Çri Sänatkumära-sämhita

Text 1

ekadä yamunä-téresamäsénaà jagad-gurum

näradaù praëipatyähadeva-devaà sadäçivam

ekadä—one day; yamunä-tére—on the Yamunä's shore; samäsénam—sitting; jagad-gurum—the master of the universe; näradaù—Närada; praëipatya—bowing down; äha—said; deva-devam—to the master of the demigods; sadäçivam—Lord Sadäçiva.

One day, bowing before Lord Lord Sadäçiva, the master of both the demigods and the universe, who sat by the Yamunä's shore, Çré Närada said:

Text 2

çré-närada uväca

deva-deva mahä-devasarva-jïa jagad-éçvara

bhagavad-dharma-tattva-jïakåñëa-mantra-vidäà vara

çré-närada uväca—Çré Närada said; deva-deva—O master of the demigods; mahä-deva—O great Lord; sarva-jïa—O all-knowing one; jagad-éçvara—O master of the universe; bhagavad-dharma-tattva-jïa—wise in the truth of understanding the Supreme Personality of Godhead; kåñëa-mantra—of the mantras of Lord Kåñëa; vidäm—of they who know; vara—O best.

Çré Närada said: O master of the demigods, O great Lord, O all-knowing one, O master of the universe, O sage wise in the science of the Supreme Personality of Godhead, O best of they who know the mantras glorifying

Lord Kåñëa, . . .

Text 3

kåñëa-manträ mayä labdhäsaras-toye pituù pare

te sarve sädhitä yatnänmantra-räjädyo mayä

kåñëa-manträù— Kåñëa-mantras; mayä—by me; labdhä—obtained; saras-toye—by the water's edge; pituù—of the father; pare—others; te—they; sarve—all; sädhitäù—attained; yatnät—by effort; mantra-räjädyaù—beginning with the king of mantras; mayä—by me.

. . . from my father I carefully learned the king of mantras and many other Kåñëa-mantras as we sat by the water.

Text 4

bahu-varña-sahasreñuçäka-müla-phaläçinä

çuñka-parëämbu-väyv-ädi-bhoginä ca niräçinä

bahu-varña-sahasreñu—in many thousands of years;çäka—vegetables; müla—roots; phala—fruits; açinä—eating; çuñka—dry; parëa—leaves; ambu—water; väyu—air; ädi—beginning with; bhoginä—eating; ca—and; niräçinä—not eating.

At first I ate only wild vegetables, roots, and fruits, then I ate only dry leaves, then I only drank water, then I only breathed air, and finally I neither ate, drank, nor breathed.

Text 5

stréëäà sandarçanäläpa-varjinä bhümi-çäyinä

kämädi-sad-guëän jitväbahyendriyän niyamya ca

stréëäm—of women; sandarçana—seeing; äläpa—and talking; varjinä—without; bhümi-çäyinä—resting on the ground; käma—lust; ädi——beginning with; ñaò—six; guëän—qualities; jitvä—defeating; bahyendriyän—external senses; niyamya—controlling; ca—and.

I neither saw nor spoke to women. I slept on the ground. I conquered the six vices, beginning with lust, and I controlled the external senses.

Text 6

ananya-manasä nityaàkåñëa-dhyäna-pareëa ca

tri-käla-snäna-nirataùçaucäcära-paräyaëaù

ananya—without anything else; manasä—with the mind; nityam—always; kåñëa-dhyäna-pareëa—devoted to meditating on Lord Kåñëa; ca—and; tri-käla—three times; snäna—bathing; nirataù—engaged; çaucäcära-paräyaëaù—devoted to cleanliness.

Without thinking of anything else, I always meditated on Lord Kåñëa. I bathed thrice daily. I was pure in all I did.

Text 7

tri-kälam arcayed devaàsaìga-nyäsa-vidhänataùnämäni kértayaàs tasyatat-kathä-çravaëotsukaù

tri-kälam—three times; arcayet—one should worship; devam—the Lord; saìga-nyäsa-vidhänataù—with nyasas; nämäni—names; kértayan—chanting; tasya—of Him; tat-kathä-çravaëotsukaù—eager to hear about Him.

Performing nyäsas, one should worship the Lord thrice daily. One should chant the Lord's holy names and be eager to hear His glories.

Text 8

tad-guëän bhävayan nityaàjapan mantram ahar-niçam

mantrasyärthaà bhävayaàç capremäçru-pulakäïcitaù

tad-guëän—His qualities; bhävayan—meditating; nityam—always; japan—chanting; mantram—mantra; ahar-niçam—day and night; mantrasya—of the mantra; artham—the meaning; bhävayan—meditating; ca—and; prema—love; açru—tears; pulakäïcitaù—hair erect.

Day and night one should meditate on the Lord's qualities and chant mantras glorifying Him. Thinking of the meaning of the Lord's mantras, one should shed tears of love. The hairs of one's body should stand erect in ecstasy.

Text 9

evam-ädi-guëir yuktobahu-varña-çataà tataù

saàsädhya vaiñëavän mantrännirvedaà gatavän aham

evam-ädi-guëiù—with qualities like these; yuktaù—endowed; bahu-varña-çatam—for many hundreds of years; tataù—then; saàsädhya—attained; vaiñëavän—of Lord Viñëu; manträn—mantras; nirvedam—renunciation; gatavän—attained; aham—I.

Worshiping the Lord in this way for many hundreds of years, I learned many Viñëu-mantras. I gave up all attachment for the material world.

Text 10

na puraçcaraëaiù kaçcidvinäñöädaçabhir manuùkenäpi sädhitaù kväpi

mayä dåñöo na bhü-tale

na—not; puraçcaraëaiù—with purascarana; kaçcit—someone; vinä—without; añöädaçabhiù—with 18 syllables; manuù—mantra; kenäpi—by someone; sädhitaù—attained; kväpi—somewhere; mayä—by me; dåñöaù—seen; na—not; bhü-tale—on the earth.

Someone somewhere may have attained the eighteen-syllable mantra without first performing purçcaraëa, but I have not seen that person anywhere in the world.

Text 11

jéva-héno yathä dehaùsarva-karmasu na kñamaù

puraçcaraëa-héno hitathä mantra-prakértitaù

jéva—life; hénaù—without; yathä—as; dehaù—a body; sarva-karmasu—in all activities; na—not; kñamaù—able; puraçcaraëa—purascarana; hénaù—without; hi—indeed; tathä—so; mantraprakértitaù—chanting mantras.

As a lifeless body cannot act, so a person who has not performed puraçcaraëa cannot chant mantras.

Text 12

vinä nyäsäà tathä mantrojaptaù kalpa-çatair api

na bhavet phaladaù pürvaàity uktaà me svayambhuvä

vinä—without; nyäsäm—nyasa; tathä—so; mantraù—mantra; japtaù—chanted; kalpa—kalpas; çataiù—hundreds; api—even; na—not; bhavet—may be; phaladaù—giving results; pürvam—before; iti—thus; uktam—said; me—of me; svayambhuvä—by Brahmä.

Lord Brahmä told me that a mantra chanted for hundreds of kalpas will not bring the proper result if not performed with the proper nyäsas.

Text 13

kalau kila bhaviñyantinaräù päpa-paräyaëäù

sv-alpäyuñä ca manda-bhägyämanda-prajïäù ku-medhasaù

kalau—in Kali-yugae; kila—indeed; bhaviñyanti—will be; naräù—people; päpa-paräyaëäù—sinners; sv-alpäyuñä—with short lives; ca—and; manda-bhägyä—unfortunate; manda-prajïäù—unintelligent; ku-medhasaù—fools;.

In Kali-yuga the people will be sinful, short-lived,unfortunate, slow, and unintelligent.

Text 14

sva-dharma-rahitä nityaàhari-bhakti-vivarjitäù açuddha-hådayäù kñudräù

kämädi-vaça-vartinaù

sva-dharma-rahitä—without following their own duties;nityam—always; hari-bhakti-vivarjitäù—without devotion to Lord Hari; açuddha-hådayäù—with impure hearts; kñudräù—foolish; kämädi-vaça-vartinaù—controlled by lust and other vices.

The people will not follow the duties of varëäçrama. They will have no devotion for Lord Hari. Their hearts will be dirty. They will be foolish. They will be slaves to lust and a host of vices.

Text 15

putra-dära-rata nityaàhari-bhakti-vivarjitäù

édåçäç ca kathaà sädhyäùkåñëa-manträù su-durlabhäù

putra-dära-ratä—devoted to wife and children; nityam—always; hari-bhakti-vivarjitäù—without devotion to Lord Hari; édåçäù—like this; ca—and; katham—how; sädhyäù—attainable; kåñëa-manträù—Kåñëa-mantras; su-durlabhäù—very difficult to attain.

They will care only for their wives and children. They will not care to serve Lord Hari. How can people like this attain Kåñëa-mantras, which are so difficult to attain?

Text 16

na caiñäà ca harau bhaktiùçravaëädyä bhaviñyatikämädy-äkula-cintänäàputra-dära-ratätmanäm

na—not; ca—and; eñäm—of them; ca—and; harau—for Lord hari; bhaktiù—devotion; çravaëädyä—beginning with hearing; bhaviñyati—will be; kämädi—beginning with lust; äkula-cintänäm—filled with anxieties; putra-dära-ratätmanäm—devoted to wives and children.

They will not be interested in devotion to Lord Hari, which begins with hearing about His glories. They will be overcome by lust and a host of vices. They will care only for their wives and children.

Text 17

yac cäpi bhagavan-nämasu-labhaà syät kalau yugena pürëa-phala-daà tac catasminn eväparädhinäm

yat—what; ca—and; api—also; bhagavan-näma—the holy name of the Lord; su-labham—easy to attain; syät—may be; kalau yuge—in Kali-yuga; na—not; pürëa—full; phala—result; dam—giving; tat—that; ca—and; tasminn—in that; eva—indeed; aparädhinäm—of offenders.

In the Kali-yuga the Lord's holy name is easy to attain. Still, the full result of the holy name does not come to they who commit offenses.

Text 18

aparädha-sahasräëikåtvä kåñëe nirantaramnämäçrayäs taranty eva

täni sarväëi mänaväù

aparädha-sahasräëithousands of offenses; kåtvä—performing; kåñëe—to Lord Kåñëa; nirantaram—again and again; nämäçrayäù—taking shelter of the holy name; taranti—cross; eva—indeed; täni—them; sarväëi—all; mänaväù—people.

They who commit thousands of offenses to Lord Kåñëa, but nevertheless take shelter of the Lord's holy name, cross beyond all those offenses.

Text 19

nämni kåtväparädhäàs tuyäsyanti narakaà dhruvamitthaà su-duñkarä bhaktiù

sukaräpi janärdane

nämni—to the holy name; kåtvä—performing;aparädhän—offenses; tu—indeed; yäsyanti—go; narakam—top hel; dhruvam—indeed; ittham—thus; su-duñkarä—difficult to perform; bhaktiù—devotion; sukarä—easy to perform; api—even; janärdane—to Lord Kåñëa.

They who commit offenses to the holy name go to hell. It is with the holy name's help that devotion to Lord Hari, which is otherwise so difficult to attain, is attained very easily.

Text 20

na ca bhaktià vinä kiïcidupäyaà vidyate paramyenaivänutiñöhenäçu

gamiñyanti hareù padaà

na—not; ca—and; bhaktim—devotion; vinä—without; kiïcit—something; upäyam—method; vidyate—is; param—thenm; yena—by which; eva—indeed; anutiñöhena—following; açu—quickly; gamiñyanti—will go; hareù—

of Lord Hari; padam—to the abode.

No path but devotional service will quickly bring one to the transcendental abode of Lord Hari.

Text 21

dravya-deçätmanäà nityaàaçuddhatvät kalau yuge

na karma-phala-daà kiïcidity ähuç ca manéñiëaù

dravya—things; deça—place; ätmanäm—self; nityam—a;ways; açuddhatvät—because of impurity; kalau yuge—in Kali-yuga; na—not; karma-phala-dam—giving the results of activities; kiïcit—something; iti—thus; ähuù—said; ca—and; manéñiëaù—the wise.

Because in Kali-yuga objects, places, and people are all impure, one cannot easily attain the results of performing pious deeds. That is what the wise have said.

Text 22

jïänaà ca duñkaraà puàsäàkali-käle viçeñataùbahu-janma-çatair

kasyacij jäyate kvacit

jïänam—knowledge; ca—and; duñkaram—difficult to attain; puàsäm—for people; kali-käle—in the Kali-yuga; viçeñataù—specifically; bahu-janma-çataiù—with many hundreds of births; kasyacit—of someone; jäyate—is manifested; kvacit—somewhere.

In the Kali-yuga transcendental knowledge is especially difficult to attain. After many hundreds of births, someone somewhere will attain it.

Text 23

na ca täbhyäm api jïäna-karmäbhyäà präpyate hariù

tasmäd etad dvayaà vyarthaàsyäd ity evaà mataà mama

na—not; ca—and; täbhyäm—by them; api—also; jïäna—knwoledge; karmäbhyäm—and pious deeds; präpyate—is attained; hariù—Lord Hari; tasmät—from that; etat—this; dvayam—both; vyartham—useless; syät—is; iti—thus; evam—thus; matam—the opinion; mama—of me.

One cannot attain Lord Hari by the cultivation of knowledge (jïäna) or the performance of pious deeds (karma). These two are useless. That is my opinion.

Text 24

na jïänena karmaëä vävairägyena tapasyayäçreyobhir itaraiç cäpi

dänädyair labhyate hariù

na—not; jïänena—by knowledge; karmaëä—by pious deeds; vä—or; vairägyena—by renunciation; tapasyayä—by austerities; çreyobhiù—by the best; itaraiù—by others; ca—also;api—and; dänädyaiù—beginning weith charity; labhyate—is attained; hariù—Lord Hari.

One cannot attain Lord Hari by knowledge, pious deeds, renunciation, austerities, charity, or other auspicious activities.

Text 25

labhyate kevalaà bhaktyäsä cäpi durlabhä kalauitthaà cintä-kuläd eva

tväm ahaà çaraëaà gataù

labhyate—is attained; kevalam—only; bhaktyä—by devotional service; sä—that; ca—and; api—also; durlabhä—rare; kalau—in Kali-yuga; ittham—

thus; cintä-kulät—because of many anxieities; eva—indeed; tväm—of you; aham—I; çaraëam—shelter; gataù—attained.

Lord Hari is attained only by devotional service, service that in Kali-yuga is rare and difficult to attain. That is why I, pushed by a host of worries, now take shelter of you.

Text 26

tad upäyaà kiïcid adyakali-kälocitaà vada

yenäïjasä gamiñyantihari-lokaà naräù prabho

tat—that; upäyam—method; kiïcit—something; adya—now; kali-kälocitam—proper for Kali-yuga; vada—please tell; yena—by which; aïjasä—easily; gamiñyanti—will attain; harilokam—the world of Lord Hari; naräù—the epople; prabhaù—O Lord.

O master, please tell what method the people of Kali-yuga may adopt to easily attain the transcendental abode of Lord Hari.

Text 27

bhagavan kena mantreëasaàsärottaraëaà nåëämtan mayäcakñasva tenasarva-loka-hitaà yataù

bhagavan—O Lord; kena—by what?; mantreëa—mantra; saàsära—the world of repeated birth and death; uttaraëam—crossing over; nåëäm—of the people; tat—that; mayä—by me; äcakñasva—please tell; tena—by that; sarva-loka-hitam—the benefit of all the worlds; yataù—from which.

O Lord, what mantra will carry the people from this world of birth and death? So everyone may benefit, please tell it to me.

Text 28

ko mantraù sarva-manträëäàpuraçcaraëa-varjitaù

vinä nyäsair vinä yogaiùsaàskärädayir vinä prabho

kaù—what?; mantraù—mantra; sarva-manträëäm—of all mantras;puraçcaraëa-varjitaù—without purascarana; vinä—without; nyäsaiù—nyasa; vinä—without; yogaiù—yoga; saàskärädayiù—beginning with samsakaras; vinä—without; prabhaù—O master.

O Lord, of all mantras what mantra needs no puraçcaraëa, no nyäsa, no yoga, no samskära, and no other thing?

Text 29

sakåd uccäraëän nämnäàdadäti phalam uttamamyadi yogyo 'smi deveçatan me karuëayä vada

sakåt—once; uccäraëän—from chanting; nämnäm—of the names; dadäti—gives; phalam—the result; uttamam—supreme; yadi—if; yogyaù—suitable; asmi—I am; deveça—O master of the demigods; tat—that; me—to me; karuëayä—kindly; vada—tell.

A single utterance of the Lord's holy name gives the highest result. O master of the demigods, if I am competent to hear it, please kindly tell me the Lord's holy name.

Text 30

çré-sadäçiva uväca

sädhu påñöhaà mahä-bhägasarva-loka-hitaiñaëa

su-gopyam api vakñyämimantra-cintämaëià tava

çré-sadäçiva uväca—Lord Sadäçiva said; sädhu—excellent;påñöham—asked; mahä-bhäga—O very fortunate one; sarva-loka—of all people; hitaiñaëa—desiring the welfare; su-gopyam—very secret;api—even; vakñyämi—I will tell; mantra-cintämaëim—the contamani jewel of mantras; tava—to you.

Lord Sadäçiva said: O fortunate one, your question is excellent. O you who wish for the welfare of all, I will tell you the secret cintämaëi jewel of the mantras.

Text 31

rahasyänäà rahasyaà yadguhyänäà guhyam uttamam

na mayä kathitaà devyainägrajebhyaù purä tava

rahasyänäm—of secrets; rahasyam—the secret; yat—what; guhyänäm—of hidden thibgs; guhyam—the hidden things; uttamam—most; na—not; mayä—by Me; kathitam—spoken; devyai—to the goddess; na—not; agrajebhyaù—to the elder brothers; purä—before; tava—of you.

I will tell you the secret of secrets, the most confidential of all confidential things. I will tell you what I have not told either the goddess or your elder brothers.

Text 32

vakñyämi yugalaà tubhyaàkåñëa-mantram anuttamam

mantra-cüòämaëir nämayugalaà svayam eva ca

vakñyämi—I will tell; yugalam—a pair; tubhyam—to you; kåñëa-mantram—Kåñëa-mantra; anuttamam—peerless; mantra-cüòämaëiù—the crest jewle of mantras; näma—the name; yugalam—pair; svayam—personally; eva—indeed; ca—also.

I will tell you two peerless Kåñëa-mantras that are the crest-jewels of all mantras.

Texts 33 and 34

paryäyäç cäsya mantrasyatathä païca-padéti cagopéjaneti vallabheticaraëäv iti ca kramät

çaraëaà ca prapadyetitata etat pada-trayam

padaà trayätmako mantraùñoòaçakña udähåtaù

paryäyäù—the arrangement; ca—and; asya—of this;mantrasya—mantra; tathä—so; païca-padé—five words; iti—thus; ca—and; gopéjana—gopéjana; iti—thus; vallabha—beloved; iti—thus; caraëau—feet; iti—thus; ca—and; kramät—in sequence; çaraëam—shelter;; ca—and; prapadye—I attain; ii—thus; tata—then; etat—this; pada-trayam—three words; padam—word; trayätmakaù—three parts; mantraù—mantra; ñoòaçakña—sixteen syllables; udähåtaù—spoken.

One mantra is "Gopéjana-vallabha-caraëau çaraëaà prapadye" (I take shelter of the feet of He who is the gopé's beloved). This mantra has three compound words, five individual words, and sixteen syllables.

Text 35

namo gopéjanety uktvävallabhäbhyäà vadet tataùyad dvayätmako mantrodaçärëaù khalu kathyate

namaù—obeisances; gopéjana—of the gopés; iti—thus;uktvä—saying; vallabhäbhyäm—to the beloved; vadet—should say; tataù—then; yat—what; dvayätmakaù—two parts; mantraù—mantra; daçärëaù—ten syllables; khalu—indeed; kathyate—is spoken.

The second mantra is "Namo gopéjana-vallabhäbhyäm" (Obeisances to the divine couple, who are dear to the gopés). This mantra has two words and ten syllables.

Text 36

etaà païca-padéà japtväçraddhayäçraddhayä sakåtkåñëa-priyä-vånda-madhye

vasaty eva na saàçayaù

etam—this; païca-padém—five words; japtvä—chanting; çraddhayä—with faith; açraddhayä—without faith; sakåt—once; kåñëa-priyä-vånda-madhye—amng Lord Kåñëa's gopé-beloveds; vasati—resides; eva—indeed; na—no; saàçayaù—doubt.

One who either with faith or without faith once chants this five-word mantra resides among Lord Kåñëa's gopé-beloveds. Of this there is no doubt.

Text 37

na puraçcaraëapekñänäsya nyäsa-vidhi-kramaù

na deça-käla-niyamonäri-miträdi-çodhanam

na—not; puraçcaraëa—of purascarana; apekñä—waiting; na—not; asya—of him; nyäsa-vidhi-kramaù—nyasas; na—not; deça—place;käla—and time; niyamaù—restriction; na—not; äri-miträdi-çodhanam—ari-çuddhi, mitra-çuddhi, or other kinds of purififcation.

In chanting these mantras there is no need of purçcaraëa, nyäsa, ari-çuddhi, mitra-çuddhi, or other kinds of purification. In chanting these mantras there is no restriction of time or place.

Text 38

sarve 'dhikäriëaç cätracäëòäläntä munéçvaraùstriyaù sudrädayaç cäpi

jaòa-mükändha-puìgaväù

sarve—all; adhikäriëaù—qualified; ca—and; atra—here; cäëòäläntä—ending in outcastes; munéçvaraù—the kings of the sages; striyaù—women; sudra—sudras; ädayaù—beginning with; ca—and; api—also; jaòa—paralyzed; müka—mute; andha—blind; paìgavaù—lame.

All, from the lowest outcaste to the greatest sage, are eligible to chant this mantra. Women, çüdras, and all others are eligible. The paralyzed, mute, blind, and lame are eligible.

Text 39

andhrä hünäù kirätäç capulindäù pukkaçäs tathäabhérä yavanäù kaìkäù

khaçädyäù päpa-yoëayaù

andhrä—Aandras; hünäù—Hunas; kirätäù—Kiratas; ca—and; pulindäù—Pulindas; pukkaçäù—Pukasas; tathä—so; abhérä—Abhiras; yavanäù—Yavanas; kaìkäù—Kankas; khaçädyäù—beginning with the Khasas; päpa-yoëayaù—born in sinful wombs.

The Andhras, Hünas, Kirätas, Pulindas, Pukkaças, Abhéras, Yavanas, Kaìkas, Khaças, and all others born from sinful wombs are also eligible.

Text 40

dambhähaìkära-paramäùpäpa-paiçunya-tat-paräùgo-brähmanäëäà häntäro

mahopapätakänvitäù

dambhähaìkära-paramäù—they who are overcome with pride and ego; päpa-paiçunya-tat-paräù—devoted to sins; go-brähmanäëäm—of cows and brähmaëas; häntäraù—killers; mahopapätakänvitäù—committed great sins.

They who are overcome with pride and ego, who are intent on committing sins, who are killers of cows and brähmaëas, and who are the

greatest of sinners, are also eligible.

Text 41

jïäna-vairägya-rahitäùçravaëädi-vivarjitäù

ete cänye ca sarve syurasyädhikäriëo mune

jïäna-vairägya-rahitäù—devoid of knowledge and renunciation; çravaëädi-vivarjitäù—who have never heard the scriptures; ete—they; ca—and; anye—others; ca—and; sarve—all; syuù—are; asya—of this; adhikäriëaù—eligible; mune—O sage.

They who have neither knowledge nor renunciation, they who have never studied the çruti-çästra and other scriptures, and all others, whoever they may be, are also all eligible to chant these mantras.

Text 42

yadi bhaktir bhaved eñäàkåñëe sarveçvareçvaretadädhikäriëaù sarve

nänyathä muni-sattamäù

yadi—if; bhaktiù—devotional service; bhavet—may be; eñäm—of them; kåñëe—for Lord Kåñëa; sarveçvareçvare—the master of all masters; tadä—then; adhikäriëaù—eligible; sarve—all; na—not; anyathä—otherwise; muni-sattamäù—the best of sages.

