Sri Brhad-Bhagavatamrta

.heo Part Two, Volume One #

Chapter One: Vairägya (Renunciation)

Invocation

namaù çré-kåñëäya bhagavate väsudeväya

namaù-obeisances; çré-kåñëäya bhagavate-to Lord Sré Kåñëa; vasudeväya-the son of

Vasudeva.

Obeisances to Lord Çré Kåñëa, the son of Vasudeva.

Text 1

çré-janamejaya uväca

satyaà sac-chästra-vargärtha-
säraù saìgåhya durlabhaù
güòhaù sva-mätre piträ me
kåñëa-premëä prakäçitaù

çré-janamejayaù uväca-Çré Janamejaya said; satyaà-truth; sat-sästra-varga-of the scriptures;

artha-meaning; säraù-essence; saìgåhya-compiling; durlabhaù-rare; güòhaù-hidden; sva-mätre-to
mother; pitre-and father; me-my; kåñëa-premëä-love of Kåñëa; prakäçitaù-manifest.

Çré Janamejaya said: My father, who dearly loved Lord Kåñëa, taught the rare, secret
meaning of the scriptures to my mother.

Note: Çréla Sanätana Gosvämé begins his Dig-darçiné Öékä commentary with the following
prayers:

kåñëa-çravaëa-päçät tvaà
niryäto dhyäna-rajjubhiù
grähyas täbhyäç ca niryäto
näma-kértana-çrìkhalaiù
tvad-bhakti-lolitenädya
na mayä jätu mok\çyase
våto dhåto 'si gäòham tvaà
péta-kauçeya-väsasi

O Lord dressed in yellow silk, I, who am full of love for You, have tied You with the ropes
of hearing about Kåñëa, the ropes of meditating on You, and the chains of chanting Your names.
Now I hold You tightly. You will never escape.

namaù çré-gopénäthäya

çrémac-caitanyadeväya
tasmai bhagavate namaù
yad-rüpa-maëim äçritya
citraà nåtyaty ayam jaòaù

Obeisances to Lord Çré Gopénätha. Obeisances to Lord Çré Caitanyadeva. By taking shelter
of the jewel of His form, even this dull and foolish person dances wonderfully.

Text 2

çrémad-bhägavatämbhodhi-
péyüçam idam apiban
na tåpyämi muni-çreñöha
tvan-mukhämbhoja-väsitam

çrémad-bhägavata-of Srimad-Bhagavatam; ambhodhi-of the ocean; piyusam-nectar; idam-

this; apiban-drank; na-not; trpyämi-I am satiated; muni-çreñöha-O best of sages; tvan-mukha-
ambhoja-your lotus mouth; vasitam-scented.

O best of sages, as I drink the Bhägavatam-ocean's nectar, which is fragrant with the lotus
flower of Your mouth, I am still not satiated.

Text 3

tan-mätä-putrayor vidvan
samvädaù kathyatäà tayoù
sudhä-säramayo 'nyo 'pi
kåñëa-pädäbja-lubdhayoù
 tan-mätä-of mother; putrayor-and son; vidvan-O wise one; samvädaù-conversation;
kathyatäà-should be said; tayoù-of them; sudhä-säramayo-most nectarean; anyo-another; api-
also; kåñëa-pädäbja-after Lord Kåñëa's lotusa feet; lubdhayoù-greedy.

O wise one, please relate more of the nectarean conversation of mother and son, who both
relished the nectar of Lord Kåñëa's lotus feet.

Note: Çréla Sanätana Gosvämé explains that the mother is Uttarä and the son Mahäräja
Parékñit.

Text 4

çré-jaiminir uväca

naitat sva-çaktito räjan

vaktuà jïatuà ca çakyate
sarva-jïänaà ca durjïeyaà
brahmänubhävinäm api

çré-jaiminir uväca-Sri Jaimini said; na-not; etat-this; sva-çaktito-by own potency; räjan-O
king; vaktuà-to say; j{.sy 241}atum-to know; ca-also; çakyate-is able; sarva-j{.sy 241}änäm-of
they who know everything; ca-also; durj{.sy 241}eyam-difficult to be known; brahma-
anubhävinäm-by the seers of Brahman; api-even.

Sri Jaimini said: O king, what they said even the all-knowing sages and the seers of Brahman
cannot know or describe by their own powers.

Note: Çréla Sanätana Gosvämé explains that the topic of their conversation was the glory of
Goloka Våndävana.

Text 5

kåñëa-bhakti-rasämbhodheù
prasädäd badaräyaëeù
parékñid-uttarä-pärçve
niviñöo 'çrauçam aïjasä

kåñëa-to Lord Kåñëa; bhakti-of devotion; rasa-nectar; ambhodheù-of the ocean; prasädäd-
from the mercy; badaräyaëeù-of Vyäsa's son; parékñid-King Parékñit; uttarä-of Uttarä; pärçve-
on the side; niviñöo-entered; açrauçam-I heard; aïjasä-at once.
 By the mercy of Çukadeva Gosvämé, who is an ocean of the nectar of devotion to Kåñëa, I
stayed by the side of King Parékñit and Uttarä-devé and directly heard what they said.

Note: Çréla Sanätana Gosvämé explains that only the mercy of a great devotee can one
understand or speak the nectar of Çrémad-Bhägavatam.

Text 6

paraà gopyam api snigdhe

çiçye väcyam iti çrutiù
tac chrüyatäà mahä-bhäga
goloka-mahimädhunä

paraà gopyam-supremely hidden; api-although; snigdhe-afectionate; çiçye-to a disciple;

väcyam-may be said; iti-thus; çrutiù-the Sruti-sastra; tat-that; çrüyatäà-should be heard; mahä-
bhäga-O fotunate one; goloka-of Goloka; mahimä-the gloru; adhunä-now.

O fortunate one, now please hear the glory of Goloka, which although a great secret, the
Vedas say may be revealed to an affectionate disciple.

Text 7

çré-kåñëa-karuëä-sära-
pätra-nirdhära-sat-kathäm
çrütväbhüt paramänanda-
pürëä tava pitämahé

çré-kåñëa-karuëä-the mercy of Lord Kåñëa; sära-best; pätra-object; nirdhära-determination;

sat-spiritual; kathäm-conversation; çrütvä-having heard; abhüt-became; paramänanda-pürëä-full
of bliss; tava-your; pitämahé-grandmother.

When she heard this description of Lord Kåñëa's great mercy, your grandmother became
filled with bliss.

Texts 8 and 9

tädåg-bhakti-viçeñasya
gopé-känta-padäbjayoù
çrotuà phala-viçeñaà tad-
 bhoga-sthänaà ca sattamam

vaikuëöhäd api manvänä

vimåçanté hådi svayam
tac cänäkalayanté sä
papraccha çré-parék\çitam

tädåg-like this; bhakti-of devotional service; viçeñasya-described; gopé-känta-padäbjayoù-of

the lotus feet of Lord Kåñëa; çrotuà-to hear; phala-fruit; viçeñaà-specific; tad-bhoga-of
enjoyment; sthänaà-place; ca-and; sattamam-greater; vaikuëöhäd-than Vaikuëöha; api-even;
manvänä-considering; vimåçanté-thought; hådi-in the heart; svayam-personally; tat-that; ca-and;
anäkalayanté-not seeing; sä-she; papraccha-asked; çré-parék\çitam-King Pariksit.

Wishing to hear of (1) the result of great devotion to Lord Gopékänta and (2) the Lord's
pastime-place above Vaikuëöha, and not fully understanding them in her heart, she asked Çré
Parékñit:

Text 10

çrémad-uttaroväca

käminäà puëya-kartåëäà
trailokyaà gåhinäà padam
agåhäëaà ca tasyordhvaà
sthitaà loka-catuçöayam

çrémad-uttarä uväca-Sri Uttara said; käminäà-desiring; puëya-kartåëäà-of they who perform

pious deeds; trailokyaà-the three worlds; gåhinäà-of householders; padam-position; agrhanam-of
they who are not householders; ca-also; tasya-of that; urdhvaà-above; sthitaà-situated; loka-
catuñöayam-four worlds.

Çri Uttarä said: Three worlds are abodes for materialistic householders who perform pious
deeds. Above them are four worlds that are abodes for they who are not householders.

