma; däsyam—servitorship;

gatänäm—of the devotees who have accepted; para-daivatena—with the Supreme

Lord; mäyä-äçritänäm—for those in the clutches of material energy; naradärakeëa—

with Him who is like an ordinary child; säkam—along with; vijahruù—

enjoyed; kåta-puëya-puïjäù—all these boys, who had accumulated the results of life

after life of pious activities.

In this way, all the cowherd boys used to play with Kåñëa, who is the source of the

Brahman effulgence for jïänés desiring to merge into that effulgence, who is the

Supreme Personality of Godhead for devotees who have accepted eternal

servitorship, and who for ordinary persons is but another ordinary child. The

cowherd boys, having accumulated the results of pious activities for many lives, were

able to associate in this way with the Supreme Personality of Godhead.

Sakhya-rasa

16.25

sakhä çuddha-sakhye kare, skandhe ärohaëa

tumi kon baòa loka,—tumi ämi sama

CC Ädi 4.25

sakhä—the friend; çuddha-sakhye—in pure friendship; kare—does; skandhe—on the

shoulders; ärohaëa—mounting; tumi—You; kon—what; baòa—big; loka—person;

tumi—You; ämi—I; sama—the same.

“My friends climb on My shoulders in pure friendship, saying, ‘What kind of big man

are You? You and I are equal.’”

Vätsalya rasa

16.26

aho ’ti-dhanyä vraja-go-ramaëyaù

stanyämåtaà pétam atéva te mudä

yäsäà vibho vatsatarätmajätmanä

yat-tåptaye ’dyäpi na cälam adhvaräù

SB 10.14.31/GKH (P)

aho—oh; ati-dhanyäù—most fortunate; vraja—of Våndävana; go—the cows;

ramaëyaù—and the gopés; stanya—the breast-milk; amåtam—which is like nectar;

pétam—has been drunk; atéva—fully; te—by You; mudä—with satisfaction; yäsäm—

of whom; vibho—O almighty Lord; vatsatara-ätmaja-ätmanä—in the form of the

calves and the sons of the cowherd women; yat—whose; tåptaye—for the

satisfaction; adya api—even until now; na—not; ca—and; alam—sufficient;

adhvaräù—the Vedic sacrifices.

O almighty Lord, how greatly fortunate are the cows and ladies of Våndävana, the

nectar of whose breast-milk You have happily drunk to Your full satisfaction, taking

the form of their calves and children! All the Vedic sacrifices performed from time

immemorial up to the present day have not given You as much satisfaction.

16.27

mätä more putra-bhäve karena bandhana

atihéna-jïäne kare lälana pälana

CC Ädi 4.24

mätä—mother; more—Me; putra-bhäve—in the position of a son; karena—does;

bandhana—binding; ati-héna-jïäne—in thinking very helpless; kare—does;

lälana—nourishing; pälana—protecting.

“Mother sometimes binds Me as her son. She nourishes and protects Me, thinking

Me utterly helpless.”

16.28

trayyä copaniñadbhiç ca / säìkhya-yogaiç ca sätvataiù

upagéyamäna-mähätmyaà / harià sämanyatätmajam

SB 10.8.45

trayyä—by studying the three Vedas (Säma, Yajur and Atharva); ca—also;

upaniñadbhiù ca—and by studying the Vedic knowledge of the Upaniñads; säìkhyayogaiù—

by reading the literature of säìkhya-yoga; ca—and; sätvataiù—by the great

sages and devotees, or by reading Vaiñëava-tantra, Païcarätras; upagéyamänamähätmyam—

whose glories are worshiped (by all these Vedic literatures); harim—

unto the Supreme Personality of Godhead; sä—she; amanyata—considered

(ordinary); ätmajam—as her own son.

The glories of the Supreme Personality of Godhead are studied through the three

Vedas, the Upaniñads, the literature of Säìkhya-yoga, and other Vaiñëava literature,

yet mother Yaçodä considered that Supreme Person her ordinary child. (Çréla

Viçvanätha Cakravarté says this çloka is the sutra of vatsalya lélä)

Mädhurya rasa

16.29

känta-bhäve nijäìga diyä karena sevana

ataeva madhura-rasera haya ‘païca’ guëa

CC Mad 19.232

känta-bhäve—on the platform of conjugal love; nija-aìga—own body; diyä—

offering; karena—executes; sevana—service; ataeva—therefore; madhura-rasera—

of the mellow of conjugal love; haya—there are; païca guëa—five kinds of

transcendental qualities.