Anyone who has devotion for Lord Kåñëa, the master of all masters, is eligible to chant these mantras, but they who have no devotion, even they may be the greatest of sages, are not eligible.

Texts 43 and 44

yajïiko däna-nirataùsarva-térthopasevakaù

satya-vädé yatir väpiveda-vedäìga-pära-gaù

brahma-niñöhaù kuléno vätapasvé vrata-tat-paraùsa cädhikäré na bhavetkåñëe bhakti-vivarjitaù

yajïikaù—performed yajnas; däna-nirataù—given charity; sarva-térthopasevakaù—served all holy places; satya-vädé—truthful; yatiù—renounced; vä—or; api—also; veda-vedäìga-pära-gaù—traveled to the fartrher shore of the Vedas and Vedangas; brahma-niñöhaù—devoted to the brähmaëas; kulénaù—born in good families; vä—or; tapasvé—austere; vrata-tat-paraù—devoted to vows; sa—he; ca—and; adhikäré—eligible; na—not; bhavet—is; kåñëe—for Lord Kåñëa; bhakti-vivarjitaù—without devotion.

They who have performed many yajïas, given charity, visited all holy places, been devoted to speaking the truth, accepted the renounced order, traveled to the farther shore of the Vedas and Vedäìgas, devotedly served the brähmaëas, taken birth in good families, and performed austerities and vows, but are not devoted to Lord Kåñëa, are not eligible to chant these mantras.

Text 45

tasmäd dharer abhaktäyakåta-ghnäya na mäninena ca çraddhä-vihinäyavaktavyaà nastikäya ca

tasmät—there; hareù—of Lord Hari; abhaktäya—to one who is not a devotee; kåta-ghnäya—ungrateful; na—and; mänine—proud; na—not; ca—and; çraddhä-vihinäya—faithless; vaktavyam—should be spoken; nastikäya—to an atheist or a blasphemer; ca—and.

Therefore these mantras should not be spoken to one who is not devoted to Lord Hari, nor to one who is ungrateful, proud, or faithless, nor to an atheist or a blasphemer.

Texts 46-48

näçuçruvaà pratibruyännäsamvatsara-väsinam

çré-kåñëe 'nanya-bhaktäyadambha-lobha-vivarjine

käma-krodhädi-muktäyadeyam etat prayatnataù

sadäçiva åñiç cäyaàgäyatré-cchanda ucyate

devatä ballavé-käntomantrasya prakértitaù

sa priyasya harer däsyeviniyoga udähåtaù

na—not; açuçruvam—to one who does not wish to hear; pratibruyät—should speak; na—not; a—without; samvatsara—for a year; väsinam—residing; çré-kåñëe—to Lord Kåñëa; ananya-bhaktäya—with sincere devotion; dambha-lobha-vivarjine—without greed or hypocrisy; käma-krodhädi-muktäya—free of lust and anger; deyam—to be given; etat—this; prayatnataù—carefully; sadäçiva—Lord Sadäçiva; åñiù—the sage; ca—and; ayam—this; gäyatré-cchanda—the meter Gayatri; ucyate—is said; devatä—the Deity; ballavé-käntaù—the beloved of the gopés; mantrasya—of the mantra; prakértitaù—said; sa—that; priyasya—dear; hareù—of Lord Hari; däsye—in service; viniyoga—the purpose; udähåtaù—is said.

One should not speak these mantras to one who does not wish to hear them, nor to one who has not stayed for one year in the speaker's äçrama. One should carefully give these mantras to one who is free of hypocrisy, greed, lust, anger, and other vices, and who is sincerely devoted to Lord Kåñëa. The sage of this mantra is Lord Sadäçiva. The meter is Gäyatré. The Deity is Lord Kåñëa, the beloved of the gopés. The purpose is to attain service to dear Lord Hari.

Text 49

äcakrädyaiù païcäìgänitair eva karayor api

atha caitad dvayaà viprabéjenaiva samäcaret

äcakrädyaiù—beginning with the cakra; païcäìgäni—five aìgas; taiù—with them; eva—indeed; karayoù—of the hands; api—also; atha—then; ca—and;

etat—this; dvayam—two; vipra—O brähmaëa; béjena—with the bija; eva—indeed; samäcaret—should perform.

Beginning with the cakra one should perform the païcäìga-nyäsa and the kara-nyäsa. O brähmaëa, one should perform them both with the béja-syllable.

Text 50

mantrasya prathamä-varëobindunä parito 'ïcitaù

gamitveva bhaved béjaànamaù çaktir ihoditä

mantrasya—of the mantra; prathamä-varëaù—the first syllable; bindunä—with the bindu letter; paritaù—everywhere; aïcitaù—adorned; gamitvä—going; iva—like; bhavet—should be; béjam—the seed; namaù—obeisances; çaktiù—the power; iha—here; uditä—spoken.

The first syllable should be adorned with the bindu letter. That is the béja-syllable. The çakti is said to be the word namaù (obeisances).

Text 51

antimä daçäìgänitenaiva ca tathärcanam

gandha-puëyädibhis tac cajanaiù käryam anämataù

antimä—the end; daçäìgäni—the ten aìgas; tena—by that;eva—indeed; ca—and; tathä—so; arcanam—worship; gandha-puñpädibhiù—with scents, flowers, and other offerings; tat—that; ca—and; janaiù—by the people; käryam—to be done; anämataù—worship.

At the end should be the ten aìgas. Then the people should worship the Lord with scents, flowers, and other offerings.

Text 52

nyäsa-püje ca nitye cakartavye hari-tuñöayeata eväsya mantrasya

nyäso nänye ca kaçcana

nyäsa-püje—inj nyasa-puja; ca—and; nitye—always; ca—and;kartavye—to be done; hari-tuñöaye—to please Lord Hari; ata eva—etherefore; asya—of this; mantrasya—mantra; nyäsaù—nyasa; na—not; anye—another; ca—and; kaçcana—something.

To please Lord Hari one should always perform worship and nyäsa. Nyäsa should be performed with this mantra. It should not be otherwise.

Text 53

sakåd uccaraëäd asyakåta-kåtyo na saàçayaùtathäpi daçädhä nityaà

japädy-arthaà vibhävayan

sakåt—once; uccaraëät—by chanting; asya—of this; kåta-kåtyaù—successful; na—no; saàçayaù—doubt; tathäpi—still; daçädhä—ten times; nityam—always; japädy-artham—for japa; vibhävayan—meditating.

By once chanting this mantra one attains success. Of this there is no doubt. Still, for the purpose of chanting japa one should chant this mantra ten times daily.

Text 54

atha dhyänaà pravakñyämimantrasyäsya dvijottama

pétämbaraà ghana-çyämaàdvi-bhujaà vana-mälinam

atha—now; dhyänam—meditation; pravakñyämi—I will tell; mantrasya—of the mantra; asya—of this; dvijottama—O best of brähmaëasw; pétämbaram—wearing yellow garments; ghana-çyämam—dark like a cloud; dvi-bhujam—two-armed; vana-mälinam—with a forest garland.

O best of brähmaëas, now I will tell you the meditation of this mantra. I meditate on two-armed Lord Kåñëa, who is dark like a monsoon cloud, dressed in yellow garments, garlanded with forest flowers, . . .

Text 55

barhi-barhäkåta-péòaàçaçi-koöi-nibhänanam

ghürëäyamäna-nayanaàkarëikärävataàsinam

barhi-barhäkåta-péòam—crowned with peacock feathers; çaçi-koöi-nibhänanam—His face splendid like ten million moons; ghürëäyamäna-nayanam—His eyes rolling; karëikärävataàsinam—with a garland of lotus karnikaras.

. . . crowned with a peacock feather, and garlanded with lotus whorls, whose face is splendid like ten million moons, whose eyes move restlessly, . . .

Text 56

abhitaç candanenäthamadhye kuìkuma-bindunä

racitaà tilakaà bhälebibhrataà maëòaläkåtim

abhitaù—near; candanena—with sandal paste; atha—then; madhye—in the middle; kuìkuma-bindunä—with a kunkuma dot; racitam—made; tilakam—tilaka; bhäle—on the forehead; bibhratam—holding; maëòaläkåtim—round.

. . . whose forehead is marked with tilaka of sandal paste and musk, . . .

Text 57

taruëäditya-saìkäçaàkuëòaläbhyäà viräjitam

gharmämbu-kaëikä-räjad-darpaëäbha-kapolakam

taruëa—young; aditya—sun; saìkäçam—splendor;kuëòaläbhyäm—with earrings; viräjitam—splendid; gharmämbu-kaëikä—with drops of perspiration; räjat—shining; darpaëa—mirror; äbha—like; kapolakam—cheeks.

. . . who is splendid with earrings like two rising suns, whose perspiration-anointed cheeks are like two glistening mirrors, . . .

Text 58

priyä-mukha-nyastäpaìgaàlélayä yonnata-bhruvam

agra-bhäga-nyasta-muktä-sphurad-ucca-su-näsikam

priyä—of His beloved; mukha—on the face; nyasta—placed;apaìgam—glance; lilayä—playfully; yonnata-bhruvam—with raised eyebrows; agra-bhäga—on the tip; nyasta—placed; muktä—pearl; sphurat—manifested; ucca—raised; su—graceful; näsikam—whose nose.

. . . who with raised eyebrows playfully glances at His beloved's face, the tip of whose graceful raised nose is decorated with a glistening pearl, . . .

Text 59

daçana-jyotsnayä räjat-pakva-bimba-phalädharam

keyüräìgada-sad-ratna-mudrikäbhir lasat-karam

daçana—of the teeth; jyotsnayä—with the moonlight; räjat—shining; pakva—ripe; bimba—bimba; phala—fruit; adharam—lips; keyüräìgada-sad-ratna-mudrikäbhiù—with bracelets, armlets, and jewel rings; lasat-karam—splendid hands.

. . . whose bimba-fruit lips are splendid in the moonlight of His teeth, whose hands are splendid with bracelets, armlets, and jewel rings, . . .

Text 60

bibhrataà muraléà vämepadma-päëau tathetare

kaïci-dhäma sphuran-madhyaànüpuräbhyäà lasat-padam

bibhratam—holding; muralém—a flute; väme—in the left; padma-päëau—lotus hand; tathä—so; itare—in the other kaïci-dhäma—a belt; sphuran-madhyam—splendid waist; nüpuräbhyäm—with anklets; lasat-padam—splendid feet.

. . . who holds a flute in His left lotus hand, whose waist is splendid with a graceful belt, whose feet are splendid with graceful anklets, . . .

Text 61

rati-keli-rasäveça-cäpalaà capalekñaëam

hasantaà priyayä särdhaàhäsayantaà ca täà muhuù

rati-keli-rasa—the nectar of loving pastimes; äveça—filled; cäpalam—restless; capalekñaëam—resltess eyes; hasantam—laughing; priyayä—

beloved; särdham—with; häsayantam—making laugh; ca—and; täm—Her; muhuù—again and again.

. . . whose eyes are restless with the nectar of amorous pastimes, who jokes with His beloved, making Her laugh again and again, . . .

Text 62

itthaà kalpa-taror müleratna-siàhäsanopari

våndäraëye smaret kåñëaàsaàsthitaà priyayä saha

ittham—thus; kalpa-taroù—of a kalpa-taru tree; müle—at the root; ratna-siàhäsanopari—on a jewle throne; våndäraëye—in Våndävana forest; smaret—should remember; kåñëam—Lord Kåñëa; saàsthitam—staying; priyayä—beloved; saha—with.

. . . and who stays with Her on a jewel throne under a kalpa-våkña tree in Våndävana forest. In this way one should meditate on Lord Kåñëa and His beloved.

Text 63

väma-pärçve sthitaà tasyarädhikäà ca smaret tataù

nicéna-néla-vasanäàdruta-hema-sama-prabhäm

väma-pärçve—on the left side; sthitam—staying; tasya—of Him; rädhikäm—on Çré Rädhä; ca—and; smaret—should meditate; tataù—then; nicéna-néla-vasanäm—dressed in blue garments; druta-hema-sama-prabhäm—splendid like molten gold.

On the Lord's left side one should meditate on Çré Rädhä, who is dressed in blue garments, who is splendid like molten gold, . . .

Text 64

paöäïcalenävåtärdha-su-smeränana-paìkajäm

känta-vaktre nyästa-nåtyac-cakoré-caïcalekñaëäm

paöäïcalena—with the edge of Her garment; ävåta—covered; ardha—half; su—graceful; smera—smiling; änana—face; paìkajäm—lotus; känta—of Hre beloved; vaktre—on the face; nyästa—placed; nåtyat—dancing; cakoré—cakori bird; caïcala—restless; ékñaëäm—eyes.

. . . who with the edge of Her garment covers Her graceful lotus smile, whose restless cakoré-bird eyes dance on Her beloved's face, . . .

Text 65

aìguñöha-tarjanébhyäà canija-priya-mukhämbuje

arpayantéà püga-phäléàparëa-cürëa-samanvitam

aìguñöha-tarjanébhyäm—with thumb and forefinger; ca—and; nija-priya-mukhämbuje—in Her beloved's lotus mouth; arpayantém—placing; püga-phälém—betelnuts; parëa-cürëa-samanvitam—with crushed leaves.

. . . who with her forefinger and thumb places beletnuts and crushed betelleaves in Her beloved's lotus mouth, . . .

Text 66

muktä-hära-sphurac-cäru-pénonnata-payodharäm

kñéëa-madhyäà påthu-çroëiàkiìkiné-jäla-çobhitäm

muktä—pearl; hära—necklace; sphurat—glistening; cäru—beautiful; péna—full; unnata—raised; payodharam—breasts; kñéëa—slender; madhyäm—waist; påthu—broad; çroëim—hips; kiìkiné-jäla-çobhitäm—splendid with tinkling ornaments.

. . . whose full, raised breasts are decorated with a glistening pearl-necklace, whose waist is slender, whose broad hips are decorated with tinkling ornaments, . . .

Text 67

ratna-täöaìka-keyüra-mudrä-valava-dhäriëémraëat-kaöaka-maïjéra-ratna-pädäìguréyakäm

ratna—jewel; täöaìka—earrings; keyüra—armlets; mudrä—rings; valaya—bracelets; dhäriëém—wearing; raëat—tinkling; kaöaka-maïjéra—gold anklets; ratna-pädäìguréyakäm—jewel toe-rings.

. . . who is decorated with jewel earrings, fingerrings, toerings, bracelets, armlets, and tinkling golden anklets, . . .

Text 68

lävaëya-sära-mugdhäìgéàsarvävayava-sundarém

änanda-rasa-sammagnäàprasannäà nava-yauvanäm

lävaëya—of beauty; sära—the best; mugdha—charming; aìgém—limbs; sarvävayava-sundarém—beauty of all limbs; änanda—bliss; rasa—in the nectar; sammagnäm—plunged; prasannäm—happy; nava-yauvanäm—in new youth.

. . . whose limbs are graceful with the best of beauty, who is in always in the prime of youth, and who is always plunged in the nectar of bliss.

Text 69

sakhyaç ca tasyä viprendratat-samäna-vayo-guëäùtat-sevana-parä bhävyäç

cämara-vyajanädibhiù

sakhyaù—friends; ca—and; tasyäù—of Her; viprendra—O king of brähmaëas; tat-samäna-vayo-guëäù—with age and qualities like Hers; tat-sevana-parä—devoted to serving Her; bhävyäù—to be performed; cämara-vyajanädibhiù—with camaras, fans, and other paraphernalia.

O king of brähmaëas, Her friends, whose age and qualities are like Hers, devotedly serve Her with cämaras, fans, and other articles.

Texts 70 and 71

atha tubhyaà pravakñyämimanträrthaà çåëu näradabahiraìgaiù präpaïcasya

sväàçair mäyädi-çaktibhiù

antaraìgais tathä nitya-vibhütais taiç cid-ädibhiù

gopanäd ucyate gopérädhikä kåñëa-vallabhä

atha—now; tubhyam—to you; pravakñyämi—I will tell; manträrtham—the meaning of the mahntra; çåëu—please hear; närada—O Çré Närada; bahiraìgaiù—external; präpaïcasya—of the material creation; sväàçaiù—with His own parts; mäyädi-çaktibhiù—with the potencies headed by the Maya potency;antaraìgaiù—internal; tathä—so; nitya—eternal; vibhütaiù—porencies; taiù—by them; cid-ädibhiù—beginning weith the cit potency;gopanät—by being the protector; ucyate—is said; gopé—the gopé; rädhikä—Çré Rädhä; kåñëa-vallabhä—dear to Lord Kåñëa.

Please hear, O Närada, and I will tell you the meaning of these mantras. The material world is manifested by the Lord's mäyä potency and other external potencies. The spiritual world is manifested by the Lord's cit potency and other internal and everlasting spiritual potencies. The protector of these potencies is said to be the gopé Çré Rädhä, who is Lord Kåñëa's beloved.

Text 72

devé kåñëamayé proktärädhikä para-devatä

sarva-lakñmé-svarüpä säkåñëähläda-svarüpiëé

devé—who shines brilliantly; kåñëamayé—non-different from Lord Kåñëa; proktä—called; rädhikä—Çrématé Rädhäräëé; para-devatä—most worshipable; sarva-lakñmé-svarüpä—presiding over all the goddesses of fortune; sä—She; kåñëähläda-svarüpiëé—thepleasure of Lord Kåñëa.

The transcendental goddess Çré Rädhä is the direct counterpart of Lord

Çré Kåñëa. She is the central figure for all the goddesses of fortune.* She is the pleasure-potency of Lord Kåñëa.

Text 73

tataù sä procyate viprahlädinéti manéñibhiù

tat-kalä-koöi-koöy-aàçädurgädyäs tri-guëätmikäù

tataù—then; sä—She; procyate—is said; vipra—O brähmaëa; hlädiné—hladini-sakti; iti—thus; manéñibhiù—by the wise; tat-kalä-koöi-koöy-aàçä—the parts of nthe parts of the parts;durgädyäù—headed by Goddess Durgä; tri-guëätmikäù—the goddesses in the world of the three modes.

The wise say that She is the pleasure potency of Lord Kåñëa. Durgä and the other goddesses in the world of the three modes are a million-millionth part of one of Her expansions.

Text 74

sä tu säkñän mahä-lakñméùkåñëo näräyaëaù prabhuùna tayor vidyate bhedaùsv-alpo 'pi muni-sattama

sä—She; tu—indeed; säkñän—directly; mahä-lakñméù—Goddess Mahä-Lakñmé; kåñëaù—Lord Kåñëa; näräyaëaù—Näräyaëa; prabhuù—Lord; na—not; tayoù—of Them; vidyate—is; bhedaù—difference; sv-alpaù—slight; api—even; muni-sattama—O best of the sages.

She is directly Goddess Mahä-Lakñmé and Lord Kåñëa is Lord Näräyaëa. O best of sages, there is not the slightest difference between Them.

Text 75

bahunä kià muni-çreñöha

vinä täbhyäà na kiïcanacid-acil-lakñaëa-sarvaà

rädhä-kåñëa-mayaà jagat

bahunä—more; kim—what?; muni-çreñöha—O best of sages; vinä—without; täbhyäm—Them; na—not; kiïcana—anything; cit—spirit; acit—matter; lakñaëa—cha4racteristics; sarvam—everything; rädhä-kåñëa-mayam—consisting of Çré Çré Rädhä-Kåñëa; jagat—the universe.

O best of sages, what more can I say? Nothing can exist without Them. This universe made of spirit and matter together is Their potency.

Text 76

iyaà durgä haré rudraùkåñëaù çakra iyaà çacésävitréyaà harir brahmä

dhümondhäsau yamo hariù

iyam—She; durgä—Durgä; haré—Lord Hari; rudraù—Çuiva; kåñëaù—Kåñëa; çakra—Indra; iyam—She; çacé—Çacé; sävitré—Sävitré; iyam—She; hariù—Hari; brahmä—Brahmä; dhümondhä—Dhumondhä; asau——He; yamaù—Yama; hariù—Hari.

She is Durgä and Lord Hari is Çiva. Lord Kåñëa is Indra and She is Çaci. She is Sävitré and Lord Hari is Brahmä. She is Dhümorëä and Lord Hari is Yama.

Text 77

itthaà sarvaà tayor evavibhütià viddhi närada

na çaktyate mayä vaktuàtat tu varña-çatair api

ittham—thus; sarvam—all; tayoù—of Them; eva—indeed; vibhütim—potency; viddhi—please know; närada—O Çré Närada; na—not; çaktyate—is able to be; mayä—by me; vaktum—to say; tat—that; tu—indeed; varña-çataiù—with hundreds of years; api—even.

O Närada, please know that everything is Their potency. Even if I had many hundreds of years, I could not describe all Their glories.

Text 78

trailokye påthivé dhanyäjambudvépo yataù paramtaträpi bhärataà varñaà

taträpi mathurä puré

trailokye—in the three worlds; påthivé—the earth; dhanyä—fortunate; jambudvépaù—Jambudvépa; yataù—than which; param—greater; taträpi—still; bhärataà varñam—Bharata-varña;taträpi—still; mathurä puré—the city of Mathurä.

In the three worlds the most fortunate place is the earthly planets. The best of them is Jambudvépa. In Jambudvépa the best place is Bhärata-varña. In Bhärata-varña the best place is Mathurä-puré.

Text 79

tatra våndävanaà nämatatra gopé-kadambakaù

tatra rädhä-sakhé-vargastaträpi rädhikä parä

tatra—there; våndävanam—Våndävana; näma—named; tatra—there; gopé-kadambakaù—many gopés; tatra—there; rädhä-sakhé-vargaù—the friends of Çré Rädhä; taträpi—there also; rädhikä—Rädhä; parä—the supreme.

The best place in Mathurä-puré is called Våndävana. In Våndävana stay the supreme Goddess, Çré Rädhä, and Her many gopé friends.

Text 80

sännidhyädhikyatas tasya

ädhikyaà syäd yathottarampåthivé-prabhåténäà tunänyat kiïcid ihoditam

sännidhya—nearness; ädhikyataù—because of greatness; tasya—of that; ädhikyam—greatness; syät—is; yathä—so; uttaram—more; påthivé-prabhåténäm—begining with the earthly planets; tu—indeed; na—not; anyat—another; kiïcit—something; iha—here; uditam—said.

Beginning with the earthly planets, each realm described here is more or less exalted relative to its nearness to Çré Rädhä.

Text 81

saiñä hi rädhikä gopé-janas tasyäù sakhé-janaùtasya sakhé-samühasya

vallabhau präëa-näyakau

sä eñä—She; hi—indeed; rädhikä—Rädhä; gopé-janaù—gopés; tasyäù—of Her; sakhé-janaù—friends; tasya—of them; sakhé-samühasya—friends; vallabhau—dear; präëa-näyakau—the hero and heroine of their lives.

The gopés are the friends of Çré Rädhä. Çré Çré Rädhä-Kåñëa are the hero and heroine dear to the gopés.

Text 82

rädhä-kåñëatayoù padänçaraëaà syäd ihäçrayamprapadye gatavän asmi

jévo 'haà mati-duùkhitaù

rädhä-kåñëatayoù—of Çré Çré Rädhä-Kåñëa; padän—the feet; çaraëam—shelter; syät—may be; iha—here; äçrayam—shelter; prapadye—I take; gatavän-gone; asmi—I am; jévaù—an individual spirit soul; aham—I; mati-duùkhitaù—unhappy at heart.

I take shelter of Çré Çré Rädhä-Kåñëa's feet. I, an individual spirit soul

unhappy at heart, surrender to Them.

Text 83

so 'haà yaù çaraëaà präptomama tasya vadanti ca

sarvaà täbhyäà tad-arthaà hitad-bhogyaà na tu ye mama

saù—he; aham—I; yaù—who; çaraëam—shelter; präptaù—attained; mama—of Me; tasya—of that; vadanti—say; ca—and; sarvam—everything; täbhyäm—of Them; tad-artham—for Their sake; hi—indeed; tad-bhogyam—to be enjoyed by Them; na—not; tu—but; ye—who; mama—of me.

The wise say, "I surrender to Çré Çré Rädhä-Kåñëa. Whatever is mine is in truth Their property. Everything is for Their sake. Everything is meant for Their enjoyment. It is not meant for me."