Note: Çréla Sanätana Gosvämé explains that the three worlds are the Bhüù, Bhuvaù, and
Svaù planets. The householders here wish to enjoy the fruits of their work. Householders that
have no material desires, by performing prescribed duties may go to Maharloka or the other
higher planets, and, when their hearts are pure, may become liberated. This is described in
Çrimad-Bhägavatam (4.24.29):

sva-dharma-niçöhaù çata-janmabhiù pumän

viriïcatäm eti tataù param hi mäm
avyäkåtaà bhägavato 'tha vaiçëavaà
padaà yathähaà vibudhäù kalätyaye

"A person who executes his occupational duty properly for one hundred births becomes
qualified to occupy the post of Brahmä, and if he becomes more qualified, he can approach Lord
Çiva. A person who is directly surrendered to Lord Kåñëa, or Viñëu, in unalloyed devotional
service is immediately promoted to the spiritual planets. Lord Çiva and other demigods attain
these planets after the destruction of this material world."*

The persons who are not householders are the naiñöika-brahmacärés, vänaprasthas, and
sannyäsés. The four realms they attain are Maharloka, Janaloka, Tapoloka, and Satyaloka. The
ultimate fate of these renounced souls is described in çrémad-Bhägavatam (2.6.20):

pädas trayo bahiç cäsan

aprajänäà yä äçramäù
antas tri-lokyäs tv aparo
gåha-medho 'båhad-vratäù

"The spiritual world, which consists of three-fourths of the Lord's energy, is situated beyond
this material world, and it is especially meant for those who will never be reborn. Others, who
are attached to family life and who do not strictly follow celibacy vows, must live within the
three material worlds."*

Text 11

bhogänte muhur ävåttim

ete sarve prayänti hi
mahar-ädi-gataà kecin
mucyante brahmaëä saha

bhoga-enjoyment; aante-after; muhur-again; ävåttim-return; ete-they; sarve-all; prayänti-

attain; hi-certainly; mahar-ädi-gataà-beginning with Maharloka; kecin-some; mucyante-are
liberated; brahmaëä-Brahmä; saha-with.

When their enjoyments are ended they all return. Some who go to Maharloka and the other
higher planets become liberated with Lord Brahmä.

Note: Çréla Sanätana Gosvämé explains they who have material desires again take birth, but
they who have no material desires and only act out of duty become liberated.
Text 12

kecit krameëa mucyante

bhogän bhuktvärcir-ädiçu
labhante yatayaù sadyo
muktià jïäna-parä hi ye

kecit-some; krameëa-gradually; mucyante-become liberated; bhogän-enjoyments; bhuktvä-

having enjoyed; arcir-ädiçu-beginning with Arcirloka; labhante-attain; yatayaù-sannyasis; sadyo-
at once; muktià-liberation; j{.sy 241}äna-paräs-devoted to knowledge; hi-indeed; ye-who.

Some, after enjoying on Arcirloka and other planets, attain liberation. The renounced souls
devoted to transcendental knowledge attain liberation at once.

Note: Çréla Sanätana Gosvämé explains that Arciù is the demigod of fire and the other
planets here are the planets in the Çiçumara circle. This is described in Çrimad-Bhägavatam
2.2.24-31.

Text 13

bhaktä bhagavato ye tu
sa-kämäù svecchayäkhilän
bhuïjänäù sukha-bhogäàs te
viçuddhä yänti tat-padam

bhaktäs-the devotees; bhagavato-of the Lord; ye-who; tu-indeed; sa-kämäù-with desires;

svecchayä-by their own wish; akhilän-all; bhu{.sy 241}jänäù-enjoying; sukha-bhogäë-
happinesses; te-they; viçuddhäs-purified; yänti-attain; tat-padam-that abode.

The Lord's devotees that have material desires enjoy according to their own desires and when
they become purified they also attain that abode.

Text 14

vaikuëöhaà durlabhaà muktaiù

sändränanda-cid-ätmakam
niçkämä ye tu tad-bhaktä
labhante sadya eva tat

vaikuëöhaà-Vaikuëöha; durlabhaà-difficult to attain; muktaiù-by the liberated souls;

sändränanda-cid-ätmakam-filled with spiritual bliss; niçkämäs-who have no material desires; ye-
they who; tu-certainly; tad-bhaktäs-devotees; labhante-attain; sadyas-at once; eva-indeed; tat-
that.

The devotees that have no material desires at once attain the blissful spiritual realm of
Vaikuëöha, which even the liberated souls cannot attain.

Note: Çréla Sanätana Gosvämé here quotes the description of Vaikuëöha in Çrémad-
Bhägavam 2.2.17-18, 2.9.9-10, and 10.28.14-15.

Text 15

tatra çré-kåñëa-pädäbja-
säkñät-sevä-sukhaà sadä
bahudhänubhavantas te
ramante dhik-kåtämåtam

tatra-there; çré-kåñëa-pädäbja-of Lord Kåñëa's lotus feet; säkñät-direct; sevä-service;

sukham-happiness; sadä-always; bahudhä-in many ways; anubhavantas-experiencing; te-they;
ramante-enjoy; dhik-kåta-eclipsing; amåtam-nectar.

Eternally and in many different ways experiencing there the happiness of direct service to
Lord Kåñëa's lotus feet, a happiness that eclipses impersonal liberation, they feel great bliss.

Text 16

jïäna-bhaktäs tu teñv eke

çuddha-bhaktäù pare 'pare
prema-bhaktäù pare prema-
paräù premäturäù pare

jïäna-in knowledge; bhaktäs-devotees; tu-certainly; teñu-among them; eke-some; çuddha-

pure; bhaktäù-devotees; pare-others; apare-others; prema-in love; bhaktäù-devotees; pare-others;
prema-paräù-in great love; prema-by love; aturäù-overwhelmed; pare-others.

Some are devotees situated in knowledge (jïäna-bhakta), some are pure devotees (çuddha-
bhakta), some are devotees situated in love (prema-bhakta), some are devotees situated in great
love (premapara-bhakta), and some are overwhelmed by love (premätura-bhakta).

Note: Çréla Sanätana Gosvämé explains that here four and a half, with the jïäna-bhaktas the
half, kinds of love are described. The devotion of the jïäna-bhaktas is mixed with the desire for
knowledge. The knowledge here is not the pathetic liberation of the impersonalists, but rather
the awareness of the glories of serving the Lord's lotus feet. Mahäräja Bharata is an example of
the jïäna-bhaktas.
The çuddha-bhaktas are devoted to the nine pocesses of devotional service. Their devotion is
not distracted by frutive work, the desire for knowledge, or non-devotional renunciation.
Mahäräja Ambaréña is an example of the çuddha-bhaktas.
The prema-bhaktas want only to serve the Lord's lotus feet with love. Hanumän is an
example of the prema-bhaktas.
The premapara-bhaktas are the Lord's affectionate associates who by the Lord's boundless
mercy are tied by the chains of affectionately gazing at the Lord, gazing at the Lord with the
longings of love, friendship with the Lord, and close friendship where they joke with the Lord.
The Päëòavas are examples of the premapara-bhaktas.
The premätura-bhaktas are always overwhelmed by the treasure of wonderful love. Uddhava
and the Yädavas are examples of the premätura-bhaktas.
Although Vaikuëöha cannot be attained without love for the Lord, there are varying degrees
of that love. Thus the prema-bhaktas are better than the çuddha-bhaktas, the premapara-bhaktas
better than the prema-bhaktas, and the premätura-bhaktas better than the premapara-bhaktas.

Text 17

täratamyavatäm eñäà
phale samyaà na yujyate
täratamyaà tu vaikuëöhe
kathaïcid ghaöate na hi

täratamyavatäm-gradations of higher and lower; eñäà-of them; phale-fruit; samyaà-equality;

na-not; yujyate-is engaged; täratamyaà-gradations of higher and lower; tu-but; vaikuëöhe-in
Vaikuëöha; kathaïcid-somehow; ghaöate-is; na-not; hi-certainly.

These different kinds of devotees do not attain the same results. Still, in Vaikuëöha one is not
considered better than the others.

Text 18

paryavasyati särüpya-
sämépyädau ca tulyatä
na çrüyate paraà präpyaà
vaikuëöhäd adhikaà kiyat

paryavasyati-concludes; särüpya-sämépya-ädau-beginning with sarupya and samipya; ca-also;

tulyatä-equality; na-not; çrüyate-is heard; paraà-better; präpyaà-to be attained; vaikuëöhäd-than
Vaikuëöha; adhikaà-better; kiyat-how much?

Särüpya-mukti, Sämépya-mukti, and the other kinds of liberation are also all equal. What
place is better than Vaikuëöha? The Vedas do not say.

Note: Çréla Sanätana Gosvämé explains that särüpya-mukti is the liberation where one attains
a four-armed form like the Lord's, and sämépya-mukti is the liberation where one always stays
near the Lord.

Text 19

tat-pradeça-viçeçeñu
sva-sva-bhäva-viçeñataù
sva-sva-priya-viçeñäptyä
sarveñäm astu vä sukham

tat-pradeça-viçeçeñu-in different places; sva-sva-bhäva-viçeñataù-accroding to different

kinds of love; sva-sva-priya-viçeña-äptyä-by attaining different objects of love; sarveñäm-of all;
astu-may be; vä-or; sukham-happiness.

Each in his own part of Vaikuëöha, each according to his own kind of love, and each
attaining his own object of love, everyone is happy.

Note: Çréla Sanätana Gosvämé explains that Ayodhyä, Dvärakä, and the many other abodes
of the Lord are situated in Vaikuëöha. This is described in the Vedic literatures:

yä yathä bhuvi vartante

puryo bhagavataù priyäù
täs tathä santi vaikuëöhe
tat-tal-lélärtham ädritäù

The Lord's many favorite cities that rest on the earth also exist in Vaikuëöha so the Lord may
enjoy different pastimes in them.