On the platform of conjugal love, the devotee offers his body in the service of the

Lord. Thus on this platform the transcendental qualities of all five rasas are present.

To see You is the perfection of the eyes

16.30

akñaëvatäà phalam idaà na paraà vidämaù

sakhyaù paçün anaviveçayator vayasyaiù

vaktraà vrajeça-sutayor anuveëu-juñöaà

yair vä nipétam anurakta-kaöäkña-mokñam

SB 10.21.7 (Venu Géta 7)/CC Ädi 4.155/GKH (P)

çré-gopyaù ücuù—the gopés said; akñaëvatäm—of those who have eyes; phalam—the

success; idam—this sight; na—not; param—other (success of the eyes); vidämaù—

we know; sakhyaù—O friends; paçün—the cows; anuviveçayatoù—entering one

forest after another; vayasyaiù—with Their friends of the same age; vaktram—the

sweetness of Their faces; vraja-éça—of Mahäräja Nanda; sutayoù—of the two sons

Kåñëa and Balaräma [or Kåñëa the son of Nanda and Rädhikä the daughter of King

Våñabhänu]; anu-veëu-juñöam—following behind and touching the flute to His lips;

yaiù—by which; vä—and; nipétam—drinking (the nectar of Kåñëa’s sidelong

glances; anurakta—filled with love; kaöa-akña—sidelong glances; mokñam—pouring

on (smiles, laughter and sidelong glances).

The gopés began to speak among themselves: “O sakhés! We think that for those

who have eyes, there is no greater object of vision. Success of the eyes lies in

beholding this object alone; we know of no other. It is the vision of the two sons of

Mahäräja Nanda, Çré Kåñëa and Baladeva, accompanied by the gopas, as They enter

the forest taking the cows, or as They bring them back to Våndävana. They hold

Their flutes to Their lips and look upon us with mild smiles and amorous sidelong

glances filled with love. At that time, we drink the sweetness of Their faces.”

16.31

kvemäù striyo vana-carér vyabhicära-duñöäù

kåñëe kva caiña paramätmani rüòha-bhävaù

nanv éçvaro ’nubhajato ’viduño ’pi säkñäc

chreyas tanoty agada-räja ivopayuktaù

SB 10.47.59/GKH (P)

kva—where, in comparison; imäù—these; striyaù—women; vana—in the forests;

caréù—who wander; vyabhicära—by improper behavior; duñöäù—contaminated;

kåñëe—for Kåñëa; kva ca—and where; eñaù—this; parama-ätmani—for the Supreme

Soul; rüòha-bhävaù—stage of perfect love (known technically as mahä-bhäva);

nanu—certainly; éçvaraù—the Personality of Godhead; anubhajataù—to one who

constantly worships Him; aviduñaù—not learned; api—even though; säkñät—

directly; çreyaù—the highest good; tanoti—bestows; agada-räjaù—the king of

medicines (namely, the nectar which the demigods drink for long life); iva—as if;

upayuktaù—taken.

How amazing it is that these simple women who wander about the forest,

seemingly spoiled by improper behavior, have achieved the perfection of unalloyed

love for Kåñëa, the Supreme Soul! Still, it is true that the Supreme Lord Himself

awards His blessings even to an ignorant worshiper, just as the best medicine works

even when taken by a person ignorant of its ingredients.

Kåñëa as the viñaya (object) of all twelve rasas at the same time

16.32

[tataç ca tathä-vidha-veço daça-vidhair eña daçadhänvabhävi. tathä hi]*

daityäcäryäs tadäsye vikåtim aruëatäà malla-varyäù sakhäyo

gaëòaunnatyaà khaleçäù pralayam åñi-gaëä dhyanam uñëaçrum ambä

romaïcaà säàyugénäù kam api nava-camatkäram antaù surendrä

läsyaà däsäù kaöäkñaà yayur asita-dåçaù prekñya raìge mukundam

BRS 4.8.84/BRSB p. 263

*[tataù—then; ca—also; tathä—in that; vidha—way; veçaù—appearances; daça—ten;

vidhaiù—with kinds; eñaù—He; daçadhä—in ten ways; änvabhävi—one after another;

tathä hi—furthermore.]

daitya—of the demons; äcäryäù—the teachers; tadä—then on the face; vikåtim—

transformation; aruëatäm—redness; malla—of wrestlers; varyäù—the best;

sakhäyaù—the friends; ganda—unnatyam—smiling; khala—of the demon; éçäù—

the kings; pralayam—devastation; åñi—of sages; gaëaù—the multitude; dhanyam—

meditation; uñëa—warm; açrum—tears; amba—mother; roma-aïcam—hairs

standing up; samyuginaù—the chivalrous fighters; kam api—something; nava—new;

camatkäram—wonder; antaù—within; sura—of demigods; indraù—the leaders;

läsyam—dancing; däsäù—the menial servants; kaöa-akñam—amorous sidelong

glances; yayuù—attained; asita—black; dåçaù—whose eyes; prekñya—seeing;

raìge—in the arena; mukundam—Kåñëa.