Text 84

ity asau kathito vipramantrasyärthaù samäsataùyugalärthas tathä nyäsaù

prapattiù çaraëägatiù

iti—thus; asau—this; kathitaù—spoken; vipra—O brähmaëa; mantrasya—of the mantra; arthaù—the meaning; samäsataù—in brief; yugala—of the divine couple; arthaù—purpose; tathä—so; nyäsaù—nyasa; prapattiù—surrender; çaraëägatiù—shelter.

O brähmaëa, thus I have briefly described the meaning of these mantras. Therefore one should perform nyäsas to please the divine couple, Çré Çré Rädhä-Kåñëa. One should take shelter of Them and surrender to Them.

Text 85

ätmärpanaà me païca-paryäsäs te mayoditaù

ayam eva cintanéyodivä-naktam atandritaiù

ätmärpanam—surrender of the self; me—of me; païca-paryäsäù—five parts; te—to you; mayä—by me; uditaù—told; ayam—this; eva—indeed; cintanéyaù—should be considered; divä-naktam—day and night; atandritaiù—without becoming tired.

Thus I have described to you five ways to offer oneself to Çré Çré Rädhä-Kåñëa. You should think of these ways of surrender day and night, and never become tired of thinking of them.

Text 86

atha dékñä-vidhià vakñyeçåëu närada tattvataù

çravaëäd eva mucyantevinä yasya vidhänataù

atha—now; dékñä-vidhim—initiation; vakñye—I will tell; çåëu—please hear; närada—O Çré Närada; tattvataù—in truth; çravaëät—from hearing; eva—indeed; mucyante—become liberated; vinä—without; yasya—of whom; vidhänataù—properly.

O Närada, please hear and I will tell you about spiritual initiation. Simply by hearing of this, even without following this description, the people become liberated.

Texts 87 and 88

ä-viriïcäj jagat sarvaàvijïäya naçvaraà budhaùädhyätmikädi-tri-vidhaà

duùkham evänubhüya ca

anityatväc ca sarveñäàsukhänäà muni-sattamaduùkha-pakñe vinikñipya

täni tebhyo virajyate

ä-viriïcät—from Brahma; jagat—the universe; sarvam—all; vijïäya—

understanding; naçvaram—temporary; budhaù—wise; ädhyätmika—with those caused by the body and mind; ädi—beginnng; tri-vidham—three kinds; duùkham—miseries; eva—certainly; anubhüya—experiencing; ca—also; anityatvät—be4cause of being temporary; ca—and; sarveñäm—of all; sukhänäm—happinesses; muni-sattama—O best of sages; duùkha-pakñe—in sufferings; vinikñipya—leaving; täni—them; tebhyaù—from them; viräjyate—becomes renounced.

O best of sages, aware that every place in the material world, from Brahmaloka down, is temporary and destined for destruction, directly feeling the three kinds of material suffering, beginning with sufferings caused by one's own body and mind, and also seeing that all material happinesses come to an end and finally lead only to pain, a wise person renounces the world. No longer is he interested in the things of this world.

Text 89

virajya saàsåter hänausädhanäni vicintayetanuttama-sukhasyäpi

sampräptau bhåçaà duùkhitaù

virajya—renouncing; saàsåteù—of the material creation; hänau—in renunciation; sädhanäni—methods; vicintayet—should meditate; anuttama—peerless; sukhasya—of happiness; api—also; sampräptau—atained; bhåçam—greatly; duùkhitaù—unhappy.

When a person no longer desires to enjoy the things of this world, he should consider how to finally sever all connection with this world. Only when he succeeds in that will such a person, unhappy with the world, attain peerless happiness.

Text 90

çaraëaà duñkaratvaà hivijïäya ca mahä-matiù

bhåçam artas tato vipraçré-guruà çaraëaà vrajet

çaraëam—shelter; duñkaratvam—difficult to attain; hi—indeed; vijïäya—knowing; ca—and; mahä-matiù—intelligent; bhåçam—greatly; artaù—distressed; tataù—then; vipra—brähmaëa; çré-gurum—to the guru; çaraëam—shelter; vrajet—should go.

O brähmaëa, a wise person, aware that the shelter of the Lord is very difficult to attain, and distressed by material life, should take shelter of a bona-fide spiritual master.

Texts 91-93

çänto vimatsaraù kåñëa-bhakto 'nanya-prayojanaùananya-sädhanaù çrémän

krodha-lobha-vivarjitaù

çré-kåñëa-rasa-tattva-jïaùkåñëa-mantra-vidäà varaù

kåñëäçrayo nityaàmantra-bhaktaù sadä-çuciù

sad-dharma-sädhako nityaàsad-äcära-niyojakaù

sampradäyé kåpä-pürëovirägé gurur ucyate

çäntaù—peaceful; vimatsaraù—non-envious; kåñëa—of Lord Kåñëa; bhaktaù—adevotee; ananya-prayojanaù—uninterested in anything else; ananya-sädhanaù—not engaged in other activities; çrémän—glorious with spiritual virtues; krodha-lobha-vivarjitaùfree of anger and greed; çré-kåñëa-rasa-tattva-jïaù—learned in the nectar mellows of Lord Kåñëa; kåñëa-mantra-vidäm—of they who know the mantras of Lord Kåñëa; varaù—the best; kåñëäçrayaù—taking shelter of Lord Kåñëa; nityam—always; mantra-bhaktaù—devoted to chanting mantras; sadä-çuciù—always pure; sad-dharma-sädhakaù—engaged in devotional service; nityam—always; sad-äcära-niyojakaù—engaging others in devotional service; sampradäyé—in the dfisciplic succession; kåpä-pürëaù—filled with mercy; virägé—renounced; guruù—spiritual master; ucyate—is said.

It is said that a bona-fide spiritual master should be peaceful, non-envious, devoted to Lord Kåñëa, not interested in things that have no relation to Lord Kåñëa, not engaged in

activities that have no relation to Lord Kåñëa, filled with spiritual virtues, free of anger and greed, learned in the science of the nectar mellows of Lord Kåñëa, expert in the mantras glorifying Lord Kåñëa, always surrendered to Lord Kåñëa and always taking shelter of Lord Kåñëa, devoted to chanting the mantras glorifying Lord Kåñëa, always pure, always pious and religious, always engaged in devotional service to the Lord, a teacher who shows his disciples how to serve the Lord, himself a disciple in the sampradäya (disciplic succession), filled with mercy, and renounced.

Text 94

evam-ädi-guëaù präyaùçuçrüñur guru-pädayoù

gurau nitanta-bhaktaç camumukñuù çiñya ucyate

evam-ädi-guëaù—with qualities like these; präyaù—for the most part; çuçrüñuù—filled with faith; guru-pädayoù—for the spiritual master's feet; gurau—to the spiritual master; nitanta-bhaktaù—very devoted; ca—and; mumukñuù—desiring liberation; çiñya—a disciple; ucyate—is said.

It is said that a bona-fide disciple should have qualities like these also. He should have faith in his spiritual master's feet, be devoted to his spiritual master, and have the attainment of liberation as the goal of his life.

Text 95

yat säkñät sevanaà tasyapremëä bhagavato bhavet

sa mokñaù procyate präjïairveda-vedäìga-vedibhiù

yat—what; säkñät—direct; sevanam—service; tasya—of him; premëä—with love; bhagavataù—of the Supreme Personality of Godhead; bhavet—may be; saù—that; mokñaù—liberation; procyate—is said; präjïaiù—by the wise; veda-vedäìga-vedibhiù—learned in the Vedas and Vedäìgas.

Service to the spiritual master is the same as direct loving service to the Supreme Personality of Godhead. The wise, who are learned in the Vedas and Vedäìgas, declare that this service is the path to liberation.

Text 96

träyasva bho jagan-näthaguro saàsära-vahninä

dagdhaà ca käla-dañöaà caträhi maà bhava-sägarät

träyasva—please protect; bhaù—O; jagan-nätha—spiritual master of the universes; guraù—O spiritual master; saàsära-vahninä—by he fire of repeated birth and death; dagdham—burned; ca—and; käla—by time; dañöam—bitten; ca—and; trähi—please protect; mam—me; bhava-sägarät—from the ocean of birth and death.

O spiritual master of all the worlds, please rescue me, for I am burning in the fire of repeated birth and death! I am bitten by the black snake of time! Please rescue me from the ocean of birth and death!

Text 97

çré-nanda-nandanaù kåñëaùsarva-deva-çiro-maëiù

pädämbujaika-bhäg eka-dékñä proktä manéñibhiù

çré-nanda-nandanaù—the son of King Nanda; kåñëaù—Lord Kåñëa; sarva-deva-çiro-maëiù—the crest jewel of the demigods; pädämbuja—lotus feet; eka—one; bhäk—possessing; eka—one; dékñä—initiation; proktä—said; manéñibhiù—by the wise.

Lord Kåñëa, the son of Nanda, is the crest jewel of all Deities. One should worship His lotus feet alone. One time only should one accept initiation to the worship of His lotus feet. This is said by the wise.

Text 98

ägatya ca guroù padenija-våttaà nivedayet

sa-sandehänaà prähvatya

bodhayitvä punaù punaù

ägatya—approaching; ca—and; guroù—of the spiritual master; pade—the feet; nija-våttam—own activities; nivedayet—offer; sa sandehänam—questions; prähvatya—asking; bodhayitvä—should understand; punaù—again; punaù—and again.

One should approach the spiritual master's feet, offer service to them, and learn the truth by asking questions again and again.

Text 99

sva-pada-praëataà çäntaàçuçrüñuà nija-pädayoù

ati-håñöa-manäù çiñyaàgurur adhyäpayen manum

sva-pada-praëatam—bowed to his feet; çäntam—peaceful; çuçrüñum—faithful; nija-pädayoù—at his own feet; ati-håñöa—very pleased; manäù—at heart; çiñyam—the disciple; guruù—the spiritual master; adhyäpayen—instructs; manum—the mantra.

Happy at heart, the spiritual master then teaches the sacred mantra to the disciple who is peaceful, who has faith in his spiritual master's feet, and who is surrendered to his spiritual master's feet.

Text 100

candanena mådä väpivilikhet bahu-mülayoùväma-dakñiëayor vipra

çaìkha-cakre yathä kramam

candanena—with sandal paste; mådä—clay; vä—or; api—also;vilikhet—should write; bahu-mülayoù—on the shoulders; väma—left; dakñiëayoù—and right; vipra—O brähmaëa; çaìkha-cakre—a conchshell and disc; yathä—as; kramam—in sequence.

O brähmaëa, using sandal paste or clay, the spiritual master should draw

a conchshell and cakra on the left and right shoulders.

Text 101

ürdhva-puëòraà tataù kuryädbhälädiñu vidhänataù

tato mantra-dvayaà tasyadakña-karëe vinirdiçet

ürdhva-puëòram—Vaiñëava tilaka; tataù—then; kuryät—should do; bhälädiñu—on the forehead and other places; vidhänataù—properly; tataù—then; mantra-dvayam—the two mantras; tasya—of him; dakña-karëe—in the right ear; vinirdiçet—should teach.

Then the spiritual master should draw Vaiñëava tilaka on the forehead and other places, and then he should speak the two mantras in the disciple's right ear.

Text 102

manträrthaà ca vadet tasmaiyathävad anupürvaçaùdäsa-çabda-yutaà näma

dhäyya tasya prayatnataù

mantra—of the mantra; artham—the meaning; ca—and; vadet—should speak; tasmai—to him; yathävat—as; anupürvaçaù—properly; däsa-çabda-yutam—with the word "däsa"; näma—name; dhäyya—giving; tasya—of him; prayatnataù—carefully.

Then he should explain the meaning of the mantras, and then he should give the disciple a name, a name ending with the word "däsa" (servant).

Text 103

tato 'ti-bhaktyä sa-snehaàvaiñëavän bhojayed budhaù

çré-guruà püjayec cäpivasträlaìkäraëädibhiù

tataù—then; ati—with great; bhaktyä—devotion; sa-sneham—with affection; vaiñëavän—the devotees; bhojayet—should feed; budhaù—wise; çré-gurum—the spiritual master; püjayet—should worship; ca—also; api—and; vasträlaìkäraëädibhiù—with garments, ornaments, and other gifts.

Then the wise disciple should affectionately and devotedly feast the Vaiñëavas, and then he should worship the spiritual master with garments, ornaments, and other gifts.

Text 104

sarvasvaà gurave dadyättad-ardhaà vä mahä-munesva-deham api nikñiptaàpuras tiñöhed akiïcanaù

sarvasvam—treasure; gurave—to the spiritual master; dadyät—should give; tad-ardham—half; vä—or; mahä-mune—O great sage; sva-deham—own body; api—even; nikñiptam—offered; puraù—before; tiñöhet—should stand; akiïcanaù—penniless.

O great sage, then the disciple should offer all his wealth to his spiritual master, or he may offer half his wealth, or, being penniless, he may offer his body in the spiritual master's service.

Text 105

ya etaiù païcabhir vidvänsaàskäraiù saàskåto bhavetdäsya-bhägé sa kåñëasyanänyathä kalpa-koöibhiù

yaù—who; etaiù—with these; païcabhiù—five;vidvän—wise; saàskäraiù—samskaras; saàskåtaù—purified; bhavet—may be; däsya-bhägé—a servant; sa—he; kåñëasya—of Lord Kåñëa; na—not; anyathä—otherwise; kalpa-koöibhiù—with millions of kalpas.

With these five saàskäras (purificatory rituals) one becomes purified. He

becomes a servant of Lord Kåñëa. Even in ten million kalpas he will not renounce that service.

Text 106

aìkanaà cordhva-puëòraà camantra-näma-vidhäraëam

païcamé yäga ity uktaàsaàskäraà pürva-süribhiù

aìkanam—marks; cordhva-puëòram—Vaiñëava tilaka; ca—and; mantra-näma-vidhäraëam—the mantra and the name; païcamé—fifth; yäga—yajna; iti—thus; uktam—said;saàskäram—samskara; pürva-süribhiù—by the previous sages.

The previous sages say these five saàskäras are: 1. the marking, 2. tilaka, 3. mantra, 4. name, and 5. yajïa.

Text 107

aìkanaà çaìkha-cakrädyaiùsac-chidra-puëòra ucyatedäsa-çabda-yutaà näma

mantro yugala-samjïakam

aìkänäm—the mark; çaìkha-cakrädyaiù—of the conchshell, disc, and other signs; sac-chidra-puëòra—Vaiñnava tilaka; ucyate—is said; däsa-çabda-yutam—withe the word "däsa"; näma—name; mantraù—mantra; yugala-samjïakam—the two mantras.

The marking is the marking of the conchshell, disc, and other signs. The tilaka is Vaiñëava tilaka. The name is the name to which the word "da _sa" (servant) is added. The mantra is the two mantras already described.

Text 108

guru-vaiñëavayoù püjäyäga ity abhidhéyate

ete parama-saàskärämayä te parikértitaù

guru—of the spieritual master; vaiñëavayoù—and the Vaiñëavas; püjä—worship; yäga—yajna; iti—thus; abhidhéyate—is called; ete—these; parama-saàskära—great samskaras; mayä—by me; te—to you; parikértitaù—are described.

The yajïa is the worship of the spiritual master and the Vaiñëavas. Thus I have described these great saàskäras to you.

Text 109

atha tubhyaà prapannaàdharmän vakñyämi närada

yän ästhäya gamiñyantihari-dhäma naräù kalau

atha—now; tubhyam—to you; prapannam—surrendered;dharmän—religion; vakñyämi—I will tell; närada—O Çré Närada;yän—which; ästhäya—accepting; gamiñyanti—will go; hari-dhäma—to the abode of Lord Hari; naräù—the people; kalau—in Kali-yuga.

O Närada, now I will describe to you, a surrendered soul, the spiritual activities people in Kali-yuga may follow to attain the abode of Lord Hari.

Text 110

itthaà guror labdha-mantroguru-bhakti-paräyaëaùsevamäno guruà nityaà

tat-kåpäà bhävayet sudhéù

ittham—thus; guroù—of the spiritual master; labdha mantraù—attained the mantra; guru-bhakti-paräyaëaù—devoted to the spiritual master; sevamänaù—serving; gurum—the spiritual master;nityam—always; tat-kåpäm—his mercy; bhävayet—should cause; sudhéù—a wise person.

After receiving the mantras, the wise disciple should always devotedly serve his spiritual master. In this way he inspires the spiritual master's

mercy to him.

Text 111

satäà dharmas tataù sékñetprapannänäà viçeñataù

sveñöa-deva-dhiyä nityaàvaiñëavän paritoñayet

satäm—of the devotees; dharmaù—the religion; tataù—then;sékñet—should learn; prapannänäm—of the surrendered souls; viçeñataù—specifically; sveñöa—chosen; deva—Deity; dhiyä—with the consciousness; nityam—always; vaiñëavän—the devotees; paritoñayet—should please.

The disciple should study the devotional activities of the devotees. Especially he should study the activities of the surrendered souls. He should always meditate on his chosen Deity. He should always try to please the Vaiñëavas.

Text 112

täòanaà bhartsanaà kämébhogyatvena yathä striyaù

gåhnäti vaiñëavänäà catat-tad-grähyaà tathä budhaiù

täòanam—hitting; bhartsanam—rebuking; kämé—desiring; bhogyatvena—with the enjoyable; yathä—as; striyaù—women;gåhnäti—takes; vaiñëavänäm—of the devotees; ca—and; tat-tad-grähyam—to be taken; tathä—so; budhaiù—by the wise.

As a rake enjoys when his mistress rebukes and hits him, so a wise person is happy when the Vaiñëavas punish him.

Text 113

aihikämuñmaké-cintäna ca käryä kadäcanaaihikaà tu sadä bhävyaà

pürvä carati karmaëäm

aihikä—in this world; ämuñmaké—in thenext world; cintä—anxiety; na—not; ca—and; käryä—to be done; kadäcana—ever; aihikam—in this world; tu—indeed; sadä—always; bhävyam—to be done; pürvä—previous; carati—moves; karmaëäm—of deeds.

He never worries what will happen in this life or the next. He knows that what happens in this life is determined by his past deeds.

Text 114

amuñmikaà tathä kåñëaùsvayam eva kariñyatiato hi tat kåte tyäjyaù

prayatnaù sarvathä naraiù

amuñmikam—the next life; tathä—so; kåñëaù—Lord Kåñëa;svayam—personally; eva—indeed; kariñyati—will do; ataù—then; hi—indeed; tat—that; kåte—done; tyäjyaù—to ba abandoned; prayatnaù—cardefully; sarvathä—in all respects; naraiù—by the people.

He does not worry what will happen in the next life. Lord Kåñëa Himself will arrange what will happen after this life.

Text 115

sarvopäya-parityägaùkåñëopäyanam arcanamsu-ciraà proñite käntaà

yathä pati-paräyaëä

sarva—all; upäya—methods; parityägaù—to be abandoned; kåñëa—of Lord Kåñëa; upäyanam—the method; arcanam—worship; su-ciram—for a long time; proñite—gone away; käntam—dear husband; yathä—as; pati-paräyaëä—devoted to the husband.

He should renounce all plans and make the worship of Lord Kåñëa his only plan. As a faithful wife worships her husband when he has gone away

on a journey, so he should worship Lord Kåñëa.

Text 116

priyänurägiëé dénätasya saìgaika-kaìkñiëé

tad-guëän bhävayen nityaàgäyaty api çåëoti ca

priya—beloved; anurägiëé—filled with love; dénä—poor;tasya—of Him; saìga—association; eka—alone; kaìkñiëé—desiring; tad-guëän—His virtues; bhävayet—should remember; nityam—always; gäyati—sings; api—even; çåëoti—hears; ca—and.

Filled with love for her dear husband, such an unhappy wife always longs for his company. She always meditates on his virtues. She glorifies them and hears about them.

Text 117

çré-kåñëa-guëa-lélädeùsmaraëädi tathä caret

na punaù sädhanatvenakäryaà tat tu kadäcana

çré-kåñëa-guëa-lélädeù—of Lord Kåñëa's virtues, pastimes, and other things; smaraëädi—beginning with remembering; tathä—so; caret—should do; na—not; punaù—again; sädhanatvena—with sadhana-bhakti; käryam—to be done; tat—that; tu—indeed; kadäcana—ever.

In the same way the devotee should always remember, hear about, and glorify Lord Kåñëa virtues, pastimes, and everything else about the Lord. A devotee need do nothing but this.

Text 118

ciraà proñyagataà käntaàpräpya känta-dhiyä tathäcumbanté väliìganté ca

neträntena pibanty api

ciram—for a long time; proñyagatam—gone; käntam—beloved; präpya—attaining; känta-dhiyä—with thinking of the beloved; tathä—so; cumbanti—kisses; vä—or; äliìganti—embraces; ca—and; neträntena—with the corner of the eyes; pibanti—drinks; api—also.

When the dear husband, long absent on a journey, finally returns, the wife, filled with thoughts of him, kisses him, embraces him, and with her eyes drinks in the sight of him.

Text 119

brahmänandaà gataà vämuàsevate parayä mudä

çrémad-arcävatäre catayä paricared dharim

brahma—spiritual; änandam—bliss; gatam—attained; vä—of;amum—Him; sevate—serves; parayä—with great; mudä—happiness; çrémad-arcävatäre—the deity incarnation of the Lord; ca—and; tayä—with that; paricaret—serves; dharim—Lord Hari.

By serving the Deity form of the Lord one directly serves supremely blissful Lord Hari.

Text 120

ananya-çaraëo nityaàtathaivänanya-sädhanaùananya-sädhanärtho casyäd ananya-prayojanaù

ananya—without another; çaraëaù—shelter; nityam—always;tathä—so; eva—indeed; ananya-sädhanaù—without another means; ananya-sädhana—another means; arthaù—purpose; ca—and; syät—may be; ananya-prayojanaù—without another goal.

One should take shelter of Lord Kåñëa. One should not take shelter of

anyone but Him. One should not strive to attain anyone but Him. One should not desire anyone but Him. One should not have any goal but Him.

Text 121

nänyaà ca püjayed devaàna namet taà smaren na cana ca paçyen na gäyen na

ca vindeta kadäcana

na—not; anyam—another; ca—and; püjayet—should worship; devam—the Lord; na—not; namet—should bow down; tam—Him; smaren—should remember; na—not; ca—and; na—not; ca—and; paçyet—should see; na—not; gäyen—should sing; na—not; ca—and; vindeta—should seek; kadäcana—ever.

One should not worship anyone but Him. One should not bow down before anyone but Him. One should not meditate on anyone but Him. One should not gaze upon anyone but Him. One should not glorify anyone but Him. One should not seek anyone but Him.

Text 122

nänyocchiñöaà ca bhuïjétanänya-çeñaà ca dhärayetavaiñnavänäà sambhäñäà

vandanädi vivarjayet

na—not; anya—of another; ucchiñöam—remnant; ca—and; bhuïjéta—should eat; na—not; anya—of another; çeñam—remnant; ca—and; dhärayet—should wear; avaiñnavänäm—with they who are not devotees; sambhäñäm—conversation; vandanädi—beginning with offering obeisances; vivarjayet—should avoid.

One should not eat the remnants of food eaten by anyone but Him. One should not wear the garments and ornaments worn by anyone but Him. One should not talk with they who are not devotees of the Lord. One should not bow down before them or honor them in any way.

Text 123

éça-vaiñëavayor nindäàçåëuyän na kadäcanakarëau pidhäya gantavyaà

çakto daëòaà samäcaret

éça—of the Supreme Personality of Godhead; vaiñëavayoù—and th4e devotees; nindäm—blasphemy; çåëuyän—should hear; na—not; kadäcana—ever; karëau—the ears; pidhäya—covering; gantavyam—should be attained; çaktaù—able; daëòam—punishment; samäcaret—should do.

One should not hear the blasphemy of the Supreme Lord or His devotees. One should cover one ears and go away. If one has the power, one should punish the offender.

Text 124

äçritaç cätakéà våttiàdeha-pätävadhi dvija

dvayasyärthaà bhävayatästheyam ity eva me matiù

äçritaù—taken shelter; cätakém—of a cataki bord; våttim—the activity; deha-pätävadhi—under the body dies; dvija—O brähmaëa; dvayasya—of both; artham—for the sake; bhävayatä—serving; stheyam—to be done; iti—thus; eva—inded; me—of me; matiù—the opinion.