Text 20

paräà kañöäà gataà tat-tad-

rasa-jätéyatocitam
athäpi räsa-kåt-tädåg-
bhaktänäm astu kä gatiù

paräà kañöäà-the highest point; gataà-attained; tat-tad-rasa-jätéyata-ucitam-according to the

various mellows; atha-then; api-also; räsa-kåt-of the Lord who performs the räsa dance; tädåg-
bhaktänäm-of the devotees; astu-is; kä-what?; gatiù-goal.

The devotees in the different mellows have all attained the highest happiness. Still, what is
the destination of they who are devoted to the Lord who performs the räsa-lélä?

Texts 21 and 22

ye sarva-nairapekñyena
rädhä-däsyecchavaù param
saìkértayanti tan-näma
tädåça-priyatämayäù

anyeñäm iva teñäà ca

präpyaà ced hån na tåpyati
aho nanda-yaçodäder
na sahe tädåçéà gatim

ye-who; sarva-nairapekñyena-with indifference to all; rädhä-däsya-the service of Çré Rädhä;

icchavaù-desiring; param-the Supreme; saìkértayanti-glorify; tan-näma-His name; Štädåça-like
this; priyatämayäù-most dear; anyeñäm-of others; iva-like; teñäm-of them; ca-also; präpyaà-to
be attained; ced-if; håt-the heart; na-not; tåpyati-is satisfied; aho-oh; nanda-yaçodä-äder-
beginning with Nanda and Yaçodä; na-not; sahe-attains; tädåçéà-like that; gatim-goal.

My heart is not happy if others attain the same destination attained by the loving devotees
who chant the holy names and who, indifferent to all material goals, yearn to become Çré
Rädhä's maidservants. I cannot tolerate that others attain the same destination as that attained by
Nanda, Yaçodä, and their associates.

Note: Çréla Sanätana Gosvämé explains that the {.sy 168}others" here are the Päëòavas and
Yädavas.

Text 23

vividhänäà mahimnäà hi
yatra kañöhäù paräù paräù
koöénäà paryavasyanti
samudre sarito yathä

vividhänäà-various; mahimnäà-glories; hi-certainly; yatra-where; kañöhäù paräù paräù-the

highest; koöénäà-of millions; paryavasyanti-find their end; samudre-in the ocean; sarito-rivers;
yathä-as.

The most sublime of millions of glories rest in them as many rivers enter the ocean.

Text 24

tad-artham ucitaà sthänam

ekaà vaikuëöhataù param
apekñitam avaçyaà syät
tat-prakäçyoddharasva mäm

tad-artham-for this reason; ucitam-proper; sthänam-place; ekam-one; vaikuëöhataù param-

above Vaikuëöha; apekñitam-in relation; avaçyaà-necessarily; syät-is; tat-that; prakäçya-
showing; uddharasva-please lift; mäm-me.

The must have their own place above Vaikuëöha. Please show it to me and rescue me.

Note: Çréla Sanätana Gosvämé explains that the word {.sy 168}prakäçya" means "please
show me by describing it" and "uddharasva" means "please rescue me from this ocean of
unhappiness filled with waves of doubts and whirlpools of illusions".
The description of the glories of Goloka Våndäavana, which is above the material worlds,
which is not destroyed at the time of cosmic devastation, and which is above even the realms of
Vaikuëöha, is the answer to this question of Uttarä-devé.

Text 25

çré-jaiminir uväca

mätur evaà mahä-ramya-

praçnenänanditaù sutaù
täà natvä säçru-romaïcaà
ärebhe pratibhäçitum

çré-jaiminir-Sri Jaimini; uväca-said; mätur-of the mother; evam-thus; mahä-ramya-very

beautiful; praçnena-by the question; änanditaù-delighted; sutaù-the son; taà-to her; natvä-
bowing; säçru-with tears; romaïcam-and hairs erect; ärebhe-began; pratibhäçitum-to speak.

Çré Jaimini said: Delighted by his mother's beautiful question, the son bowed before her and,
shedding tears and the hairs of his body erect in ecstasy, began to speak.

Text 26
çré-parékñid uväca

çré-kåñëa-jévite mätas
tadéya-virahäsahe
tavaiva yogyaù praçno 'yaà
na kåto yaç ca kaiçcana

çré-parékñit uväca-Çré Parékñit said; çré-kåñëa-Lord Kåñëa; jévite-life; mätas-O mother;

tadéya-from Him; virah-separation; asahe-unbearable; tava-of you; eva-indeed; yogyaù-suitable;
praçno-question; ayam-this; na-not; kåto-done; yas-which; ca-and; kaiçcana-by someone.

Çré Parékñit said: O mother for whom Lord Kåñëa is your very life and who cannot bear
separation from Him, you can ask such a question. Others cannot.

Çréla Sanätana Gosvämé explains that the word {.sy 168}Kåñëa-jivite" may also mean "you
whom Kåñëa rescued from Açvatthämä's brahmästra-weapon".
That Uttarä could not bear separation from Lord Kåñëa is described in Çrémad-Bhägavatam
1.10.9-10.
That Lord Kåñëa is her very life and that she cannot bear separation from Him show that
Uttarä is a very exalted devotee. For this reason it is proper for her, and not others, to ask this
question.

Text 27

nija-priya-sakhasyätra
çré-subhadrä-pater aham
yena pautratayä garbhe
tava saj-janma lambhitaù

nija-own; priya-dear; sakhasya-of the friend; atra-here; çré-subhadrä-pater-of Subhadrä's

husband; aham-I; yena-by whom; pautratayä-by being the grandson; garbhe-in the womb; tava-
of you; sat-pious; janma-birth; lambhitaù-attained.

In your womb I have taken a very pious birth as the grandson of Subhadrä's husband, who
was your dear friend.

Çréla Sanätana Gosvämé explains that Subhadrä was Lord Kåñëa's sister and her husband
was Arjuna.
Texts 28-32

garbhäntare ca dhåta-cakra-gadena yena

brahmästrato 'ham avitaù sahito bhavatyä
bälye nareñu nija-rüpa-parékñaëaà ca
néto muhuù parama-bhägavatocitaà yat

yenänuvarti mahatäà gunaiù kåto

vikhyäpito 'haà kali-nigrahena
sampadya räjya-çriyam adbhutaà tato
nirvedito bhüsura-çäpa-däpanät

tac-chiçya-rüpena ca mat-priyaà taà

samçravya çäpaà nilayändha-küpät
çré-väsudevena vikåçya nétaù
präyopaveçäya matià dyu-nadyäm

munéndra-goñöhyäm upadeçya tattvaà

çukätmanä yena bhayaà nirasya
pramodya ca sva-priya-saìga-dänät
kathämåtaà samprati ca präpayye

kåñëaà praëamya nirupädhi-kåpäkaraà taà

samvardhya vipra-vacanäd arato gåhétam
svasyänta-kälam idam eka-manä bruve te
praçnottaraà sakala-vaiñëava-çästra-säram

garbha-the womb; antare-in; ca-and; dhåta-cakra-gadena-holding the club and cakra; yena-by
whom; brahmästrato-from the brahmastra; aham-I; avitaù-protected; sahito-with; bhavatyä-you;
bälye-in childhood; nareñu-among men; nija-own; rüpa-form; parékñaëam-search; ca-also; néto-
led; muhuù-again; parama-bhägavata-great devotees; ucitam-suitable; yat-which; yena-by
whom; anuvarti-followed; mahatäm-of the great souls; gunaiù-by the virtues; kåto-done;
vikhyäpito-celebrated; aham-I; kali-nigrahena-by the grasp of Kali; sampadya-attaining; räjya-
royal; çriyam-opulence; adbhutam-wonderful; tato-then; nirvedito-explained; bhüsura-çäpa-
däpanät-by the curse of the brähmaëa; tat-siçya-rüpena-in the form of his disciple; ca-also; mat-
priyam-dear to me; tam-Him; samçravya-describing; çäpam-curse; nilayändha-küpät-from a
blind well; çré-väsudevena-by Lord Kåñëa; vikåçya-pulled; nétaù-brought; präyopaveçäya-for
sitting down and fasting until death; matià-thoughts; dyu-nadyäm-on the Ganges; munéndra-
goñöhyäm-in teh assembly of great sages; upadeçya-teaching; tattvam-the truth; çukätmanä-by
the heart of Sukadeva; yena-by Him; bhayam-fear; nirasya-dispelling; pramodya-delighting; ca-
also; sva-priya-saìga-dänät-by giving the association of the dear devotees; kathä-talks; amåtam-
nectar; samprati-now; ca-and; präpayye-I give; kåñëam-to Lord Kåñëa; praëamya-offering
obeisances; nirupädhi-kåpäkaram-whose mercy has no limit; taà-Him; samvardhya-glorifying;
vipra-of the brahmana; vacanäd-from the words; arato-near; gåhétam-taken; svasya-own; anta-
end; kälam-time; idam-this; eka-manä-one heart; bruve-I speak; te-of you; praçna-of the
question; uttaram-the answer; sakala-all; vaiñëava-Vaiñëava; çästra-scriptures; säram-the
essence.