*[In this çloka the ten rasas: 1.bébhatsa (loathing), 2. raudra (anger), 3. häsya

(comedy), 4. bhayänaka (terror); 5. çänta (peaceful meditation), 6. karuëa

(compassion), 7. véra (chivalry), 8. adbhuta (wonder), 9. däsya (servitude), and 10.

çåìgära (conjugal love), are manifested one after another.]

When the priests of Kaàsa saw Çré Kåñëa enter the wrestling arena anointed with

blood after killing the elephant Kuvalayäpéòa their faces became contorted with

disgust (bébhatsa). The faces of the wrestlers turned red with anger (rudra). The cheeks

of Kåñëa’s friends blossomed with joy (häsya and sakhya). The wicked lost all

consciousness as if on the verge of death (bhayänaka—fear). The sages became

absorbed in deep meditation (çänta). Devaké and the other mothers began to cry warm

tears in parental compassion (vätsalya and karuëa). The bodily hairs of the of the

warriors stood on end in chivalry (véra). Indra and the other demigods experienced

unprecedented astonishment within their hearts (adbhuta). The däsya-bhaktas danced

(däsya), and the young girls cast sidelong amorous glances (mädhurya).

Çré Kåñëa as the äçraya of all twelve rasas at the same time

16.33

svasmin dhurye ‘py amäné çiçuñu giridhåtäv udyateñu smitäsyas

thütkäré dadhni visre praëayiñu vivåta-prauòhir indre ‘ruëäkñaù

goñöhe säçrur vidüne guruñu harimakhaà präsya kampaù sa päyäd

äsäre sphära-dåñöir yuvatiñu pulaké bibhrad adrià vibhur vaù

BRS 4.8.85/BRSB p.271

“Although Çré Kåñëa supported the great weight of Govardhana, He was devoid of

pride (çänta). He smiled when He saw that the small boys were prepared to hold up

the hill (häsya and vätsalya). He spat at the smell of musty yogurt (bébhatsa). He

displayed tremendous prowess to lift Govardhana in the presence of His beloved

friends (sakhya and véra). He looked at Indra with eyes red with anger (raudra). Tears

came to His eyes when He saw the residents of Vraja tormented by the powerful wind

and rain (karuëa). He trembled before His respectful elders on account of having

spoiled the Indra yajïa (däsya and bhayänaka). His eyes widened at the torrential

downpour of water (adbhuta), and His hairs stood on end when He saw the young

gopés (mädhurya). May that Lord Giridhäré protect you.”

The Lords pastimes are wonderful and rasika for everyone

16.34

yan martya-lélaupayikaà sva-yogamäyä-

balaà darçayatä gåhétam

vismäpanaà svasya ca saubhagarddheù

paraà padaà bhüñaëa-bhüñaëäìgam

SB 3.2.12/CC Mad 21.100/BR 6.17/GKH (P)

yat—His eternal form which; martya—mortal world; lélä-upayikam—just suitable

for the pastimes; sva-yoga-mäyä-balam—potency of the internal energy; darçayatä—

for manifestation; gåhétam—discovered; vismäpanam—wonderful; svasya—of His

own; ca—and; saubhaga-åddheù—of the opulent; param—supreme; padam—

ultimate stand; bhüñaëa—ornament; bhüñaëa-aìgam—of the ornaments.

The Lord appeared in the mortal world by His internal potency, Yoga-mäyä. He

came in His eternal form, which is just suitable for His pastimes. These pastimes are

wonderful and full of rasa for everyone, even for those proud of their own opulence,

including the Lord Himself in His form as the Lord of Vaikuëöha. Thus His [Çré

Kåñëa’s] transcendental body is the ornament of all ornaments.

Thus ends the 16th chapter – Bhagavat-rasa-tattva

Om Tat Sat

(Continued...)

_{(My
humble salutations to the lotus feet of Swami jis great Devotees , Philosophic
Scholars, Purebhakti dot com for
the collection)}

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Sunday, September 2, 2012