O brähmaëa, one should always serve the Lord and His devotees. Until the moment of one's death one should follow the example of the cätaké bird.

Text 125

saraù-samudra-nady-ädénvihäya cätaké yathätrñiti mriyate väpi

yäcate vä payodharät

saraù—lakes; samudra—ocean; nadé—rivers; ädén—beginning with; vihäya—rejecting; cätaké—cataki bird; yathä—as;trñiti—thirsts; mriyate—dies; vä—or; api—even; yäcate—begs; vä—or; payodharät—from a cloud.

Rejecting lakes, rivers, oceans, and any other source of water, a cätaké bird will drink only water falling from a cloud. It will die of thirst before accepting any other water.

Text 126

evam eva prayatnenasädhanäni parityajan

sveñöa-devau sadä bhävyaugatis tau me bhaved iti

evam—thus; eva—indeed; prayatnena—carefully; sädhanäni—methods; parityajan—rejecting; sveñöa-devau—the two chosen Deities; sadä—always; bhävyau—should be; gatiù—the destination; tau—They; me—of me; bhavet—should be; iti—thus.

Renouncing all other goals, one should think, "Çré Çré Rädhä-Kåñëa are the only goal of my life."

Text 127

sveñöa-deva-tadéyänäàguror api viçeñataù

änukülye sadä-stheyaàprätikülyaà vivarjayet

sveñöa-deva—of the chosen Deity; tadéyänäm—in relation to Them; guroù—of the spiritual master; api—also; viçeñataù—specifically; änukülye—in favorableness; sadä—slways; stheyam—to be done; prätikülyam—what is not favorable; vivarjayet—should reject.

One should accept what is favorable for service to the Lord, His devotees, and one's spiritual master. One should reject what is not favorable for Their service.

Text 128

sakåt-prapanna-rakñädi-kalyänuguëatäà tayoù

vicintya viçvasayed etaumäm avaçyam aviçyataù

sakåt—once; prapanna—surrendered; rakñä—protection; ädi—beginning with; kalya—auspicious; anuguëatäm—favorableness; tayoù—of them; vicintya—thinking; viçvasayet—should have faith; etau—They; mäm—to me; avaçyam—inevitably; aviçyataù—will protect.

Çré Çré Rädhä-Kåñëa will protect anyone who even once surrenders to Them. One should confidently think, "Çré Çré Rädhä-Kåñëa will protect me".

Text 129

saàsära-sägarän näthauputra-mitra-gåhäkulät

goptärau me yuväm evaprapanna-bhaya-bhaïjanau

saàsära—of birth and death; sägarät—from the ocean; näthau—the two Lords; putra-mitra-gåhäkulät—from the troubles of children, friends, and home; goptärau—the protectors; me—of me;yuväm—You both; eva—indeed; prapanna—of the surrendered souls; bhaya—the fears; bhaïjanau—breaking apart.

One should pray, "O Çré Çré Rädhä-Kåñëa, please rescue me from the ocean of birth and death. Please rescue me from the troubles born from children, friends, and home. Please break into pieces the fears of Your surrendered devotee.

Text 130

yo 'haà mamästi yat kiïcidiha loke paratra ca

tat sarvaà bhavator adya

caraëeñu mayärpitam

yaù—who; aham—I; mama—of me; asti—is; yat—what; kiïcit—something; iha—here; loke—in this world; paratra—in another;ca—and; tat—that; sarvam—all; bhavatoù—of You both; adya—today; caraëeñu—at the feet; mayä—by me; arpitam—offered.

"O Çré Çré Rädhä-Kåñëa, today I place at Your feet Myself and everything I possess either in this life or in the next.

Text 131

aham apy aparädhänämälayas tyakta-sädhanaù

agatiç ca tato näthaubhavantau me bhaved gatiù

aham—I; api—even; aparädhänäm—of offenses; älayaù—an abode; tyakta-sädhanaù—abandoned all other methods; agatiù—without a destination; ca—and; tataù—then; näthau—the two Lords; bhavantau—You; me—of me; bhavet—are; gatiù—the destination.

"I am the home of all offenses. I have abandoned all spiritual duties. I have no shelter. O Çré Çré Rädhä-Kåñëa, O my Lords, please become my shelter.

Text 132

tavästi rädhikä-näthakarmaëä manasä girä

kåñëa-känte tavaiväsmiyuväm eva gatir mama

tava—of You; asti—is; rädhikä—Çré Rädhä; nätha—O Lord; karmaëä—with deeds; manasä—with mind; girä—with words; kåñëa-känte—O belopved of Lord Kåñëa; tava—of You; eva—indeed; asmi—I am; yuväm—You both; eva—indeed; gatiù—destination; mama—of me.

"O master of Rädhä, I am Yours. O beloved of Lord Kåñëa, I am Yours. I offer to You both my thoughts, words, and deeds. You both are the goal of

my life.

Text 133

çaraëaà väà prapanno 'smikaruëä-nikaräkarau

prasädaà kurutaà däsyaàmayi duñöe 'parädhini

çaraëam—shelter; väm—You both; prapannaù—surrendered; asmi—I am; karuëä-nikaräkarau—O two oceans of mercy; prasädam—mercy; kurutam—please do; däsyam—service; mayi—to me; duñöe—wicked; aparädhini—an offender.

"O Çré Çré Rädhä-Kåñëa, You are like two great oceans of mercy. Please be merciful to me. I take shelter of You. I surrender to You. Please engage me, a sinner and an offender, in Your service."

Text 134

ity evaà japataà nityaàgantavyaà padya-païcakam

aciräd eva tadä däsyaàicchatä muni-sattama

iti—thus; evam—thus; japatam—chanting; nityam—daily; gantavyam—to be gone; padya-païcakam—five verses; acirät—quickly; eva—indeed; tadä—then; däsyam—service; icchatä—desiring; muni-sattama—O best of sages.

O best of sages, one who desires to quickly attain the direct service of the divine couple should daily recite these five verses.

Text 135

bähya-dharmo mayä tubhyaàsaìkñepeëopavarëitaù

äntaraù paramaù dharmaùprapannänäm athocyate

bähya-dharmaù—external duties; mayä—by me; tubhyam—to You; saìkñepeëa—briefly; upavarëitaù—described; äntaraù—internal;paramaù—transcendental; dharmaù—duties; prapannänäm—of the surrendered souls; atha—now; ucyate—is said.

In this way I have briefly described the external activities of the surrendered souls. Now I will describe the activities hidden in their hearts.

Text 136

kåñëa-priyä-sakhé-bhävaàsamäçritya prayatnataùtayoù seväà prakurvétadivä-naktam atandritaù

kåñëa—of Lord; Kåñëa; priyä—of the beloved; sakhé—of the gopé friends; bhävam—the nature; samäçritya—taking shelter; prayatnataù—carefully; tayoù—of Them; seväm—service; prakurvéta—should do; divä—day; naktam—and night; atandritaù—without becoming fatigued.

Accepting the nature of one of Çré Rädhä's gopé friends, one should carefully serve the divine couple day and night, without ever becoming fatigued.

Text 137

eña te kathito dharmaäntaro muni-sattama

guhyäd guhyataro hy eñagopanéyaù prayatnataù

eñaù—this; te—indeed; kathitaù—spoken; dharma—duty;äntaraù—confidential; muni-sattama—O best of sages; guhyät—than the secret; guhyataraù—the most secret; hi—indeed; eña—this; gopanéyaù—to be concealed; prayatnataù—carefully.

O best of sages, I have thus told you something that is very confidential. This is the most secret of all secrets. It should be concealed with great care.

Text 138

ukto mantras tad-aìgänitathä tasyädhikäriëaù

tad-dharmaç ca tathä tebhyaùphalaà mantrasya närada

uktaù—spoken; mantraù—mantra; tad-aìgäni—the parts of that; tathä—so; tasya—of that; adhikäriëaùeligible; tad-dharmaù—that service; ca—and; tathä—so; tebhyaù—from that; phalam—the result; mantrasya—of the mantra; närada—O Çré Närada.

O Närada, thus I have described to you the mantra, the parts of the mantra, they who are qualified to chant the mantra, spiritual activities, and the result attained by performing spiritual activities and chanting the mantra.

Text 139

anutiñöhatvam apy etetayor däsyam aväpsyasi

svädhikaà rakñayed viprasandeho nätra kaçcana

anutiñöhatvam—following; api—even; ete—they; tayoù—of Them; däsyam—service; aväpsyasi—you will attain; svädhikam—more;rakñayet—will protect; vipra—O brähmaëa; sandehaù—doubt; na—not; atra—here; kaçcana—any.

Follow this teaching and you will attain direct service to Çré Çré Rädhä-Kåñëa. O brähmaëa, They will always protect you. Of this there is no doubt.

Text 140

sakån-mätra-prapanno yastaväsméti ca yäcate

nija-däsyaà harir dadyänna me 'trästi vicäraëä

sakåt—once; mätra—only; prapannaù—surrendered; yaù—who; tava—of You; asmi—I am; iti—thus; ca—and; yäcate—begs; nija—own; däsyam—service; hariù—Lord Hari; dadyät—gives; na—not; me—of me; atra—here; asti—is; vicäraëä—doubt.

To a person who once surrenders to the Lord and says, “O Lord, I am Yours," Lord Hari gives direct devotional service. Of this I have no doubt.

Text 141

tatra te varëayiñyämirahasya-paramädbhutam

çrutaà pürvaà mayä kåñëätsäkñäd bhagavataù kila

tatra—there; te—to you; varëayiñyämi—I will describe; rahasya-paramädbhutam—a very wonderful secret; çrutam—heard; pürvam—previously; mayä—by me; kåñëät—from Lord Kåñëa; säkñät—directly; bhagavataù—from the Supreme Personality of Godhead; kila—indeed.

Now I will tell you a very wonderful secret, a secret I directly heard from Lord Kåñëa, the Supreme Personality of Godhead, Himself.

Text 142

mantra-ratnam ahaà pürvaàjapan kailäsa-mürdhani

dhyäyan näräyaëaà devaàavasaà gahane vane

mantra—of mantras; ratnam—jewel; aham—I; pürvam—before; japan—chanting; kailäsa-mürdhani—on the top of Mount Kailäsa;dhyäyan—meditating; näräyaëaà devam—on Lord Näräyaëa; avasam—residing; gahane—deep; vane—in the forest.

In the past I lived deep in the forest on Mount Kailäsa's summit. Chanting the jewel of mantras, I meditated on Lord Näräyaëa.

Text 143

tatas tu bhagaväàs tuñöaùpraduräsén mamägrataùvriyatäà varam ity ukte

mayäpy udghäöya locanam

tataù—then; tu—indeed; bhagavän—the Supreme Lord; tuñöaù—pleased; praduräsén—appeared; mamägrataù—before Jme; vriyatäm—please choose; varam—a boon; iti—thus; ukte—said; mayä—by me; api-—also; udghäöya—openming; locanam—eyes.

Pleased with me, the Lord appeared in my meditation and said, "You may ask a boon". I suddenly opened my eyes.

Text 144

dåñöo devaù çriyä särdhaàsaàsthito garuòopari

praëipatya muhuç cainaàavadac ca çriyaù patim

dåñöaù—seen; devaù—the Lord; çriyä—the goddess of fortune; särdham—with; saàsthitaù—standing; garuòopari—on Garuòa; praëipatya—bowing down; muhuù—again and again; ca—and; enam—to Him; avadat—spoke; ca—and; çriyaù—of the goddess of fortune; patim—to the husband.

Gazing at the Lord as He stood on Garuòa with the goddess of fortune at His side, I bowed down again and again. Then I said to the goddess of fortune's husband:

Texts 145 and 146

yad rüpaà te kåpä-sindhoparamänanda-däyinam

sarvänandäçrayaà nityaàmürtaà ca sarvato-'dhikam

nirguëaà niñkriyaà çäntaà

brahmeti ca vidur budhäùtad ahaà drañöum icchämicakñurbhyäà parameçvara

yat—what; rüpam—form; te—of You; kåpä-sindhaù—O ocean of mercy; paramänanda-däyinam—giver of transcendental bliss; sarvänandäçrayam—the shelter of all bliss; nityam—teernal;mürtam—form; ca—and; sarvato-'dhikam—the best of all;nirguëam—beyond the modes of nature; niñkriyam—beyond material actions; çäntam—peaceful; brahma—spiritual; ityi—thus; ca—and; viduù—know; budhäù—the wise sages; tat—that; aham—I; drañöum—to see; icchämi—I wish; cakñurbhyäm—with my own eyes; parameçvara—O supreme controller.

"O Supreme controller, O ocean of mercy, I wish that with my own eyes I may see Your original form, the best of all Your forms, a form the great sages say is eternal, the giver of bliss, the abode of all bliss, beyond the modes of nature, beyond material deeds, peaceful, and spiritual.

Text 147

tato mäm äha bhagavänprasannaù kamalä-patiù

tad adya drakñyase rüpaàyat te manasi käìkñitam

tataù—then; mäm—to me; äha—said; bhagavän—the Lord; prasannaù—pleased; kamalä-patiù—the husband of the goddess of fortune; tat—that; adya—today; drakñyase—you will see; rüpam—the form; yat—what; te—of you; manasi—in the heart; käìkñitam—desire.

Pleased, the goddess of fortune's husband said to me, “Today you will see the form your heart desires.

Text 148

yamunä-paçcime külegaccha våndävanaà mamaity uktväntardadhe devaùçriyä särdhaà jagat-patiù

yamunä—of the Yamunä; paçcime—west; küle—shore; gaccha—go;

våndävanam—Våndävana; mama—named; iti—thus; uktvä—s-peaking; antardadhe—disappeared; devaù—the Lord; çriyä—the goddess of fortune; särdham—with; jagat-patiù—the master of the universes.

"Go to the place named Våndävana, which is on the western shore of the Yamunä." After speaking these words, the master of the universes, accompanied by the goddess of fortune, suddenly disappeared.

Text 149

aham apy agamaà tarhiyamunäyäs taöaà çubhamatra kåñëam apaçyaàç casarva-deveçvareçvaram

aham—I; api—also; agamam—went; tarhi—then; yamunäyäù—of the Yamunä; taöam—to the shore; çubham—beautiful; atra—there;kåñëam—Lord Kåñëa; apaçyan—seeing; ca—and; sarva-deveçvareçvaram—the master of the greatest demigods.

Then I went to the beautiful shore of the Yamunä. There I saw the demigods' master, Lord Kåñëa, . . .

Text 150

gopa-veça-dharaà käntaàkiçora-vayasänvitam

priyä-skandhe su-vinyasta-väma-hastaà manoharam

gopa-veça-dharam—the appearance of a cowherd boy; käntam—handsome; kiçora-vayasänvitam—young; priyä-skandhe—on the shoulder of His

beloved; su—gracefully; vinyasta—placed; väma—left; hastam—hand; manoharam—charming.

. . . who was a cowherd youth, who was charming and handsome, whose left hand was gracefully placed on His beloved's shoulder, . . .

Text 151

hasantaà häsyantaà camadhye gopé-kadambakamsnigdha-medhasam äbhäsa-

kalyäëa-guëa-mandiram

hasantam—laughing; häsyantam—making laugh; ca—and; madhye—in the midst; gopé-kadambakam—many gopés; snigdha—with love; medhasam—intelligence; äbhäsa—splendor;kalyäëa—auspiciousness; guëa—virtues; mandiram—a palace.

. . . who stood in the midst of many gopés, laughing and making them laugh, whose heart was filled with love, and who was a great palace of splendor, auspiciousness, and virtues.

Text 152

prahasya ca tataù kåñëomäm ähämåta-bhäñaëaùahaà te darçanaà yätaàjïätvä rudra tavepsitam

prahasya—smiling; ca—and; tataù—then; kåñëaù—Lord Kåñëa; mäm—to me; äha—spoke; amåta—nectar; bhäñaëaù—speaking words; aham—I; te—of you; darçanam—the vision; yätam—attained; jïätvä—understanding; rudra—O Çiva; tava—by you; épsitam—desired.

Smiling, Lord Kåñëa spoke to me these words of nectar: “O Çiva, I could understand your desire. That is why I have now come before your eyes.

Text 153

yad adya me tvayä dåñöaàidaà rüpam alaukikam

ghané-bhütämala-prema-sac-cid-änanda-vigraham

yat—what; adya—now; me—of Me; tvayä—by you; dåñöam—seen; idam—this; rüpam—form; alaukikam—transcendental; ghané-bhüta—intense;

amala—pure; prema—love; sat—eternal;cit—knowledge; änanda—and bliss; vigraham—form.

"Now you can see My original form, a form beyond the world of matter, a form filled with intense and pure love, a form eternal and filled with knowledge and bliss.

Text 154

nérüpaà nirguëaà vyäpékriyä-hénaà parät param

vadanti veda-çirasäidam eva mamänagha

nérüpam—without form; nirguëam—without qualities;vyäpé—all-pervading; kriyä-hénam—without activities; parät—than the greatest; param—greater; vadanti—say; veda-çirasaù—the Upaniñads, who are the crowns of the Vedas; idam—this;eva—indeed; mama—of Me; anagha—O sinless one.

"O sinless one, the Upaniñads, which form the crown of all the Vedas, say that I am formless, without qualities, all-pervading, inactive, and greater than the greatest.

Text 155

präkåtaika-guëäbhävädanantatvät tatheçvara

aprasiddhyä mad-guëänäànirguëaà mäà vadanti hi

präkåta—material; eka—one; guëa—quality; abhävät—because of the absence of; anantatvät—because of being endless; tathä—so; éçvara—O Çiva; aprasiddhyä—because of a lack of attaining perfect knowledge; mad-guëänäm—of My qualities; nirguëam—without qualities; mäm—Me; vadanti—say; hi—indeed.

"Of all My qualities, not a single one is made of matter. My qualities are all limitless and eternal. No one can understand them perfectly or

completely. That is why the Upaniñads say I have no qualities.

Text 156

adåçyatvän mamaitasyarüpasya carma-cakñuñäarüpaà ma vadanty ete

vedäù sarve mameçvara

adåçyatvät—beacuse of being invisible; mama—of Me; etasya—of this; rüpasya—form; carma-cakñuñä—by material eyes; arüpam—formless; mäm—Me; vadanti—say; ete—they; vedäù—the Vedas; sarve—all; mama—of Me; éçvara—O Çiva.

"O Çiva, My form cannot be seen by material eyes. That is why the Vedas say I am formless.

Text 157

vyäpakatväc cid-aàçenamäà brahmeti vidur budhäù

akartåtvät prapaïcasyaniñkriyaà mäà vadanty api

vyäpakatvät—because of being all-pervading; cid aàçena—with a fragment of spiritual consciousness; mäm—Me; brahma—the Brahman; iti—thus; viduù—know; budhäù—the wise; akartåtvät—because of not acting; prapaïcasya—of the material world; niñkriyam—without action; mäm—Me; vadanti—say; api—also.

"With a single fragment of consciousness I pervade everything. That is why the philosophers think I am the formless Brahman. My actions have nothing to do with the world of matter. That is why the philosophers say I am inactive.

Text 158

mäyä-guëair yutä me 'àçäù

kurvanti såjanädikamna karomi svayaà kiïcitsåñöy-ädikam ahaà çiva

mäyä—of matter; guëaiù—with the qualities; yutä—endowed; me—of Me; aàçäù—parts; kurvanti—do; såjana—material creation; ädikam—beginning with; na—not; karomi—I do; svayam—personally; kiïcit—anything; såñöy-ädikam—beginning with creation; aham—I; çiva—O Çiva.

"Filled with the modes of material nature, the demigods, who are My parts and parcels, create, maintain, and destroy the material universes. O Çiva, I do not Myself create, maintain, or destroy them.

Text 159

aham äsäà mahä-devagopénäà prema-vihvalaù

kriyäntaraà na jänäminätmänam api mänada

aham—I; äsäm—was; mahä-deva—O Çiva; gopénäm—of the gopés; prema-vihvalaù—overcome with love; kriyä—activity; antaram—another; na—not; jänämi—I know; na—not; ätmänam—Myself; api—even; mänada—O giver of honor to others.

"O Çiva, O humble and respectful one, I am overcome with love for the gopés. I do not know anything else. I do not even know My own self.

Text 160

viharämy anayä nityaàasyäù prema-vaçé-kåtaùimaà tu mat-priyäà viddhirädhikäà para-devatäm

viharämi—I enjoy pastimes; anayä—with Her; nityam—eternally; asyäù—of Her; prema-vaçé-kåtaù—controlled by love; imam—this; tu—indeed; mat—My; priyäm—beloved; viddhi—please undertsand; rädhikäm—Çré Rädhä; para-devatäm—the supreme goddess.

"Please understand the truth of My beloved, the supreme goddess Çré Rädhä. I enjoy pastimes with Her eternally. She has conquered Me with Her love.

Text 161

asyäç ca paritaù paçyasakhyaù sata-sahasraçaù

nityäù sarvä imä rudrayathähaà nitya-vigrahaù

asyäù—of Her; ca—and; paritaù—everywhere; paçya—please see; sakhyaù—friends; sata-sahasraçaù—hundreds and thousands;nityäù—eternal; sarväù—all; imä—they; rudra—O Lord Çiva; yathä—as; aham—I; nitya-vigrahaù—eternal form.

"O Çiva, see how hundreds and thousands of Her friends surround Us. As I am eternal, so are they also.

Text 162

sakhäyaù pitarau gopägävo våndävanaà mamanityam eva sarvam etatcid-änanda-rasätmakam

sakhäyaù—friends; pitarau—parents; gopä—gopas; gävaù—cows; våndävanam—Våndävana; mama—named; nityam—eternal; eva—indeed; sarvam—all; etat—this; cid-änanda-rasätmakam—eternal, blissful, and sweet like nectar.

My gopa friends, parents, cows, and this land named Våndävana are all eternal. They are spiritual, blissful, and sweet like nectar.

Text 163

idam änanda-kandäkhyaà

viddhi våndävanaà mamayasmin praveça-mätreëana punaù saàsåtià viçet

idam—this; änanda—of bliss; kanda—the root; äkhyam—named;viddhi—know; våndävanam—Våndävana; mama—named; yasmin—in which; praveça-mätreëa—simply by entering; na—not; punaù—again; saàsåtim—the world of birth and death; viçet—enters.

Know that My Våndävana is filled with bliss. One who enters it never again enters the world of birth and death.

Text 164

mad-vanaà präpya yo müòhaùpunar anyatra gacchatisa ätma-hä mahädeva

sarvathä nätra saàçayaù

mad-vanam—My forest; präpya—attaining; yaù—who; müòhaù—fool; punaù—again; anyatra—another place; gacchati—goes; sa—he; ätma-hä—the killer of the soul; mahädeva—O Çiva; sarvathä—in all respects; na—not; atra—here; saàçayaù—doubt.

One who, after entering My forest, leaves and goes somewhere else is a great fool. O Çiva, it is as if he killed his own soul. Of this there is no doubt.

Text 165

våndävanaà parityajyanaiva gacchämy ahaà kvacit

nivasämy anayä särdhaàaham atraiva sarvadä

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.

Text 166

ity evaà sarvam äkhyätaàyat te rudra hådi sthitamkathayasva mamedanéàkim anyat çrotum icchasi

iti—thus; evam—thus; sarvam—all; äkhyätam—told; yat—what; te—to you; rudra—O Çiva; hådi—in the heart; sthitam—staying; kathayasva—please tell; mama—to Me; édaném—now; kim—hat?; anyat—more; çrotum—to hear; icchasi—you desire.

Thus I have told you everything. O Çiva, speak what is in your heart. What more do you wish to hear?

Text 167

tatas tam abruvaà devaàahaà ca muni-sattama

édåçdas tvaà kathaà labhyastam upäyaà vadasva me

tataù—then; tam—to Him; abruvam—spoke; devam—to the Supreme Personality of Godhead; aham—I; ca—and; muni-sattama—O best of sages; édåçdaù—like this; tvam—You; katham—how; labhyaù—to be attained; tam—that; upäyam—method; vadasva—please tell; me—me.

O best of sages, then I said to Lord Kåñëa: How can one attain You? Please tell me the way.