Bowing down before Lord Kåñëa who, holding a club and cakra, in your womb protected
both you and me from the brahmästra, who in my childhood made me search, as the great
devotees do, again and again for His form in the world of men, who gave me the virtues of the
great souls, who made me famous for subduing Kali, who gave me wonderful royal opulence,
who filled me with despair by arranging a brämaëa's curse, who in the form of His disciple told
me of the curse, which I welcomed, who as Lord Väsudeva dragged me from the blind well of
my home and made me sit by the Ganges, fasting until death, who in the form of Çré Çukadeva
Gosvämé taught me the truth in the assembly of sages, dispelled my fears, and delighted me,
who by giving me the company of His dear devotee now makes me drink the nectar of words
about Him, and who is kind without limit, I, nourished by the brähmaëa's words, with a single
heart, at this, my last moment, will speak the answer to your question, an answer that contains
the essence of all Vaiñëava scriptures.

Çréla Sanätana Gosvämé explains that these activities of King Parékñit are described in the
following verses of Çrémad-Bhägavatam: 1.12.9, 10.1.6, 1.12.8-9, 1.12.30, 1.12.19-25, 1.18.37,
1.19.14, and 1.19.2.

Texts 33 and 34

çruti-småtinäà väcyäni
säkñät-tätparyato 'py aham
vyäkhyäyä bodhayitvaitat
tväà santoçayituà kñamaù

tathäpi sva-guroù präptaà

prasädät saàçaya-cchidam
atretihäsam ädau te
vyaktärthaà kathayämy amum

çruti-of Sruti; småtinäm-and Smrti; väcyäni-the words; säkñät-tätparyato-from the direct

meaning; api-also; aham-I; vyäkhyäyäs-of the explanation; bodhayitva-explaining; etat-this;
tväm-you; santoçayituà-to satisfy; kñamaù-able; tathäpi-nevertheless; sva-guroù-of my own
guru; präptaà-attained; prasädät-from the mercy; saàçaya-doubts; chidam-cutting; atra-here;
itihäsam-Itihasa; ädau-beginning; te-you; vyakta-arthaà-to manifest; kathayämi-I speak; amum-
this.

I could satisfy you by quoting and explaining the Çruti and Småti, but instead I will tell I
story I got from the mercy of my guru, a story that will explain this and dispel all doubts.
Texts 35-37

vipro niçkiïcanaù kaçcit

purä prägjyotiçe pure
vasann ajïäta-çästrärtho
bahu-dräviëa-kämyayä

tätratya-devéà kämäkhyäà
çraddhayänudinaà bhajan
tasyäù sakäçät tuñöäyäù
svapne mantraà daçäkñaram

lebhe madana-gopäla-
caraëämbhoja-daivatam
tad-dhyänädi-vidhänäòhyaà
säkñäd iva mahä-nidhim

vipro-a brahmana; niçkiïcanaù-penniless; kaçcit-someone; purä-in ancient times; prägjyotiçe

pure-in Pragjyosia-pura; vasan-living; ajïäta-not knowing; çästra-artho-the meaning of the
scriptures; bahu-dräviëa-kämyayä-with a desire for great wealth; tätratya-devéà-the demigoddess
there; kämä-akhyäà-named Kämä-devé; çraddhayä-with faith; anudinam-every day; bhajan-
worshiping; tasyäù-from her; sakäçät-directly; tuñöäyäù-pleased; svapne-in a dream; mantraà-a
mantra; daça-ten; akñaram-syllables; lebhe-attained; madana-gopäla-caraëämbhoja-of the lotus
feet of Lord Madana Gopäla; daivatam-the Deity; tad-dhyäna-ädi-vidhänäòhyam-with many
activities beginning with meditation; säkñäd-directly; iva-as if; mahä-nidhim-great treasure.

In ancient times a certain penniless brähmaëa who lived in Prägjyotiña-pura, who had no
knowledge of the scriptures, and who with the desire for great wealth daily worshiped goddess
Kämä-devé there with faith, in a dream received from the satisfied goddess a ten-syllable mantra
for the worship of Lord Madana-Gopäla's lotus feet, a mantra that was spoken with instructions
on its use in meditation and various kinds of worship and was like a great treasure.

Text 38

devy-ädeçena taà mantraà

vivikte satataà japan
dhanecchayä nivåtto 'bhül
lebhe ca hådi nirvåtim

devi-ädeçena-by the teaching of the goddess; taà mantra\m-this mantra; vivikte-in a secluded
place; satatam-always; japan-chanting; dhana-for wealth; icchayä-with the desire; nivåtto-
renounced; abhüt-became; lebhe-attained; ca-also; hådi-in his heart; nirvåtim-happiness.
 By the goddess' instruction always chanting the mantra in a secluded place, he gave up all
desire for wealth and became happy at heart.

Çréla Sanätana Gosvämé explains that, thinking it only a dream, the brähmaëa did not at once
chant the mantra. Only when she instructed him again, in a second dream, did he chant it.

Text 39

vastu-tattvänabhijïo 'nyat
sa kiïcit para-laukikam
sädhanaà kila sädhyaà ca
vartamänam amanyata

vastu-tattva-the truth; anabhijïo-not knowing; anyat-another; sas-he; kiïcit-something; para-

laukikam-spiritual; sädhanam-method; kila-indeed; sädhyam-attainemnt; ca-also; vartamänam-
being; amanyata-considered.

Although he could not understand the truth, he thought there was both a spiritual goal to be
attained and a way to attain it.

Çréla Sanätana Gosvämé explains that although formerly he had no interest in anything
spiritual, now, by the power of the mantra, he had faith in a spiritual goal and a way to attain it.

Text 40

gåhädikaà parityajya
bhramaàs tértheñu bhikñayä
gato nirvähayan dehaà
gaìgä-sägara-saìgamam

gåha-house; ädikam-beginning with; parityajya-renouncing; bhraman-wandering; tértheñu-in

the holy places; bhikñayä-by begging; gato-went; nirvähayan-maintaining; dehaà-his body;
gaìgä-sägara-saìgamam-to the place where the Ganges meets the ocean.

Renouncing his home and other things, and maintining his body by begging as he wandered
to the holy places, he came to the place where the Ganges meets the ocean.

Çréla Sanätana Gosvämé explains that as he traveled to the holy places he became free from
sin and material desires.

Text 41

viprän gaìgä-taöe 'paçyat

sarva-vidyä-viçäradän
sva-dharmäcära-niratän
präyaço gåhiëo bahün

viprän-the brahmanas; gaìgä-of the Ganges; taöe-on the shore; apaçyat-saw; sarva-vidyä-
viçäradän-learned in all knowledge; sva-dharma-äcära-niratän-devoted to performing their
duties; präyaço-mostly; gåhiëo-householders; bahün-many.

At the Ganges' shore he saw many dutiful brähmaëas who were learned in all knowledge and
were mostly householders.

Çréla Sanätana Gosvämé explains that the branches of knowledge these brähmaëas knew are
described in the Viñëu Puräëa:

aìgäni vedäç catväro

mémäàsä nyäya-vistaraù
dharma-çästraà puräëaà ca
vidyä hy etäç caturdaça

The fourteen branches of knowledge are: the four Vedas, the Vedäìgas, the Mémäàsä, the
many nyäya-çästras, the dharma-çästras, and the Puräëas.

Text 42

tair varëyamänam äcäraà

nitya-naimittikädikam
avaçyakaà tathä kämyaà
svargaà suçräva tat-phalam

tair-by them; varëyamänam-being described; äcäraà-duties; nitya-regular; naimittika-and for

special occasions; ädikam-beginning; avaçyakam-necessarily; tathä-then; kämyam-desirable;
svargaà-Svargaloka; suçräva-heard; tat-of that; phalam-the fruit.

He heard them describe the regular and occasional ritual duties by which one attains material
things and goes to Svargaloka.
Text 43

nänä-saìkalpa-väkyaiç ca
tad-anusthäna-niñöhatäm
dåñövä tatrodita-çraddhaù
pravåttaù çikñitaù sa taiù

nänä-various; saìkalpa-conceptions; väkyais-with words; ca-also; tad-anusthäna-niñöhatäm-

faith in that; dåñövä-seeing; tatra-there; udita-arose; çraddhaù-faith; pravåttaù-engaged; çikñitaù-
taught; sas-that; taiù-by them.

Seeing their faith in these various duties, he also had faith and he acted on their teachings.

Text 44

devy-äjïäd ärato mantram

api nityaà raho japan
tat-prabhävän na lebhe 'ntaù-
santoçaà teñu karmasu

devi-äjïäd-by the order of the goddess; arato-not engaged; mantram-the mantra; api-also;
nityam-regularly; raho-in secret; japan-chanting; tat-prabhävät-by the power of it; na-not; lebhe-
attained; antaù-inside; santoçaà-happiness; teñu-in these; karmasu-works.

By the goddess' order he regularly chanted the mantra in secret. By the mantra's power his
heart was not satisfied with these karma-rituals.

Text 45

sa nirvidya gataù käçéà

dadarça bahu-deça-jän
yati-präyän janäàs taträ-
dvaita-vya/khyä-vivädinaù

sas-he; nirvidya-dissatisfied; gataù-went; käçéà-to Varanasi; dadarça-saw; bahu-deça-jän-

people from many countries; yati-sannyasis; präyän-mostly; janän-people; tatra-there; advaita-of
monism; vya/khyä-the explanations; vivädinaù-debating.