Text 168

tato mäm äha bhagavänsädhu rudra tvayoditamati-guhyatamaà hy etatgopanéyaà tvayänagha

tataù—then; mäm—to Me; äha—said; bhagavän—the Supreme Personality of Godhead; sädhu—excellent; rudra—O Çiva; tvayä—by you; uditam—spoken; ati-guhyatamam—very confidential; hi—indeed; etat—this; gopanéyam—to be concealed; tvayä—by you; anagha—O sinless one.

Then Lord Kåñëa said to me: O Çiva, you have spoken well. I will tell you a great secret, which you should carefully conceal, O sinless one.

Text 169

sakåd äväà prapanno yastyaktopäya upäsate

gopé-bhävena deveçasamam eti na cetarä

sakåt—once; avam—to Us; prapannaù—surrendered; yaù—who; tyakta—abandoned; upäyaù—methods; upäsate—worships; gopébhävena—with the nature of a gopé; deveça—O master of the demigods; samam—with; eti—goes; na—not; ca—and; itarä—another.

A person who, renouncing all else, once surrenders to Me and to Çré Rädhä, and worships Us as the gopés worship Us, attains Us. No one else attains Us.

Text 170

yo mäm eva prapannaç camat-priyäà na maheçvara

na kadäpi samäpnotimäm eva te mayoditam

yaù—who; mäm—to Me; eva—indeed; prapannaù—surrenders; ca—abd; mat-priyäm—My beloved; na—not; maheçvara—O Çiva; na—not; kadäpi—ever; samäpnoti—attains; mäm—Me; eva—indeed; te—to you; mayä—by Me; uditam—spoken.

O Çiva, a person who surrenders to Me but not to My beloved never attains Me. This I tell you.

Text 171

sakåd etäà prapanno yastaväsméti vaded api

sädhanena vinäpy eñamäm äpnoti na saàçayaù

sakåt—once; etäm—to Her; prapannaù—surrendered; yaù—who;tava—of You; asmi—I am; iti—thus; vadet—says; api—also; sädhanena—by sadhana; vinä—without; api—even; eñaù—he; mäm—Me; äpnoti—attains; na—no; saàçayaù—doubt.

A person who once surrenders to Her and tells Her, “I am Yours", attains Me also without doing anything further. Of this there is no doubt.

Text 172

tasmät sarvätmanä rudramat-priyäà çaraëaà vrajetya äçu mat-priyä bhütvämäà vaçi-kartum icchati

tasmät—therefore; sarvätmanä—with all your hear; rudra—O Çiva;mat-priyäm—My beloved; çaraëam——surrender; vrajet—should attain;ya—who; äçu—quickly; mat-priyä—a gopé dear to Me; bhütvä—becoming; mäm—Me; vaçi-kartum—to bring under control; icchati—desires.

Therefore, O Çiva, a person who desires to conquer Me should surrender, with all his heart, to My beloved. In this way one becomes dear to Me.

Text 173

idaà rahasyaà paramaàmayä te parikértitam

tvayäpy etan mahädevagopanéyaà prayatnataù

idam—this; rahasyam—secret; paramam—great; mayä—by Me; te—to you; parikértitam—spoken; tvayä—by you; api—also; etat—this; mahädeva—O Çiva; gopanéyam—to be concealed; prayatnataù—carefully.

I have spoken to you a very great secret. O Çiva, please conceal it with great care.

Text 174

tvam apy etäà samäçrityarädhikäà mama vallabhämjapan me yugalaà mantraà

sadä tiñöha mamälaye

tvam—you; api—also; etäm—of Her; samäçritya—taking shelter; rädhikäm—Çré Rädhä; mama—My; vallabhäm—beloved; japan—chanting; me—of Me; yugalam—two; mantram—mantras; sadä—always; tiñöha—stay; mama—of Me; älaye—in the abode.

You also should take shelter of My beloved Rädhä, chant My two mantras, and always stay in My abode.

Text 175

çré-çiva uväca

ity uktvä dakñiëe karëemama kåñëo dayä-nidhiùupadiçya dvayaà hy etatsaàskäräàç ca vidhäya hi

çré-çivaù uväca—Çré Çiva said; iti—thus; uktvä—speaking;dakñiëe—in the right; karëe—ear; mama—of me; kåñëaù—Lord Kåñëa; dayä—of mercy; nidhiù—an oc4ean; upadiçya—teaching; dvayam—two; hi—indeed; etat—this; saàskärän—samskaras; ca—and; vidhäya—placing; hi—indeed.

Lord Sadäçiva said: After speaking these words, Lord Kåñëa, who is an ocean of mercy, spoke the two mantras in my right ear. Then He taught me the various saàskäras.

Text 176

sa-gaëo 'ntardadhe vipratatraiva me vipaçcitaù

aham apy atra tiñöhämitad ärabhya nirantaram

sa-gaëaù—with His associates; antardadhe—disappeared; vipra—O brähmaëa; tatra—there; eva—indeed; me—of me; vipaçcitaù—wise; aham—I; api—also; atra—here; tiñöhämi—stay; tat—that; ärabhya—beginning; nirantaram—always.

O wise brähmaëa, then the Lord and His company suddenly disappeared. Since then I have always stayed in this place.

Text 177

sarvam etan mayä tubhyaàsäìgam eva prakértitamadhunä vada viprendra

kià bhüyaù çrotum icchasi

sarvam—all; etat—this; mayä—by me; tubhyäm—to you; sa—with; aìgam—the parts; eva—indeed; prakértitam—spoken; adhunä—now; vada—please tell; viprendra—O king of brähmaëas; kim—what?; bhüyaù—more; çrotum—to hear; icchasi—you wish.

O king of brähmaëas, now I have told you everything. Please speak. What more do you wish to hear?

Text 178

çré-närada uväca

bhagavan sarvam äkhyätaàyat påñöaà mayä guroadhunä çrotum icchämi

bhäva-märgam anuttamam

çré-närada uväca—Çré Närada said; bhagavan—O master; sarvam—all; äkhyätam—told; yat—what; påñöam—asked; mayä—by me; guraù—O spiritual master; adhunä—now; çrotum—to hear; icchämi—I wish; bhäva-märgam—the path of love; anuttamam—supreme.

Çré Närada said: O spiritual master, you have answered my question with all completeness. Now I wish to hear about the path of spiritual love, the best of all paths.

Text 179

çré-sadäçiva uväca

sädhu påñöaà tvayä viprasarva-loka-hitaiñiëa

rahasyam api vakñyämitan me nigaditaà çåëu

çré-sadäçiva uväca—Lord Sadäçiva said; sädhu—excellent;påñöam—asked; tvayä—by you; vipra—O brähmaëa; sarva-loka—of all people; hita—the welfare; aiñiëa—desiring; rahasyam—secret;api—even; vakñyämi—I will twll; tat—that; me—by me; nigaditam—spoken; çåëu—please hear.

Lord Sadäçiva said: O brähmaëa who wishes the welfare of all, I will tell you a great secret. Please hear this from me.

Text 180

däsäù sakhäyaù pitaraupreyasyaç ca harir iha

sarve nityä muni-çreñöhatat-tulya-guëa-çälinaù

däsäù—servants; sakhäyaù—friends; pitarau—parents;preyasyaù—beloveds; ca—and; hariù—Lord Hari; iha—here; sarve—all; nityäù—eternal; muni-çreñöha—O best of sages; tat-tulya-guëa-çälinaù—with virtues like His.

O best of sages, Lord Hari, His servants, His friends, His parents, and His

gopé beloveds are all eternal. They all have the same transcendental virtues.

Text 181

yathä prakaöa-léläyäùpuräëeñu prakértitäùtathä te nitya-léläyäàsanti våndävane bhuvi

yathä—as; prakaöa-léläyäù—of manifest pastimes; puraëeñu—in the Puranas; prakértitäù—described; tathä—so; te—they; nitya léläyäm—in eternal pastimes; santi—are; våndävane—in Våndävana; bhuvi—on the earth.

Lord Kåñëa's eternal pastimes in the spiritual world of Våndävana are exactly like His manifested pastimes in earthly Våndävana, as described in the Puräëas.

Text 182

gamanägamane nityaàtathaiva vana-goñöhayoùgo-caraëaà vayasyaç ca

vinäsura-vighätanam

gamana—going; ägamane—and coming; nityam—eternally; tathä—so; eva—indeed; vana-goñöhayoù—of the forest and the village of Vraja; go-caraëam—herding the cows; vayasyaù—friends; ca—and; vinä—without; asura—of the demons; vighätanam—the killing.

In the spiritual world of Våndävana there is the same coming and going to the forest and village of Vraja, the same herding of the cows, and the same friends. Only the killing of the demons is absent.

Text 183

parakéyäbhimäninyastathä tasya priyä-janäù

pracchannenaiva bhävenaramayanti nijaà priyam

parakéya—the love of another; abhimäninyaù—with the conception; tathä—so; tasya—of Him; priyä-janäù—the dear gopés; pracchannena—concealed; eva—indeed; bhävena—with love;ramayanti—delight; nijam—own; priyam—beloved.

Thinking of Him as their paramour, with hidden love the gopés please their beloved Kåñëa.

Texts 184 and 185

ätmänaà cintayet tatratäsäà madhye manoramämrüpa-yauvana-sampannäà

kiçoréà pramadäkåtimnänä-çilpa-kaläbhijïäà

kåñëa-bhogänurüpiëémprärthitäm api kåñëena

tato bhoga-paräìmukhém

ätmänam—self; cintayet—may think; tatra—there; täsäm—of them; madhye—in the midst; manoramäm—chamring; rüpa—handsomeness; yauvana—and youth; sampannäm—endowed with; kiçorém—youth;pramadä—of a beautiful girl; äkåtim—the form; nänä-çilpa-kaläbhijïäm—e4xpert in various arts; kåñëa-bhogänurüpiëém—pleasing to Lord Kåñëa; prärthitäm—requested; api—even; kåñëena—by Lord Kåñëa; tataù—then; bhoga-paräìmukhém—averse to enjoyment.

One should think of oneself as a beautiful young gopé girl expert in various arts, pleasing to Lord Kåñëa, reluctant to directly enjoy with Lord Kåñëa even if He were personally to invite you, . . .

Text 186

rädhikänucaréà nityaàtat-sevana-paräyaëäm

kåñëäd apy adhikaà premarädhikäyäà prakurvatém

rädhikä—of Çré Rädhä; anucarém—a follower; nityam—always;tat-sevana-paräyaëäm—devoted to Her service; kåñëät—than Lord Kåñëa; api—even; adhikam—more; prema—love; rädhikäyäm—for Çré Rädhä; prakurvatém—doing.

. . . a follower of Çré Rädhä, always devoted to Her service, more affectionate to Çré Rädhä than to Lord Kåñëa Himself, . . .

Text 187

prétyänudivasaà yatnättayoù saìgama-käriëémtat-sevana-sukhäsväda-bhareëäti-su-nirvåtam

prétyä—with love; anudivasam—every day; yatnät—carefully; tayoù—of Themn; saìgama—meeting; käriëém——doing; tat-sevana—of service to Them; sukhäsväda-bhareëa—by the great happiness; ati-su-nirvåtäm—very happy.

. . . every day carefully and affectionately arranging the meeting of Çré Çré Rädhä-Kåñëa, and becoming happy to see Them pleased by your service.

Text 188

ity ätmänaà vicintyaivatatra seväà samäcaret

brähma-muhürtam ärabhyayävat säntä mahä-niçä

iti—thus; ätmänam—oneself; vicintya—thinking; eva—indeed; tatra—there; seväm—service; samäcaret—should perform; brähma-muhürtam—at brahma-muihurta; ärabhya—beginning; yävat—from; säntä—to the end; mahä-niçä—of the great night.

Thinking of oneself in this way, one should serve Çré Çré Rädhä-Kåñëa from the early morning of brähma-muhürta to the end of night.

Text 189

çré-närada uväca

harer dainandinéà léläàçrotum icchämi tattvataù

léläm ajänatäà sevyomanasä tu kathaà hariù

çré-närada uväca—Çré Närada said; hareù—of Lord Hari; dainandiném—daily; léläm—pastimes; çrotum—to hear; icchämi—I wish; tattvataù—in truth; léläm—pastimes; ajänatäm—of they who do not know; sevyaù—to be served; manasä—with the mind; tu—indeed; katham—how?; hariù—Lord Hari.

Çré Närada said: I wish to hear the daily pastimes of Lord Hari. How can they who do not know these pastimes serve Lord Hari in their hearts?

Text 190

çré-sadäçiva uväca

nähaà jänämi täà léläàharer närada tattvataù

våndä-devéà samägacchasä te léläà pravakñyati

çré-sadäçiva uväca—Lord Sadäçiva said; na—not; aham—I; jänämi—know; täm—these; léläm—pastimes; hareù—of Lord Hari; närada—O Çré Närada; tattvataù—in truth; våndä-devém—Våndä-devé;samägaccha—go; sä—she; te—to you; léläm—pastimes; pravakñyati—will tell.

Lord Sadäçiva said: I do not know these pastimes of Lord Hari. Go to Våndä-devé. She will tell them to you.

Text 191

avidüra itaù sthänätkeçi-tértha-samépataù

sakhé-saìgha-våtä sästegovinda-paricärikä

a—not; vidüre—far away; itaù—from this; sthänät—place; keçi-tértha-samépataù—near Keçi-tértha; sakhé-saìgha-våtä—surrounded by many gopés; sä—she; äste—is; govinda-paricärikä—a servant of Lord Govinda.

She stays near Keçi-tértha, which is not far from this place. She is surrounded by many gopé friends. She is a maidservant of Lord Kåñëa.

Text 192

çré-sanat-kumära uväca

ity uktas taà parikramyaguruà natvä punaù punaùvåndä-sthänaà jagämädau

närado muni-sattamaù

çré-sanat-kumära uväca—Çré Sanat-kumära said; iti—thus; uktaù—speaking; tam—him; parikramya—circumambulating; gurum—spiritual master; natvä—bowing; punaù—again; punaù—and again; våndä-sthänam—to Våndä's place; jagäma—went; ädau—in the beginning; näradaù—Çré Närada; muni-sattamaù—the great sage.

Çré Sanat-kumära said: Hearing these words, the great sage Çré Närada circumambulated his spiritual master, bowed before him again and again, and then went to the abode of Çré Våndä-devé.

Text 193

våndäpi näradaà dåñöväpraëamyäpi punaù punaùuväca taà muni-çreñöhakatham aträgatis tava

våndä—Våndä; api—also; näradam—Çré Närada; dåñövä—seeing; praëamya—bowing down; api—also; punaù—again; punaù—and again; uväca—said; tam—to him; muni-çreñöha—O best of sages; katham—why?; atra—here; ägatiù—come; tava—you.

Seeing Närada, Våndä bowed before him again and again. "O best of sages, why have you come here?" she said.

Text 194

çré-närada uväca

tvatto veditum icchäminaittikaà caritaà hareùtat tadä brühi me devi

yadi yogyo 'smi çobhane

çré-närada uväca—Çré Närada said; tvattaù—from you; veditum—to learn; icchämi—I desire; naittikam—daily; caritam—activities;hareù—of Lord Hari; tat—that; tadä—then; brühi—please tell; me—to me; devi—O goddess; yadi—if; yogyaù—suitable; asmi—I am; çobhane—O beautiful one.

Çré Närada said: I have come to learn from you of Lord Hari's daily activities. O beautiful goddess, if I am qualified to hear of them, please tell them to me.

Text 195

çré-våndoväca

rahasyam api vakñyämikåñëa-bhakto 'si närada

na prakäçyaà tvayä hy etadguhyäd guhyatamaà mahat

çré-våndä uväca—Çré Våndä said; rahasyam—secret; api—although; vakñyämi—I will tell; kåñëa-bhaktaù—a devotee of Lord Kåñëa; asi—you are; närada—O Çré Närada; na—not; prakäçyam—to be revealed; tvayä—by you; hi—indeed; etat—this; guhyät—than secret; guhyatamam—more secret; mahat—great.

Çré Våndä said: O Närada, you are a great devotee of Lord Kåñëa. Therefore I will tell you this, the greatest of all secrets. Please do not make

these words public.

Text 196

niçänta-sevä

madhye våndävane ramyepaïcäçat kuïja-manditekalpa-våkña-nikuïje tudivya-ratna-maye gåhe

niçänta-sevä—service at the end of night; madhye—in the middle; våndävane—Våndävana; ramye—beautiful; païcäçat—fifty; kuïja—groves; mandite—decorated;kalpa-våkña—of kalpa-våkña trees; nikuïje—in a grove; tu—indeed; divya—splendid; ratna—jewels; maye—made; gåhe—in a palace.

Pastimes in the End of Night

In the middle of beautiful Våndävana forest, which is decorated with fifty groves, in a grove of kalpa-våkña trees, in a glittering jewel palace, . . .

Text 197

nidrito tiñöhatas talpeniviòäliìgatau mithaù

mad-äjïä-käribhiù paçcätpakñibhir bodhitäv api

nidritaù—asleep; tiñöhataù—staying; talpe—on a bed; niviòa—tightly; äliìgatau—embracing; mithaù—together; mad-äjïä-käribhiù—carrying my orders; paçcät—after; pakñibhiù—by birds; bodhitau—awakened; api—even.

. . . on a graceful bed, the sleeping, tightly embracing divine couple were awakened by birds following my command.

Text 198

gäòhäliìgana-nirbhedaà

äptau tad-bhaìga-kätarauna manas kurutas talpätsamutthätuà manäg api

gäòha—tight; äliìgana—embrace; nirbhedam—breaking;äptau—attained; tad-bhaìga—by Their separation; kätarau—distressed; na—not; manaù—mind; kurutaù—did; talpät—from the bed; samutthätum—to rise; manäk—slightly; api—even.

Their firm embrace broken, the divine couple became unhappy at the thought of Their impending separation. They had no wish to rise even slightly from Their bed.

Text 199

tataç ca çärikä-saìghaiùçukädyair api tau mudä

bodhitau vividhair väkyaiùsva-talpäd udatiñöhatäm

tataù—then; ca—and; çärikä-saìghaiù—by a host of female parrots; çukädyaiù—by a host of male parrots and other birds; api—even; tau—Them; mudä—happily;bodhitau—awakened; vividhaiù—with many; väkyaiù—words; sva-talpät—from Their bed; udatiñöhatäm—rose.

Awakened by the cheerful words of many parrots and other birds, Çré Çré Rädhä-Kåñëa rose from Their bed.

Text 200

upaviñöau tato dåñöväsakhyas talpe mudänvitau

praviçya cakrire seväàtat-kälasyocitaà tayoù

upaviñöau—risen; tataù—then; dåñövä—seeing; sakhyaù—the friends; talpe—on the bed; mudänvitau—happy; praviçya—entering; cakrire—did; seväm—service; tat-kälasyocitam—approrpiate to that time; tayoù—of Them.

Seeing that the divine couple had happily risen from bed, the gopés entered and served Them in ways appropriate to that time.

Text 201

punaç ca çärikä-väkyairutthäya tau sva-talpataù

gacchataù sva-sva-bhavanaàbhéty-utkaëöhäkulau mithaù

punaù—again; ca—and; çärikä-väkyaiù—with the words of the female parrots; utthäya—rising; tau—They; sva-talpataù—from the bed; gacchataù—went; sva-sva-bhavanam—to Their own homes; bhéty-utkaëöhäkulau—anxious; mithaù—together.

When the female parrots spoke, the divine couple rose from Their bed. Very anxious, They returned to Their homes.

Text 202

prätaù-sevä

prätaç ca bodhito mäträtalpäd utthäya sa-tvaram

kåtvä kåñëo danta-kañöhaàbaladeva-samanvitam

prätaù-sevä—in the early morning; prätaù—the morning; ca—and; bodhitaù—awakened; mäträ—by His mother; talpät—from the bed; utthäya—rising; sa-tvaram—quickly; kåtvä—doing; kåñëaù—Lord Kåñëa; danta-kañöham—a toothbrush-twig; baladeva-samanvitam—with Balaräma.

Pastimes in the Early Morning

Wakened by His mother in the early morning, Lord Kåñëa rose from bed. Then He and Balaräma brushed Their teeth.

Text 203

mätränumodito yätigo-çälaà dohanotsukaù

rädhäpi bodhitä våddha-vayasyäbhiù sva-talpataù

mäträ—by His mother; anumoditaù—given permission; yäti—goes; go-çälam—to the cow-barn; dohana—milking; utsukaù—eager; rädhä—Çré Rädhä; api—also; bodhitä—awakened; våddha-vayasyäbhiù—by the older gopés; sva-talpataù—from Her bed.

With His mother's permission, Lord Kåñëa eagerly went to the barn to milk the cows. Then Çré Rädhä, wakened by the elder gopés, also rose from Her bed.

Text 204

utthäya danta-kañöhädikåtväbhyaìgaà samäcaretsnäna-vedéà tato gatvä

snäpitä lalitädibhiù

utthäya—rising; danta-kañöha—toothbrush-twig; ädi—beginning with; kåtvä—doing; abhyaìgam—anointing ewith fragrant oils; samäcaret—did; snäna-vedém—the bathing-room; tataù—then; gatvä—going; snäpitä—bathed; lalitä—by Lalitä; ädibhiù—headed.

Çré Rädhä rose, brushed Her teeth, anointed Herself with fragrant oils, and then went to the bathing-room, where Lalitä and the other gopés bathed Her.

Text 205

bhüñä-gåhaà vrajet tatravayasyä bhüñayanty api

bhüñaëair vividhair divyairgandha-mälyänulepanaiù

bhüñä-gåham—to the decorating room; vrajet—went; tatra—there; vayasyä—gopé friends; bhüñayanti—decorate; api—also; bhüñaëaiù—with

ornaments;vividhaiù—various; divyaiù—glittering; gandha-mälyänulepanaiù—with scents, garlands, and ointments.

Then She went to the decorating-room, where Her friends decorated Her with garlands, scents, oils, and many glittering ornaments.

Text 206

tataç ca sva-janais tasyäùçvaçruà samprärthya yatnataù

paktum ähüyate türëaàsa-sakhé sä yaçodayä

tataù—then; ca—and; sva-janaiù—by Her people; tasyäù—of Her; çvaçrum—mother-in-law; samprärthya—requesting; yatnataù—carefully; paktum—to cook; ähüyate—was called; türëam—quickly; sa-sakhé—with friends; sä—she; yaçodayä—by Yaçodä.

Then, after first speaking to Rädhä's mother-in-law, Yaçodä called Rädhä and Her friends to cook breakfast for Lord Kåñëa.

Text 207

çré-närada uväca

katham ähüyate devipäkärthaà sä yaçodayäsatéñu päka-kartréñu

rohiëé-pramukhäsv api

çré-närada uväca—Çré Närada said; katham—why?; ähüyate—was called; devi—O goddess; päkärtham—for the purpose of cooking; sä—She; yaçodayä—by Yaçodä; satéñu—saintly women; päka-kartréñu—expert in cooking; rohiëé-pramukhäsv—headed by Rohiëé; api—even.

Çré Närada said: O goddess, why did Yaçodä call Çré Rädhä to cook when Rohiëé and so many other expert cooks were present in her home?

Text 208

çré-våndoväca

durväsasä svayaà dattovaras tasyai maharñiëäiti kätyäyané-vakträc

chrutam äsén mayä purä

çré-våndä uväca—Çré Våndä said; durväsasä—by Durväsä Muni; svayam—personally; dattaù—given; varaù—boon; tasyai—to Her; maharñiëä—by the great sage; iti—thus; kätyäyané-vakträt—from the mouht of Katyayani; çrutam—heard; äsét—was; mayä—by me; purä—before.

Çré Våndä said: The great sage Durväsä gave Rädhä a boon that She would be the best of cooks. This I heard from the mouth of Kätyäyané.

Text 209

tvayä yat pacyate devitad-annaà mad-anugrahät

miñöaà svädv-ämåta-spardhibhoktur äyuñ-karaà tathä

tvayä—by You; yat—what; pacyate—is cooked; devi—O goddess; tad annam—that food; mad-anugrahät—by my mercy; miñöam—delicious; svädu-ämåta-spardhi—defeating nectar; bhoktuù—of the eater; äyuñ-karam—increasing the life; tathä—so.

Durväsä said to Rädhä, "O goddess, by my mercy whatever You cook will be more delicious than nectar. It will increase the life of whoever eats it."

Text 210

ity ähväyati täà nityaàyaçodä putra-vatsalä

äyuñmän me bhavet putraùsvädu-lobhät tathä saté

iti—thus; ähväyati—calls; täm—Her; nityam—daily; yaçodä—Yaçodä; putra-vatsalä—affectionate to her son; äyuñmän—living a long life; me—my; bhavet—may be; putraù—son; svädu-lobhät—eager to eat what is delicious; tathä—so; saté—the saintly woman.

That is why every day Yaçodä calls Rädhä to cook. Yaçodä thinks, "Eager to eat this delicious food, my son will live a very long life."

Text 211

çvaçruç cänumoditä säpihåñöänandälayaà vrajetsa-sakhé-prakarä tatragatvä päkaà karoti ca

çvaçruù—of the mother-in-law; ca—and; anumoditä—attaining the permission; sä—she; api—also; håñöänandälayam—to the abode of happiness; vrajet—goes; sa-sakhé—with friends; prakarä—important; tatra—there; gatvä—going; päkam—cooking; karoti—does; ca—and.

Receiving permission from Her mother-in-law, Rädhä becomes very happy. Accompanied by a host of friends, She goes to Kåñëa's home to cook.

Text 212

kåñëo 'pi dugdhvä gäù käçciddohayitvä janaiù paraùägacchati pitur väkyät

sva-gåhaà sakhibhir våtaù

kåñëaù—Lord Kåñëa; api—also; dugdhvä—milking; gäù—the cows; käçcit—some; dohayitvä—causing to be milked; janaiù—by people; paraù—others; ägacchati—returns; pituù—of His father; väkyät—by the words; sva-gåham—to His own home; sakhibhiù—by friends; våtaù—accompanied.

Meanwhile, Lord Kåñëa milked some cows and had the other boys milk the others. Then, called by His father, He and His friends returned home.

Text 213

abhaìga-mardanaà kåtvädäsaiù saàsnäpito mudä

dhauta-vastra-dharaù sragvécandanäkta-kalevaraù

abhaìga-mardanam—massage; kåtvä—doing; däsaiù—by servants; saàsnäpitaù—bathed; mudä—happily; dhauta-vastra-dharaù—wearing clean garments; sragvé—garlanded; candanäkta-kalevaraù—anointed with sandal paste.

Then the servants happily massaged Lord Kåñëa, bathed Him, dressed Him in clean garments, garlanded Him, and anointed His body with sandal paste.

Text 214

dvi-phäla-baddha-keçaç cagréva-bhälopari sphurancandräkära-spurad-bhäla-

tilakälaka-raïjitaù

dvi-phäla-baddha-keçaù—bound hair; ca—and; gréva—neck; bhäla—and forehead; upari—above; sphuran—manifested; candräkära—like the moon; spurat—manifested; bhäla—forehead; tilaka—tilaka; älaka—curly locks of hair; raïjitaù—splendid.

Then the servants gathered Lord Kåñëa's hair from His forehead to His neck and tied it in a topknot. They made the moon of the His forehead splendid with tilaka and curling locks of hair.

Text 215

kaìkanäìgada-keyüra-ratna-mudrä-lasat-karaù

muktä-hära-sphurad-vakñämakaräkåti-kuëòalaù

kaìkanäìgada-keyüra—with bracelets and armlets; ratnamudrä—with jewel rings; lasat—splendid; karaù—hands; muktä-hära—necklace of pearls; sphurat—splendid; vakñäù—chest;makaräkåti-kuëòalaù—with shark-shaped earrings.

They decorated Lord Kåñëa with armlets and bracelets. They made His hands splendid with jewel rings. They placed a necklace of pearls across His chest and decorated His ears with shark-shaped earrings.

Text 216

muhur äkärito mäträpraviçed bhojanalaye

avalambya karaà mäturbaladevam anuvrataù

muhuù—again and again; äkäritaù—called; mäträ—by His mother; praviçet—entered; bhojanalaye—the breakfast-room; avalambya—resting; karam—hand; mätuù—of His mother; baladevam—Balaräma; anuvrataù—followed.

Again and again called by His mother, Lord Kåñëa, holding His mother's hand, finally followed Balaräma into the breakfast-room.

Text 217

bhuktvä ca vividhännänimäträ ca sakhibhir våtaùhäsayan vividhair väkyaiù

sakhéàs tair häsitaù svayam

bhuktvä—eating; ca—and; vividha—various; annäni—foods; mäträ—by His mother; ca—and; sakhibhiù—with friends; våtaù—surrounded; häsayan—making laugh; vividhaiù—with various; väkyaiù—words; sakhén—friends; taiù—with them; häsitaù—made to laugh; svayam—personally.

Accompanied by His mother and His friends, Lord Kåñëa ate a breakfast-feast of many different kinds of foods. He told many jokes, laughing and making His friends laugh.

Text 218

itthaà bhuktvä tathäcamyadivya-khaööopari kñaëätviçramet sevakair dattaàtämbülaà vibhajann adan

ittham—thus; bhuktvä—eating; tathä—so; äcamya—rinsing His mouth; divya-khaööopari—on a splendid bed; kñaëät—for a moment; viçramet—rested; sevakaiù—by the servants; dattam—given; tämbülam—betelnuts; vibhajan—distributing; adan—chewing.

Then the servants brought betelnuts. After sharing them with His friends and chewing some Himself, Lord Kåñëa rested for a moment on a splendid bed.

Text 219

rädhäpi bhojanänandaàdåñövä yaçodayä hutä

lalitädi-sakhé-våtäbhuìkte 'nnaà lajjayänvitä

rädhä—Çré Rädhä; api—also; bhojana—of eating; änandam—bliss; dåñövä—seeing; yaçodayä—by Yaçodä; hutä—called; lalitädi-sakhé-våtä—with Lalitä and Her other friends; bhuìkte—ate; annam—food; lajjayä—shyness; anvitä—with.

Rädhä watched as Lord Kåñëa enjoyed these pastimes of eating breakfast. When Yaçodä called, Rädhä, accompanied by Lalitä and many other gopé friends, shyly ate breakfast.

Text 219

rädhäpi bhojanänandaàdåçövä yaçodayä hutä

lalitädi-sakhé-våtäbhuìkte 'nnaà lajjayänvitä

rädhä—Çré Rädhä; api—also; bhojana—of eating; änandaà—bliss; dåçövä—seeing; yaçodayä—by Yaçodä; hutä—called; lalitädi-sakhé-våtä—with Lalitä and Her other friends; bhuìkte—ate; annaà—food; lajjayä—shyness; anvitä—with.

Rädhä watched as Lord Kåçëa enjoyed these pastimes of eating breakfast. When Yaçodä called, Rädhä, accompanied by Lalitä and many other gopé friends, shyly ate breakfast.

Text 220

atha pürvahëa-sevä

gopa-veça-dharaù kåçëodhenu-vånda-puraù-saraùvraja-väsi-janaiù prétyäsarvair anugataù pathi

atha—now; pürvahna-sevä—late-morning pastimes; gopa-veça-dharaù—dressed as a cowherd boy; kåçëo—Lord Kåçëa; dhenu-vånda-puraù—before the cows; saraù—going; vraja-väsi-janaiù—with the people of Vraja; prétyä—with love; sarvair—with all; anugataù—followed; pathi—on the path.

Pastimes in the Late Morning

When, dressed as a cowherd boy, Lord Kåçëa followed the cows to the pasture, all the people of Vraja affectionately followed Him on the path.

Text 221

pitaraà mätaraà natväneträntena priyä-gaëän

yathä-yogyaà tathä cänyänsannivartya vanaà vrajet

pitaraà—father; mätaraà—mother; natvä—bowing; neträntena—with the corner of His eyes; priyä-gaëän—to the dear gopés; yathä-yogyaà—as appropriate; tathä—so; ca—also; anyän—others; sannivartya—sending back; vanaà—to the forest; vrajet—went.

Bowing down before His father and mother, casting sidelong glances at His gopé-beloveds, and dealing appropriately with all the others, Lord Kåçëa sent them all back. Then He again proceeded to the forest.

Text 222

vanaà praviçya sakhibhiùkréòitvä ca kçaëaà tataùvaëcayitvä ca tän sarvän

dvi-traiù priya-sakhair yutaù

vanaà—the forest; praviçya—entering; sakhibhiù—with His friends; kréòitvä—playing; ca—and; kçaëaà—a moment; tataù—then; vaëcayitvä—stealing; ca—and; tän—them; sarvän—all; dvi-traiù—with two or three; priya-sakhair—dear friends; yutaù—endgaged.

Lord Kåçëa entered the forest, played for a while with His friends, and then slipped away with two or three especially close friends.

Text 223

saìketakaà vrajed dharñätpriyä-sandarçanotsukaùsäpi kåçëe vanaà yäte

dåçövä taà gåham ägatä

saìketakam—meeting; vrajed—goes; harñät—happily; priyä-sandarçanotsukaù—eager to see His beloved; sä—She; api—also; kåçëe—when Lord Kåçëa; vanaà—to the forest; yäte—had gone; dåçövä—seeing; taà—that; gåham—home; ägatä—arrived.

Eager to see His beloved, Lord Kåçëa happily went to meet Her. When She saw that Lord Kåçëa had gone to the forest, Çré Rädhä returned to Her home.

Text 224

süryädi-püja-vyäjenakusumädy-ähåti-cchalät

vaïcayitvä gurün yätipriyä-saìgecchayä vanam

sürya—of the sun-god; ädi—beginning with; püja—worship; vyäjena—on the pretext; kusumädy-ähåti-cchalät—on the pretext of gathering flowers; vaïcayitvä—cheating; gurün—superiors; yäti—goes; priyä-saìgecchayä—desiring to meet Her beloved; vanam—to the forest.

Then, on the pretext of gathering flowers and other things for the worship of the sun-god and other purposes, Çré Rädhä tricks Her superiors and, yearning to meet Her beloved, goes to the forest.

Text 225

atha madhyähna-sevä

itthaà tau bahu-yatnenamilitvä sva-gaëair våtaùvihärair vividhais tatravane vikréòito mudä

atha—now; madhyähna-sevä—midday pastimes; itthaà—thus; tau—They; bahu-yatnena—with great effort; militvä—meeting; sva-gaëair—with Their5 associates; våtaù—accompanied; vihärair—with various; vividhais—pastimes; tatra—there; vane—ijn the foprest; vikréòito—enjoy mastimes; mudä—happily.

Pastimes of Midday

Finally meeting after a great effort, the divine couple enjoy many happy pastimes in the forest with Their associates.

Text 226

ändolikä-çäkhärüòhausakhébhir dolitau kvacit

kvacid veëuà kara-srastaàpriyayä coritäà hariù

ändolikä—a swing; çäkha—on a branch; ärüòhau—climbed; sakhébhir—by friends; dolitau—swung; kvacit—sometimes; kvacid—sometimes; veëum—the flute; kara—from the hand; srastaà—fallen; priyayä—by the beloved; coritäà—stolen; hariù—Lord Hari.

Sometimes Rädhä and Kåçëa enjoy pastimes on a swing hanging from a tree branch and pushed by the gopés. Sometimes Rädhä steals the flute from Lord Kåçëa's hand.

Text 227

anveçayann upälabdhovipralabdhaù priyä-gaëaiù

häsito bahudhä täbhirhåta-sva iva tiçöhati

anveçayan—seeking; upaläbdho—rebuked; vipralabdhaù—separated; priyä-gaëaiù—by the dear gopés; häsito—made to laugh; bahudhä—in many ways; täbhir—by them; håta—stolen; svas—own; iva—as if; tiçöhati—stands.

Sometimes the gopés hid and made Him search after them. Sometimes they teased and scolded Him. Sometimes they joked with Him and made Him laugh. In these ways they charmed Lord Kåçëa and stole His heart.

Texts 228 and 229

vasanta-åtunä juçöaàvana-khaëòaà kvacin mudäpraviçya candanämbhobhiù

kuìkumädi-jalair api

viñiïcato yantra-muktaistat-paìkanäpitau mithaù

sakhyo 'py evaà viñiïcantitäç ca tau siïcataù punaù

vasanta-åtunä—with spirngtime; juçöaà—endowed; vana-khaëòaà—the forest; kvacin—somewhere; mudä—happily; praviçya—entering; candanämbhobhiù—with sandal-water; kuìkumädi-jalair—with water mixed with kunkuma and other scents; api—also; viñiïcato—sprinkling; yantra-muktais—with a device; tat-paìkanäpitau—with scented waters; mithaù—each other; sakhyo—the gopés; api—also; evam—thus; viñiïcanti—sprinkle; täç—them; ca—and; tau—the divine couple; siïcataù—sprinkle; punaù—again and again.

Sometimes Lord Kåçëa happily enters the forest in the beautiful

springtime and with a sprinkler sprinkles the gopés with water mixed with sandal, kuëkuma, and other colorful scents. The gopés respond by sprinkling Him. Then Rädhä and Kåçëa sprinkle each other again and again.

Text 230

tathänyartu-su-juçöäsukréòito vana-räjiñu

tat-tat-kälocitair nänä-vihäraiù sa-gaëau dvija

tathä—so; anya—other; åtu—seasons; su-juçöäsu—engaged; kréòito—pastimes; vana-räjiñu—in the forest groved; tat-tat-käla—in various times; ucitair—appropriate; nänä—various; vihäraiù—with pastimes; sa-gaëau—with associates; dvija—O brähmaëa.

O brähmaëa, in the forest groves the divine couple enjoy many different pastimes with Their associates, pastimes appropriate to the different times and seasons.

Text 231

çränto kvacid våkça-mülamäsädya muni-sattamaupaviçyäsane divye

madhu-pänaà pracakratuù

çränto—tired; kvacid—sometimes; våkça-mülam—at the root of a tree; äsädya—attaining; muni-sattama—O best of sages; upaviçya—sitting; äsane—on a seat; divye—splendid; madhu-pänaà—drinking nectar; pracakratuù—do.

O best of sages, sometimes They become tired. Then, sitting on a splendid throne under a tree, They drink nectar.

Text 232

tato madhu-padonmattonidrayä militekçaëau

mithaù päëià samälambyakäma-bäëa-vaçaà gatau

tato—then; madhu—nectar; pada—drinking; unmatto—intoxicated; nidrayä—with sleep; milita—closed; ékçaëau—eyes; mithaù—together; päëià—hands; samälambya—extending; käma—of Kämadeva; bäëa—of the arrows; vaçaà—under the control; gatau—attained.

Intoxicated by drinking nectar, their eyes become closed with sleepiness. Holding hands, They are attacked by Kämadeva's arrows.

Text 233

riraàsü viçataù kuïjaàkhalat-pädäbjakau pathi

tato vikréòatas tatrakariëé yüthapau yathä

riraàsü—desiring to enjoy; viçataù—enter; kuïjaà—forest grove; khalat—walking; pädäbjakau—lotus feet; pathi—on the path; tato—then; vikréòatas—enjoy; tatra—there; kariëé—two elephants; yüthapau—regal; yathä—as.

Desiring to enjoy, They place Their lotus feet in a forest grove. There They enjoy pastimes like two regal elephants.

Text 234

sakhyo 'pi madhubhir mattänidrayä pihitekçaëäùabhitaù kuïja-puïjeñu

sarvä eva vililyare

sakhyo—friends; api—also; madhubhir—with nectar; mattä—intoxicated; nidrayä—with sleep; pihitekçaëäù—closed eyes; abhitaù—everywhere; kuïja-puïjeñu—in the forests; sarvä—ass; eva—indeed; vililyare—enter.

Intoxicated by drinking nectar, and their eyes closed with sleepiness, the gopés entered the nearby forest groves.

Text 235

påthag ekena vapuñä

kåçëo 'pi yugapad vibhuùsarväsäà sannidhià gacchet

priyäëäà parito muhuù

påthak—each; ekena—with one; vapuñä—form; kåçëo—Lord Kåçëa; api—also; yugapad—simultaneously; vibhuù—all-powerful; sarväsäà—of all; sannidhià—nearness; gacchet—attained; priyäëäà—of the beloveds; parito—everywhere; muhuù—again and again.

Expanding into many forms, all-powerful Lord Kåçëa approached each gopé individually.

Text 236

ramayitvä ca täù sarväùkariëér gaja-räò iva

priyayä ca tathä täbhiùsarovaram athävrajat

ramayitvä—enjoying; ca—and; täù—them; sarväù—all; kariëér—female elephants; gaja-räò—king fo elephants; iva—like; priyayä—with the beloved; ca—and; tathä—so; täbhiù—with them; sarovaram—lake; atha—then; avrajat—went.

As an elephant king enjoys with His many wives, so Lord Kåçëa enjoyed with the gopés. Then Lord Kåçëa, His beloved Rädhä, and all the gopés entered a lake.

Text 237

çré-närada uväca

vånde çré-nanda-putrasyamädhurya-kréòaëe kathamaiçvaryasya prakäço 'bhüditi me chindhi saàçayam

çré-närada uväca—Çré Närada said; vånde—O Våndä; çré-nanda-putrasya—of King Nanda's son; mädhurya—of sweetness; kréòaëe—in the pastimes; katham—how?; aiçvaryasya—of opulence; prakäço—manifestation; abhüd—was; iti—thus; me—of me; chindhi—cut; saàçayam—the doubt.

Çré Närada said: O Våndä-devé, if His pastimes of sweetness are like this, then when does Lord Kåçëa manifest His pastimes of opulence? Please cut apart my doubt.

Text 238

çré-våndoväca

mune mädhurya-mayyästilélä-çaktir harer dåòhä

tayä påthak kåtaù kréòedgopikäbhiù samaà hariù

çré-våndä uväca—Çré Våndä said; mune—O sage; mädhurya-mayy—consisting of sweetness; asti—is; lélä—of pastimes; çaktir—the optency; harer—of Lord Kåçëa; dåòhä—firm; tayä—with that; påthak—specific; kåtaù—done; kréòed—enjoys pastimes; gopikäbhiù—the gopés; samaà—with; hariù—Lord Hari.

Çré Våndä said: O sage, the powerful potency of the pastimes of sweetness is one of Lord Hari's potencies. With that potency Lord Hari enjoys pastimes with the gopés.

Text 239

rädhayä saha rüpeëanijena ramate svayamiti mädhurya-léläyäù

çaktir naiçatayä hareù

rädhayä—Çré Rädhä; saha—with; rüpeëa—with the form; nijena—own; ramate—enjoys; svayam—personally; iti—thus; mädhurya—of sweetness; léläyäù—of pastimes; çaktir—the potency; na—not; éçatayä——with opulence; hareù—of Lord Hari.

When in His original form Lord Kåçëa enjoys pastimes with Çré Rädhä, He manifests the potency of His pastimes of sweetness. At that time He does not manifest the potency of His pastimes of opulence.

Text 240

jala-sekair mithas tatrakréòitvä sa-gaëau tataù

väsaù-srak-candanair divya-bhüçaëair api bhüçitau

jala—of water; sekair—with splashing; mithas—together; tatra—theer; kréòitvä—enjoying pastimes; sa-gaëau—with their associates; tataù—then; väsaù—garments; srak—garlands; candanair—with sandal paste; divya—splendid; bhüçaëair—with ornaments; api—also; bhüçitau—decorated.

Accompanied by Their gopé friends, the divine couple enjoy pastimes of splashing each other in the water. Then They are decorated with splendid garments, ornaments, garlands, and sandal paste.

Text 241

tatraiva sarasas-téredivya-ratna-maye gåheaçnétaù phala-mülänikalpitäni mayaiva hi

tatra—there; eva—indeed; sarasas-tére—on the shore of the lake; divya-ratna-maye—made of splendid jewels; gåhe—in a cottage; açnétaù—eat; phala-müläni—fruits and roots; kalpitäni—prepared; mayä—by me; eva—certainly; hi—indeed.

Then, in a jewel cottage by the lakeshore, the divine couple eat a snack of delicious fruits and roots carefully prepared by me.

Text 242

haris tu prathamaà bhuktväkäntayä pariveñitam

dvi-träbhiù sevito gacchecchayyäà puçpa-vinirmitäm

haris—Lord Kåçëa; tu—indeed; prathamaà—first; bhuktvä—eating; käntayä—with His beloved; pariveñitam—to enter; dvi-träbhiù—by two or three; sevito—served; gacchet—go; çayyäà—on a bed; puçpa-vinirmitäm—made of flowers.

After Their snack, Lord Hari and His beloved recline on a couch of flowers. There two or three gopés serve Them.

Text 243

tämbüla-vyajanais tatrapäda-samvähanädibhiù

sevyamäno bhåçaà täbhiùmoditaù presayéà smaran

tämbüla—with betelnuts; vyajanais—and fanning; tatra—there; päda-samvähanädibhiù—beginning with massaging the feet; sevyamäno—being served; bhåçam—greatly; täbhiù—by the gopés; moditaù—happy; presayéà—beloved; smaran—thinking.

Served by the gopés who offer Him betelnuts, fan Him, and massage His feet, Lord Kåçëa, His thoughts fixed on His beloved, becomes filled with happiness.

Text 244

çré-rädhäpi harau suptesa-gaëä muditäntarä

känta-dattaà préta-manäucchiçöaà bubhuje tataù

çré-rädhä—Çré Rädhä; api—also; harau—as Lord Kåçëa; supte—slept; sa-gaëä—with Her associates; muditäntarä—happy at heart; känta-dattaà—given to Her beloved; préta-manäs—happy at heart; ucchiçöaà—remnants; bubhuje—ate; tataù—then.

As Lord Kåçëa slept, Çré Rädhä and Her associates happily ate the remnants of His meal.

Text 245

kiïcid eva tato bhuktvävrajec chayyä-niketanam

drañöuà känta-mukhämbhojaà

cakoré-van niçäkaram

kiïcid—something; eva—indeed; tato—then; bhuktvä—eating; vrajet—goes; çayyä-niketanam—to the bed; drañöuà—to see; känta-mukhämbhojaà—the lotus face of Her beloved; cakoré—a cakori bird; vat—like; niçäkaram—the moon.

After eating, Çré Rädhä went to the bed to gaze on Her beloved's lotus face as a cakoré bird gazes at the moon.

Text 246

tämbüla-carcitaà tasyatatratyäbhir niveditamtämbüläny api cäçnätivibhajanté priyäléñu

tämbüla—betelnuts; carcitaà—chewed; tasya—of Him; tatratyäbhir—by the gopés there; niveditam—offered; tämbüläny—betelnuts; api—also; ca—and; äçnäti—chews; vibhajanté—distributes; priyäléñu—to Her dear friends.

The gopés there gave Her the remnants of betelnuts chewed by Lord Kåçëa. Some She chewed and some She gave to Her friends.

Text 247

kåçëo 'pi täsäà çuçruñüùsvacchanda-bhäñitaà mithaù

präpta-nidra iväbhätivinidro 'pi paöävåtaù

kåçëo—Lord Kåçëa; api—even; täsäà—of them; çuçruñüù—eager to hear; svacchanda-bhäñitaà—independent words; mithaù—together; präpta—attained; nidras—sleep; iva—as if; äbhäti—manifested; vinidro—awake; api—even; paöa—by cloth; ävåtaù—covered.

Eager to hear what the gopés said, Lord Kåçëa only pretended to be asleep as He lay under the covers.

Text 248

täç ca kçveléà kçaëaà kåtvämithaù känta-kathäçrayäùvyäja-nidräà harer jïätvä

kutaçcid anumänataù

täs—them; ca—and; kçveléà—joke; kçaëaà—for a moment; kåtvä—doing; mithaù—together; känta—of the beloved; kathä—talking; äçrayäù—taking shelter; vyäja—pretended; nidräm—sleep; harer—of Lord Kåçëa; jïätvä—understanding; kutaçcid—somewhere; anumänataù—by inference.

As they playfully joked about their beloved Hari they could gradually understand that He was only pretending to sleep.