Dissatisfied, he went to Väräëasé, where he saw many people from different coutnries,
mostly sannyäsés, debating the theories of monism.
Text 46

viçveçvaraà praëamyädau
gatvä prati-maöhaà yatén
natvä sambhäçya viçrämaà
teñäà pärçve cakära saù

viçveçvaraà-to Lord Viçveçvara; praëamya-offering obeisances; ädau-first; gatvä-having

gone; prati-maöhaà-to every monastery; yatén-to the sannyäsés; natvä-bowing; sambhäçya-
speaking; viçrämaà-rest; teñäà-of them; pärçve-by the side; cakära-did; saù-he.

He offered obeisances to Lord Viçveçvara and then, going to each monastery, offered
obeisances to the sannyäsés, conversed with them, and rested by their side.

Text 47

vadeñu çuddha-buddhénäà
teñäà päëi-tala-stha-vat
mokñaà bodhayatäà väkyaiù
säraà mene sa tan-matam

vadeñu-in the Vedas; çuddha-pure; buddhénäà-intelligence; teñäà-of them; päëi-of the hand;
tala-in the palm; stha-standing; vat-as if; mokñam-liberation; bodhayatäm-explaining; väkyaiù-
with words; säraà-the essence; mene-considered; sas-he; tat-matam-of their philosophy.

Their intelligence clear in the Vedas, they spoke as if liberation stood in the palms of their
hands. He thought about the essence of their views.

Texts 48 and 49

çåëvann avirataà nyäsa-

mokñotkarça-paräëi saù
tebhyo vedänta-väkyäni
maëi-karëyaà samäcaran

snänaà viçveçvaraà paçyaàs

teñäà saìge 'prayäsataù
miñöeñöa-bhogän bhuïjänaù
sannyäsaà kartum iñöavän
 çåëvan-hearing; avirataà-continually; nyäsa-from renunciation; mokñät-of liberation; utkarça-
paräëi-superiority; saù-he; tebhyo-from them; vedänta-väkyäni-the words of Vedanta; maëi-
karëyaà-in the Ganges; samäcaran-doing; snänam-bath; viçveçvaram-Lord Viçveçvara; paçyan-
seeing; teñäm-of them; saìge-in the company; aprayäsataù-without effort; miñöa-sweet; iñöa-
desired; bhogän-enjoyments; bhuïjänaù-enjoying; sannyäsaà-sannyasa; kartum-to do; iñöavän-
desired.

Again and again hearing from them the words of Vedänta, which proclaim the superiority of
impersonal liberation, bathing at the Maëikarëa-ghäta, gazing at Lord Viçveçvara, happily
staying among them, and eating many sweets, he wished to take sannyäsa.

Text 50

sva-japyaà gauraväd devyäs

tathäntaù-sukha-läbhataù
atyajann ekadä svapne
'paçyat tan-mantra-devatäm

sva-japyam-to be chanted by him; gauraväd-repsectfully; devyäs-from the goddess; tathä-

then; antaù-inside; sukha-happiness; läbhataù-by obtaining; atyajan-not renouncing; ekadä-one
day; svapne-in a dream; apaçyat-saw; tan-mantra-devatäm-the Deity of his mantra.

Because it brought happiness to his heart, he did not stop respectfully chanting the mantra the
goddess gave. Then one night in a dream he saw the Deity of the mantra.

Text 51
Š
tan-mahä-ramyatäkåñöaù
paramänanda-gocaraù
taj-japänya-pravåttau hi
na lebhe sa mano-balam

tat-of Him; mahä-ramyatä-by the great handsomeness; äkåñöaù-attracted; paramänanda-great

bliss; gocaraù-perception; tat-japa-the chanting; anya-pravåttau-in other activities; hi-certainly;
na-not; lebhe-obtained; saù-he; manaù-of the mind; balam-strength.

Attracted by the Deity's great handsomeness, he became filled with bliss. Now his heart had
no power to do anything but chant.

Çréla Sanätana Gosvämé explains that his heart was no longer attracted to sannyäsa, ritual
bathing, or other activities.
Text 52

iti kartavyatä-müòho
dénaù san svapnam ägataù
tayä devyä sahägatya
taträdiñöaù çivena saù

iti-thus; kartavyatä-about what should be done; müòhaù-bewildered; dénaù-poor; san-being;

svapnam-dream; ägataù-came; tayä-by her; devyä-the goddess; saha-with; ägatya-coming; tatra-
there; ädiñöaù-instructed; çivena-by Lord Çiva; saù-he.

The poor fellow was bewildered about what to do. Then, accompanied by the goddess, Lord
Çiva appeared in a dream and gave him this instruction:

Çréla Sanätana Gosvämé explains that he thought, {.sy 168}Should I take sannyäsa, or
should I chant this mantra?"

Text 53

mä mürkha kuru sannyäsaà

drutaà çré-mathuräà vraja
tatra våndävane 'vaçyaà
pürëärthas tvaà bhaviñyasi

mä-don't; mürkha-O fool; kuru-do; sannyäsam-sannyasa; drutam-at once; çré-mathuräm-to

Sri Mathurä; vraja-go; tatra-there; våndävane-in Våndävana; avaçyam-necessarily; pürëa-full;
arthaù-goal; tvam-you; bhaviñyasi-will become.

"Fool, don't take sannyäsa! At once go to Çré Mathurä. There, in Våndävana, your desires
will be fulfilled."

Text 54

sotkaëöho mathuräà gantuà

muhus täà kértayaàs tataù
sa tad-deça-diçaà gacchan
prayägaà präpa vartmani

sa-with; utkaëöhaù-yearnings; mathuräm-Mathura; gantum-to go; muhuù-again; tam-that;

kértayan-glorifying; tataù-then; saù-he; tad-deça-that country; diçam-the direction; gacchan-
going; prayägam-Prayaga; präpa-attained; vartmani-on the path.
 Eager to go to Mathurä, and glorifying it again and again, as he went there he came to
Prayäga.

Çréla Sanätana Gosvämé explains that again and again he called out, "O Mathurä! O
Mathurä! qith great love.

Text 55

tasmil lasan-mädhava-päda-padme
gaìgäçrita-çré-yamunä-manojïe
snänäya mäghoñasi tértha-räje
präptän sa sädhün sataço dadarça

tasmin-there; lasat-glistening; mädhava-of Lord Mädhava; päda-feet; padme-lotus; gaìgä-on

the Ganges; äçrita-shelter; tri-three; yamunä-Yamunä; manojïe-beautiful; snänäya-to bathe;
mägha-in the month of Mägha; uñasi-at sunrise; tértha-räje-the king of holy places; präptän-
attained; saù-he; sädhün-saintly persons; sataçaù-hundreds; dadarça-saw.

There he saw hundreds of saintly persons who had come at sunrise in the month of Mägha to
bathe there at that king of holy places, which was beautiful with the Ganges and Yamunä, and
which was touched by Lord Mädhava's glistening lotus feet.

Text 56

teñäà sadä géta-nati-stavädibhiù

çré-viñëu-püjotsavam aikñatäbhitaù
tan-näma-saìkértana-vädya-nartanaiù
premëärta-nädair uditaiç ca çobhitam

teñäm-of them; sadä-always; géta-songs; nati-obeisances; stava-prayers; ädibhiù-beginning

with; çré-viñëu-of Lord Viñëu; püjä-worship; utsavam-festival; aikñata-saw; abhitaù-
everywhere; tan-näma-the holy names; saìkértana-chanting; vädya-instrumental music;
nartanaiù-with dancing; premëä-with love; arta-nädaiù-with sounds; uditaiù-said; ca-also;
çobhitam-beautiful.

Everywhere he saw them, with songs, obeisances, prayers, näma-saìkértana, instrumental

music, and dancing, observing a beautiful festival of the worship of Lord Viñëu.

Texts 57-59
so 'budho vismayaà präpto
vaiñëavän påcchati sma tän
he gäyakä vandino re
daëòavat-patino bhuvi

bho vädakä nartakä re

räma-kåñëeti-vädinaù
rodakä ramya-tilakäs
cäru-mälä-dharä naräù

bhavataikaà kñaëaà svasthä

na kolähalam arhathä
vadatedaà vidhaddhe kià
kaà värcayathä sädaram

saù-he; abudhaù-ignorant; vismayam-wonder; präptaù-attained; vaiñëavän-the Vaiñëavas;

påcchati sma-asked; tän-them; he-O; gäyakäù-singers; vandinaù-poets; re-O; daëòavat-patinaù-
offerers of obeisances falling as sticks; bhuvi-to the ground; bhaù-O; vädakä-reciters; nartakäù-
dancers; re-O; räma-Räma; kåñëa-and Kåñëa; iti-thus; vädinaù-saying; rodakäù-calling out;
ramya-beautiful; tilakäù-with tilaka; cäru-beautiful; mälä-garlands; dharäù-wearing; naräù-men;
bhavata-be; ekam-one; kñaëam-moment; svasthäù-nice; na-not; kolähalam-a tumult; arhathäù-
should do; vadata-say; idam-this; vidhaddhe-places; kim-why?; kam-whom?; vä-or; arcayathä-
worship; sa-with; ädaram-reverence.