Text 249

vimåçya vadanaà dågbhiùpaçyantyo 'nyonyam änanam

lénä iva lajjayä syuùkçaëam ücur na kiïcana

vimåçya—considering; vadanaà—face; dågbhiù—with the eyes; paçyantyo—seeing; anyonyam—each other; änanam—face; lénä—entered; iva—as if; lajjayä—with embarrassment; syuù—became; kçaëam—in a moment; ücur—spoke; na—not; kiïcana—anything.

Seeing the signs of wakefulness on Lord Kåçëa's face, they looked at each other and suddenly became silent out of embarrassment.

Text 250

kçaëäd eva tato vastraàdüré-kåtya tad-aìgataùsädhu-nidräà gato 'sétihäsayantyo hasanti tam

kçaëäd—in a moment; eva—indeed; tato—then; vastraà—the cloth; düré-kåtya—putting far away; tad-aìgataù—from His body; sädhu—good; nidräà—sleep; gato—attained; asi—You are; iti—thus; häsayantyo—making laugh; hasanti—laughing; tam—Him.

Suddenly pulling the blanket from His limbs and exclaiming, "My, You must have had a pleasant sleep!", they laughed and make Lord Kåçëa laugh also.

Text 251

evaà tau vividhair häsairamamänau gaëaiù sahaanubhüya kçaëaà nidrä-sukhaà ca muni-sattama

evaà—thus; tau—They; vividhair—with various; häsai—joking words; ramamänau—enjoying; gaëaiù—associates; saha—with; anubhüya—experiencing; kçaëaà—for a moment; nidrä—of sleep; sukhaà—the happiness; ca—and; muni-sattama—O best of sages.

O best of sages, in this way the divine couple enjoyed a pleant nap and a host of happy joking words.

Text 252

upaviçyäsane divyesa-gaëau viçörte mudäpaëé-kåtya mitho hära-

cumbäçleça-paricchadän

upaviçya—sitting; äsane—on a seat; divye—splendid; sa-gaëau—with Their associates; viçörte—expanded; mudä—with happiness; paëé-kåtya—wagering; mitho—together; hära—necklace; cumba—kiss; äçleça—and embrace; paricchadän—possessions.

Sitting on a splendid throne and surrounded by Their associates, the divine couple gamble at dice, with garlands, kisses, and embraces as the winner's prize.

Text 253

akçair vikréòataù premëänarmäläpaù puraù-saram

paräjito 'pi priyayäjitam ity avadan måçä

akçair—with dice; vikréòataù—playing; premëä—with love; narmäläpaù—joking words; puraù—in the presence; saram—going; paräjito—defeated; api—also; priyayä—by His beloved; jitam—defeated; ity—thus; avadan—saying; måçä—thoughtfully.

Joking with words of love, Rädhä and Kåçëa gamble with dice. Defeated by His beloved, Lord Kåçëa slowly pronounces, "I have lost."

Text 254

härädi-grahane tasyäùpravåttastäyate tayä

tathaivaà täòitaù kåçëaùkarëotpala-saroruhaiù

härädi-grahane—in the taking of the necklace and other prizes; tasyäù—of Her; pravåttastä—engaged; äyate—goes; tayä—by Her; tathä—so; evaà—thus; täòitaù—struck; kåçëaù—Lored Kåçëa; karëotpala-saroruhaiù—with lotus whorls.

Taking the necklace and other prizes, Çré Rädhä struck Lord Kåçëa with a lotus flower.

Text 255

viñaëëa-vadano bhütvägata-sva iva närada

jito 'smi ca tvayä devigåhyatäà yat paëé-kåtam

viñaëëa—dejected; vadano—face; bhütvä—becoming; gata—gone; sva—His possessions; iva—as if; närada—O Çré Närada; jito—defeated; asmi—I am; ca—and; tvayä—by You; devi—O goddess; gåhyatäà—may bhe taken; yat—what; paëé-kåtam—the winner's prize.

O Närada, His unhappiness showing on His face, Lord Kåçëa felt as if He had lost a great treasure. "O goddess, You have defeated Me", He said. "Please take the winner's prize."

Text 256

cumbanädi mayä dattaàity uktvä ca tathäcaret

kauöilya-tad-bhruvo drañöuàçrotuà tad-bhartsanaà vacaù

cumbana—kiss; ädi—beginning with; mayä—by Me; dattaà—given; ity—thus; uktvä—speaking; ca—and; tathä—so; äcaret—did; kauöilya-tad-bhruvo—with crooked eyebrows; drañöuà—to see; çrotuà—to hear; tad-bhartsanaà—the rebuke; vacaù—the words.

To see Rädhä's crooked raised eyebrows and hear Her words of rebuke, Lord Kåçëa declared, "Now I will give You the kiss and the other prizes." Then He gave Her all the prizes.

Text 257

tataù çäré-çukänäà caçrutvä väg-ähavaà mithaùnirgacchatas tataù snänädgantu-kämau gåhaà prati

tataù—then; çäré-çukänäà—of the parrots; ca—and; çrutvä—hearing; väg-ähavaà—calls; mithaù—together; nirgacchatas—went; tataù—then; snänäd—from bathing; gantu-kämau—desiring to go; gåhaà—home; prati—to.

Then, hearing the parrots calling, Rädhä and Kåçëa bathed and decided to return to Their homes.

Text 258

kåçëaù käntäm anujïäpyagaväm abhimukhaà vrajetsä tu sürya-gåhaà gacchetsakhé-maëòala-samyutä

kåçëaù—Kåçëa; käntäm—His beloved; anujïäpya—taking leave; gaväm—of the cows; abhimukhaà—to the presence; vrajet—goes; sä—She; tu—indeed; sürya-gåhaà—to the temple of the sun-god; gacchet—goes; sakhé-

maëòala-samyutä—with Her associates.

Taking leave of His beloved, Lord Kåçëa returns to the cows. Accomopanied by Her friends, Çré Rädhä goes to the temple of the sun-god.

Text 259

kiyad düraà tato gatväparävåtya hariù punaù

vipra-veçaà samästhäpyayäti sürya-gåhaà prati

kiyad—how?; düraà—far; tato—then; gatvä—going; parävåtya—returning; hariù—Lord Kåçëa; punaù—again; vipra-veçaà—in the dress of a brähmaëa; samästhäpya—placing; yäti—goes; sürya-gåhaà—to the sun-god's temple; prati—to.

Lord goes a short distance, disguises Himself as a brähmaëa,and then goes to the temple of the sun-god.

Text 260

süryaà ca püjayet tatraprärthitas tat-sakhé-janaiù

tadaiva kalpitair vedaiùparihäsyävagarbhitaiù

süryaà—the sun god; ca—and; püjayet—worships; tatra—there; prärthitas—requested; tat-sakhé-janaiù—by His gopé friends; tadä—then; eva—indeed; kalpitair—created; vedaiù—by Vedas; parihäsya—joking; avagarbhitaiù—filled with outrageous errors.

Requested by the gopés, the disguised Kåçëa worships the sun-god. Lord Kåçëa then recites a host of imaginary Vedic prayers, prayers made up on the spot and filled with a host of errors.

Text 261

tatas tä api taà käntaàparijïäya vicakçaëäù

änanda-sägare lénäna viduù svaà na cäparam

tatas—then; tä—to them; api—also; taà—Him; käntaà—be,loved; parijïäya—understanding; vicakçaëäù—wise; änanda-sägare—in an ocean of bliss; lénä—plunged; na—not; viduù—knew; svaà—own; na—not; ca—and; aparam—another.

Finally understanding that this person was their beloved Kåçëa, the intelligent gopés became plunged in an ocean of bliss. Intoxicated with bliss they did not know who they were or who anyone else was.

Text 262

vihärair vividhair evaàsärdhaà yäma-dvayaà mune

nitvä gåhaà vrajeyus täùsa ca kåçëo gaväà vrajet

vihärair—with pastimes; vividhair—various; evaà—thus; särdhaà—with; yäma-dvayaà—six hours; mune—O sage; nitvä—taking; gåhaà—home; vrajeyus—went; täù—them; sa—He; ca—and; kåçëo—Lord Kåçëa; gaväà—to the cows; vrajet—went.

O sage, in this way the divine couple and Their associates passed six hours enjoying many pastimes. Finally the gopés returned to their homes and Lord Kåçëa returned to the cows.

Text 263

athäparähëa-sevä

saìgamya tu sakhén kåçëogåhétvä gäù samantataùägacchati vrajaà karñan

tan muralé-ravaiù

atha—now; aparähna-sevä—afternoon pastimes; saìgamya—meeting; tu—indeed; sakhén—friends; kåçëo—Lord Kåçëa; gåhétvä—taking; gäs—the cows; samantataù—everywhere; ägacchati—returns; vrajaà—to Vraja village; karñan—attracting; tan—them; muralé-ravaiù—with the sound of His flute.

Pastimes in the Afternoon

Meeting with His gopa friends, taking the cows with Him, and attracting everyone with the music of His flute, Lord Kåçëa returned to Vraja Village.

Texts 264 and 265

tato nandädayaù sarveçrutvä veëu-ravaà hareùgo-dhüli-paöalair vyäptaà

dåçövä cäpi nabha-sthalam

visåjya sarva-karmäëistriyo bälädayo 'pi ca

kåçëasyäbhimukhaà yäntitad-darçana-samutsukäù

tato—then; nanda—by Nanda Maharaja; ädayaù—headed; sarve—all; çrutvä—hearing; veëu-ravaà—the sound of the flute; hareù—of Lord Kåçëa; go-dhüli-paöalair—with the dust raised by the cows; vyäptaà—filled; dåçövä—seeing; caand; api—also; nabha-sthalam—the sky; visåjya—abandoning; sarva-karmäëi—all work; striyo—women; bäla—children; ädayo—beginning with; api—and; ca—also; kåçëasya—of Lord Kåçëa; abhimukhaà—to the presence; yänti—go; tad-darçana-samutsukäù—eager to see Him.

Hearing the sound of Kåçëa's flute and seeing the sky filled with the dust raised by the cows, King Nanda and all the men, women, and children of Vraja stopped all they were doing and ran to see Kåçëa.

Text 266

räja-märge vraja-dväriyatra sarve vrajaukasaù

kåçëo 'py etän samägamyayathävad anupürvaçaù

räja—royal; märge—on the road; vraja-dväri—at the entrance of Vraja; yatra—where; sarve—all; vrajaukasaù—the people,of Vraja; kåçëo—Lord Kåçëa; api—also; etän—them; samägamya—approaching; yathävad—as; anupürvaçaù—before.

On the royal road at the entrance to Vraja Village Lord Kåçëa met all the people of Vraja one after another.

Text 267

darçanaiù sparçanair väpismita-pürva-vilokanaiù

gopa-våddhän namaskäraiùkäyikair väcikair api

darçanaiù—with glances; sparçanair—with touches; vä—or; api—also; smita-pürva-vilokanaiù—with smiling glances; gopa-våddhän—to the elder gopas; namaskäraiù—with obeisances; käyikair—with body; väcikair—with words; api—also.

He met them with embraces, glances, and smiling glances. He bowed before the elder gopas and He honored them with His words.

Text 268

säñöäìga-pätaiù pitaraurohiëém api näradasütränta-sücitenaiva

vinayena priyäs tathä

säñöäìga-pätaiù—with dandavat obeisances; pitarau—to His parents; rohiëém—to Rohiëé; api—also; närada—O Çré Närada; sütränta-sücitena—with sidelong glances; eva—indeed; vinayena—shy; priyäs—gopé beloveds; tathä—so.

O Çré Närada, Lord Kåçëa prostrated His entire body to show respect to His parents and to Rohiëé-devé. From the corner of His eye He shyly glanced at His gopé beloveds.

Text 269

evaà taiç ca yathä yogyaàvrajaukobhiù prapüjitaùgavälayaà tathä gäç ca

sampraveçya samantataù

evaà—thus; tais—with them; ca—and; yathä—as; yogyaà—appropriate; vrajaukobhiù—with the people of Vraja; prapüjitaù—worshiped; gavälayaà—to the cow barn; tathä—so; gäç—the cows; ca—and; sampraveçya—bringing in; samantataù—completely.

Then, in the ways proper for each, all the people of Vraja worshiped Lord Kåçëa. Then Lord Kåçëa took the cows into the barn.

Text 270

pitåbhyäm arthito yätimäträ saha nijälayam

snätvä pitvä tathä kiïcidbhuktvä mätränumoditaù

pitåbhyäm—by His parents; arthito—requested; yäti—goes; mäträ—mother; saha—with; nijälayam—to His own home; snätvä—bathing; pitvä—drinking; tathä—so; kiïcid—something; bhuktvä—eating; mäträ—by His mother; anumoditaù—requested.

Requested by His parents, Lord Kåçëa went home with mother Yaçodä. Requested by her, He bathed and then He ate and drank.

Text 271

atha säyaà sevä

täç ca dugdhvä dohayitväpäyayitvä ca käçcana

piträ särdhaà gåhaà yätiyayau bhäriçatänugaù

atha—now; säyaà sevä—sunset pastimes; täs—them; ca—and; dugdhvä—milking; dohayitvä—causing to milk; päyayitvä—causing to drink; ca—and; käçcana—some; piträ—father; särdhaà—with; gåhaà—home; yäti—goes; yayau—went; bhäriçata—by the carriers; anugaù—followed.

Pastimes at Sunset

After milking some of the cows, having the other gopas milk the other

cows, and allowing the calves to also drink some of the milk, Lord Kåçëa, accompanied by His father and by servants carrying the milk, returned home.

Text 272

taträpi mätå-våndaiç catat-putraiç ca balaiù sahasambhuìkte vividhännäni

carvya-cüñyädikäni ca

tatra—there; api—also; mätå-våndaiç—by the many mothers; ca—and; tat-putraiç—by their children; ca—and; balaiù—Lord Balaräma; saha—with; sambhuìkte—ate; vividhännäni—many kinds of foods; carvya-cüñyädikäni—to be chewed, sucked, and consumed in other ways; ca—also.

Then, accompanied by Lord Balaräma, the gopa boys, and the boys' mothers, Lord Kåçëa ate a feast of many different kinds of foods, foods to be chewed, licked, or consumed in other ways.

Text 273

atha pradoña-sevä

tan mätuù prärthanät pürvaàrädhayäpi tadaiva hi

prasthäpyante sakhé-dväräpakvännäni tad-älayam

atha—now; pradoña-sevä—evening pastimes; tan—that; mätuù—of His mother; prärthanät—by the request; pürvaà—before; rädhayä—by Çré Rädhä; api—also; tadä—then; eva—indeed; hi—indeed; prasthäpyante—is established; sakhé—gopé friends; dvärä—by; pakvännäni—cooked foods; tad-älayam—at the home.

Pastimes of the Evening

On Mother Yaçodä's request, Çré Rädhä and Her friends had cooked this feast.

Text 274

çläghayaàç ca haris tänibhuktvä piträdibhiù saha

sabhä-gåhaà vrajet taiç cajuçöaà vandi-janädibhiù

çläghayan—praising; ca—and; haris—Lord Kåçëa; täni—that; bhuktvä—eating; piträdibhiù—His father and the others; saha—with; sabhä-gåhaà—to the assembly-house; vrajet—went; tais——with them; ca—and; juçöaà—proper; vandi-janädibhiù—with the poets.

After enjoying the feast in the company of His father and the others, Lord Kåçëa praises in with many words. Then, accompanied by the poets ansd reciters, Lord Kåçëa goes to the assembly-house.

Text 275

pakvännäni gåhitvä yäsakhyas tatra samägatäù

bahüni ca punas tänipradattäni yaçodayä

pakva—cooked; ännäni—foods; gåhitvä—taking; yä—who; sakhyas—the gopé friends; tatra—there; samägatäù—come; bahüni—many; ca—and; punas—again; täni—them; pradattäni—given; yaçodayä—by Yaçodä.

Then mother Yaçodä gave abundant remnants from the feast to the gopés who had brought it in the first place.

Text 276

sakhyä tatra tayä dattaàkåçëocchiçöaà tathä rahaùsarvaà täbhiù samanéya

rädhikäyai nivedyate

sakhyä—by a friend; tatra—there; tayä—by her; dattaà—given; kåçëa—of Lord Kåçëa; ucchiçöaà—remnant; tathä—so; rahaù—in secret; sarvaà—all; täbhiù—by them; samanéya—brought; rädhikäyai—to Çré Rädhä; nivedyate—was offered.

Mother Yaçodä gives them the remnants from Lord Kåçëa's plate. The

gopés take it and in a secluded place present it before Çré Rädhä.

Text 277

säpi bhuktvä sakhé-varga-yutä tad-anupürvaçaù

sakhébhir manditä tiçöhedabhisartuà mudänvitä

sä—She; api—also; bhuktvä—eating; sakhé-varga—friends; yutä—with; tad-anupürvaçaù—in sequence; sakhébhir—by the friends; manditä—decorated; tiçöhed—stands; abhisartuà—to meet; mudänvitä—happy.

Then Çré Rädhä and Her friends honor Lord Kåçëa's remnants. Then, to prepare for Her meeting with Lord Kåçëa, the gopés decorate joyful Rädhä.

Text 278

prasthäpyate 'nayä käcidita eva tataù sakhétasyäbhisäritä sätha

yamunäyäù samépataù

prasthäpyate—is placed; anayä—by Her; käcid—someone; ita—then; eva—indeed; tataù—then; sakhé—friend; tasya—of Him; abhisäritä—met; sä—She; atha—then; yamunäyäù—the Ymaunä; samépataù—near.

One of the gopés has already made arrangements for Çré Rädhä's secret meeting with Lord Kåçëa by the Yamunä's shore.

Text 279

kalpa-vrkça-nikuïje 'smindivya-ratna-maye gåhesita-kåçëa-niçä-yogya-veñä yäti sakhé-yutä

kalpa-vrkça-nikuïje—a grove of kalp-avrksa trees; asmin—in this; divya-ratna-maye—made of splendid jewels; gåhe—in a palace; sita—bright; kåçëa—or dark; niçä—night; yogya—appropriate; veñä—garments; yäti—goes; sakhé-yutä—accompanied by Her friends.

Accompanied by Her friends and dressed in garments suitable for a bright or a dark night, Çré Rädhä goes to a jewel palace in a kalpa-våkña grove.

Text 280

kåçëo 'pi vividhaà tatradåçövä kautühalaà tataù

kavitväni manojïäniçrutvä ca gétakäny api

kåçëo—Lord Kåçëa; api—also; vividhaà—various; tatra—there; dåçövä—seeing; kautühalaà—festibval; tataù—there; kavitväni—poetry; manojïäni—beautiful; çrutvä—hearing; ca—and; gétakäny—singing; api—and.

Meanwhile Lord Kåçëa saw many festive ceremonies and heard many beautiful poems and songs.

Text 281

dhana-dhanyädis taàç capréëayitvä vidhänataù

janair äkärito mäträyäti çayyä-niketanam

dhana-dhanyädis—with wealth and other gifts; taàç—them; ca—and; préëayitvä—pleasing; vidhänataù—by giving; janair—by the people; äkärito—called; mäträ—by His mother; yäti—goes; çayyä-niketanam—to His bedroom.

Then Lord Kåçëa pleases the artists and performers with many valuable gifts and then, called by His mother, He goes to bed.

Text 282

mätari prasthitäyäà tubhojayitvä tato gåhänsaìketakaà käntayätrasamägacched alakçitaù

mätari—when His mother; prasthitäyäà—had gone; tu—indeed;

bhojayitvä—feeding; tato—then; gåhät—from the house; saìketakaà—to the meeting; käntayä—with His beloved; atra—here; samägacched—went; alakçitaù—unseen.

When, after giving Him a nightime snack, mother Yaçodä left the bedroom, unseen by anyone, Lord Kåçëa left His home and went to meet His beloved.

Text 283

rätri-sevä

militvä täv ubhäv atrakréòitau vanaräjiñu

vihärair vividhair veñaiùläsya-géta-puraù-saraiù

rätri-sevä—pastimes at night; militvä—meeting; tau—They; ubhau—both; atra—here; kréòitau—enjoyed pastimes; vanaräjiñu—in the forest groves; vihärair—with pastimes; vividhair—various; veñaiù—appearances; läsya-géta-puraù-saraiù—beginning with singing and dancing.

Pastimes at Night

Meeting in the forest groves, Çré Çré Rädhä and Kåçëa enjoy singing, dancing, and many other pastimes.

Text 284

särdha-yäma-dvayaà nitvärätrer evaà vihärataùsuñupsur viçet kuïjaàpaïcaçäbhir alakçitaiù

särdha-yäma-dvayaà—7 1\2 hours; nitvä—passing; rätrer—of the night; evaà—thus; vihärataù—enjoy pastimes; suñupsur—sleepy; viçet—enter; kuïjaà—forest grove; païcaçäbhir—with five or six; alakçitaiù—unseen.

After enjoying pastimes for seven and a half hours of the night, Lord Kåçëa becomes sleepy. Accompanied by five or six gopés and unseen by the others, He enters another forest.

Text 285

nirvånta-kusumaiù klptekeli-talpe manoharesuptävatiçöhäà tatra

sevyamänau priyälibhiù

nirvånta-kusumaiù—with flowers without stems; klpte—made; keli-talpe—on a pastime bed; manohare—beautiful; suptävatiçöhäà—slept; tatra—there; sevyamänau—served; priyälibhiù—by Their dear gopé friends.

Served by Their dear gopé friends, the divine couple sleeps there on a beautiful pastime-bed made of unstemmed flowers.

Text 286

çré-närada uväca

çrotum icchämi bho devavraja-räja-sutasya ca

våndävane rasaà divyaàrädhayaikäntikaà saha

çré-närada uväca—Çré Närada said; çrotum—to hear; icchämi—I wish; bho—O; deva—Lord; vraja-räja-sutasya—of the prince of Vraja; ca—and; våndävane—in Våndävana; rasaà—nectar; divyaà—transcendental; rädhayä—with Çré Rädhä; ekäntikaà—last; saha——with.

Çré Närada said: O master, I wish to hear of the transcendental mellows of Lord Kåçëa's final pastimes with Çré Rädhä in Våndävana forest.

Text 287

çré-sadäçiva uväcaçåëu närada vakçyämi

rädhä-kåçëa-rasaà çucimsu-gopyaà paramodäraàna vaktavyaà hi kasyacit

çré-sadäçiva uväca—Lord Sadäçiva said; çåëu—please hear; närada—O

Çré Närada; vakçyämi—I will tell; rädhä-kåçëa-rasaà—the mellows of Çré Çré Rädhä-Kåçëa; çucim—pure; su-gopyaà—very confidential; paramodäraà—sublime; na—not; vaktavyaà—to be spoken; hi—indeed; kasyacit—to anyone.

Lord Sadäçiva said: O Çré Närada, please hear and I will describe the pure nectar mellows of Çré Çré Rädhä-Kåçëa's pastimes. These sublime pastimes are very confidential. They should not be spoken to anyone.

Text 288

aikäntika-rasäsvädaàkartuà våndävane bhümau

vraja-räja-kumära ücebahu-käle mamävyayam

aikäntika—final; rasa—necatr mellows; äsvädaà—taste; kartuà—to do; våndävane—in Våndävana; bhümau—on the earth; vraja-räja-kumära—the prince of Vraja; üce—spoke; bahu-käle—a long time; mama—of Me; avyayam—eternal.

After a long time Lord Kåçëa described to me His last nectar pastimes with Çré Rädhä.

Text 289

mayi prasannaù çré-kåçëomantra-yugmam anuttamamyugaläkhyaà dadau mahyaà

svéyojjvala-rasäplutam

mayi—with me; prasannaù—pleased; çré-kåçëo—Çré Kåçëa; mantra-yugmam—two mantras; anuttamam—peerless; yugaläkhyaà—two; dadau—gave; mahyaà—to me; svéyojjvala-rasäplutam—plunged in the nectar of His glorious pastimes.

Please with me, Lord Kåçëa gave me two peerless mantras plunged in the nectar of His glorious pastimes.

Text 290

samabravét tadä kåçëaùsva-çiñyaà mäà svakaà rasaà

bravémi tväà çåëuñvädyabrahmädénäm agocaram

samabravét—spoke; tadä—then; kåçëaù—Lord Kåçëa; sva-çiñyaà—to His disciple; mäà—me; svakaà—own; rasaà—nectar; bravémi—I speak; tväà—to you; çåëuñva—please hear; adya—now; brahmädénäm—headed by Brahmä; agocaram—not within the range of perception.