Ignorant, and struck with wonder, he asked the Vaiñëavas: "O singers, O reciters of prayers,
O you who fall to the ground as sticks, O musicians, O you calling out Räma! Kåñëa!, O you
crying, O you with beautiful tilaka, O you wearing a beautiful garland, be quiet for a moment,
stop making so much noise, and tell me: what are you doing? Whom are you worshiping with
such reverence?"

Text 60

tac chrütvopahasanti sma

kecit taà kecid abruvan
re müòha tuñëéà tiñöheti
ke 'py ücur déna-vatsaläù

tat-that; çrütvä-hearing; upahasanti sma-laughed; kecit-some; tam-at him; kecit-some;

abruvan-said; re-O; müòha-fool; tuñëéà tiñöha-be quiet; iti-thus; ke api-some; ücuù-said; déna-to
the poor fellow; vatsaläù-kind.
 Hearing this, some laughed at him, some said, "Fool, be quiet!", and some, kind to the poor
fellow, said:

Text 61

aye vipra-ja jänäsi

na kiïcid bata müòha-dhéù
viñëu-bhaktän punar maivaà
sambodhaya na jalpa ca

aye-O; vipra-ja-born in a brähmaëa family; jänäsi-you know; na-not; kiïcit-anything; bata-

indeed; müòha-bewildered; dhéù-intelligence; viñëu-of Lord Viñëu; bhaktän-the devotees;
punaù-again; mä-not; evam-thus; sambodhaya-call; na-not; jalpa-talk; ca-also.

"O son of a brähmaëa, you don't know anything. Your intelligence is confused. Don't again
and again call out to the Vaiñëavas, and don't talk to them in this way.

Text 62

bhagavantam ime viñëuà

nityaà vayam upäsmahe
guror gåhéta-dékñakä
yathä-mantraà yathä-vidhi

bhagavantam-the Supreme Personality of Godhead; ime-they; viñëum-Lord Viñëu; nityam-

always; vayam-we; upäsmahe-worship; guroù-from the guru; gåhéta-accepted; dékñakäù-
initiation; yathä-as; mantram-mantra; yathä-as; vidhi-rules.

"Initiated by a guru in mantras and rules of worship, we always worship Lord Viñëu, the
Supreme Personality of Godhead.

Text 63

çré-nåsiàha-tanuà kecid
raghunäthaà tathäpare
eke gopälam ity evaà
nänä-rüpaà dvijottama

çré-nåsiàha-tanum-the form of Lord Nåsiàha; kecit-some; raghunätham-Lord Räma; tathä-

then; apare-others; eke-some; gopälam-Lord Gopäla; iti-thus; evam-in this way; nänä-various;
rüpam-forms; dvija-uttama-O best of brähmaëas.
 "O best of brähmaëas, some of us worship the form of Lord Nåsiàha, some Lord
Rämacandra, and some Lord Gopäla. We worship Lord Viñëu, who has many forms."

Text 64

çré-parékñid uväca

tato 'sau lajjito vipro

'påcchat sa-praçrayam mudä
kuto vasati kédåk sa
kaà värthaà dätum éçvaraù

çré-parékñit-Çré Parékñit; uväca-said; tataù-then; asau-he; lajjitaù-embarrassed; vipraù-the

brähmaëa; apåcchat-asked; sa-praçrayam-humbly; mudä-happily; kutaù-where?; vasati-resides;
kédåk-like this; saù-He; kam-what?; vä-or; artham-benediction; dätum-to give; éçvaraù-is able.

Çré Parékñit said: Embarrassed, the brähmaëa humbly and cheerfully asked, "Where does He
live? What benediction can He give?"

Text 65

çré-vaiñëavä ücuù

sadä sarvatra vasati

bahiç cäntaç ca sa prabhuù
kaçcin na sädåças tena
kathaïcid vidyate kvacit

çré-vaiñëaväù-the Vaiñëavas; ücuù-said; sadä-always; sarvatra-everywhere; vasati-resides;

bahiù-outside; ca-and; antaù-inside; ca-and; saù-He; prabhuù-the master; kaçcit-someone; na-
not; sädåçaù-like; tena-by Him; kathaïcit-something; vidyate-is; kvacit-somewhere.

The Vaiñëavas said: "He is the Supreme Personality of Godhead. He lives everywhere
eternally. He is within and He is without. No one is like Him.

Text 66

sarväntarätmä jagad-éçvareçvaro
yaù sac-cid-änanda-ghano manoramaù
vaikuëöha-loke prakaöaù sadä vased
yaù sevakebhyaù svam api prayacchati
 sarva-everything; aantara-within; ätmä-the soul; jagat-of the worlds; éçvara-of the masters;
éçvaraù-the master; yaù-who; sat-eternal; cit-full of knowledge; änanda-and bliss; ghanaù-full;
manoramaù-handsome; vaikuëöha-loke-in Vaikuëöhaloka; prakaöaù-manifested; sadä-eternally;
vaset-resides; yaù-who; sevakebhyaù-to His servants; svam-Himself; api-even; prayacchati-
gives.

He, the Supersoul in everyone's heart, the master of the demigods that control the universes,
the handsome person whose form is full of eternity, knowledge and bliss, eternally lives in
Vaikuëöhaloka. He gives Himself as a gift to His servants.

Text 67

çruti-småti-stuyamänaù
kenäsya mahimocyatäm
tad atra vacyamänäni
puräëäni muhuù çåëu

çruti-by the Çruti; småti-and Småti; stuyamänaù-glorified with prayers; kena-by whom?;
asya-of Him; mahimä-the glory; ucyatäm-may be said; tat-that; atra-here; vacyamänäni-may be
said; puräëäni-the Puräëas; muhuù-again and again; çåëu-please hear.

The Çruti and Småti offer prayers to Him. Who can speak His glories? In this place again and
again you may hear the Puräëas that describe Him.

Çréla Sanätana Gosvämé explains that the question in the second sentence is answered in the
third.

Text 68

mädhavaà näma cälokya

prati-rüpaà jagat-prabhoù
tato 'ciräd idaà sarvaà
paraà ca jïäsyasi svayam

mädhavam-Mädhava; näma-the name; ca-and; älokya-seeing; prati-rüpam-the Deity form;

jagat-prabhoù-of the Lord of the universe; tataù-then; acirät-quickly; idam-this; sarvam-all;
param-then; ca-also; jïäsyasi-you will understand; svayam-personally.

Gaze on Lord Mädhava, the Deity form of the Lord of the universes, and soon you will
understand everything.
Text 69

çré-parékñid uväca

tataù çré-mädhavaà vékñya

namaàs tasmin vyacañöa saù
sarüpyaà svajape cintya-
mäna-devasya kiïcana

çré-parékñid uväca-Çré Parékñit said; tataù-then; çré-mädhavam-Çré Mädhava; vékñya-

seeing; naman-bowing; tasmin-there; vyacañöa-saw; saù-he; sarüpyam-the same form; svajape-
in the chanting; cintyamäna-thinking; devasya-of the Lord; ki{.sy 241}cana-something.

Çré Parékñit said: Gazing at Lord Mädhava and bowing down, he saw that Mädhava and the
Madana-Gopäla he meditated on in his mantra were the same person.

Text 70

tatra kiïcit puräëaà sa

çåëoti saha vaiñëavaiù
tair arcyamänä vividhä
viñëu-mürtéç ca paçyati

tatra-there; kiïcit-something; puräëam-Puräëa; saù-he; çåëoti-hears; saha-with; vaiñëavaiù-the

devotees; taiù-by them; arcyamänäù-worshiped; vividhä-various; viñëu-of Lord Viñëu; mürtéù-
the forms; ca-and; paçyati-sees.

There he heard some passages of the Puräëa in the Vaiñëavas' company and he saw the many
forms of Lord Viñëu they worshiped.

Çréla Sanätana Gosvämé explains that the word {.sy 168}tatra" means "in Prayäga, near the
Deity of Lord Mädhava" and "kiïcit" means "the Mägha-mähätmya and other passages".

Text 71

tathäpi pratyabhijïeyaà
tasya na syäd acetasaù
mad-devo jagad-éço 'yaà
mädhavo 'pi satäà prabhuù

tathäpi-nevertheless; pratyabhijïeyam-understanding; tasya-of him; na-not; syät-is; acetasaù-

not thoughtful; mad-devaù-my Lord; jagad-éçaù-the Lord of the universes; ayam-He; mädhavaù-
Mädhava; api-although; satäm-of the devotees; prabhuù-the Lord.

Bewildered, and still not understanding, He thought: The Lord of my mantra is the the Lord
of the universes, and Lord Mädhava is the Lord of the devotees.

Çréla Sanätana Gosvämé explains that he did not understand that Lord Madana-Gopäla, the
Deity of His mantra, and the Deity of Lord Madhava were the same person.

Text 72

idaà sa vimåçaty eñäm

upäsyo jagad-éçvaraù
sa eva mädhavaç cäyaà
mayänyaù ko 'py upäsyate

idam-this; saù-he; vimåçati-thinks; eñäm-by them; upäsyaù-worshiped; jagad-éçvaraù-the

Lord of the universes; saù-He; eva-certainly; mädhavaù-Mädhava; ca-and; ayam-He; mayä-by
me; anyaù-another; kaù api-someone; upäsyate-is worshiped.

He wondered: Is the Lord I worship a person different from the Lord they worship, Mädhava,
the Lord of the universes?

Text 73

çaìkha-cakra-gadä-padma-
vibhüñita-catur-bhujaù
na mad-devas tataù kasmät
pratéyeta sa mädhavaù

çaìkha-conch; cakra-disc; gadä-club; padma-lotus; vibhüñita-decorated; catuù-four; bhujaù-

arms; na-not; mat-my; devaù-Lord; tataù-then; kasmät-how; pratéyeta-is thought; saù-He;
mädhavaù-Mädhava.

This Lord has four arms decorated with conch, cakra, club, and lotus. My Lord is not like He.
How can my Lord be the same person as Lord Mädhava?

Text 74

näyaà narärdha-siàhärdha-
rüpa-dhäré ca mat-prabhuù
na vämano 'py asau ména-
kürma-kolädi-rüpavän

na-not; ayam-He; narärdha-siàhärdha-rüpa-dhäré-manifesting a form half-man and half-lion;

ca-also; mat-my; prabhuù-Lord; na-not; vämanaù-a dwarf; api-also; asau-He; ména-a fish;
kürma-a tortoise; kola-a boar; ädi-beginning with; rüpavän-having forms.

My Lord does not have a form half-man and half-lion. He is not a dwarf. He does not have
forms of a fish, tortoise, boar, or other animals.

Text 75

näpi kodaëòa-päëiù syäd

räghavo räja-lakñaëaù
keñäïcid eñäà püjyena
gopälenästu vä sadåk

na-not; api-also; kodaëòa-a bow; päëiù-in His hand; syät-is; räghavaù-Rämacandra; räja-of a
king; lakñaëaù-the nature; keñäïcit-of some; eñäm-by them; püjyena-worshiped; gopälena-by a
cowherd boy; astu-is; vä-or; sadåk-like.

He is not Rämacandra, who is a king and holds a bow in His hand. He is like the Gopäla
worshiped here by some.

Text 76

manye 'thäpi madéyo 'yaà

na bhavej jagad-éçvaraù
nästi tal-lakñaëaà mägha-
mähätmyädau çrutaà hi yat

manye-I think; athäpi-still; madéyaù-my; ayam-He; na-not; bhavet-is; jagad-éçvaraù-the Lord

of the universes; na-not; asti-is; tal-lakñaëam-His nature; mägha-mähätmya-ädau-in the passages
beginning with the Magha-mahatmya; çrutam-heard; hi-certainly; yat-which.

Still, I don't think my Lord is the Lord of the universes. He is not like the Lord I heard of in
the Mägha-mähätmya and the other passages.

Text 77

gopärbha-vargaiù sakhibhir vane sa gäù

vaàçé-mukho rakñati vanya-bhüçäëaù
gopäìganä-varga-viläsa-lampaöo
dharmaà satäà laìghayati-taro yathä

gopa-cowherd; arbha-boys; vargaiù-by the gorups; sakhibhiù-by friends; vane-in the forest;
saù-He; gäù-the cows; vaàçé-the flute; mukhaù-to His mouth; rakñati-protects; vanya-with forest
flowers; bhüçäëaù-decorated; gopäìganä-varga-with the gopés; viläsa-pastimes; lampaöaù-a
rake; dharmam-religion; satäm-of the pious; laìghayati-taraù-jumps over; yathä-as.

Holding a flute to His mouth, and decorated with forest flowers, He protects the cows with
His cowerd-boy friends. A rake who enjoys pastimes with the gopés, He jumps over the religion
of the pious.

Text 78

devyäù prabhäväd änandam

asyäpy ärädhane labhe
tän na jahyaà kadäpy enam
etan-mantra-japaà na ca

devyäù-of the goddess; prabhävät-by the power; änandam-bliss; asya-of Him; api-although;
ärädhane-in worship; labhe-attain; tän-that; na-not; jahyam-should be renounced; kadäpi-ever;
enam-this; etan-mantra-japam-mantra-chanting; na-not; ca-also.

By the power of the goddess I found bliss in worshiping Him. I will never give Him up or
stop chanting His mantra.

Text 79

evaà sa pürva-van-mantraà
taà japan nirjane nijam
devaà säkñäd ivekñeta
satäà saìga-prabhävataù

evam-thus; saù-he; pürva-vat-as before; mantram-mantra; tam-that; japan-chanting; nirjane-in

secret; nijam-own; devam-Lord; säkñät-directly; iva-as if; ékñeta-may see; satäm-of the
devotees; saìga-of the association; prabhävataù-by the power.

Chanting his mantra in a secluded place, by the power of associating with the devotees he
saw his Lord.

Text 80
vastu-sva-bhäväd änanda-
Š mürchäm äpnoti karhicit
vyutthäya japa-käläpa-
gamam älakñya çocati

vastu-sva-bhävät-by His own nature; änanda-bliss; mürchäm-fainting; äpnoti-attains; karhicit-

somehow; vyutthäya-rising; japa-of chanting; käla-time; apagamam-passing; älakñya-seeing;
çocati-laments.

He fainted in ecstasy. When somehow he again stood, he lamented that so much time for
chanting had been lost:

Text 81

upadravo 'yaà ko me 'nu-

jäto vighno mahän kila
na samäpto japo me 'dya-
tano rätréyam ägata

upadravaù-catastrophe; ayam-this; kaù-what?; me-for me; anujätaù-manifested; vighnaù-

impediment; mahän-great; kila-certainly; na-not; samäptaù-attained; japaù-chanting; me-my;
adyatanaù-now to be done; rätré iyam-night; ägata-arrived.

How has this calamity happened to me? This is a great obstacle. Night has come, but I have
not completed my chanting.

Text 82

kià nidräbhibhavo 'yaà me

kià bhütäbhibhavo 'thavä
aho mad-duù-svabhävo yac-
choka-sthäne 'pi håt-sukham

kim-whether?; nidrä-by sleep; abhibhavaù-defeated; ayam-this; me-me; kim-whether?; bhüta-

by a ghost; äbhibhavaù-defeated; athavä-or; ahaù-oh; mat-my; duù-svabhävaù-misfortune; yat-
which; çoka-sthäne-in misfortune; api-elaos; håt-of the heart; sukham-happiness

Was I overcome by sleep? Was I possessed by a ghost? Ah, I am so wretched that even in this
misfortune my heart somehow feels happy.

Text 83
ekadä tu tathaiväsau
çocann akåta-bhojanaù
nidräëo mädhavenedaà
samädiñöaù sa-santvanam

ekadä-one day; tu-indeed; tatha-thus; eva-indeed; asau-this; çocan-lamenting; akåta-not

taken; bhojanaù-meal; nidräëaù-sleeping; mädhavena-by Lord Mädhava; idam-this; samädiñöaù-
instructed; sa-santvanam-with consolation.

Lamenting and fasting, he fell asleep. Lord Mädhava then consoled him, saying:

Text 84

vipra viçveçvarasyänu-
smara väkyam umä-pateù
yamunä-téra-märgeëa
tac chré-våndävanaà vraja

vipra-O Brahmana; viçveçvarasya-of the sumpreme master of the universes; anusmara-

remember; väkyam-the words; umä-pateù-of Umä's husband; yamunä-of the Yamunä; téra-to the
shore; märgeëa-by the path; tat-that; çré-våndävanam-to Çré Våndävana; vraja-go.

Remember, O brähmaëa, the words of Lord Çiva, the master of the kings of the universe and
the husband of Umä. Go on the Yamunä's path to Çré Våndävana.

Text 85

taträsädharaëaà harñaà
lampyase mat-prasädataù
vilambaà pathi kuträpi
mä kurusva kathaïcana

tatra-there; asädharaëam-extraordinary; harñam-happiness; lampyase-you will attain; mat-

prasädataù-by My mercy; vilambam-stay; pathi-on the path; kuträpi-somewhere; mä-don't;
kurusva-do; kathaïcana-anything.

By My mercy you will find uncommon happiness there. Don't delay.

Text 86
tataù sa prätar utthäya
håñöaù san prasthitaù kramät
çréman-madhu-puréà präptaù
snäto viçränta-térthake

tataù-then; saù-he; prätaù-in the morning; utthäya-rising; håñöaù-happy; san-being;

prasthitaù-set out; kramät-gradually; çréman-madhu-purém-Mathura City; präptaù-attained;
snätaù-bathed; viçränta-térthake-at Visrama-tirtha.

He rose early in the morning and, a happy man, began his journey. Gradually he reached
Mathurä City and he bathed at Viçräma-tértha.

Text 87

gato våndävanaà tatra

dhyäyamänaà nije jape
taà taà parikaraà präyo
vékñyäbhikñëaà nananda saù

gataù-gone; våndävanam-to Våndävana; tatra-there; dhyäyamänam-meditating; nije-own;

jape-in chanting; taà taà parikaram-the Lord's associates; präyaù-mostly; vékñya-seeing;
abhikñëam-at every moment; nananda-rejoiced; saù-he.