Then Lord Kåçëa described His nectar pastimes to me, his disciple. O Çré Närada, now you may happily hear what even Brahmä and all the demigods do not know. I will tell it to you.

Text 291

vraja-räja-suto våndä-vane pürëatamo vasansampürëa-ñoòaça-kalo

vihäraà kurute sadä

vraja-räja-suto—the son fo the king of Vraja; våndävane—in Våndävana; pürëatamo—most perfect; vasan—residing; sampürëa—perfect; ñoòaça-kalo—full moon; vihäraà—pastimes; kurute—does; sadä—eternally.

Nanda's son, who is the prince of Vraja, who stays in Våndävana forest and enjoys pastimes there eternally, and who is like a perfectly full moon, is the most-perfect form of the Supreme Personality of Godhead.

Text 292

väsudevaù pürëataromathuräyaà vasan purikaläbhiù païcadaçäbhiryutaù kréòati sarvadä

väsudevaù—the son of Vasudeva; pürëataro—more perfect; mathuräyaà—in Mathurä; vasan—residing; puri—in the city; kaläbhiù—with phases of the moon; païcadaçäbhir—fifteen; yutaù—endowed; kréòati—enjoys pastimes; sarvadä—eternally.

Vasudeva's son, who stays in Mathurä City and enjoys pastimes there eternally, and who is like a moon one day before being perfectly full, is the more-perfect form of the Supreme Personality of Godhead.

Text 293

dvärakädhipatir dvära-vatyäà pürëas tv asau vasan

caturdaça-kalä-yuktoviharaty eva sarvadä

dvärakä—of Dvaraka; adhipatir—the king; dväravatyäà—in Dvaraka; pürëas—perfect; tu—indeed; asau—He; vasan—residing; caturdaça-kalä-yukto—the moon two days before becoming full; viharaty—enjoys pastimes; eva—indeed; sarvadä—eternally.

The king of Dvärakä, who stays in Dvärakä, and enjoys pastimes there eternally, and who is like a moon two days before being perfectly full, is the perfect form of the Supreme Personality of Godhead.

Text 294

ekayä kalayä dväbhyäàmathurä-dvärikädhipauvåndävana-pate rüpau

pürëau sve sve pade rase

ekayä—with one; kalayä—phase; dväbhyäà—with two; mathurä-dvärikädhipau—the king of Mathurä and the king of Dvärakä; våndävana-pate—the king of Våndävana; rüpau—the forms; pürëau—full; sve sve—own; pade—places; rase—nectar.

As the king of Dvärakä, Lord Kåçëa is like a moon two days before its fullness. As the king of Mathurä, Lord Kåçëa is like a moon one day before its fullness. As the master of Våndävana, Lord Kåçëa is like a moon on the day of its perfect fullness.

Text 294 (b)

mathurä-nätho våndävanädhipäpekçayä sva-rüpeëa lélayä caekayä kalayä unah. mathurä-léläyäà mathuräyäà ca sampürëa-

ñoòaça-kalaù. tathä dvärakä-näthau våndävanädhipäpekçayäsva-rüpeëa lélayä ca dväbhyäà kaläbhyäm unaù. dvärakäyäà

dvärakä-léläyäà ca pürëa-ñoòaça-kalaù.

mathurä—of Mathura; nätho—the master; våndävana—of Våndävana; adhipa—as the master; äpekçayä—in relation to; sva-rüpeëa—with His own form; lélayä—with pastimes; ca—and; ekayä—with one; kalayä—phase; unah—one; mathurä-léläyäà—in His mathura pastimes; mathuräyäà—in Mathura; ca—and; sampürëa—full; ñoòaça-kalaù—the sixteenth phase; tathä—so; dvärakä-näthau—the king of Dvaraka; våndävanädhipäpekçayä—in relation to the king of Våndävana; sva-rüpeëa—with His own form; lélayä—with His pastimes; ca—and; dväbhyäà—with two; kaläbhyäm—phases; unaù—one; dvärakäyäà—in Dvaraka; dvärakä-léläyäà—in the Dvaraka pastimes; ca—and; pürëa-ñoòaça-kalaù—perfectly full.

The form and pastimes of the king of Mathurä are like a full moon. Still, compared to the master of Våndävana, the form and pastimes of the king of Mathurä are like a moon one day before its fullness. The form and pastimes of the king of Dvärakä are like a full moon. Still, compared to the master of Våndävana, the form and pastimes of the king of Dvärakä are like a moon two days before its fullness.

Text 295

çré-bhü-lélä-yogamäyäcintyäcintyä tathaiva camohiné kauçaléty añöaubahiraìgäç ca çaktayaù

çré-bhü-lélä-yogamäyä—Çré Bhü, Lélä, and Yogamäyä; cintyä—Cintyuä; acintyä—Acintyä; tathä—so; eva—indeed; ca—and; mohiné—Mohiné; kauçalé—Kauçalé; iti—thus; añöau—eight; bahiraìgäç—external; ca—and; çaktayaù—potencies.

Çré, Bhü, Lélä, Yogamäyä, Cintyä, Acintyä, Mohiné, and Kaçalé are Lord Kåçëa's eight external potencies.

Text 296

lélä prema svarüpä casthäpany äkarçiëé tathä

samyoginé viyoginy ä-hlädinéty äntaräìgikä

lélä—Lélä; prema—Prema; svarüpä—Svaru_pä; ca—and; sthäpany—Sthäpané; äkarçiëé—Akarçiëé; tathä—so; samyoginé—Samyoginé; viyoginy—Viyoginé; ählädiné—Ahlädiné; iti—thus; äntaräìgikä—internal potencies.

Lélä, Prema-svarüpä, Sthäpané, Akarçiëé, Samyoginé, Viyoginé, and Ahlädiné are Lord Kåçëa's internal potencies.

Text 297

vraje çré-kåçëacandrasyasanti ñoòaça çaktayaùpoñikä madhurasyaivatasyaitä vai sanätanäù

vraje—in Vraja; çré-kåçëacandrasya—of Lord Kåçëacandra; santi—are; ñoòaça—sixteen; çaktayaù—potencies; poñikä—nourishing; madhurasya—of sweetness; eva—indeed; tasya—of Him; etäs—they; vai—indeed; sanätanäù—eternal.

In Vraja these sixteen eternal potencies expand the sweetness of Lord Kåçëacandra.

Text 298

hlädiné ya mahä-çaktiùsarva-çakti-varéyasé

tat-sära-bhäva-rüpä çré-rädhikä parikértitä

hlädiné—Hladini; ya—which; mahä-çaktiù—great potency; sarva-çakti-varéyasé—the best of all potencies; tat-sära-bhäva-rüpä—the from of ecstatic love; çré-rädhikä—Çré Rädhä; parikértitä—named.

The Hlädiné potency is the best of all potencies is. That potency is the personification of ecstatic love. That potency is called Çré Rädhä.

Text 299

tayä çré-kåçëacandrasyakréòä yäù samaye munetadäviçöaà väsudevaà

saha kçéräbdhi-näyakam

tayä—with Her; çré-kåçëacandrasya—of Çré Kåçëacandra; kréòä—pastimes; yaù—who; samaye—at the time; mune—O sage; tadä—then; äviçöaà—entered; väsudevaà—Lord Väsudeva; saha—with; kçéräbdhi-näyakam—the Lord of the Kñérodaka ocean.

O sage, Lord Väsudeva and Lord Kçérodakaçäyé Viñëu are also present in the pastimes that Lord Kåçëacandra enjoys with His Hlädiné potency.

Text 300

antarékça-gataà kuryäcchaktir äkarçiëé hareù

kréòänte sthäpayet täà tusthäpiné kåçëa-dehataù

antarékça-gataà—in the sky; kuryät—does; çaktir—potency; äkarçiëé—Akarçiëé; hareù—of Lord Kåçëa; kréòänte—at the end of pastimes; sthäpayet—establishes; täà—that; tu—indeed; sthäpiné—Sthäpiné; kåçëa-dehataù—from Lord Kåçëa's body.

The potency Akarñiëé manifests the Lord's pastimes from the spiritual sky. The potency Sthäpiné manifests the Lord's pastimes from Lord Kåçëa's body.

Text 301

sampürëa-ñoòaça-kalaùkevalo nanda-nandanaù

vikréòan rädhayä särdhaàlabhate paramaà sukham

sampürëa-ñoòaça-kalaù—full moon; kevalo—only; nanda-nandanaù—the son of Nanda; vikréòan—enjoying pastimes; rädhayä—Çré Rädhä; särdhaà—with; labhate—attains; paramaà—supreme; sukham—happiness.

Nanda's son, who enjoys supreme bliss in His pastimes with Çré Rädhä, is the only most perfect form of the Lord.

Text 302

çré-närada uväca

gate madhu-puréà kåçëevipralambha-rasaù katham

väsudeve rädhikäyäùsaàçayaà chindhi me prabho

çré-närada uväca—Çré Närada said; gate—gone; madhu-puréà—to Mathurä; kåçëe—Kåçëa; vipralambha-rasaù—the mellows of separation; katham—how?; väsudeve—in the son of Vasudeva; rädhikäyäù—of Rädhä; saàçayaà—doubt; chindhi—please cut; me—of me; prabho—O lord.

Çré Närada said: If when Lord Kåçëa goes to Mathurä He manifests His more-perfect form of Väsudeva's son (which is different from the most-perfect form of Nanda's son), then how is it possible for Çré Rädhä to feel the pangs of separation from this form (a form different from the Våndävana-Kåçëa)? O master, please cut apart this doubt.

Text 303

çré-sadäçiva uväca

çaktiù samyoginé kämävämä çaktir viyoginéhlädiné kértidä-putré

caivaà rädhä trayaà vraje

çré-sadäçiva uväca—Lord Sadäçiva said; çaktiù samyoginé—the potency of meeting; kämä—amorous pastimes; vämä—contrariness; çaktir—potency; viyoginé—separation; hlädiné—pleasure; kértidä-putré—the daughter of Kértidä; ca—also; evaà—thus; rädhä—Çré Rädhä; trayaà—three; vraje—in Vraja.

Lord Sadäçiva said: The Samyoginé potency arranges the amorous pastimes of the divine couple, and the Viyoginé potency arranges that the divine couple be separated. The Hlädiné potency is the Lord's pleasure potency. In Vraja Çré Rädhä is the manifestation of these three potencies.

Text 304

mama präëeçvaraù kåçëastyaktvä våndävanaà kvacit

kadäcin naiva yätétijänéte kértidä-sutä

mama—of Me; präëeçvaraù—the Lord of life; kåçëas—Çré Kåçëa; tyaktvä—leaving; våndävanaà—Våndävana; kvacit—somewhere; kadäcin—sometimes; na—not; eva—indeed; yäti—goes; iti—thus; jänéte—knows; kértidä-sutä—the daughter of Kértidä.

Çré Rädhä, the daughter of Kértidä, thinks, "Çré Kåçëa, the master of My life, never leaves Våndävana to go to any other place."

Text 305

kämä-väme na jänétaiti ca brahma-nandanaräsärambhha iväntardhéà

gatavän nanda-nandanaù

kämä—amorous pastimes; väme—and separation; na—not; jänéta—knows; iti—thus; ca—and; brahma-nandana—O son of Brahma; räsärambhha—at the beginning of the rasa dance; iva—as if; antardhéà—disappearance; gatavän—attained; nanda-nandanaù—the son of Nanda.

O son of Brahmä, Rädhä does not see any difference in Lord Kåçëa appearance or dissapearance. This was also so when Lord Kåçëa disappeared in the beginning of the räsa-dance.

Text 306

mathuräà mathurä-näthoväsudevo jagäma haantarhite nanda-sute

çrémad-våndävane mune

mathuräà—to Mathurä; mathurä-nätho—the king of Mathurä;väsudevo—the son of Vasudeva; jagäma—went; ha—indeed; antarhite—disappeared; nanda-sute—the son of Nanda; çrémad-våndävane—in ebautiful Våndävana;

mune—O sage.

O sage, it is the Lord's feature as the son of Vasudeva and the king of Mathurä who goes to Mathurä. The son of Nanda does not go. He merely hides in beautiful Våndävana.

Text 307

praväsäkhyaà rasaà lebherädhä vai kértidä-sutätato vadanti munayaù

praväsaà saìga-vicyutim

praväsa—going on a journey; äkhyaà—named; rasaà—mellow; lebhe—attained; rädhä—Rädhä; vai—indeed; kértidä-sutä—the daughter of Kértidä; tato—then; vadanti—say; munayaù—the sages; praväsaà—gone away; saìga-vicyutim—bereft of the association.

In this way Çré Rädhä, the duaghter of Kértidä experiences the mellow of thinking Her beloved has gone away on a journey. In this way the sages described that mellow, where Çré Rädhä is bereft of Her beloved's company.

Text 308

mama jévanaà netä catyaktvä mäà mathuräà gataù

iti vihvalitä vämärädhäyä virahäd abhüt

mama—My; jévanaà—life; netä—hero; ca—and; tyaktvä—abandoning; mäà—Me; mathuräà—to Mathurä; gataù—gone; iti—thus; vihvalitä—agitated; vämä—unhappy; rädhäyär—of Çré Rädhä; virahäd—separation; abhüt—became.

Çré Rädhä thinks, "He who is My hero and My life has left Me and gone to Mathurä!" In this way unhappy Rädhä is agitated in separation from Her beloved.

Text 309

yamunäyäà nimagnä säprakäçaà gokulasya ca

golokaà präpya taträbhütsamyoga-rasa-peçalä

yamunäyäà—in the Yamunä; nimagnä—plunged; sä—She; prakäçaà—manifestation; gokulasya—of Gokula; ca—and; golokaà—Goloka; präpya—attaining; tatra—there; abhüt—was; samyoga-rasa-peçalä—enjoying the nectar of Lord Kåçëa's company.

She gave up Her life by drowning in the Yamunä. Thus She returned to Goloka in the spiritual world where again She enjoyed the nectar of Lord Kåçëa's company.

Text 310

kämä rädhä ca mathurä-viraheëa nipéòitä

kurukçetraà gatä tértha-yatra parama-lälasä

kämä—enjoying amorous pastimes; rädhä—Çré Rädhä; ca—and; mathurä—Mathura; viraheëa—in separation; nipéòitä—distressed; kurukçetraà—to Kurukçetra; gatä—went; tértha-yäträ—on pilgrimage; parama-lälasä—yearning to meet Lord Kåçëa.

When Lord Kåçëa went to Mathurä, Çré Rädhä became very unhappy in His absence. Yearning to meet Him again, She went on pilgirmage to Kurukçetra.

Text 311

nanda-nandana-bhäva-jïauddhavo vrajam ägataùsantväyiñyan kértidäyäùsutäà mäsa-dvaye gate

nanda-nandana-bhäva-jïas—aware of love for Lord Kåçëa; uddhavo—Uddhava; vrajam—to Vraja; ägataù—went; santväyiñyan—comforting; kértidäyäù—of Kértidä; sutäà—the daughter; mäsa-dvaye—for two months; gate—gone.

Learned in the science of love for Kåçëa, Uddhava goes to Våndävana for two months and there he consoles Çré Rädhä, the daughter of Kértidä.

Text 312

rädhäm äsvädayäm äsaçrémad-bhägavatärthakamkathäyäà bhägavatyäà tu

jätäyäà muni-puìgavavrajendra-nandanaù çrémäàs

tadä pratyakçatäà gataù

rädhäm—Rädhä; äsvädayäm äsa—caused to be enjoyed; çrémad-bhägavatärthakam—the meaning of the descriptions of Lord Kåçëa;kathäyäà—in tyhe topics; bhägavatyäà—of the Lord; tu—indeed; jätäyäà—born; muni-puìgava—O best of sages; vrajendra-nandanaù—the son of Nanda; çrémäàs—glorious and handsome; tadä—then; pratyakçatäà—before the eyes; gataù—went.

O best of sages, Uddhava made Çré Rädhä taste the nectar of the descriptions of Lord Kåçëa. In this way he made glorious and handsome Lord Kåçëa appear before Her eyes.

Text 312 (b)

ata eva padmottara-khaëòoktaà dvärakädhipater våndävanaàprati gamanaà kçiräbdhi-çäyy-aviçöatvät kçéräbdhi-çäyino

droëädénäà labdha-varatvät, teçäà punaù sva-sthäna-präpanärtham evety eva gantavyam. çrémad-bhägavata-väkyänäm

evaà vicäro 'vagantavyaù. padmottara-khaëòe tu kälindé-puline ramye ity atra çré-dvärakä-näthasya çré-nanda-nandana-madhura-lélä-sandarçane sotkaëöhatväd vyomayanir etya çré-

våndävane mäsa-dvayam uväsety abhipräyo jïeyaù.

ata eva—therefore; padmottara-khaëòoktaà—in the Padma Purana, Uttara-khanda; dvärakädhipater—of the king of Dvaraka; våndävanaà—Våndävana; prati—to; gamanaà—going; kçiräbdhi-çäyy-aviçöatvät—because oif the entrance of Lord Ksirodakasayi Viñëu; kçéräbdhi-çäyino—of Lord Kñérodakaçäyé Viñëu; droëädénäà—of they who are headed by Drona; labdha—attained; varatvät—because of superiority; teçäà—of them; punaù—again; sva-sthäna—own place; präpanärtham—for the purpose of attaining; eva—indeed; iti—thus; eva—certainly; gantavyam—to be gone;

çrémad-bhägavata-väkyänäm—of the words of Çrémad-Bhägavatam; evaà—thus; vicäro—consideration; avagantavyaù—to be undertsood; padmottara-khaëòe—in Padma Purana, Uttara-khanda; tu—indeed; kälindé—of the Yamunä; puline—on the shore; ramaye—enjoying; ity—thus; atra—here; çré-dvärakä-näthasya—of the Lord of Dvaraka; çré-nanda-nandana—of the son opf Nanda; madhura—sweet; lélä—pastimes; sandarçane—in seeing; sotkaëöhatväd—because of yearning; vyomayanir—flying in an airplane; etya—attaining; çré-våndävane—in beautiful Våndävana; mäsa-dvayam—for two months; uväsa—stayed; iti—thus; abhipräyo—meaning; jïeyaù—to be known.

In the Padma Puräëa, Uttara-khaëòa, it is said that the king of Dvärakä visited Våndävana and that the king of Dvärakä entered Lord Kçérodakaçäyé Viñëu, who then gave a boon to Droëa and Dharä. He did this to arrange for the return to the spiritual world. This is also confirmed by the words of Çrémad-Bhägavatam. In the Padma Puräëa, Uttara-khaëòa, in the verse beginning with the words "kälindé-puline ramye" it is said that, eager to see the sweet pastimes of Nanda's son, the king of Dvärakä traveled by airplane to Våndävana and stayed there for two months.

Text 313

iti te sarvam äkhyätaànaityikaà caritaà hareùpäpino 'pi vimucyante

smaraëäd yasya närada

iti—thus; te—to you; sarvam—all; äkhyätaà—told; naityikaà—eternal; caritaà—pastimes; hareù—of Lord Hari; päpino—sinners; api—even; vimucyante—become liberated; smaraëäd—by remembering; yasya—of which; närada—O Närada.

O Çré Närada, thus I have told you all about Lord Kåçëa's daily activities. By remembering these pastimes even sinners become liberated.

Text 314

çré-närada uväca

dhanyo 'smy anugåhéto 'smitvayä devi na saàçayaùharer me nityaké lélä

yato me 'dya prakäçitä

çré-närada uväca—Çré Närada said; dhanyo—fortunate; asmy—i am; anugåhéto—indebted; asmi—I am; tvayä—by you; devi—O goddess; na—no; saàçayaù—doubt; harer—of Lord Hari; me—of me; nityaké—daily; lélä—pastimes; yato—from which; me—of me; adya—today; prakäçitä—manifested.

Çré Närada said: I am very fortunate. O goddess, you have been very kind to me. Of this there is no doubt. Today you have revealed to me Lord Kåçëa's daily pastimes.

Text 315

çré-sanatkumära uväca

ity uktvä täà parikramyataya cäpi prapüjitaù

antardhänaà gato räjannärado muni-sattamaù

çré-sanatkumära uväca—Çré Sanatkumära said; ity—thus; uktvä—speaking; täà—her; parikramya—circumambulated; tayä—by her; ca—and; api—also; prapüjitaù—honored; antardhänaà—disappearance; gato—attained; räjan—O king; närado—Çré Närada; muni-sattamaù—the best of sages.

Çré Sanatkumära said: After speaking these words, Çré Närada circumambulated Goddess Våndä. Then Våndä gave all honor to Çré Närada. O king, then Çré Närada, the best of the sages, disappeared from sight.

Text 316

mayäpy etad anupürvaàsarvaà tat parikértitam

japan nityaà prayatnenamantra-yugmam anuttamam

mayä—by me; api—also; etad—this; anupürvaà—in sequence; sarvaà—all; tat—that; parikértitam—told; japan—chanting; nityaà—always; prayatnena—carefully; mantra-yugmam—two mantras; anuttamam—peerless.

Thus I have told you everything. Every day I carefully chant those two peerless mantras.

Text 317

kåçëa-vakträd imaà labdhaàpurä rudreëa yatnataùtenoktaà näradäyäthanäradena mayoditam

kåçëa—of Lord Kåçëa; vakträd—from the mouth; imaà—thus; labdhaà—attained; purä—before; rudreëa—by Lord Sadäçiva; yatnataù—carefully; tena—by him; uktaà—said; näradäya—to Çré Närada; atha—now; näradena—by Çré Närada; mayä—by me; uditam—spoken.

In ancient times Lord Sadäçiva attained this from Lord Kåçëa's mouth. Lord Sadäçiva spoke this to Çré Närada. I heard it from Çré Närada and now I have repeated it to you.

Text 318

saàsärägni-vinäçäyamayäpy etat tavoditamtvayä ca tad gopanéya-

rahasyaà paramädbhutam

saàsära—of birth and death; agni—of the fire; vinäçäya—for the destruction; mayä—by me; api—also; etat—this; tava—of you; uditam—spoken; tvayä—by you; ca—and; tad—this; gopanéya-rahasyaà—very secret and confidential; paramädbhutam—very wonderful.

These words I have spoken have the power to extinguish the fire of repeated birth and death. Please protect these very confidential and wonderful words very carefully.Text 319

çré-ambaréña uväca

kåta-kåtyo 'bhavaà sakçät

tvat-prasädäd ahaà gurorahasyäti-rahasyaà yat

tvayä mahyaà prakäçitam

çré-ambaréña uväca—Çré Ambaréña said; kåta-kåtyo—successful; abhavaà—I am; sakçät—directly; tvat—of you; prasädäd—by the mercy; ahaà—I; guro—O spiritual master; rahasyäti-rahasyaà—the most secret of secrets; yat—what; tvayä—by you; mahyaà—to me; prakäçitam—revealed.

Çré Ambaréña said: O spiritual master, by your mercy my life is now a great success. You have revealed to me the most secret of secrets.

Text 320

çré-sanatkumära uväca

dharmän etän upadiçöojapan mantram ahar-niçam

aciräd eva tad-däsyaàaväpsyasi na saàçayaù

çré-sanatkumära uväca—Çré Sanatkumära said; dharmän—religious principles; etän—these; upadiçöo—taught; japan—chanting; mantram—daily; ahar-niçam—day and night; aciräd—soon; eva—indeed; tad-däsyaà—service to Him; aväpsyasi—you will attain; na—no; saàçayaù—doubt.

Çré Sanatkumära said: Following these religious principles and chanting this mantra day and night, you will quickly attain direct service to Lord Kåçëa. Of this there is no doubt.

Text 321

mayäpi gamyate räjanguror ayatanaà mama

våndävane yatra nityaàgurur me 'sti sadäçivaù

mayä—by me; api—also; gamyate—is attained; räjan—O king; guror—of the spiritual master; ayatanaà—easily; mama—of me; våndävane—Våndävana; yatra—where; nityaà—always; gurur—of the spiritual master; me—of me; asti—is sadäçivaù—Lord Sadäçiva.

O king, this I attained from my spiritual master, Lord Sadäçiva, who always stays in Våndävana.