Then he went to Våndävana. As He chanted, in meditation he saw the Lord's associates. At

every moment he rejoiced.

,fn 1
Çréla Sanätana Gosvämé explains that he saw the very beauitful cows, cowherd people,
kadamba trees, and other associates of the Lord.

Text 88

tasmin go-bhüñite 'paçyan

kam apétas tato bhraman
keçi-térthasya pürväsyäà
diçi suçräva rodanam

tasmin-there; gaù-with cows; bhüñite-decorated; apaçyan-not seeing; kam api-something; itas

tataù-here and there; bhraman-wandering; keçi-térthasya-from Kesi-tirtha; pürväsyäà diçi-east;
suçräva-heard; rodanam-crying.

Not seeing anyone in that land decorated with cows, he wandered here and there. Then he
heard crying east of Keçé-tértha.

Çréla Sanätana Gosvämé explains that he did not see any people, only cows. Keçé-tértha is
glorified in the Varäha Puräëa, Mathurä-mähätmya:

gaìgä-çata-guëä proktä
yatra keçé nipätitaù
keçyäù çata-guëä proktä
yatra viçrämito hariù

"Keçé-tértha, where Keçé died, is hundreds of times more sacred than the Ganges, and
Viçräma-tértha, where Lord Hari rested, is hundreds of times more sacred than Keçé-tértha."

Text 89

tad-dig-bhagaà gataù premëä

näma-saìkértanair yutam
tad äkarëya muhus tatra
taà manuñyam amärgayat

tad-dig-bhagam-in that direction; gataù-gone; premëä-with love; näma-saìkértanair yutam-

with chanting the holy names; tad äkarëya-hearing that; muhuù-again and again; tatra-there; taà
manuñyam-a person; amärgayat-sought.

He went in that direction. Hearing a human lovingly chanting the holy names, again and
again he searched for him.

Text 90

ghanändhakärärëyäntaù
so 'paçyan kaïcid unmukhaù
nirdhärya tad-dhvani-sthänaà
yamunä-téram avrajat

ghana-think; andhakära-blinding darkness; arëyäntaù-from the forest; saù-he; apaçyan-not

seeing; kaïcit-anyone; unmukhaù-eager; nirdharya-dtermining; tad-dhvani-of that sound;
sthänam-the place; yamunä-téram-to the Yamunä's shore; avrajat-went.

Because of the forest's blinding darkness he could not see anyone. Concluding that the sound
was coming from the Yamunä's shore, he eagerly went there.
Text 91

tatra népa-nikuïjäntar
gopa-veça-paricchadam
kiçoraà su-kumäräìgaà
sundaraà tam udaikñata

tatra-there; népa-of kadamba trees; nikuïja- agrove; antaù-within; gopa-veça-paricchadam-

dressed a s a cowherd boy; kiçoram-a youth; su-kumäräìgam-with a delictae body; sundaram-
handsome; tam-Him; udaikñata-saw.

There, in a kadamba grove, he saw a handsome youth with delicate limbs dressed as a
cowherd boy.

Çréla Sanätana Gosvämé explains that the youth wore a peacock-feather crown and was
holding a flute, buffalo-horn bugle, stick, and other objects.

Text 92

nijeñöa-devatä-bhräntyä
gopäleti mahä-mudä
samähväyan praëämäya
papäta bhuvi daëòavat

nija-his own; iñöa-devatä-worshipable Deity; bhräntyä-with bewilderment; gopäla-O Gopäla;

iti-thus; mahä-mudä-with great happiness; samähväyan-calling out; praëämäya-to offer
obeisances; papäta-fell; bhuvi-to the ground; daëòa-a stick; vat-like.

Mistakenly thinking this was his worshipable Deity, in great happiness he called out, O
Gopäla! and to offer respects fell as a stick to the ground.

Çréla Sanätana Gosvämé explains that the brähmaëa thought this person was Kåñëa because
of his dress and ornaments.

Texts 93 and 94

tato jäta-bahir-dåñöiù
sa sarvajïa-çiromaëiù
jïatvä taà mäthuraà vipram
 kämäkhyädeça-väsinam

çréman-madana-gopälo-
päsakaà ca samägatam
niùsåtya kuïjäd utthäpya
natväliìgya nyaveçayat

tataù-then; jäta-manifested; bahiù-external; dåñöiù-vision; saù-he; sarvajïa-of they who know

all; çiraù-crest; maëiù-the jewel; jïatvä-knowing; tam-him; mathuräm-Mathura; vipram-to the
brähmaëa; kämäkhyädeça-väsinam-a resident of Kma-deça; çréman-madana-gopäla-of Çré
Madana-Gopäla; upäsakam-a worshiper; ca-and; samägatam-come; niùsåtya-leaving; kuïjät-the
grove; utthäpya-lifting up; natvä-bowing down; äliìgya-embracing; nyaveçayat-made sit down.

Returning to external vision, this person, who was the crest-jewel of they who know
everything, could understand that this was a brähmaëa of Mathurä living in Käma-deça and
engaged in the worship of Lord Madana-Gopäla. He came out from the forest grove, lifted his
guest up, bowed before him, embraced him, and made him sit by his side.

Çréla Sanätana Gosvämé explains that this person could understand that his guest had been
sent by Çré Rädhä.

Text 95

athätithyena santoñya
viçväsotpädanäya saù
kiïcit tenänubhütaà yad
vyaïjayäm äsa sa-smitam

athätithyena-as a guest; santoñya-pleasing; viçväsa-utpädanäya-for faith; saù-he; ki{.sy

241}cit-something; tena-by him; anubhütam-experienced; yat-what; vyaïjayäm äsa-manifested;
sa-smitam-smiling.

He pleased him with hospitality and, to gain his trust, with a smile revealed something of
what he had seen in life.

Text 96

buddhvä gopa-kumäraà taà

labdhvevätma-priyaà mudä
viçvasto 'kathayat tasmin
sva-våttaà brähmaëo 'khilam

buddhvä-knowing; gopa-kumäram-the cowherd boy; tam-him; labdhva-having attained; iva-

as if; ätma-to himself; priyam-dear; mudä-with happiness; viçvastaù-trusting; akathayat-said;
tasmin-there; sva-våttam-own actions; brähmaëaù-the brähmaëa; akhilam-everything.

Aware that this was a cowherd boy, and thinking him his dearmost friend, the brähmaëa, full
of faith, happily narrated the story of his entire life.

Text 97

sa-karpaëyam idaà cäsau

präçritaù punar abravét
taà sarvajïa-varaà matvä
sattamaà gopa-nandanam

sa-karpaëyam-with pathos; idam-this; ca-also; asau-he; präçritaù-humble; punaù-again;

abravit-said; tam-to him; sarvajïa-varam-the best of they who know all; matvä-considering;
sattamam-the best of the devotees; gopa-nandanam-a cowherd boy.

Thinking him the best of they who know everything, the humble brähmaëa plaintively said to
the exalted cowherd-boy.

Text 98

çré-brähmaëa uväca

çrütvä bahu-vidhaà sädhyaà

sädhanaà ca tatas tataù
präpyaà kåtyaà ca nirëetuà
na kiïcic chakyate mayä

çré-brähmaëa uväca-the brahmana said; çrütvä-hearing; bahu-vidham-many kinds; sädhyam-

goals; sädhanam-methods; ca-also; tatas tataù-then; präpyam-to be attained; kåtyam-to be done;
ca-also; nirëetuà-to determine; na-not; ki{.sy 241}cit-anything; çakyate-is possible; mayä-for
me.

The brähmaëa said: I have heard of many goals of life and many ways to attain them, but I do
not have the power to determine what goal should be sought and how it is attained.

Çréla Sanätana Gosvämé explains that some of the goals here are attainment of Svargaloka
and attainment of impersonal liberation, and some of the methods to attain them are karma
(pious fruitive work) and jïäna (philosophical speculation). The brähmaëa had heard of these at
the Ganges' shore, at Väräëasé, and at other places.
Text 99

yac ca devy-ajïayä kiïcid

anutiñöhämi nityaçaù
tasyäpi kià phalaà tac ca
katamat karma vedmi na

yat-what; ca-and; devé-of the goddess; ajïayä-by the order; kiïcit-something; anutiñöhämi-I
follow; nityaçaù-regularly; tasya-of that; api-also; kim-what?; phalam-result; tat-that; ca-and;
katamat-what?; karma-action; vedmi-I know; na-not.

I always follow the goddess' order. What am I doing? What will be the result? I don't know.

Text 100

tenedaà viphalaà janma

manvänaù kämaye måtim
paraà jévämi kåpayä
çivayor mädhavasya ca

tena-by this; idam-this; viphalam-fruitless; janma-birth; manvänaù-thinking; kämaye-I desire;

måtim-death; param-then; jévämi-I live; kåpayä-by the mercy; çivayoù-of the two Çivas (Çiva
and Pärvaté); mädhavasya-of Lord Mädhava; ca-and.

Thinking my life wasted, I yearn for death. It is only by the mercy of Lord Mädhava and the
two Çivas that I live.

Çréla Sanätana Gosvämé explains that the two Çivas here are Lord Çiva and Goddess Kämä-
devé (Pärvaté).